That this is a just representation of the habitual judgment, and of the leading disposition of true Christians, will be abundantly evident, if, endeavouring to form ourselves after our proper model, we consult the sacred Scripture. But in vain are Christians there represented as having set their _affections_ on things above, as _cordially rejoicing_ in the service, and delighting in the worship of God. Pleasure and Religion are contradictory terms with the bulk of nominal Christians. They may look back indeed on their religious offices with something of a secret satisfaction, and even feel it during the performance of them, from the idea of being engaged in the discharge of a duty; but this is altogether different from the pleasure which attends an employment in itself acceptable and grateful to us. The writer must here again guard against being understood to speak of a deficiency in the _warmth_ and _vehemence_ merely of religious affections. Are the service and worship of God _pleasant_ to these persons? it is not asked whether they are _delightful_. Do they diffuse over the soul any thing of that calm complacency, that mild and grateful composure, which bespeaks a mind in good humour with itself and all around it, and engaged in a service suited to its taste, and congenial with its feelings? Let us appeal to that Day which is especially devoted to the offices of Religion: Do they joyfully avail themselves of this blessed opportunity of withdrawing from the business and cares of life; when, without being disquieted by any doubt whether they are not neglecting the duties of their proper callings, they may be allowed to detach their minds from earthly things, that by a fuller knowledge of heavenly objects, and a more habitual acquaintance with them, their hope may grow more "full of immortality?" Is the day cheerfully devoted to those holy exercises for which it was appointed? Do they indeed "come into the courts of God with gladness?" And how are they employed when not engaged in the public services of the day? Are they busied in studying the word of God, in meditating on his perfections, in tracing his providential dispensations, in admiring his works, in revolving his mercies, (above all, the transcendent mercies of redeeming love) in singing his praises, "and speaking good of his name?" Do their secret retirements witness the earnestness of their prayers and the warmth of their thanksgivings, their diligence and impartiality in the necessary work of self-examination, their mindfulness of the benevolent duty of intercession? Is the kind purpose of the institution of a Sabbath answered by them, in its being made to their servants and dependents a season of rest and comfort? Does the instruction of their families, or of the more poor and ignorant of their neighbours, possess its due share of their time? If blessed with talents or with affluence, are they sedulously employing a part of this interval of leisure in relieving the