possible degree; and completely happy in himself. In this sense, truly, we cannot add to, nor take from, his glory who is, and ever will be glorious in holiness, fearful in praises, doing wonders."

But, there is a sense in which we may be said to glorify our heavenly Father, i. e. in the same manner as he is glorified by the works of creation; which are strictly speaking a display, or manifestation of his glory. The glory of God appears in the propriety, beauty, and utility of the works of creation;-in the regularity, good design, and order, which are conspicuous in the universe; because his benevolence, and wisdom, and power, are thus more fully displayed, and become more evident to others. Consequently, when man by obedience to God, conspires to promote the good order, beauty, and utility of society, he may justly be said, to promote the glory of God. And this he may do by acts of public worship, as well as in other instances. Hence saith Jehovah, "I will be sanctified in them that come nigh me, and before all the people will I be glorified."

"One end of social worship, among the truly religious is, to spread the knowledge, and introduce the practice of religion amongst others. The apostle exhorts Christians to decency and order in their worshipping assemblies, that the unbelieving, and unlearned might be convinced that God was there of a truth." And it is unquestionably our duty, not only to have a constant sense of God upon our own minds, but to honor him also before men, and to promote the knowledge of him, and his truth in the world.

We may indeed present to him the homage of our

hearts in our most retired moments. But when we publicly praise him for his adorable perfections, and their constant operation, we display his excellence to others, and openly show forth his glory. And we are highly encouraged to discharge this duty, by the divine declaration, "Whoso offereth praise, glorifieth me." By which, I repeat it, we are not to understand that he acquires any real addition to his essential glory, for this would imply imperfection, and change, and a sort of dependence-but we are to understand the expression as importing some display or manifestation of his glorious perfections.

"He is not worshipped by men's hands, as though he needed any thing; for he giveth unto all, life, breath, and all things."

The worship of God then, in his appointed way, is called glorifying him, because it is an open, avowed acknowledgment of his supremacy and our dependence— of his goodness and our obligations; and because it is a means of promoting sentiments of piety in our hearts, and spreading the glory of his name.

We can muse with silent gratitude on the mercies we receive, but the public acknowledgment of his favors, may cause the flame of gratitude to glow with brighter ardour, convey to others a sense of his goodness, and prompt them to join in the chorus of thanksgiving and praise.

With the utmost propriety then do we unite in public ascriptions of glory and honor, dominion and praise, unto him, who is the author of all that is great and good, and himself more abundant in excellence!

The scriptures accordingly abound with exhortations to the discharge of a duty, so well calculated to excite in

our bosoms a livelier sensibility towards the Divine Author of all our powers of thought, of action, and enjoyment,-from whom is derived existence, and every thing that renders it desirable,—and to diffuse similar emotions through the hearts of others.

The nature and design of public worship being thus considered, let us offer a third remark, the great need of such an institution.

"If we believe that there is a God who is supremely glorious in his nature, on whom we are dependent for all that we want; to whom we are indebted for all that we have; and to whom we are accountable for all we do, we must confess our obligation to love and fear him; to seek his favor, to rejoice in his goodness, and to imitate his character. If we ought to entertain pious affections to God, and friendly dispositions to men, then we are bound to attend on the external forms of social worship; because these are necessary to awaken and keep alive such affections and dispositions."

"How it is with pure spirits we cannot say; but to us who dwell in bodies, some sensible representations and outward ceremonies are necessary to excite and preserve in the mind, suitable dispositions and exercises. It is through the avenues of sense and organs of flesh, that the soul receives its sentiments and impressions."

We find by experience that our social regards depend much on social intercourse. The case is the same with our religious affections. They are enlivened and preserved by actual communion with God They languish and decline when this communion is intermitted or neglected."

"Consult your own experience, my Christian friends. Do you not find that the piety of your heart rises and falls in some measure with your devotional duties. If by any means you are drawn into frequent omission, or long intermission of the duties of the closet or sanctuary, do you not perceive an alteration in the religious state of your mind? Does not your fear and love of God, your sense of his presence, your thankfulness for his mercies, your apprehensions of futurity, your zeal for the gospel greatly decline. And do not the cares of the world crowd in, and occupy the place which these graces have almost deserted. But when you resume your neglected duties, and attend upon them with your former constancy, do you not find your hearts habitually enlivened, and your pious sentiments and affections revived?"

"Consult your observation. Is it not generally true that they who treat with indifference the instituted worship of God, are equally indifferent to other religious duties? Are they who contemn the former zealous for the latter?

PECULIAR ADAPTATION OF WORSHIP TO OUR NATURE.

That an attendance on the duties of public worship tends to impress on the mind the doctrines and precepts of our Holy Religion, thousands can witness. How often has a well directed, judicious discourse alarmed the conscience of a careless sinner, convinced him of his guilt, and been instrumental in converting him from the error of his ways!

Moreover, public worship has an excellent tendency deeply to engrave upon the mind those virtuous impressions, which might otherwise soon be lost, and to strength en those pious resolutions, which might otherwise be relaxed and overcome by the power of temptation. The same precepts, if delivered in the house of God with propriety and solemnity, produce a powerful effect, which seldom arises in solitary retirement.

They arrest and engage the attention, and tend to exclude from the mind those improper thoughts, which often intrude upon our solitary moments, and interrupt our private meditation.

This adaptation of public worship to human nature, is greatly strengthened by the aid of sympathy. So much are we disposed to share and participate the feelings of our companions, that, when those around us are clothed with the garb of solemnity, and fervently engaged in pious meditation, we ourselves are frequently led to serious reflection; and the flame of devotion, which is enkindled in their bosoms, is imparted to us, and spreads from soul to soul.

SPIRITUAL NATURE OF CHRISTIANITY.

The religion of the Jews, as inculcated in the Mosaic code and the early writings of their prophets, was addressed to a servile, ignorant, and dull hearted people, recently emerged from a state of bondage, and bearing in their character the features of that servitude which they had long been called to endure.