be infused into society. We see what might be done by the pulpit in restraining other vices, by what it has done in checking the evil of intemperate drinking.

Again, the instructions of the pulpit are too much of a desultory character. The preacher discusses one subject on the morning of Sunday, another in the afternoon, and still another on the morning of the coming Sunday. In this respect, the pulpit is unlike any other place of instruction. Every teacher and every learner of the sciences understands the importance of method and connexion in his instructions, and that he cannot expect success without them. Is not this want of systematic, connected instruction, too little regarded in the pulpit? The usual method of unconnected preaching, seems to have originated in the inability of the clergy to prepare a systematic, well-digested course of pulpit instruction. Many men are qualified to preach on subjects selected without regard to connexion, who would be inadequate to prepare a systematic, instructive course. But clerical education is so much advanced at the present day, that very many clergymen must be fully qualified to discuss, illustrate, and enforce the doctrines and morals of Christianity, with system and due connexion.

The truth is, that the usual style of preaching has considerable merits joined with very striking defects; so striking, indeed, that I am convinced, the pulpit is deprived of very much of its legitimate power by their existence. It merits the serious and mature consideration of those who have authority and influence in the church, whether there ought not to be at least a partial change. Might not the peculiar advantages of the customary and the systematic style be combined, by giving the mornings of Sundays to systematic preaching, and the afternoons to preaching on subjects selected with reference to the peculiar condition, wants, and circumstances of the congregation. By this change, should we not retain the excellences and remedy the defects of the present style of preaching?

It has been matter of regret with pious men generally, that catechetical instruction has fallen into such neglect in late times. In the primitive ages of the church, there was a well-known class of religious teachers named catechists, whose office it was,

to instruct children in the elements of the Christian religion. In primitive times, too, there were great numbers of catechumens who had come to years of discretion; but, having been born of heathen parents, had not been baptized; these also were instructed by catechists, preparatory to baptism. At present, children are generally instructed in the catechism, when they receive any instruction, by their parents, and are at stated times examined, in the church after divine service, by the minister of the parish to which they belong. This union of parental and clerical instruction in the rudiments of Christianity, has many advantages to recommend it; and, in many parishes, is so conducted, as, in a very good degree, to accomplish its object. Sunday school instruction, moreover, has, within the last halfcentury, taken the place, in a great measure, of the ancient system of catechetical instruction. Still, immense numbers of children continue to receive little or no religious education, and the general regret of pious men, above adverted to, still continues to be not without just grounds. The first principles of religion, must, still more than those of other subjects, in order to be taught effectively, be taught during early childhood and youth. Even with the best religious education of children, there is always too much reason to fear, that, as they advance in life, the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, may choke the instruction given, and render it unfruitful.*

4. The benefits, both private and public, which wait on public worship, are neither few nor small. Prayer has a manifest tendency to nourish in us those very graces and virtues for which we pray. We shall earnestly desire that for which we habitually and earnestly pray; and what we earnestly desire, we shall endeavour to attain. Warm desires naturally ripen into corresponding conduct, made manifest in the life and conversation.

Again, by prostrating ourselves in prayer before Him who is clothed with majesty and honor, the pride, arrogance, and selfsufficiency of prosperity are checked, and the discouragement, depression, and despair of adversity are softened and relieved.

Mark iv. 19.

Its influence, too, in aiding us to curb our passions, which are always too impatient of restraint, is very great. A habit of prayer accustoms us to a sense of the Divine presence, and secures us all its accompanying moral influences. It cherishes in us universal benevolence, an enlarged humanity, and a tender and sympathizing temper. Those pure and exalted sentiments and feelings, to which we accustom ourselves in the hours of devotion, will open and enlarge the understanding with the most sincere and impartial good-will, will free us from all rancor to our enemies, from too exclusive an attachment to our friends, and from indifference to the rest of mankind. Prayers for all mankind, offered up daily to Him who is the universal parent of mankind, are benevolence, as well as devotion, put in practice every day.

But the special benefits of public worship may be stated more particularly. 1. It does not seem possible to maintain, in a community, any practical knowledge of God, and the practical ascendency of Christian principles, without a stated public service. This seems so obvious as scarcely to require either argument or illustration. Even where public religious service is constantly maintained, and the Gospel is preached in its purity and power, many live in disregard of God and the obligations of religion, and scoff at all divine things. Much more would this be the case, if religion sought the shades, and entirely immured itself, like a recluse, in the closet. In such a state of things, open infidelity and impiety would sweep over the land, like the pestilence which destroyeth at noonday. It is not more certain that night succeeds to day, than that the want of stated public divine service, or the general neglect and contempt of such service, must end in general irreverence of the Deity, and that to this irreverence of the Deity must succeed universal dissoluteness of morals, and all the overflowings of ungodliness.

"Religion is the presiding and genial influence over every system of morals."* Every man capable of reflection must be convinced, that, if public worship were once discontinued, a universal forgetfulness would ensue of that God, whom to remember is the highest security and the most effectual preservative against

* Mr. Clay's Speech in the U. S. Senate, 26th December, 1833.

vice; and that the bulk of mankind would soon degenerate into mere savages and barbarians, if there were not stated days to call them off from the common business of life, to attend to the all-important business of securing their salvation. As well may we expect law and order to maintain their influence in the land, without tribunals to declare, and a magistracy to execute the law, as to expect that religion will flourish or even exist, without a stated public celebration of its services and ordinances.

2. Again; the moral and religious instruction gained by an habitual attendance on public worship, is beyond measure valuable, especially to those who have small opportunities of gaining instruction elsewhere. To this more than to any other cause it is owing, that, in Christian countries, some degree of intelligence is diffused among all orders of men. No man born in a Christian country needs to live and die without adequate instruction. in whatever pertains to virtue and godliness.

3. Moreover, the habitual assembling of men of every variety of rank, fortune, and education, in the same edifice, to join in a common religious service, has a sensible tendency to unite mankind in the bonds of a common fellowship, to cherish and enlarge the generous affections, and, by contemplating their common relation to the Governor of all things, to remind them of the natural equality of the human species, and thereby to promote humility and condescension in the more wealthy, the more learned, and the more honorable; and to inspire the humbler ranks with a sense of their rights and with some degree of self-respect. Office, birth, knowledge, wealth, and other distinctions known and acknowledged among men, are recognised by Scripture; and corresponding duties are enjoined on those who enjoy these advantages and honors. We are to render their dues to all; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.

These distinctions, too, are sanctioned by Divine Providence as a part of the system of human affairs; no community has existed without them, they seem inevitable; and, if accompanied by a proper spirit, are conducive to the welfare of

* Rom. xiii. 7; Matt. xxii. 21.

mankind. But they are usually carried too far, and valued too much, by those who enjoy them; and the spirit, which they tend to nourish, estranges and alienates brethren of the same great family from each other, by causing discontent, distrust, jealousy, and envy. It is well, indeed, if they do not rouse the fiercer passions of hatred, malice, and revenge. The magistrate feels that he represents the state, and infers from thence, that the official dignity, with which his person is clothed, must not be defiled by too much intercourse with the common people. Pride of birth must not be soiled by the touch of any thing homebred and ignoble. Learning cannot condescend to hold communion with ignorance, and wealth looks down with insolence upon the poor, the unfortunate, and the depressed. They move in distinct and exclusive circles, studiously assorted on the ground of these distinctions, and their almost inevitable effect is, to impair, if not to destroy the good feeling which ought to unite all mankind by the bonds of a mutual sympathy and interest. If, at any time, the poor man is seen at the tribunal of the magistrate, it is probably because he is dragged there to answer to the suit or prosecution of some rich and fortunate oppressor. If he visits the palaces of aristocratic pride, it is not to partake of their enjoyments, these are reserved for guests made of like clay with their proprietors.

"Materiâ nostrâ constare, paribusque elementis."

If he enters the mansions of the rich and the halls of the learned, he still finds that he is not permitted to participate in the treasures which they contain.

In

4. The church is the only place, in which the various classes of mankind meet each other on any thing like equal terms. the house of God, the exclusive spirit, nourished by the artificial distinctions of human pride and power, stands rebuked before the immeasurable distance, by which the highest of mortals is separated from the throne of the Almighty. Men are addressed there, not according to the wealth they have acquired, or the other distinctions by which they are known, but as alike the sinful children of a common parent, having similar