With respect to the regular and punctual attendance on public worship, at the hour appointed, I would first observe, that this practice should not require any thing new, or unusual of us; but should form a part of our general habits and conduct. Whatever we have to do, should be done at the right time. It will then be more satisfactory to ourselves, and often more beneficial to others; but, for want of observing this decency and order," what additional trouble, what irregularity, disappointments, and embarrassments occasionally arise! Such defective conduct is vexatious enough in matters of trifling concern; but it becomes highly reprehensible in affairs of greater importance. By suffering it to interfere with our public duty towards God, we either shew, that it pervades our whole character, or that in our minds, religion and its awful interests are degraded below the daily business, and ordinary duties of life. It may be reasonably inferred, indeed, that he who trespasses on the hallowed time that is set apart for sanc-. tifying the sabbath, in "the great congregation," cannot be depended on for fulfilling other engagements as he ought; or else, when the duties of public worship are concerned, that, like Gallio, the pro-consul, whatever his pro

fession might be, he, in reality, "cares for none of those things."

Consider, then, I beseech you, in what a disagreeable predicament you are placed by this neglect of time, decency, and Order. You subject yourselves to the imputation of general irregularity of conduct; or else you lead us to suppose, that you are punctual and attentive to trifles, comparatively speaking, but negligent and heedless in matters of the highest importance.

I am persuaded, that few persons intend any serious outrage to religion by these omissions; or mean to authorise any severe strictures on the consistency of their actions in general. The irregular attendance of many, who frequent places of public worship, I am willing to believe, proceeds only from a thoughtless, dilatory habit, which, by preventing a proper management and distribution of time, is apt to render every thing they have to do hurried, unseasonable, and imperfect.

On the present occasion, however, let me observe that inattention, if no other fault be admitted,-inattention, is extremely reprehensible. Here, at least, if we act at all, we ought to think of what we are doing. We are called on by human and divine laws, to join with our fellow-creatures

in humble supplications for the remission of sins, through the mediation and atonement of our Saviour Christ; and in sanctifying the Christian sabbath, by offering public praises and thanksgivings to Almighty God for his mercy and goodness. We are directed to worship our Great Creator" with all our soul, and all our strength." He will not be satisfied, therefore, with a mutilated service, or a divided heart; much less will he accept the mere lip-worship of the thoughtless and the idle, "who make light of it," and, without any regard to the apostle's precept in the text, go when they please, or absent themselves altogether,

Something, also, it may be added, is due to the rules and orders of the Church to which we belong. Subscription to obedience, and wilful, or careless neglect, is surely an aggravated transgression, and a shameful dereliction of duty. But there are other considerations, which may serve to put this irregularity of conduct (to call it by no harsher name) in its proper point of view, to all those, who are not wholly inattentive to the sacred duties, which they are called on to perform.

The Liturgy of our pure and Reformed Church has long and deservedly been admired, for the

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fervency of its devotion, for the liberality of its tenets, and for the simple, but solemn and impressive language in which it is composed. That part of it which is called "The Order for Morning Prayer," it may be truly said, forms a beautiful whole; diversified only by proper collects, psalms, and portions of scripture, as particular seasons require. It would be tiresome and superfluous to enter into any detail of what it consists; but I may be excused for bringing to the recollection of those, who do not often hear them, some of those parts, which are in the beginning of the service. These, perhaps, will be found to be as judicious, as necessary, and as profitable to our salvation, as any in the whole book.

It opens with some short sentences taken from the holy Scriptures, of which there is a considerable number to select from, but all are calculated to comfort and encourage the sincere worshipper, to dispose the heart to penitence and prayer, to deprecate the justice of our Great Creator,-to cherish true humility, or, on entering the house of God, to check the presumption, and the self-delusions of the proud. Then follows the serious and affectionate Exhortation of the minister, urging us to the due

performance of our devotional duties, and explaining the obligations, purposes, and benefits of public worship. We are next required to accompany him" with a pure heart and humble voice," in a form of general Confession, offered "at the throne of heavenly grace," that cannot well be surpassed, whether we consider the comprehensive terms, in which our frailties and transgressions are acknowledged, the fervency of its petitions for divine mercy, or the unaffected strain of genuine piety, that breathes through the whole.

When we have thus expressed a deep sense of our unworthiness in the sight of God, our unfeigned penitence, and our reliance on the gracious promises of the Gospel, through our Lord and Saviour Jesus Christ, we may then be prepared to hear, with true comfort and satisfaction, the prayer of Absolution, which the minister is authorised to pronounce to those who

truly repent, and unfeignedly believe" the truths of God's revealed word. After this, we are called on, with the greatest propriety, to join with heart and voice, in that general and comprehensive Prayer to the Almighty Father, which our blessed Lord has taught us to use.

Now, all this, and perhaps much more, (per