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found his chief happiness in the house of the Lord. “One thing have I desired of the Lord, that will I "seek after; that I may dwell in the house of the "Lord all the days of my life." Whenever his favourite subject presents itself, he takes fire, and speaks of it, not only with zeal, but with transport. "How "amiable are thy tabernacles, O Lord of hosts! My "soul longeth, yea, even fainteth for the courts of "the Lord; my heart-and my flesh cry out for the living God."

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It becomes then a subject worthy of our attention, to inquire, What there is in the public institutions of religion, to have rendered them an object of so great importance to the king of Israel? This will appear, if we consider their influence on men, with respect to their religious capacity; with respect to their moral character; with respect to their political state; and with respect to their domestic life.

In the first place, let us consider the influence of religious institutions upon men, with respect to their religious capacity.

There are many qualities which we share in common with the inferior animals. In the acuteness of the external senses, some of them excel our species. They have a reason of their own; they make approaches to human intelligence, and are led by an instinct of nature to associate with one another. They have also their virtues, and exhibit such examples of affection, of industry, and of courage, as give lessons to mankind. But in all their actions they discover no sense of Deity, and no traces of religion. It was reserved to be the glory of man, that he alone should be admitted into the presence of his Creator, and be rendered capable of knowing and adoring the perfections of the Almighty. As Piety is the distinguishing mark of the human race, a tendency to the exercise thereof is in some degree natural to the mind. When we look up to heaven, and behold the sun shining in glory, or the moon and the stars walking in brightness, untaught nature prompts us to adore him

that made them, to bow down and worship in the temple not made with hands. When we are surrounded by dangers on every side, and overwhelmed with deep affliction, by the law of our nature we tend to some superior Being for safety and relief: or when we are surprised with a sudden flow of unexpected prosperity, spontaneously we lift up our eyes and hands to heaven, to pour forth the grateful effusions of the heart to our unseen Benefactor.

As there are principles, then, in human nature, which incline men to religion, and principles also which incline them to society, it would not have been extraordinary, if the combined influence of the religious and associating principles had been so strong as to have prompted men to have assembled in public, for the purposes of devotion, although no law had been given to that end. But it was not left to this. Among all the nations of the world, the public interested itself in the cause; the legislative authority interposed its sanction, and kings and lawgivers encouraged the propensity of the people to religion. It required no profound wisdom to foresee the manifold advantages that the public worship of a Deity would introduce among men.-Accordingly, temples were everywhere built, sacred ceremonies were instituted, an order of men was appointed to of ficiate in holy things, and certain days were set apart for the people to join in the celebration of divine worship. Indeed, as to the objects, and the manner of worship, little care was taken. The magistrate gave his authority to the current belief, though ever so absurd and ridiculous, and established that form of religion which the people were best disposed to receive. It was thought sufficient, if by public and solemn acts of piety, a sense of Deity, and feelings of religion, could be impressed, and frequently renewed in the minds of men. But in some nations this practice, so highly beneficial to mankind, was enjoined by an authority superior to that of human governors. God himself, in the system of laws which he delivered to

his ancient people, hallowed the seventh day, and ap pointed other festivals in which the people should assemble together in order to join in the services of the sanctuary. In what concerns the celebration of the Sabbath, Christianity confirms the Mosaic law. Our Saviour, whose practice ought to be a rule of life to Christians, attended upon the public worship in the Jewish synagogues; and the Apostles followed his example, till by their labours in the ministry, they had gathered together in one place, a sufficient number of converts to form a church. Then they constituted regular assemblies of Christians, they ordained proper persons to preside in the public worship, and, both by their precept and example, recommended a constant attendance on these meetings of the faithful.

That there must be an established religion in every state, is a principle in which not only Christians, but infidels, have been agreed. In order that the public religion may be productive of any good effects, it is necessary that it make a deep impression upon the minds of the people. But if it were not for our assembling together on the Lord's day, for public worship, that form of Christianity which is established in this country would perhaps take too feeble a hold of the mind, to produce its proper effects. The Christian religion is very different from those systems of superstition which prevailed in the Pagan world. The Heathen religion had attractions for every feeling of the human frame. It contained every thing that could strike the senses, or please the imaginations of men. All the apparatus of false religion, which at once amuses and engages the mind, was exhibited: ceremonies, pompous festivals, costly sacrifices, were continually passing before the eyes of the worshipper. In the majesty of the temple, and the splendour of the worship, the Deity seemed to be present. Ancient superstition introduced the fine arts into her train, called the powers of genius to her aid, and employed the painter and the poet to hold out her charms to the world.

Very different was that religion of which Jesus Christ was the author. When the Son of God descended, he appeared not like the idols of the nations. The Christian religion is pure, spiritual, divine. It is the religion of the mind and the heart; the worship of God, who is a spirit, in spirit and in truth. There is nothing here but the simplicity of truth and the majesty of reason to persuade the world. Man, however, is not a pure intelligence, and reason is not the only attribute of his nature, Were it not, therefore, for the mode of communication by discourse in public assemblies, Christianity in its simplest form, could never be a popular religion, It might employ the leizure of philosophic men; it might operate its effect upon the few who are given to inquiry; but it never could engage the generality of mankind. They who have not considered the subject, cannot possibly conceive the astonishing difference that there is between written and spoken language; between the dead letter that appears to the eye, and the living voice that comes to the heart, The same discourse that in a popular assembly would raise the passions of the audience to the highest pitch; send it abroad in print, and it will often have no effect at all. Add to these, that it is to the meetings of the faithful, that the promise of the divine presence is made. In the gates of Zion, God delights to dwell; and when his disciples are gathered together, Jesus has promised to be in the midst of them. True piety indeed is not confined to the sanctuary. High is the pleasure, and great the benefit, of private devotion. But sure I am, that they who have entered into the spirit, and tasted the pleasures of devotion in secret, will not be thereby prevented from approaching to God in the ordinances of public worship. Society heightens every feeling, and improves every delight. All that charmst the eye, or the ear, or the imagination, or the heart, is attended with double pleasure, when we share it in the company of others. In the presence of striking and exemplary piety, the careless worshipper will

become devout, and the devout will become fervent. A holy emulation will rise in the bosoms of the faithful: the ardour will spread from breast to breast, and the passions of one, inflame the passions of all. May I not appeal to your own experience, and ask, When you have been in the spirit on the Lord's day, when the word of life was spoken from the heart to the heart, have you not felt that there was a divinity in virtue? have you not found yourselves as if translated from earth to heaven, and experienced the emotion of mind which the Patriarch felt, when he awoke from his dream, and cried out in rapture, "Surely the Lord is in this place! This is none other than the house "of God, and this is the gate of heaven?"

Secondly, Let us view the effect of religious institutions upon men, with regard to their moral character.

Whatever brings men together, and connects them in society, has a tendency to civilize and improve them. Especially when they assemble together for such important purposes as the worship of a Deity, this will be the effect. There is something in the very idea of drawing nigh to God, that inspires virtue. When men, accustomed to meet together as busy and as social creatures, assemble at stated times as rational and immortal beings, a sense of propriety will prompt them to act up to that high character. When the sons of God come to present themselves before the Lord, whatever is displeasing to God, and hostile to men, will vanish from their mind. The connection between such exercises of piety, and the practice of virtue, is nearer and more intimate than superficial reasoners are apt to imagine. There are indeed tences to religion, without any virtue, as there are pretences to virtue without any religion; but whoever in reality possesses the fear of God, will be thereby determined to keep his commandments. It must be obvious, at first view, that the sense of a supreme Being, the inspector of human affairs, the patron of virtue, the avenger of sin, and the rewarder of righ teousness, has a powerful tendency to strengthen mo

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