if the rectitude of his habitual conduct, and the piety of his general character, be doubted by them, the concluding Amen cannot be expected to have, either that emphasis, or that devotion, which the nature of the case requires.-Thus fruitful of caution, and of admonition, to every one that is the mouth in social prayer, is the closing and solemn So be it!

Let us now consider the same adverbial and comprehensive term, as pregnant with salutary caution and keen reproof,

To those who silently unite in social supplication.

It powerfully, for example, cautions against, and severely reproves, every degree of negligence respecting their attendance at the place of prayer before the devotional exercise begins. To unavoidable hindrances, doubtless, the most godly persons, in all stations, are liable; especially on working days: and, therefore, rather than to forbear an attendance, it may be both pious and prudent, in certain cases, to enter the place of worship after prayer is commenced. In multitudes of instances, however, this inconvenience, by a wise foresight well improved, might be prevented. But it is one thing to be unavoidably hindered, and it is another, not conscientiously to aim at being always present in due time.-When persons come into a worshipping assembly after prayer is begun, they are not only rendered incapable of saying Amen to the preceding petitions; but they interrupt the devotion of others. This they do, not merely by the opening of doors, passing the aisles, and entering the pews; the noise of all which is often

increased by the clatter of pattens; but, sometimes, when taking their seats, by paying a kind of profane respect one to another in the same pew. I said, a kind of PROFANE respect: nor can I give it a milder epithet. Because, to suspend, though but for a moment, an act of devotion to God, rather than omit a token of politeness, or an expression of esteem, to a fellow-worm; is incom parably more absurd and indecent, than for a condemned felon, when begging his life at the feet of his sovereign, to discontinue his interesting supplication, while he takes the opportunity of caressing a lap-dog. A similar censure will apply, when any one, without some singular necessity for it, examines the state of the time, either by the public dial, or by his own watch, while professedly engaged in addressing the omnipresent God, in prayer, or in praise. These, and similar improprieties are, indeed, so flagrant, that there is no need of spiritual illumination to discover them; nor of a remarkably tender conscience to detest them. The nature of the case, and common sense well employed, being sufficient for those purposes.

Besides, were the concluding and united Amen quite out of the question, in proportion as we unnecessarily fail of being present for social prayer, before the exercise begins, the time being stated and known, we are manifestly wanting in respect for divine worship-are much less concerned to improve the time allotted for communion with God,

* It is much to be desired, that those females who wear pattens, would always take them off, when entering a place of public worship.

and our own spiritual benefit; than the votaries of licentious pleasure are, to obtain the full measure of gratification at the theatre, or in any other place of illicit amusement. Habitual negligence of this kind, may, therefore, be ascribed to an habitual want of devotional principle; which is an awful indication, that the heart is not right with God.

There is, indeed, reason to apprehend, that many persons, when a sermon is expected, make little account of uniting in the first prayer; provided they be but in time to hear the minister announce and read his text. This, however, is an absurd and criminal partiality, respecting the duties of social religion. For such professors of Christianity do not appear in a place of worship, in order to adore Him in whom they live, and move, and have their being; or that they may pour out their hearts before him, and have communion with him, as the God of all grace; which ought, certainly, to be their first intention: but they attend for other purposes, that are more agreeable to. their taste. They attend, it may be, either merely out of custom; to gratify curiosity, by hearing some new, or eminent preacher; or, considering themselves as critically wise in theological affairs, to determine upon the soundness of his doctrine, and to appreciate his ministerial abilities. Hence it is common for persons, when declaring how they have used, or mean to employ their time, at places of public worship, to say: 'I have been, or, by the assistance of Providence, I intend going, to this, that, or the other place;'-not, that I may worship God-but that I may hear such a preacher.' But what indication is there of real godliness, or

of true religion, in language and conduct of this kind? They naturally suggest the thought, that public prayer and praise are become obsolete and useless customs. There is reason to conclude, however, that those who treat social supplication and social praise with indifference, never derived much advantage from public preaching.

The emphatical term, so often repeated, inculcates caution, and ministers reproof, relative to wandering thoughts and inattention, in social prayer. For, in proportion as these prevail in the silent worshipper, he cannot, without hypocrisy, unite in the final Amen.-To have wandering thoughts, when professedly addressing the omniscient God, is common to real Christians: nay, at sometimes, even such thoughts as are most detestable and shocking to the devout mind. Nor are the most advanced saints, in the present life, entirely free from them.. But, confessedly to have these thoughts, without being pained, and sincerely mourning over them before God-without watching, and praying, and striving against them; is the mark of an hypocrite; or, at least, of a self-deceiver.-As, therefore, the best of men are liable, in the sacred seasons of converse with God, to be interrupted by these hateful intruders, it is our indispensable duty, by all means, to guard against them, in both public and private devotion. For, very suspicious is the religious character of that worshipper, who, in social supplication, is, habitually, all alive to every thing around him that stirs; is, except very much indisposed, almost every minute changing his attitude; and is gazing, a considerable portion of the time, either on different parts of the

congregation, or on those of the place in which he is. It cannot be justly supposed, that the heart of such a worshipper is influenced by the Spirit of supplication is in a state of deep humiliation at the throne of grace; melted in holy sorrow for sin; drawn out in devout affections toward God; enjoying communion with him; or ardently seeking those refined enjoyments: no, nor even in a proper frame to unite in the solemn Amen.

The concluding So be it, administers useful caution, and, in many instances, necessary reproof, relative to brotherly love, and christian union, among those that unite in social prayer. For as they address God by a public organ, so they have but one mouth in prayer. Consequently, the Object of their address; the character which they assume; the medium of their approach to the Divine throne; the grounds of their expectation to receive a condescending answer; together with their confessions, petitions, and thanksgivings, are all the very same, with regard to each concerned in the devotional exercise. Besides, by the closing and comprehensive Amen, unless there be any latent exceptions in their own minds, they epitomize the whole that has been expressed. Such being their professed union, therefore, when conversing with God on the mercy-seat; the dispositions of their hearts, and the tenour of their behaviour, one toward another, should undoubtedly be in holy unison with their social address to Him who searches the heart-should be kind, affectionate, and harmonious. Because it is not possible for them to unite in a truly devout Amen, if their affec