also of all thy work, and talk of thy doings. Thy way, O God, is in the sanctuary: Who is so great a God as our God?" But the inspired writers did not confine their meditation to the law of their God, or to his providential dealings with his people. They saw him, and they adored him, in the works of creation. From these they drew many beautiful similies, and inculcated much important and humbling instruction. "The heavens declare the glory of God, and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard." Again, "When I consider thy heavens the work of thy fingers, the moon and the stars which thou hast ordained, what is man that thou art mindful of him; and the son of man, that thou visitest him!" Our duties also afford very copious subjects for our meditation. Thus the apostle Paul enumerates many particulars of a very comprehensive nature, and recommends them to the contemplation of his favorite Philippians: "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things." To this exhortation he adds these memorable words: "Those things which ye have both learned, and received, and heard, and seen in me, do; and the God of peace shall be with you." ON PUBLIC WORSHIP, AND THE APPROPRIATION OF ONE DAY IN THE WEEK FOR THIS PURPOSE. HE public worship of the Almighty is a special THE duty of all men, who have opportunity and ability for it. This results from the relation in which we all stand to God, as our Creator, Preserver, and Benefactor. Common benefits demand united thanksgiving and praises. A social acknowledgment of these mercies and blessings, not only becomes us, as dependent beings, but is attended with various advantages. The rich and prosperous, when thus assembled with the poor and afflicted, and acknowledging their dependence on the same great Benefactor, may learn humility, and be led to sentiments of charity towards their fellow-creatures. The children of poverty and distress, whilst assembled with the opulent, and joining them in solemn worship, may feel that they are all the offspring of one gracious Parent, all equally dependent on his bounty and goodness; and from those feelings they may learn to support, with resig nation and hope, that allotment which the Father of mercies has assigned to them. In the one class, sentiments of pride and contempt for others, are likely to be suppressed; and in the other envy, discontent, and murmuring are discouraged. Whatever differences may elsewhere exist among men, in the presence of the Divine Being "the rich and the poor meet together: the Lord is the maker of them all." The Holy Scriptures inform us, that this duty had been practised in all ages, by those who had been distinguished for piety and virtue. In early times the sacrifices of animals, or offerings of the fruits of the earth, were the most common mode of publicly acknowledging a dependence on the Divine Being, and were most probably of Divine institution; but when it pleased the Almighty to separate from the rest of mankind a people whom he distinguished by peculiar precepts and favors, it appears that in addition to those offerings, they met together for the performance of Divine worship: "Ye shall keep my sabbaths, and reverence my sanctuary; I am the Lord." This precept points out the institution of a time and place for public worship; and they were both religiously observed by the pious among the Jews; though there is reason to believe they were much neglected by many of another description. The Psalmist, with that humble piety which peculiarly distinguishes his character, is an eminent instance of public as well as private devotion: "As for me, I will come into thy house in the multitude of thy mercy, and in thy fear will I worship towards thy |