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 autho-. rity 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 every where built, sacred ceremonies were instituted, an order of men was appointed to officiate 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 appointed 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 in

fidels, 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 publie 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 systemis 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 leisure 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 charms 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 beart, 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!"

II. 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 pretences 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 righteousness, has a poweriul tendency to strengthen moral obligation, to annex a new sanction to the laws, and to inspire purity into the manners of a people.

By the operation of such a principle, open violence will be restrained, and secret enmity will be checked. Society will assume a happier form, the insolence of the oppressor will be humbled, and the wild passions of the licentious be subdued. What the Scripture calls, "the power of the world to come," is felt strongly through every corner of this world. Heaven improves the earth; and the life 'which is to come, is a source of happiness to the life which now is. There are, indeed, I acknowledge, to the honour of the human kind, there are persons in the world who feel that the possession of good dispositions is their best reward, who would follow goodness for its own sake, and do their duty, because it is their duty, although there were neither rewards nor punishments to come. But I know as well, that the world is not composed of such persons. Men in general are governed by their passions, their interest, the prevailing bias of their minds; and whenever their passions, their interest, or the bias of their mind, stand in one scale, and their duty in the other, it is very evident where the balance, will incline. To such persons you might declaim for ever to no purpose, on the beauty of virtue, and the harmony of a well governed mind: they hear you not; they are deaf to the voice of the moral charmer: nothing less than "Thus saith the Lord," will influence their conduct. The unjust judge in the parable represents and characterizes the great body of mankind; if they fear not God, neither will they regard men.

Thus, if the public institutions of religion were laid aside, private virtue would not long remain behind. Men in general have no principle of moral conduct but religion,

and if that were taken away, they would work all imparity with greediness, whenever they could withdraw from the public eye. Human laws would often be of little avail, without a sense of divine legislation; and the sanctions of men have little force, unless they were enforced by the authority of God. There would then be no security for the public peace; the mutual confidence between man and man would be destroyed; the bond which keeps society together would be broken; oaths would become mere words of course, and an appeal to the Great God of heaven no more regarded than if he were an image of stone. Human life would be thrown into confusion, the safety of mankind would be endangered, and the moral world totter to its ruin, if such a pillar were to fall. And what is it that maintains and spreads religious principles in the world? What is it that keeps alive on the minds of the people, the fear of God and the belief of his providence? It is the public institutions of religion; it is the observance of the Lord's day; it is our assembling together in this place, for the celebration of divine worship. The people, in general, have no religious principles, and no rule of life, but what they learn here; and if these churches were once shut up, the hand of the civil magistrate would soon force them open, in order to reclaim the criminals that would thus be let loose upon the world.

III. Let us view the effect of religious institutions upon men, with regard to their political state.

The political systems that take place in the world, the facility with which the many are governed by the few, is one of the most wonderful things in the history of man. That mankind in all ages, and in all countries, should allow a few of their number to divide this globe among them; to appropriate to themselves the possessions, distinctions, and honours, and leave nothing to the majority but burdens to bear, if we had not beheld it from the first, would have appeared one of the most astonishing of all events. Would it be at all surprising to hear a man struck with a sense of this state of things complain thus "Is nature unequal in the care of her children? A mother to some, and a step-mother to others? Has she appointed me to labour in the sweat of my brow, and another to riot in the fruit of my labours? No. The fault is not in nature. She has no favourites. She gives to all her sons an equat