to enjoy the good cheer which some poor unfortunate has been preparing for their gratification, at the sacrifice, not only of everything like the sacredness of the sabbath, but also of that rest from labour which constitutes its lowest distinction, no marvel is it if little good comes of the public services of religion. A larger measure, that family could not justly have expected, had an apostle preached the sermon, and a seraph conducted their devotions.

Late hours of business have proved to many a fruitful source of spiritual wrong. When the tradesman remains at his counter, or the merchant at his counting-house, till nine, ten, eleven, and even twelve at night, neither private nor family prayer can receive due attention. For the former, perhaps, he can find an interval, during the early portion of the evening ;—and unless his heart is already engrossed with the cares of the world, which have choked the word and rendered it unfruitful, he will resolutely determine not to keep Heaven waiting, for his evening sacrifice, till past midnight;-but what of the persons, in his employ, who can make no such provision, but must apply to business, even to the last! And then, as to family worship; either omitted altogether, or scandal

ously performed! I have seen it deferred until two in the morning, and one half of the assembled household asleep before it was over.

Oftentimes have Christians deeply injured their souls, by undue attention to secular occupations. That it is no part of religion to neglect these matters, is a fact too obvious for proof. But the danger is, lest they should gain such an ascendency over the mind as to unfit it for divine communion. When piety is regarded as a secondary thing, as adapted only to fill some niche in the structure, or merely to be its crowning ornament,-"The temple of the Lord, the temple of the Lord are these❞—is but an idle boast.

This remark will almost equally apply to the most sacred occupations. Religion itself may be secularized; and never, perhaps, was there greater need of caution, on that head, than at present. So delightfully multifarious are the claims of sanctified benevolence, that all who have a mind to work may find abundant occupation. But objects, in themselves purely religious, may be pursued under the influence of unhallowed rivalry. Even the sacrifices of righteousness may be kindled with unconsecrated fire. Whatever we attempt, to the

neglect of secret piety, we undertake to the damage of our own souls. It is well to comfort the afflicted, to instruct the ignorant, and to save the lost; but the pastor who labours so intently for the welfare of his flock that he has little time for closet prayer, as also the sabbath school teacher who hurries through his early devotions that he may not be too late for his class, will certainly find, that even successful effort, for the benefit of others, may be followed by the lamentation-"They made me keeper of the vineyards; but mine own vineyard have I not kept," Cant. i. 6.

The danger becomes yet greater, as the object of pursuit diverges from religion. And Christians have especial need, of redoubled watchfulness and prayer, when, for the promotion of general and benevolent objects, they are required to associate with persons with whom they have no further community of sentiment or feeling. Whatever may be its intent, habitual and familiar intercourse with "men of the world, who have their portion in this life," is highly prejudicial to vital godliness. It tends to divert the thoughts from the grand objects of faith and holiness, to render the mind less susceptible of religious impressions, and-worse than

all—to engender a feeling of self-complacency, at any real or imaginary distinction, between ourselves and them. We either descend to the level of those around us, till we meet their views and wishes; or, affecting still to retain our elevation, we look proudly down on their poor specimens of excellence, and learn to think more highly of ourselves than we ough to think.

When uncongenial association arises out of providential circumstances, is forced upon us by necessity, and is wholly unsought by ourselves, we may expect special grace to enable us to withstand its temptations. But, when we rush into danger of our own accord, we shall inevitably make bitter work for repentance. In the case of an individual convert amidst an irreligious family, the very circumstance may be overruled for the production of watchfulness, and fervour, and consistency. The thought that unfriendly eyes are upon us, and that all our familiars watch for our halting, Jer. xx. 10, may render us doubly circumspect, lest we should realize their wishes, and give the enemy occasion to blaspheme. And the known opposition to piety, which pervades the circle in which we move, may, perhaps, supply a

valuable test, as to the integrity of our principles, when first we avow them. But, in the voluntary selection of friends, the matter is totally different. The Christian who seeks habitual intercourse with the worldly, the gay, and the irreligious, has little piety to lose, and will soon have less.

This evil is immeasurably augmented when the compact is for the dearest relationship in the world, a relationship for life. To marry only in the Lord," 1 Cor. vii. 39, is a duty as binding on the faithful, as any other, in the whole code of Christian morals. Few, perhaps, will deny this position; but then, the difficulty is, as to its application; for, when passion empannels the jury, there is little hope that the verdict will be an impartial one. I have almost invariably found that the party, transgressing this statute of Christ, most solemnly disavows all such intention. The plea in justification is usually this ;-that the piety of the individual is unquestionable, although it has never been manifested by a public profession; or, to take the lowest ground, that the person concerning whom the doubt is expressed, is in a hopeful condition of mind, and only wants a further introduction to a circle, strictly religious, in