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usually, if not always, founded in mistake. Children are by nature prepared to reverence religion. The conscience of man, before it has been warped, and overpowered, by passion, prejudice, and sin, prompts him, of course, to regard this solemn and awful object, only with emotions of respect. So obvious is this truth, that it has often been acknowledged by Infidels. Children, therefore, present no obstruction to the performance of this duty.

Whatever may be true of other countries, it is certainly true in this, that the number of women is extremely small, who discourage in any manner, which may be styled direct, the ordinances of religion. From them, therefore, no hindrance will be presented to this duty, unless in cases of a very extraordinary nature. The difficulty, then, which is here alleged, is, in almost every case, created solely by the man himself.

I would further ask this objector, Have you made the experiment? If not, where is your proof of its truth? If

If you have, have you attempted to remove it; and, like a wise and good man, determined to govern your family, and subdue so unreasonable a spirit?

This evil is oftener feared than felt. It is doubtful whether the man can be found, who, after a faithful trial, has been prevented by it from the regular worship of God in his family.

There is another objection, which, though perhaps never alleged in form, has had no small weight in particular cases. It is this: The persons in question have long neglected it, and feel extreme reluctance to exhibit to their families their inconsisten. cy of character. Concerning this objection I shall only observe, that it lies equally against all reformation ; and, if yielded to, would effectually prevent every sinner from becoming a Chris. tian.

Upon the whole, all these objections are either erroneous, or nugatory ; either devised, or adopted, by a mind already wil. ling to neglect the duty; and fastened upon as the best means, within its reach, to quiet its own conscience, and to justify its conduct in the sight of others.

VOL. .

ܪ 1







PSALM lxxiii. 28.

It is good for me to draw near unto God.

In the last discourse, I considered the Usefulness of Prayer to Families. The next thing proposed for discussion was its Usefulness to Communities.

It may be proper to remind my audience, that the usefulness of prayer was originally mentioned as two-fold; consisting,

1. In its immediate influence on the Suppliant ; and, 2. Its Eficacy in procuring Blessings.

It may be proper further to observe, that, next to the Usefulness of prayer, I proposed to examine the Encouragements to this

I duty. These three subjects will be considered in the present discourse.

In the Text, the Psalmist declares, that it was good for him to draw near to God. If it was good, that is, profitable, for the Psalmist to perform this duty; it must without a question be equally profitable to every other individual, who prays with the same spirit. There was nothing in the character of David, which rendered prayer more beneficial to him, than it may be to others. He prayed frequently, faithfully, and earnestly. All, who pray in the same manner, will find the same benefits. Nor will this usefulness be, in any degree, lessened by the communion of multitudes in this solemn service. On the contrary, it will be increased. The power of sympathy cannot fail to enhance the fervour of prayer, when offered up to God by numerous bodies of mankind. Whatever advantages, then, result from prayer, generally considered, whether offered up in the closet, or in the family, all these will result from the prayer of Communities. Beside these, public prayer is accompanied by several advantages, in a great measure peculiar to itself. Particularly,

1. Public Worship is in a prime degree constituted of Public prayer.

The benefits of public worship I have considered at large in a former discourse. All these benefits are not, I confess, derived solely from Public prayer. They are, however, so connected with it, as, in a remoter sense, to be justly attributable to its proper influence. It seems scarcely probable, that without public prayer, the other ordinances of public worship would be cele. brated at all, or the sabbath itself at all observed. If we did not feel our dependence upon God for all good, and the absolute necessity of deriving, and asking, it from him ; there would, apparently, be no motives, of sufficient efficacy to preserve public worship in the world. If public prayer were to cease; the sabbath, it is to be feared, would be forgotten, and the sanctuary deserted.

These things being admitted, it follows, that all the blessings, above mentioned, are derived from public prayer; not, indeed, immediately; but ultimately. On their importance I need not now expatiate.

2. Public prayer, above all things, preserves alire a sense of National dependence on God.

The prime mean of preserving in the mind of an individual a sense of his own dependence on his Maker is, confessedly, prayer: as has been shown at large in a preceding discourse. On


families, and on nations, its influence is the same. No human emotion has a more advantageous influence on the mind than this. It affects men deeply in all stations and circumstances; and affects them all happily. It is a feeling, perfectly just ; and the only just feeling respecting the subject. It is a feeling of high importance: it is a feeling of the most useful tendency.

On Rulers its influence is that, and only that, which they need to incline them to rule justly and in the fear of God. A ruler, who feels his dependence on bis Maker, will be just, of course; because he knows, that God is just, and demands exact justice of him; because he knows, that God is an eye-witness of all his conduct; and because he knows he must give an account of that conduct, and be rewarded according to its nature. If he does that, which is right; he is assured of acceptance:

: if not; sin, he is equally assured, will lie at his door.

With such a sense of his dependence, a ruler will be merciful, also; because he knows, that God is merciful, that he loves those who are merciful, and requires mercy of all men, and peculiarly of rulers; because he knows, that mercy and truth uphold the throne of a king, and the office of every other ruler: and because he knows, that, in the end, he himself will infinitely need mercy, that God has pronounced the merciful, blessed, and promised that they shall obtain mercy, and has awfully declared, that he shall have judgment without mercy, who sheweth no mercy.

With this sense of dependence, also, a ruler will be humble. In the sight of God, every man, however high his station, however extensive his power, is merely a worm of the dust, and crushed before the moth. To a being so frail, so feeble, so dependent, pride cannot belong. His own littleness cannot fail to stare him in the face, whenever he remembers, that every thing, which he has, or is, or will be, has been, and must be, solely derived from God; and for its continuance must depend solely on his pleasure. It is impossible for a mind, fraught with these sentiments, not to forget the haughtiness of power, and the splendour of station. At the same time, a ruler thus disposed will ever call to mind, that the poor in spirit, the meek, and the humble, are the only persons, to whom good is promised in the Gos

pel. The haughtiness of man, it is there declared, shall be brought low, and the pride of all human glory shall be stained. It is there declared, that every proud man is an abomination to the Lord, and shall be stubble for the final day.

It is scarcely necessary to observe, how important these attributes are to every ruler, or how beneficial they invariably prove to subjects. With such a character, the ruler cannot fail to be equitable in his laws and administrations, reasonable in his exaction and management of public property, clement in the distribution of justice, conscientious in the performance of every duty, and universally a minister of God for good to his people.

A corresponding influence, equally happy, will the same sense of dependence have on those who are ruled. The same general conscientiousness will prevail in their minds; a scrupulous obedience to all laws, and lawful authority; and a steady attachment to the good order and peace, secured by a wise administration.

Men, formed to sentiments and habits of this nature, are, almost wholly, a different kind of beings from those, to whom such sentiments are unknown. The motives, by which these two classes of men are governed, are totally diverse. Those of the former class are swayed by the fear and love of God, a disposition to obey him, the dictates of conscience, the hope of final approbation, and the dread of final ruin. Those of the latter class are influenced only by present, selfish considerations; and universally inquire how much they shall gain by submission to Government, or how much they shall lose by revolt. The former obey rulers, are just and kind to each other, and perform all the duties owed to their fellow-men, from conscience and principle. The latter, so far as they perform these duties at all, perform them from convenience only. On the former class, full reliance may be uniformly placed. To the latter, no confidence can safely attach, except when their duty and their selfishness coincide. The obedience of the former, is voluntary ; that of the latter, mercenary and venal.

Between rulers and subjects, governed by this sense of dependence on their Maker, arises, of course, an universal confidence. In a country, thus influenced, the government can there

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