religious and worldly spirit, and will afford them a happy relaxation from the common business of life.

The commandment which recommends duty to parents, is placed immediately after those which relate to our religious duties, and is with much propriety put at the head of the moral law. It is, in fact, the moral duty which resembles religion more nearly than any of the others, and, probably for this reason, was in ancient times known by the name of piety. It is, indeed, pleasing when we look into the history of the heathen world, to discover the force and authority which was attributed to this obligation; and while, in their religion, we are shocked with the spectacle of the most blind and melancholy errors, to find that they were yet in possession of a principle which might, in some degree, stand in the room of religion. This duty is what, of all others, the young can most distinctly comprehend. They are inured to the habits which it requires, before the obligation itself can be impressed on their minds. It is a duty to which nature leads them, as well as religion, and which, when it influences them as it ought,. must have the happiest consequences upon all their conduct. The truest honour which can be shown to parents is by obedience, and a ready inclination even to anticipate their commands. This leads to the practice. of all virtue. The sacred regard to parental authority, when once it has become a habit of the mind, is afterwards transferred with ease to the authority of consci ence and of God.

To these imperfect observations on the laws of duty I shall only add, that the best precepts will have little influence on the minds of your children, unless they

are accompanied with your own example. Let them see, my brethren, that you are yourselves lovers of God and of goodness, and your precepts will then have an influence beyond your own expectations; and even while you give no precepts in words, your lives will give them for you. How should they believe in God, fear him, and love him with all their heart, and mind, and strength, if you, who instruct them to do so, seem indifferent to his laws, and regardless of his institutions? Or how should they honour their father and their mother, if you endeavour not to exhibit characters which they may honour? If you, in your own conduct, are worthy of honour, your influence with your children will not die with yourselves. When you are in your graves, and when your direct authority over them is at an end, your venerable forms will still seem to rise up before them, and they will still, in the hours of trial and temptation, hear your voices calling them into the paths of purity and virtue.

That part of the catechism which is adapted to the instruction of children concludes with the important and interesting subject of prayer. The observations which afterwards follow on the sacraments are intended for those who are advanced to that period, when they may take upon themselves, in confirmation, their baptismal engagements, and are preparing to receive the sacrament of the Lord's supper. Upon these points I may, on some future occasion, address you ; at present, I conclude with one or two remarks on the subject of prayer, which is opened so simply and beautifully in the following words:" My good child, know this, that thou art not able to do these things of thyself, nor

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to walk in the commandments of God, and to serve him, without his special grace, which thou must learn at all times to call for by diligent prayer. Let me hear, therefore, if thou canst say the Lord's prayer."

The prayer which follows, my brethren, we are well acquainted with. It is the prayer which our Lord taught his disciples, and in every age of the church it has been received as the most perfect form in which men can address their Father in heaven. In our present view, it is the prayer which we teach our children; and it is not one of the least of its beauties, that, while it comprehends all the petitions which are useful to men, it is expressed in so very few and plain words, that it is quite level to the feelings and understandings of children.

Of prayer, in general, it may be said, that it is an employment to which the infant mind naturally applies itself, and it is one which is peculiarly adapted to purify the springs of religion from gloom and apprehension. The habit of making our wants known to God in prayer can only be learned successfully in our early years: when we advance in life, we have too little religious simplicity to apply ourselves to it with unwavering faith. It is the child only who never disputes the efficacy of prayer, and has a full feeling of the force of our Saviour's words, that as "his Father will not give him a stone when he asks for bread; much less will his Father in heaven refuse to give good things to them that ask him." The habit of prayer is, at the same time, we all know, of the utmost importance, both for supplying us with strength in the performance of our duty, and for infusing comfort into our hearts in the hours of adversity.

Close, then, my brethren, as you are here directed, your instructions to your children, with teaching them how to pray and now, let us, along with them, "desire our Lord God, our heavenly Father, who is the giver of all goodness, to send his grace unto us, and to all people, that we may worship him, serve him, and obey him, as we ought to do. And let us pray unto God, that he will send us all things that be needful, both for our souls and bodies; and that he will be merciful unto us, and forgive us our sins; and that it will please him to save and defend us in all dangers, ghostly and bodily; and that he will keep us from all sin and wickedness, and from our ghostly enemy, and from everlasting death. These things let us trust that he will do of his mercy and goodness, through our Lord Jesus Christ."

SERMON XXIII.

ON RELIGIOUS RITES.

1 COR. xi. 26.

"For as oft as ye eat this bread, and drink this cup, ye do show the Lord's death till he come*."

CHRISTIANITY is in nothing more remarkable, than for the simplicity by which it is characterized. In point of faith, it requires the submission of the heart to the reception of divine truth, much more than any peculiar capacity for understanding abstruse doctrine; and where men are willing to receive instruction, it will always be supplied them in a sufficient degree for securing the great object of religion, the salvation of their souls. In point of morality and practice, Christianity holds out to men the most sublime and purest lessons; it, at the same time, speaks to them as they are men, and, making allowance for the frailty of their natures, it enjoins them to do their best, and to trust that their imperfect endeavours will be rendered acceptable with God, through the perfect merits of one who lived and died for their good.

*Preached before the Communion.