and feelings as gave rise to the custom of approaching their princes and distinguished benefactors, on all important occasions, with the most acceptable presents which their circumstances would allow. The Mosaic institute did nothing more with respect to sacrifices than regulate the use of a practice, which was adapted to the state of mankind at that time, and which had taken too strong a hold of their prejudices and habits to be eradicated without danger to their religion. But so far were offerings to God or man from precluding the use of prayers and petitions, either in the one case or the other, that the former appear to have been considered only as the fittest means of rendering the latter the more acceptable. Among the patriarchs and Jews, especially in the latter periods of their history, prayer and praises accompanied their sacrifices, and regularly formed a part of their social and public religious services. The principal signification of divine worship, adopted by general consent, is prayer; and that this is a signification of that expression, whether it relate to acts of public or private devotion, which frequently occurs in the Scriptures, is unquestionable. The following instances will serve to show how familiar the Jews always were with the prac tice of social worship in this sense.

In the patriarchal ages the modes of worship were as simple and unrestrained as possible. Heads of families, or tribes, chose any place for this purpose which they thought suitable, and

changed it continually, as, in the course of an unsettled and wandering life, they had occasion to change the place of their abode. Such, we find, was the case with the Father of the faithful. Wherever Abraham resided, there he erected an altar, and there he statedly "called upon the name of the Lord,” prayer, as just observed, being a regular appendage of the sacrifice, and properly constituting the worship". Isaac followed the example of his father, as did Jacob also "; for, when he fled from home through fear of his brother, he erected the stone on which he slept as a memorial of the vision which he had seen, and made a solemn vow, that, if he should return in safety, this should be God's house (Bethel); and accordingly after his return he erected an altar there, and of course called upon the name of the Lord, according to the custom of his fathers; and wherever sacrifice and prayer were offered, there God was supposed to dwell. Now it is evident from the circumstances of the case, that these altars were not places of solitary worship only. Did these pious patriarchs suffer their fa

"See Gen. xii. 8. xiii. 4. xxi. 33. And when Abraham interceded for Sodom, it was probably at the stated place where he was accustomed to worship God. Compare Gen. xviii. 22 and 23 with xix. 27. Prayer at the time of sacrifice was also a common practice among Heathen nations, instances of which occur in Homer's Odyss. lib. iii. 447, 450. xi. 34. xiv. 423, and in Virgil's Æn. lib. xii. 175. vi. 247. The case of Elijah's contest with the prophets of Baal presents an instance of both. J Kings xviii. 19.

b Gen. xxvi. 25.

c Gen. xxviii. 18-22. xxxv. 7—14.

milies and numerous dependants to live in total neglect of religion and its public duties? Certainly not. On the contrary it is mentioned as an honourable trait in Abraham's character, that he would take the necessary care that his children and his household should follow his own example of religious fidelity. These altars, then, were the places where the patriarchs worshiped God by prayer and sacrifice, not alone, but in company with the families or tribes of which they were the heads. They were the priests as well as rulers of their households.

After this period, when the children of Israel had become a numerous people, many instances occur in the Old Testament which prove that the worship of God in large assemblies was a practice to which they were accustomed.

In the 15th chapter of Exodus we are informed, that Moses himself and all the people united in a solemn act of devout thanksgiving, on the occasion of their deliverance from Egyptian bondage; nor is it matter of any consequence, that the prayer here recorded is called a song, or whether it were really sung, or recited in any other mode. It was unquestionably a social address to the one living and true God, expressing the fervent gratitude of the worshipers for recent salvation from the most cruel oppression, and their unreserved trust in his future protection; an address in which the whole congregation joined with their leader: a Gen. xviii. 19.

"Then sung Moses and the children of Israel this song unto Jehovah; and spake, saying, 'I will sing unto Jehovah, for he hath triumphed gloriously. The horse and his rider hath he thrown into the sea. Jehovah is my strength and my song; he also is become my salvation,' &c.-Who is like unto thee, O Jehovah, among the gods? Who is like unto thee, glorious in holiness, fearful in praises, doing wonders?'" &c.

In Deut. xxxii. another solemn act of worship is recorded, which Moses conducted, and which was at least public, if not social; for it is said (ver. 44), "And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun."

Joshua followed the example of his predecessor. Josh. vii. 6. After the Israelites had experienced a defeat from their enemies, "when the heart of the people melted, and became as water, Joshua rent his clothes before the ark of the Lord, he and the elders of Israel until the even-tide:" the prayer, or rather the substance of it, is given. It was an act of public supplication, in which the elders at least joined with Joshua.

In Judges x. 15, the children of Israel are represented as uniting in addressing a solemn confession of their sins to God, and in prayer for assistance, "And the children of Israel cried unto the Lord, saying, 'We have sinned: do thou unto us what seemeth good unto thee; deliver us only, we pray thee, this day.'"

1 Sam. xii. 16, &c. we are informed that Samuel prayed, evidently in the presence of the people.

1 Chron. xxix. 10-13, David delivered an admirable prayer, consisting of thanksgiving and supplication, in a general assembly of the people : "Wherefore David blessed Jehovah before all the congregation, and David said, "Blessed be thou, Lord God of Israel, our father, for ever and ever. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and the earth is thine; thine is the kingdom, O Lord, and thou art exalted to be head over all. Both riches and honour come of thee, and thou reignest over all; in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise thy glorious name,'" &c. This then, it appears from the plural form of the expression, was strictly a social prayer, consisting of adoration, thanksgiving and petition, delivered by David in the name of the people, and in which the people evidently joined. At the conclusion of it David said to all the congregation, "Now bless the Lord your God; and all the congregation blessed the Lord God of their fathers," &c. Nor is this fact at all invalidated by the singular use which is here made of the word worship, both in its civil and religious meaning. It was after the people had united in this public act of social prayer, that they bowed down