other religious duties. The same holy religion, which God requires of the best of saints, he also requires of the vilest of sinners. And their most invincible habits of wickedness afford not the least excuse. "God now commandeth all men every where to repent." But if the externals of religion are neglected, we may be assured, that the internals of it are equally neglected. He, therefore, who dissuades sinners from the external duties of religion, on the ground of their being an abomination to the Lord, does essential injury to the cause of truth and holiness. Every man, who has access to the word of God, be his state and character what they may, finds himself exhorted and commanded to pray without ceasing; and to attend, strictly and perseveringly, to every branch of religious duty.

The sacrifices of no people, perhaps, were ever a greater abomination to the Lord, than those of the scribes and pharisees. But Christ did not condemn them for their external duties, when they were agreeable to the letter of the law; he condemned them only for the depravity of their hearts. "Woe unto you, scribes and pharisees, hypocrites. For ye pay tithes of mint, annise and cummin; but have omitted the weightier matters of the law, judgment, mercy and faith. These ought ye to have done, and not to leave the other undone."

Thus the matter appears to be clear, that we need not hesitate to enjoin on all men the external duties of religion; be their past and their present character, ever so vile and abominable. Persuade sinners to pay a sober and constant attention to every duty of religion; and, to say the least, you do much to mend their morals, and the morals of the community. And you do more; you open to them a hopeful prospect of a saving conversion; not by any amendinent of their hearts; but by their being brought more under the influence of God's usual means of conversion. Should all the serious people among us, by their united exertions, persuade the wicked around them to attend strictly and soberly to the external duties of religion; who would regret the visible reformation ? Who would go about to urge, as an objection, that the

sacrifice of the wicked is an abomination to the Lord? Is it not a consolation to all the followers of Christ, to hear that family religion, in particular, is soberly attended in any one house, where it has been heretofore neglected? Christians greatly rejoice in observing one and another who have been negligent and despisers of religion, aroused to attention to the important duties of the holy sabbath, and of the sanctuary. They labour abundantly to persuade all people to attend public worship, and the preaching of the gospel; believing, that it pleases God, by the foolishness of preaching, as men proudly call it, to save them that believe. To those who shun and despise the special means of grace, there is, evidently, no prospect of salvation. There is no hope of that conviction of sin, which, in the economy of divine grace, usually precedes a saving conversion to God. And, almost invariably, faith cometh by hearing, and hearing by the word of God: even by the ministry of the gospel.

But when we say, that impenitent sinners ought to pray, and attempt the performance of all the external duties of religion; it is to be understood, and solemnly considered, that they ought to do all these things with sincerity of heart; with a supreme regard to the glory of God; and with a humble reliance on the merits of the crucified and exalted Redeemer, "who was delivered for our offences and raised again for our justification." To this holy and faithful discharge of all religious duties, sinners are under as great obligation, as the saints. Being impenitent sinners, is no more excuse for insincerity, and unfaithfulness to God, than it is for insincerity and hypocrisy, in the social duties which they owe to their fellow men. They ought, in all their duties, whether to God or their neighbors, sacredly to regard the two great commands," Thou shalt love the Lord thy God, with all thy heart; and thy neighbor as thyself." In every duty, they ought to serve God acceptably, with reverence and godly fear. If, by reflecting on all their past religious performances, they find, that they have been altogether void of holy sincerity; this should be with them a matter of deep sorrow and regret, and humiliation before God.

But to refrain from religious duties, as a remedy for this greatest of evils, is absurd; and may prove fatal to the immortal soul. As well may a sinner refrain from his daily labor; because his labor, with a wicked heart, is an abomination to the Lord. However great the sin of unregenerate doings and duties may be ; yet, to renounce all doings and duties, is certainly a greater sin. This is a remedy worse than the disease; and more pernicious in its effects.

It is further to be considered, that a regular attendance of the impenitent, as well as others, on the externals of religion, is highly important, and even necessary to the welfare of society. How woful would be the state of human society, if none, but the few scattered and despised followers of Christ, paid any attention to religious duties! How deplorable would be the ignorance and sottishness of the great body of mankind, if, from their childhood, they paid no attention to the great subjects of religion!-no attention to the duties and institutions of the Sabbath!-no attention to the holy scriptures, which are able to make us wise unto salvation, through faith in Jesus Christ! When people renounce the externals of religion, how soon do they become barbarians!

Now, therefore, even admitting that salvation depends on the power and grace of God; yet from scripture and universal observation, it is evident, that the grace of God, in the conversion of sinners, never extends beyond those means of grace, which are of his own institution and appointment. Of his own will begat he us, with the word of truth." He, therefore, who despiseth the word of truth shall be destroyed. "Being born again,-by the word of God." Such is the darkness and blindness of the human heart, that a careful attention to the word of God is necessary to awaken the consciences of the unregenerate; and to prepare them to feel the need of a Saviour, and of the grace of the gospel. Dissuade all impenitent sinners from religious instruction, and they will go blindfold to final ruin. In the strictest sense, they will perish for lack of knowledge. They will die without instruction; they will probably lead their chil

dren, and their dearest connections to the same awful ruin with themselves.

Reasons have now been offered, sufficient to establish the affirmative of the question. It is found, that sinners, at all events, and under all circumstances, ought to pray, and to attend solemnly to all religious duties. No excuse is to be admitted, on account of the wickedness of their hearts. If they feel their guilt, let them most heartily adopt the prayer of the publican; "God be merciful to me, a sinner." Let all sinners resolve in the fear of the Lord, that they will attend to the external duties of religion, feeling their sin and guilt, and their obligation to be holy in heart and life: And in human view, there is far greater probability of their conversion, than there is of the conversion of openly perverse neglecters and despisers of religion. This greater probability arises, however, not from any thing morally good in their attentions and resolutions; but from their being. within the reach, and under the precious influence of the means of grace. The sinner who attends to the means of grace, is the most likely to discover the corruptions of his own heart; and to feel a conviction of his sin and guilt. Even his attempts in duty, though his heart be ever so corrupt, may, in the hand of God, be made the means of his conversion.

As an inference from the decision of the question before us, it may be urged, by some, that the unregenerate, and impenitent sinners ought to attend to, and receive the sacraments of Christ, Baptism and the Lord's Supper. Why should they not be partakers of these special ordinances of Christ, as well as of the common ordinances and duties of the sanctuary? Why may they not come to the table of Christ, as well as to the throne of grace in prayer? Answer, 1. To come, with propriety to the sacraments of Christ, a man must enter publickly, into covenant with God and his people; and become a member of his visible church. For the celebration of the sacraments is a covenant transaction, expressive of holy fellowship and communion. Those who come to these ordinances must therefore be such as

are denominated "holy brethren, and partakers of the heavenly calling." As a prerequisite to these ordinances, they must profess the Christian faith; and the sacraments are designed as testimonials of their faith, rather than the means, by which their faith is produced. Accordingly, we find, that circumcision was to Abraham, not the means of his faith, but a seal of the righteousness, or acceptableness of the faith which he had, yet being uncircumcised. Thus it is evident, that preparatory to the participation of the ordinances of Christ, there must be a profession of the true faith, and a public standing in the visible church of Christ. Answer, 2. Whilst Christ and his Apostles admitted none but visible Christian brethren and sisters, to holy fellowship; they freely admitted and invited all, of every character, to all the other branches of religious worship and instruction. The commission of the Saviour to his Apostles was, "Go ye, into all the world, and preach the gospel to every creature." Of course, all were required to attend to the preaching of the gospel; and to the prayers and praises in the sanctuary. Attending the common exercises of religious worship and instruction, has never been considered as a covenant transaction; and has never been restricted to the professed followers of Jesus Christ. We find sufficient reasons, therefore, why those who are excluded from the sealing ordinances of Christ, should be invited and commanded to attend to every other part of religious worship and instruction. If they find, by a retrospective view of their lives, that in all their attempts to perform religious duty, they have done nothing but abomination, let them not draw back unto perdition; but attend to the command of the Saviour, " Go, and sin no more."

REMARKS.

1. From this subject we learn, that the first and immediate duty of all sinners is repentance. The order of the duties which God requires, is distinctly stated by