reverence, and homage, as appear to him to be best calculated to give vent to pious sentiment, or to confirm it more and more in his mind. Nor is he less anxious to express these sentiments to the partakers of his nature, and to obtain their concurrence in the worship of their common father, their preserver, and their God. External religion is thus strongly founded in human nature, in its dependence on deity, and in its consciousness of moral corruption. It is most absurd to suppose, that any service or offices that man can perform towards God, can be otherwise acceptable to him than as the means of benefiting and improving his rational creatures. "God, that made the world, and all things therein, seeing he is the Lord of heaven and earth, dwelleth not in temples made with hands; neither is he worshipped with men's hands, as though he needed any thing, seeing he giveth to all, life, and breath, and all things."a" Can a man be profitable unto God, as he that is wise may be profitable unto himself?" Divine service, therefore, is wholly founded on the dependent, guilty, and infirm condition of our nature. Even the adoration offered by the heavenly host, consisting, as it is represented in scripture, in praise, and thanksgiving, and sublime doxology, can add nothing to the happiness of the Deity. It is, however, accepted by him, as a testimony of the right temper of those blessed beings, and of the happiness which they enjoy under his govern ment. External worship is secret, domestic, and public. Secret worship consists in that communion which every Christian entertains with God, by prayer, in the habitual reading of the sacred scriptures, and in devout meditation on spiritual subjects. Private prayer is a principal mean of preserving a sense of religion in the soul. It has a powerful influence in restraining and correcting vicious propensities, in rendering repentance effectual for reformation, in confirming virtuous resolutions, and in carrying them into execution by practice. It is impossible that a person holding this habitual intercourse with the Father of his spirit, the God of truth, the protector of righteousness, and the avenger of guilt, can lead a life contrary to the divine law. If he does, he aggravates his guilt beyond the power of expression. To address the Supreme Being through the Saviour of mankind, and to implore consolation, direction, and support, is also the natural refuge of the soul in distress, perplexity, and affliction. This is a resource which a person truly pious considers as his highest privilege. While many say, Who will show us any good?" his supplication is, "Lord! lift thou up the light of thy countenance upon me. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. I will both lay me down in peace, and sleep; for thou, Lord! only makest me dwell in safety." "Pray without ceasing," injoins the apostle," in every thing give thanks; for this is the will of God, in Christ Jesus, concerning you." "Thou, when thou prayest," injoins our Saviour, "enter into thy closet; and, when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret, shall reward thee openly." After prohibiting vain repetitions in prayer, he delivers that admirable model of it, which has ever since been used by the Christian church. Verily, verily," says he, "whatsoever ye shall ask the Father in my name, he will give it you." The duty of secret prayer was enforced by his own example, and that of his apostles. The reading of the scriptures, as forming a part of divine worship, shall be considered under the head of the public service of the Deity. A person strongly impressed with respect and reverence for the author of his being, will unavoidably be led frequently to meditate on his nature and perfections, on his dispensations, on his dealings with mankind, on the gracious plan of redemption, and on every thing connected a Psalm iv. 6—8. b 1 Thess. v. 17, 18. with the eternal interests of his soul. His religious principles will thence receive fresh nourishment, and his faith will gradually grow "unto the measure of the stature of the fulness of Christ."a "His delight will be in the law of the Lord, and in his law will he meditate day and night. While he muses, the fire will burn." Domestic or family worship is founded on the same principles which dictate public religion. Indeed, it is in the domestic sphere that all mankind are formed to the acknowledgment, the profession, and the discharge of obligations specifically religious, as well as of those of every other class. This branch of worship is therefore prescribed both by the spirit and the precepts of Christianity. "I will walk," says the Psalmist, "within my house with a perfect heart." Paul salutes the church in the house of Philemon,d which, we must necessarily suppose, joined in common acts of devotion. "I will," says he, "that men pray everywhere, lifting up holy hands, without wrath and doubting." Families are connected by such tender ties, and have interests so closely interwoven, that all their members must feel their hearts melted, as it were, into each other by their joint devotional exercises. Their mutual duties must thus be powerfully enforced, and their affections receive addi a Eph. iv. 13. d Philem. 2. b Psalm i. 2; xxxix. 3. c Psalm ci. 2. tional warmth and vigour, when their prayers ascend to the throne of that heavenly Father who hath so closely united them on earth, and under whose protection and guidance they must become mutual supports, comforts, and blessings. They are, by such religious exercises, reminded of their relation to the great community of mankind, of which God is the common father; and become better qualified for discharging the different duties of that relation. In a word, family worship is one of the principal means of preserv ing and cherishing religious principle, and is thus the nursery of universal virtue. It belongs to fathers and heads of families to conduct this branch of worship, which consists in prayer, praise, the reading of proper portions of scripture, and, where ability for this task exists, in the elucidation and enforcement of them, in a manner adapted to the capacities of those to whom such explanations are addressed. It is impossible to conceive any object more engaging and delightful than that of a virtuous and picus family thus employed. The heart that glows not with the perusal of Burns's Cottar's Saturday Night, must be indifferent to the best feelings of our nature. From what has been already stated concerning the doctrines and morality of the Christian scheme, it may be inferred a priori, that the public worship which it prescribes, or has, in its |