personally take in the subject or the devotion of the meeting, but as a proof and expression, an act and testimony of the public piety, and of the particular piety of those who brought them thither.

The service was accepted by that being to whom it was addressed. The manner of it, therefore, was such as he approved. "Thou wilt hear," they said, "and help.” God did hear and help them most effectually their enemies were smitten and overthrown; the very people who had thus assembled in terror and supplication returned soon after to Jerusalem to bless the Lord who had delivered them.

Whether, therefore, we regard the solemnity or the effect of this religious act, we see in it a pattern for our imitation, because we see in it that which, it is evident from the consequence, was favourably received by the God of Israel-who is our God, as he is of the whole human race. And indeed, what act of piety can be more natural or more becoming than to draw out in the presence of God, and to bring forward in his service, the youth of the country, whom his providence has given and committed to our care? It is an act, as hath already been observed, which doth not simply respect them, but us; it is our piety, rather than theirs. It is but little that the best can do towards testifying their gratitude to the supreme Benefactor, their love, their zeal, their reverence: I mean, that it is very little when compared with the immensity of the obligation, the dignity of his nature, the sense of our dependence. What

therefore we can, we ought. What, however imperfect, he has been pleased to approve; what, however unworthy of him, he has condescended to accept, we surely should be willing to imitate-we should rejoice to pay. When their parents brought young children to Christ that he should touch them, the action was very graciously received by him: he showed manifestly, as well by his behaviour as by his discourse upon the occasion, that he approved of what was done; but it was not the children's piety-they were ignorant and unconscious of what was passing; yet did not this hinder our Lord from being pleased with the service. It was the service, thought, and piety of those who brought the children, and not the children's own, to which he had respect; it was their motive, their affection, which he viewed. Even the bringing of children to baptism, beside the nature of the ordinance as an instituted right for the initiation of the infants themselves, is an act of worship, an expression of homage and devotion on the part of the parents. This, I take it, is a just and scriptural way of considering the subject, and we hope it will be so accepted. Upon the same principle, the bringing of children to church, beside the use of it to themselves, is an office of piety in those who do it. It is an office which springs from piety as its motive; which hath God, his pleasure, his worship, his honour, in view. There neither is, nor ever was, a parent touched with the love of God, or with any serious apprehensions upon religious subjects, who was content

with attending public worship himself, without endeavouring to bring along with him his household and his children. No doubt, it is primarily and properly the duty of parents to undertake this charge: but so it is, that many parents want the attention, the thought, the care, the inclination necessary to this work; want, perhaps, a sense and knowledge of its importance, and of their own duty with relation to it; want sobriety, seriousness, and regularity of behaviour too much themselves, to inculcate these qualities, or any thing which belongs to these qualities, into the minds of their children; and some, we are ready to allow, want opportunities. To make provision for these cases, and that children under such circumstances may stand before the Lord, as the language of the Old Testament so often and well expresses it, the benevolence of others must be exerted; and in whatever degree it is the duty of the parents, when they have in all respects the power and the opportunity to bring their children to church, in the same degree it is an act of rational and acceptable piety to supply the power and the opportunity where they are not, as well as to furnish inducement and encouragement where there is want of will.

I contend therefore, and I conceive that I am authorized by Scripture to contend, that the bringing of children to the public worship of God is an act of public worship in us, and such a one as we have good reason to believe will be well pleasing to him. This is a distinct and original reason for the beneficence

we now solicit: but no doubt, one great consideration upon the subject is the advantage to the children themselves.

Were man a purely rational creature, that is, was he directed in all things by unprejudiced reason alone, or could any plan or system of management make him so, it might be argued very forcibly, that in religious and moral subjects he ought to be left to the free and unbiassed opinion which he might form when he came of sufficient age; and that no influence whatever should be exerted upon the tender and unripe understandings of youth. But neither this proposal, nor any proposal which proceeds upon the supposition of mankind being guided solely by their reason, accords with the actual condition of human life. Man is made up of habits and prejudices—it is the constitution of his nature; and being so, the only choice which is left us is, whether we will have good prejudices or bad ones; salutary habits, or habits which are pernicious for the one or the other will infallibly gain possession of the character.

To which must be added another powerful consideration—that the tendency, not of human nature, but of human nature placed in the midst of vicious and corrupt examples, is almost always to the worse. Instances are but too numerous, where well-educated children as they grow up fall off, decline as they come into the world from their early principles, grievously disappoint the hopes that have been entertained of them: but the cases are very rare in which

the man or woman turn out good where the child was bad; where uncurbed, neglected, impious youth ends in any thing better than profligate life. Therefore, to give to men even the chance of becoming virtuous, and by being virtuous happy, all endeavours are requisite to impress good habits, as the only possible means of excluding bad ones.

To apply these general considerations to the particular subject of Sunday Schools.-Without entering into any question, which is by no means necessary here, concerning the degree of strictness with which the Sabbath ought to be kept, it is confessed by all who bear or wish to bear the name of Christians, that it ought to be a day of rest, yet of quietness, order, and sobriety; of some exercise, at least, of religious worship, and at least of some attention to religious concerns. How will it be believed, or can it be expected, that youth, who spend their Sundays in a total contempt of these things, and in the company of those who contemn them; in rude play, in stupid sloth, in riotous and barbarous sports, in noisy and profane society; hearers, though they themselves do not share in them, of almost every species of bad discourse is it, I say, likely that children who have been accustomed to spend their Sundays in this manner, when they become men will spend them as they ought to do? And perhaps there are few situations to which these remarks are more applicable than those of frequented sea-ports. In the tranquillity of a country village, children who are not at church may