the assembling themselves together *, when the utmost dangers attended the practice. For the service of these assemblies peculiarly, the Christian ministry was instituted: in these the Christian sacraments were celebrated: good Christians were to be admitted into them, bad ones excluded from them. Indeed the whole New Testament considers the followers of Christ, not as single unconnected believers, but as churches or societies, meeting together for the honour of God, and their mutual edification. And this they did so constantly, even in the days of the bitterest persecution, that Pliny, a heathen magistrate, writing, within a few years after the death of St. John, to the emperor Trajan, for directions how to proceed in punishing them, describes them by their custom of holding congregations on a stated day to worship Christ, and bind themselves by a sacrament, or oath, to commit no wickedness †. Again, about forty years after him, Justin Martyr, in a defence of them, when persecuted by another heathen emperor, gives the following account of their observation of Sunday. For though that name was undoubtedly superstitious in its origin, as Monday and all the rest are, yet the early Christians used it without scruple +, both because they were not understood by it to have a superstitious meaning, and because they could allege a better ground for it, than the idolators (which accordingly some ancient fathers did §,) that then Christ, the Sun of Righteousness, rose || from the grave, and shone forth with new lustre. On the day called Sunday, therefore, saith Justin, all of us, whether we live in the city or the country, meet in one place: where + Plin. lib. x. Ep. 97. cxviii. 24.

* Heb. x. 25. Hieron. in Ps.

ed. Par.

Ambros. Serm.

| Mal. iv. 2.

Tert. Apol, c. 16.

60. tom. v. p. 81.

the writings of the Apostles and Prophets are read, an exhortation to live suitably to them is made by the president of the assembly, and we offer up our joint prayers. Then bread and wine is brought: and after repeated prayers and praises by the president, to which the people answer, Amen, it is distributed throughout the congregation; and alms are collected, and left in the president's hands for the use of the poor. After which he adds, The reason why we all meet on Sundays, is, that this is the first day, in which God created the world, and on which our Saviour Jesus Christ rose from the dead *.

Such was the obedience of the first Christians to the rules of the Gospel, though the laws of men punished it with death: whereas we, who call ourselves Christians too, and live in a time when God and man require the same thing, disobey both. And the consequence hath been, that whereas their zeal filled them with all piety and virtue, and converted the world to true religion; our lukewarmness hath made us negligent and bad in the whole of our conduct, and we are relapsing into the profligacy and atheism of the Pagans. For how indeed is it possible, that men should know their duty without being instructed, or regard it without being admonished? And what other sufficient instruction or admonition will the generality of those have, who despise that, which the word of God hath established for them? The church is the universal school, opened on this day by the Divine command, for teaching all men reverence to their Maker, love to their fellow-creatures, moral government of themselves; right and worthy and exemplary behaviour in every part of public and private life. We appeal to your consciences, whether * Apol. i. § 67.

these things are not faithfully taught here: and if they be, whether it is not of the last importance, that the teaching of them be constantly frequented?

Many pleas and excuses are made on this head: but none will avail for the voluntary omission of what God hath appointed. Think then with your own hearts: hath he not appointed public prayers and preaching? and if he hath, why are not you to attend them? Some, who do, perhaps you will say, are not the better for it. But how can you know that? They might be still worse without it. Or supposing they are not better, if others are, (as undoubtedly multitudes are) why may not you hope to be so too? they who fail of it, fail through their own faults. Do you avoid those faults: and you may justly promise yourself much good from what, on many accounts, is so likely to do good. Perhaps you do not see this great likelihood. But is it not want of thinking, or of thinking fairly, that hinders you from seeing what to others is most evident? Or though you were incapable of seeing it, which is wiser, you or your Lord and Master?

Possibly however you admit, that preaching may be of service to the ignorant part of mankind, but apprehend, it can inform you of nothing needful, which you do not already know. But are you indeed, after considering the point with impartiality and humility, quite sure of this? Or if you were, can you be reminded of nothing you did not think of? excited to nothing you did not practise ? confirmed in nothing you do practise? receive no benefit of any kind? Why yes: there are preachers, from whom, now and then, some degree of rational entertainment may be expected: and such, when occasion offers, you are willing to hear. But is there any preacher,

from whom you can fail to hear things of the greatest moment to your present and eternal happiness; which, by laying hold of you just at that moment, may be the means of your escaping misery in both worlds? And is not this your main concern, in comparison of which, not only entertainment, but information in other matters, is a mere trifle? Besides, is hearing the preacher the chief inducement that should bring you hither? Far from it. It is hearing the word of God in the lessons: it is paying adoration to God in the prayers and psalms and hymns. If you attend not to these, you will partake of little real benefit from the sermon; and if you attend as you ought to these, you will never go back without improvement, though there be no sermon at all; and you may improve very much by the meanest that is delivered. For that depends, not on human performances, but on the Divine blessing. What doth the great Apostle himself say of his own preaching, and that of his companions? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted: Apollos watered: but God gave the increase. So then neither is he, that planteth, any thing; neither he, that watereth: but God, that giveth the increase*. Therefore wait on God for it constantly, in the ordinances, which he hath instituted; for you know not by whom he will send it perhaps by the weakest instrument he hath ; that, as the same Apostle speaks, the excellency of the power may be of him, and not of us +. Our blessed Lord assures all his disciples, that where two or three are gathered together in his name, there is he in the midst of them. And if he be there; it matters little, who else is not.

* 1 Cor. iii. 5, 6,

7. + 2 Cor. iv. 7..

Matth. xviii. 20.

Still probably some of you will ask, Why should the blessing of God peculiarly follow public prayers and sermons, when you can make use of the same, or better, at home? But if you can, is it true that you do; and that you do it statedly? If not, this is only a poor attempt to deceive others and yourselves. But supposing you do: may not God with justice, try your obedience, by directing in what method you shall apply for his favours? And may he not with great wisdom, direct to this method? Unless mankind be taught to worship and obey the Sovereign Lord of all, they must be wicked and miserable. The generality cannot sufficiently learn in private to do this: and most of the remainder will not. Without some farther care, the lower sort will be absolute barbarians: and the upper, much worse, than they now are. Therefore God requires all to assemble for instruction. Were he to make exceptions: every one, that pleased, would imagine or pretend himself to be excepted. Therefore he prescribes it even to those, who may seem to need it least: but who in truth need his grace, as much as any. If they will condescend to set a good example in this respect to others, they shall be rewarded for it by spiritual benefits conferred on themselves. If they will not, the haughtiness of their fancied wisdom shall be punished by withdrawing the divine influences from them. And what is there, in this procedure, unworthy of God, who resisteth the proud, but giveth grace unto the humble * ?

But here some of the upper part of the world will reply, that they acknowledge the necessity of setting a good example: and therefore, amongst their neighbours and dependents in the country, they do go to church on Sunday. But is it there only, that ex* James iv. 6. 1 Pet. v. 5.