a curse to any people." Historians have not failed to observe the dreadful effects of irreligion, in the downfal of flourishing empires; and even in our own age, a neighbouring country has exhibited a melancholy confirmation of this truth. We need only turn our eyes to France, and recollect that a few years ago, when the Sabbath was blotted out of the days of the week, when places of worship were shut up and sealed, or turned into stables and storehouses, and devotion of every kind was treated with ridicule and contempt; anarchy and confusion closely followed the steps of Atheism. Who can read the enormities of licentiousness, the gross excesses of brutality, and the deep overrunning measures of cruelty, which disgraced the rage of infidelity and the reign of terror, without a full conviction, that no one can be an open despiser of God, without being a dangerous enemy to man?

2. Public prayer has the sanction of divine authority, and the promise of a divine blessing.

When the tabernacle was erected in the wilderness, God made it a central point of union, a place of holy concourse, and promised there to meet his people. Their sacrifices were accepted, and their supplications heard and answered at the door of the tabernacle. "In all places, where I record my name," said Jehovah, "thither will I come unto thee,

and bless thee." A rich and splendid temple was afterward built to the Lord on Mount Zion; and Solomon, at its dedication, offered up suitable petitions and thanksgivings to God, in the midst of an immense assembly. (1 Kings viii. 47-61.) An ardent zeal for public worship is represented as a sign of those happy times, which the prophets were inspired to foretell:-" And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go also. Yea, many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord." (Zech. viii. 21, 22.) The first temple being far-famed for its beauty and grandeur, and for the number of costly offerings yearly and monthly presented within its sacred courts, was the wonder of strangers, and the glory of the Israelites; yet God mentions not its magnificence, but its use, and gives it a designation which should never be forgotten; it was not called the house of instruction, or the house of sacrifice, but the house of prayer. "The

Lord loveth the gates of Zion more than all the dwellings of Jacob." Hence God so often commanded the people to seek him in his sanctuary, and wait for his blessing there. "Come

ye, said the people, and let us go up to the mountain of the Lord, to the house of the God

of Jacob; and he will teach us of his ways, and we will walk in his paths." "The worship of God," says Tillotson," is an eminent part of religion, and prayer is a chief part of religious worship; hence religion is described by seeking God." That the ordinance of public worship remains in full force under the New Testament, is a matter so obvious, as to stand in no need of proof. Jesus Christ, the glorious Head of the church, has expressly promised, "that where two or three are gathered together in his name, he will be in the midst of them; and if such persons agree on earth, touching any thing they shall ask, it shall be done for them by the Father, who is in heaven." What a grand and interesting spectacle is a large assembly, devoutly adoring the infinite and everlasting God! While the ear is awed by the deep-toned voice of supplication, or charmed with the high-sounding melody of praise, how pleasing to behold the features of withered age, and of blooming youth, wearing the sober air of gravity, or gilded with a gleam of sacred joy! Yet the reflective and believing worshipper finds something more to interest him than that which strikes the eye or the ear. It is not by the play of an excited fancy that he pictures angels hovering around, and shedding celestial fragrance; but it is by the exercise of a lively faith that he sees Jesus

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