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to keep it holy;" and "not to forget the assembling of ourselves together." Here time and manner are expressly appointed; and he who disregards either, does not suitably remember his creator and reverence his authority.

Observing the appointed seasons, and the instituted forms, our worship of God must be suited to his character; must be rational, pure, and spiritual, regular, decent, and in order. We are not, at particular times and places, to be carried off in the blaze of misguided zeal, while we have little or no regard to the "weightier matters of the law;" but to maintain an habitual reverence for the object of our worship, and a constant desire to fulfil all righteousness. Since God requires a reasonable service, it will be no breach of charity to suppose some, like Nadab and Abihu, "offer strange fire before the Lord;" but more offer none at all. Neither of these entertain just ideas of the divine character, nor of their duty to God. They do not so remember their creator, as to be influenced in their conduct, or exercise the true spirit of devotion. They neither make him the object of their worship, nor his law and will the rule

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3. Remembering our creator implies also a conscientious regard and obedience to his whole will, however made known. Just conceptions of the being and perfections of God, of his government and law, and of our dependence and obligation, will teach us to "deny all ungodliness and worldly lust," to watch against every temptation, to allow no act of disobedience; but to "live soberly, righteously, and godly in the present world, giving all diligence to make our calling and election sure," by unremitted attention to all the commands of God, whether they relate to our duty to him, ourselves, or fellow

men.

In fine, remembering our creator implies such habitual reflections upon his being and attributes, upon his character and government, upon his right, as the author of our existence, the preserver of our life, the source of our mercies, and the God of our salvation, to our devout homage and service, as shall incline our hearts to him, and engage us to seek his honbur, and to trust our perfection and happiness to his mercy and goodness. It is the first principle of real religion, which operates upon the human mind, corrects the will, draws the affections to their proper object, directs the conduct

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soul is formed for intimate communion with God, for the enjoyment of its creator; and is debased when drawn from him by the lusts of the flesh, or the vanities of the world. Considering it an emanation from the father of spirits, capacitated for the pleasures of virtue and innocence, for the elevations of piety and devotion, how it must sink from its native dignity, to delight in sensuality, to employ its powers upon inventions of wickedness, and to make the world its hope, its God! Thus degraded in its temper, sentiments, affections, and views, it receives no real satisfaction from the objects of its desire. They are not suited to its nature, and can afford but little enjoyment. To be truly happy, it must rise to its native heaven in its views, and aspire after the nearest resemblance of its creator; not sink to the earth, and there seek its portion.

Among men, the well born, those who are of noble birth, are fond of reflecting upon their descent, and generally feel an obligation to refrain from every thing low and mean, and inconsistent with the supposed dignity of their family. If there be any propriety, any fitness, in such ambition, how much more proper is it that all, being the children of God by creation,

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should keep in mind their high descent, and abstain from every thing unworthy their noble origin, and their relation to a being of infinite purity! Tracing their lineage up to this common father, all are born equal, and the little distinctions in the circumstances of their birth lose their importance. The son of a prince, the heir of a temporal crown, and the son of a peasant, destined to pursue the humbler walks of life, are children of the same father in heaven, heirs of the same dignity, and alike bound to prove their relation to God, and to another world, by despising the sins and follies of this, and obeying the ordinances of heaven.

The obligation to remember our creator is heightened by the consideration that he is the author, not of our existence only, but also of our well being, of our comforts and hopes. His constant visitation upholds our spirits. "In him we live, move, and have our being; his open hand satisfieth the desire of every living thing; all eyes wait on him, and he giveth them their meat in due season." Having formed the curious structure of the body, and implanted in it a rational and immortal spirit, he hath made provision to satisfy our animal desires, and for our rational pleasure and enjoyment; and is

daily loading us with benefits, and crowning our lives with loving kindness. In our preservation, and the supply of our wants, his providence is always concerned. Thus mindful of us, and daily visiting us with favour, how reasonable is it that we should keep our creator in grateful remembrance. A noble and generous mind feels its obligations to a benefactor, and conceives it the greatest baseness to be unmindful of him, and unthankful for his kindness. Apply this general sentiment, in the case before us, and ask if receiving the bounties of providence in rich abundance, your minds ought not to be led up to the giver of "every good and perfect gift." If God made you for the display of his glory, and to partake of the streams of his goodness, it must be wrong not to remember him, and your obligation to him. Contemplate the wisdom, power, and goodness, displayed in our formation, in the rank assigned us, in the faculties given us, in the provision for our happiness, in a superintending providence, and reason will discover, and the mind feel, a high obligation to remember our creator with grateful affections. But this conviction, this sentiment, will be more strongly impressed upon the heart, when we call into view the great mystery of

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