erence and sincere love. They reverenced the Lord as the greatest of Beings; and they loved him as the best of Beings. With these feelings, they were afraid of offending him either in thought, word, or deed; and while they were afraid of grieving him, they endeavoured to please him in all their works and ways.

This is implied in the phrase, "walking in the fear of the Lord; for he who walks in that fear, abhors that which is evil, and cleaves to that which is good. He sets the Lord before him in his majesty, glory, and purity; and stands in awe of him as the sovereign Ruler of all worlds. And in his whole conduct, whether private or public, he walks in this fear as a beloved child of God.

Thirdly, the churches walked in the "comfort of the Holy Ghost." Filial fear and holy comfort are inseparably connected, so that wherever we find the one we always find the other. That is light and airy; this is solid and substantial: that is low and grovelling; this is high and exalted: that is but for a moment; this is eternal.

The extraordinary operations of the Holy Ghost comforted the primitive churches. His miraculous gifts proved the truth of Christianity, stopped the mouths of gainsayers, and won many to Christ. They had satisfactory proofs in his gifts and operations that Almighty God was with them, and that the cause of Jesus would finally triumph over error and sin.

But the ordinary influences of the Holy Ghost were sources of comfort to those churches; and will continue the same to all other churches to the end of time. The kingdom of Christ, which is set up in believers, is always accompanied with "joy in the Holy Ghost." Rom. xiv, 17. The Holy Spirit comforts real Christians by his Divine illuminations, by his purifying operations, and by witnessing with their spirits that they are the children of God. Rom. viii, 16.

Fourthly, in that sweet rest from persecution, the churches multiplied by the accession of many Christian believers. It is highly probable that many new churches were formed in many places by the united labours of the holy Apostles. They were not interrupted in their labours as they had been; and under the most favourable circumstances they urged their way forward, and carried the Gospel into every place where there was an open door of usefulness.

Multitudes were added in those peaceable times to the churches which had been formed in Judea, in Galilee, and in Samaria. The Word of God was heard by many who durst not hear when persecution raged; and the blessed effects of pure Christianity were more clearly seen, and more generally understood, than they could be in persecuting times.

Thus the churches prospered. They acquired strength; they became more courageous; and their influence was more powerful on all around. The multiplication of churches and of pious believers was rapid in those holy and happy days; but it was the Lord's doing, and it is marvellous in our eyes. He wrought for the glory of his name; and to him be all the praise.

Many storms afterwards arose; but the people of God found rest in

heaven. We enjoy great peace in our day. Let us improve it to the glory of God. Days of persecution may return; but the Lord will be with us to the end. Let us trust in him at all times, and then we shall never be confounded; and let us love him and obey him all the days of our life. Amen.

SERMON CXXXVI.

SOCIAL WORSHIP.

Then began men to call upon the name of the Lord. GENESIS iv, 26.

THE first account of social worship, recorded in the holy Scriptures, is that of Cain and Abel. "Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof." The offering of Cain, not being mixed with faith, was rejected; but that of Abel, being the offering of a true believer, was graciously accepted. This produced envy and malice in the breast of Cain; and, under the influence of these diabolical passions, he slew his brother. For that crime he was justly "cursed from the earth," which no longer yielded unto him her strength; and, departing from the PRESENCE OF THE LORD, he became a fugitive and a vagabond. It is probable that his descendants, being as destitute of piety as himself, entirely neglected the worship of Almighty God; but, in process of time, Seth was born, of whom Eve observed, "God hath appointed me another seed instead of Abel, whom Cain slew." And to Seth was born a son; and he called his name Enos: "then began men to call upon the name of the Lord." But what is implied in calling upon the name of the Lord? And why should men unite in calling upon his name?

I. WHAT IS IMPLIED IN CALLING UPON THE NAME OF THE LORD?

Certain Jews are of opinion, that idolatry was first introduced into the world in the days of Enos, and they render the passage thus, "Then began men to profane the name of the Lord;" but this notion is extremely absurd, and the translation, to say the best of it, is fanciful. There is no proof of any idolatry before the flood; and it would be strange to suppose that such an abomination commenced in the family of pious Seth.

The learned PARKHURST has taken a singular view of this passage. He thinks that God was worshipped as ELOHIM till the days of Enos, but that, then, he was worshipped as JEHOVAH; and that this was the only difference, in worship, between the family of Cain and the family of Seth, the one calling upon him as GOD, and the other as LORD. But we are of opinion, that the learned and ingenious lexicographer has, in this instance, indulged a fruitful imagination at the expense of sound criticism

Many eminent men prefer the marginal reading, "Then began men to call themselves by the name of the Lord;" or, to distinguish themselves by the appellation, "sons of God," while others were called "" sons of men. And it is probable that such a distinction took place at that time, which, being founded in fact, is likely to continue from age to age. But the words certainly imply, that those who called themselves by the name of the Lord, began, in the days of Enos, to worship him unitedly in public and solemn assemblies; and by that practice they openly avowed the Lord as their God, calling themselves his sons.

Enos signifies a weak, frail man in a fallen state. Perhaps the name was given to the son of Seth, on a full discovery of human weakness, in all the fallen sons of Adam. When this was clearly seen, and deeply felt, men began to call upon the name of the Lord for help and support. We shall now point out a few things which should engage the attention of men in social prayer.

First, they should call upon the name of the Lord for wisdom to direct their steps. Asaph, the Seer, went to the sanctuary of God in a state of doubt and perplexity; and, while he joined in social prayer with the people, the dark cloud which rolled round his head was dispersed, and he said to the Lord, "Thou shalt guide me with thy counsel, and afterward receive me to glory." Ps. lxxiii, 24.

Secondly, they should call upon the Lord for mercy and forgiveness. All sin has been committed against him, either directly or indirectly; and he only can forgive what he has seen amiss. But "to the Lord our God belong mercies and forgivenesses, though we have rebelled against him ;" and when we unitedly pray for pardon, he will hear and forgive. Dan. ix, 9.

Thirdly, it is necessary for men, who are polluted by sin, to call upon the name of the Lord for purity of heart. He is the author of holiness; but we must use the means. Let us ask, that we may receive; let us seek, that we may find; and let us knock, that the door may be opened. For "if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John i, 9.

Fourthly, when we meet together in the name of Jesus to offer up our joint supplications, we should pray for the church. Pray for peni. tents, who are coming into the church; for believers, who are members of the church; and for backsliders, who have gone astray. Say unto the Lord, "Save thy people, and bless thine inheritance: feed them also, and lift them up for ever." Ps. xxviii, 9.

Fifthly, call upon the name of the Lord for the whole world. Pray for Jews and Gentiles; for kings, and for all that are in authority; for the ignorant, and those who are out of the way; for friends and foes; and, in short, for all mankind. "I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men." 1 Tim. ii, 1. "This is good and acceptable in the sight of God our Saviour." Verse 3.

Sixthly, but we should never forget to call upon the Lord in the name of Jesus. Let us plead his meritorious death, and his powerful intercession at the right hand of God. He is the only Mediator between God

and men; and we have no access to the throne of grace but by him But he has said, for our encouragement, "Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you." John xvi, 23.

Seventhly, let us call upon the name of the Lord in a right spirit: let us exercise faith in prayer: let us pray with humility. Before we engage in this duty, let us forgive our enemies; and while we engage in it, let us feel a sacred ardour, that we may pray with importunity. It may be said to many, "Ye have not, because ye ask not; ye ask, and receive not, because ye ask amiss." James iv, 2, 3.

Eighthly, we should call upon the Lord, in social and united prayer, frequently. The Jews engaged in public prayer twice every day. This may not be quite convenient for us in our circumstances; but we should seize every opportunity that may offer. We should call upon the Lord daily in our families; and ever feel disposed to join our Christian friends in every public meeting for prayer and supplication. When Peter was cast into prison, "prayer was made without ceasing of the church unto God for him." Acts xii, 5. And though such cases as that may not often occur, yet other cases, of vast importance, render it necessary to pray without ceasing.

II. BUT WHY SHOULD MEN UNITE IN CALLING UPON THE NAME OF THE LORD?

First, by united prayer, and other acts of religious worship, we acknowledge God before men. Every time we gather ourselves together for these pious purposes, they have a proof that we profess faith in his Being and adorable perfections; that we profess an entire dependance upon him as the Author of every good and perfect gift; that we profess to reverence and adore Him; and that we feel it an honour to be called by his name. Whether all who attend may be sincere is questionable. That we leave to God, who judgeth the hearts of men; but charity inclines us to hope the best.

Secondly, the wise and good, who unite in social worship, and call themselves by the name of the Lord, strengthen each other's hands in this pious intercourse. The sight of each other, on these solemn occasions, is truly encouraging; and the prayers which are offered up for each other, warm the heart and raise the affections to a better world. The spirit of love is promoted; the weak are strengthened; the wavering are confirmed; and believers are edified. These united addresses to God in social prayer bind us together like a three-fold cord, which is not easily broken.

Thirdly, while we are thus engaged, the rich blessings of heaven are poured out upon us in a plentiful supply of all our wants. Jesus is in the midst, by his word and Spirit, to give unto every one a portion of meat n due season. The hungry are fed with good things; the weak are strengthened; and the tempted are delivered. How solid and substantial are our enjoyments! How highly elevated are our hearts! The places of worship where the saints assemble, are truly amiable and lovely! Thus David sings, "How amiable are thy tabernacles, O Lord of hosts!" Ps. lxxxiv, 11.

Fourthly, in these assemblies, every duty we perform is a source of pleasure. We have pleasure in solemn prayer, having free access to the Father of mercies, by Jesus Christ. We hear the word of God with heart-felt pleasure, because it is a lamp unto our feet, and a light for our path. We sing the high praises of God with glad hearts, and bless him with loud voices for all his mercies and loving-kindnesses. And our acts of inward worship are pure and spiritual, affording sublime pleasures which cannot be described by human language.

Fifthly, public and social worship preserves the old distinctions of sons of God and sons of men; a distinction which is important and advantageous in the present state of things. For instance, it keeps the parties at a greater distance from one another than they otherwise would be; and that prevents, in some measure, the pernicious influence of bad example. Had the descendants of Seth kept up this distinction, many sore evils would have been prevented; but when the sons of God began to intermarry with the daughters of men, wickedness soon prevailed to an alarming extent, and continued to increase until God destroyed the world by a flood. Gen. vi, 1-7.

Sixthly, this union in public and social worship is a fine example to the world. In this way our families and relations, our friends and our neighbours, are taught their duty by example, as well as by precept; and when professors of religion unite in calling upon the name of the Lord, and worshipping at his feet, many are persuaded to mix with them in their solemn assemblies. Thus they are lights which shine in a dark place; their good works are seen; men are benefited; and God is glorified. Matt. v, 16.

Seventhly, social and united prayer, in the worship of Almighty God, promotes brotherly love. Those whom we see in religious assemblies, and with whom we join in acts of devotion, are our brethren. Their tempers are similar to our own; they have similar temptations and trials; and are going with us to "a better country." Heb. xi, 16. Wherever we meet them, but especially in the house of God, they are recognized as friends and brothers. When they rejoice, we rejoice with them; and when they weep, we mix our tears with their tears. Our hearts are disposed to render them good services, both in things which relate to time, and in those which relate to eternity: for we are all one in the Lord our God; and one in Christ our living Head.

Eighthly, our social religious meetings resemble heaven; put us in mind of that happy place; and stir us up to urge our way forward to the city of our God. These assemblies resemble heaven both in our acts of worship and in our sweet enjoyments; and though these services are mixed with many human frailties, yet they afford us many sweet foretastes of eternal blessedness. The resemblance fails in the following particulars here we engage in prayer; but there we shall sing eternal praises to God and the Lamb: here we have many weaknesses; but there we shall be strong: here we have many wants; but there we shall have fulness of joy: here we break up, and return to our duties in life; but there we shall continue for ever in acts of praise and adoration.