accomplishing his promise, and pouring forth the rich influence of his grace. It is the divine presence of the adorable Saviour which fires his soul with rapture, and fills his mouth with praise and triumph. This is a privilege infinitely superior to that radiant cloud of glory, which shone forth, as the symbol of covenant love and favour, between the cherubims, over the mercy-seat, in the ancient sanctuary. The New Testament church is not distinguished by the pomp and splendour, but by the purity and spirituality of its institutions; and the presence of Jesus Christ is our only Shekinah, which, though not seen, is felt in every Christian assembly.

3. Public prayer has ever been highly valued and diligently attended by all good men.

Does it not furnish a suitable occasion, by which the believers of divine truth "avouch the Lord to be their God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken to his voice?" (Deut. xxvi. 17.) Does it not become every conscientious Christian, openly and firmly to acknowledge his attachment to the service of God, amidst all the scoffers who despise and vilify it? Religion is not to be shut up like light in a dark lantern, but to be elevated and shine, to benefit all by its cheering beams. Some persons affect to be filled with

that devotion towards the Supreme Being, which is inspired by the beautiful and sublime scenes of Nature, and yet scarcely ever enter an assembly for public worship. These tasteful sentimentalists are more disposed to invoke the Muses, and drink the waters of Helicon, than to relish the songs of Zion, and repair to the fountain first opened to the house of David, yet now open to all, for the purpose of washing away uncleanness and sin. But it must be recollected, that the fire of poetry is an element vastly inferior, both in purity and power, to the sacred fire of Christian devotion; and though they may be combined, they are often found apart. Such as cast off public worship, in effect deny revealed religion, and renounce the Gospel of Christ. "Ye are they that forsake the Lord, and forget my holy mountain." Isa. lxv. 11.

All good men love public worship, because it serves as a bond of brotherly union. The parts of the ancient Tabernacle were fitted and joined to each other, and the curtains and coverings were clasped and fastened together; and the whole structure complete, according to the pattern shewn in the Mount, was an admirable type of the church, honoured and blessed with the Divine Presence. Thus there is a mystical and vital union of true believers. "There is one body and one Spirit, even as

ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all." In joint acts of worship, Christians feel the mutual attraction of congenial spirits. On the memorable day of Pentecost, it is said, "The multitude of them that believed were of one heart and of one soul. And they continued steadfastly in the apostles' doctrine, and in fellowship, and in breaking of bread, and in prayers." Hence Paul exhorts the Hebrews "to consider one another, to provoke unto love and to good works;" adding immediately, "not forsaking the assembling of ourselves together, as the manner of some is." Nor did this glowing zeal for the public worship of God expire with the Apostles and the first race of Christians. Tertullian, speaking of the assemblies of the church, says, "We meet in the congregation, that we may, by our fervent prayers, environ God, as an army besiegeth a castle; and this holy violence, with which we assault heaven, is pleasing to God." And we may judge of the attachment of those primitive Christians to public and social worship, when we recollect the known fact, that nothing could induce them to desert it, even when malignant spies and bloody persecutors were constantly on the watch, ready to seize them, and sacrifice their lives for this sole crime. In every age,

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pious men have always deemed it one of the heaviest afflictions to be debarred from the ordinance of public worship. While David was in banishment, and remembered the days when he had gone to the house of God with the multitude that kept holy day, he poured out his soul in effusions of grief and mourning. (Psalm xlii. 1-4.)

4. Public prayer ought, by those who lead the devotion of religious assemblies, to be so conducted, as to its matter, language, and manner, as may conduce to general edification and profit.

A private Christian, in his closet, confines his thoughts within a narrow compass; but a minister in the congregation should take a wider range. His petitions and thanksgivings ought to comprehend the wants and circumstances of all classes, and, if possible, touch some consenting string in every heart. And besides including the cases of such as are present, we must remember at a throne of grace, all the churches of Christ throughout the world, and pray particularly for our own country and our civil rulers: nor must we forget to intercede for profligates and infidels, for Jews, Mahometaus, and Pagans.

With respect to the language of public prayer, it should certainly be plain and grave, suitable and impressive. Nothing can be more absurd

than the custom of the church of Rome, praying in an unknown tongue*. Our Lord warns us against using vain repetitions like the heathen, who thought they should be heard for their much speaking. This warning should be well considered, as the state of the world renders it as necessary now, as it was when first given. It is not merely among the Mussulmans of Turkey, or in the Greek and Roman churches, that vain repetitions are to be found; few communities are free from them. If it be asked, whether printed forms are desirable for public worship? without entering elaborately into this controverted subject, I must confess, I much prefer extemporary prayer, for these reasons:

1. It is better adapted to keep the feelings of devotion alive. I think an appeal might be made to experience, for the support and confirmation of this remark. When a man, pos→

Nor is this absurdity confined to the adherents of popery. "I have within the last few years visited the Romish, the Greek, the Coptic, and other churches, which have their service habitually in a language which the people do not uns derstand. St. Paul, when giving directions for conducting the devotional feelings of the Christian Church, says, I would rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue :' yet, in these churches, they seem to have reversed their choice, and to have adopted the contrary of that which St. Paul preferred."— Rev. W. Jowett's Christian Researches in the Mediterranean.