as sinners, and fitted to make us wise unto salvation; and are we not commanded, not only to "read and hear the word of the Lord," but to "lay it up in our hearts;" to "let it dwell in us richly in all wisdom and spiritual understanding," and also to take it as "a lamp unto our feet, and a light unto our path?" Yet, how many, among those who are called Christians, seldom read or hear that blessed word during the week; but virtually "cast it behind their backs," and practically" trample it under their feet?" At the same time, such persons never fail to find daily leisure to read other books of infinitely less importance. Or, when upon the return of the Sabbath they do read or hear a little of the word of God, in private and in public, how grievous is it to think that it is not to receive and practise it, but too often merely to speak, and speculate about it; to spend the time, or to strive to be wise above what is written?

Is not prayer, also, the "vital breath," or "native air," of every converted sinner? Or, may it not be styled not merely an electric rod, but the electric telegraph between earth and heaven; at once the averter of evils, and the conductor of the best of blessings? And are we not enjoined to "be instant in prayer," to "watch unto prayer," and "in all things to make our re

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quests known unto God in prayer?" Yet, how much is prayer restrained by professing Christians in the closet, and in the family? Of how many may it not rather be said, that they have no secret place for prayer by themselves, and that they make no open acknowledgment of God in their families, in lying down or in rising up, or even in partaking of their daily meals, but are as the beasts that perish; or worse than the fowls of the air, that chant their morning and evening songs to the praise of their Creator?

Of all God's true people, may it not, likewise, still be said, that "they that fear the Lord speak often one to another, and God hearkens and hears, and a book of remembrance is written ?” Is not the promise, also, still valid, that "where two or three are gathered together in Christ's name, he will be in the midst of them, to bless them, and to do them good;" and, likewise, that "when two or three unite together in asking any thing, he will do it for them," when it is for his glory and their good? Yet, how many are strangers to Christian fellowship, or to any thing like "delight in the saints of the earth,” and also to prayer-meetings for themselves and others? At the same time, how true is it of such persons; that, in the most inclement weather, their places are seldom vacant at the weekly,

or monthly, meetings of secular Associations, or Societies? Is this at all consistent, not to say

christian-like?

In this manner, has not God "chosen Zion for his habitation," and declared, that he "loveth the gates of Zion more than the dwellings of Jacob;" and are we not commanded "not to forsake the assembling of ourselves together, as the manner of some is?" Yet, how frequently is the sanctuary forsaken, and its services of praise and prayer, which are the most important parts of divine worship, neglected, for the most frivolous reasons? For, although at the present day church-going is ranked amongst "the recognised proprieties of life," how often are the most pitiful pretences assigned for non-attendance?-such as, that the weather is "too hot or too humid; too cold or too chill; too windy or too wet; too dusty or too damp; too sunny or too sultry!" And, not to speak of the too oft-repeated excuses of taking medicine, or of obtaining medical advice, on the Sabbath, how often is absenteeism from church pleaded on the ground of attending to private affairs, or writing letters to friends; of paying or receiving visits; of dining in or dining out; of walking or riding-as if God's claim to the Sabbath, and to the Sanctuary, were not prior and supreme to all such things? Now, not to

speak of the too close confinement of thousands during the week, and of the incessant bustle of business with which we most deeply sympathize; not to insist, either, upon the necessity which all have of "breathing the fresh air," and of "beholding the beauties of nature," although other opportunities than the Sabbath should be enjoyed and taken for these purposes of many of the foregoing excuses, is it too much to say that they are often hollow and hypocritical?—excuses which those who plead them are more than half ashamed to utter before men, and which they cannot urge before God; excuses which exist on the Sabbath, but cease as to secular meetings throughout the week; excuses which too often revive with the return of the Sabbath, and as often vanish with the return of the following morning. In short, how many are, too often, suddenly and unexpectedly seized with Sabbath sickness and Sabbath stiffness, and yet restored to such health and agility on the morrow, as to be as strong as a Samson, or as swift as an Asahel! How unlike, therefore, are all such to the Psalmist, who could say, "I was glad when they said unto me, let us go into the house of the Lord. How amiable are thy tabernacles, O Lord of Hosts! My soul longeth, yea, fainteth for the courts of the Lord; my heart and my flesh crieth out for the living

God. When shall I come and appear before thee?"

Besides, has it not pleased God, through the law, when preached, to impart a knowledge and conviction of sin; to awaken the conscience and fears of sinners; and thus to make use of it as a "schoolmaster to bring them to Christ?" Especially, has it not pleased God, through the preaching of the gospel, to open men's eyes, and to turn them from darkness to light, and also to deliver them from the bondage of corruption, and introduce them into the glorious liberty of his children, and thus prove it to be "the wisdom of God and the power of God unto salvation" to all that believe? And yet, how often is the preaching of the word, for these great and gracious purposes, almost systematically slighted; or at least, not so regularly waited upon as its importance deserves, and as God himself commands?

In like manner, are not the ordinances of Baptism and the Lord's Supper, although simple, most expressive rites, as we are more deeply impressed by what we see, than by what we read or hear? And are not these two rites intended and fitted to teach us the two grand cardinal doctrines of salvation-pardon for sin through the blood of Christ, and purification through the