No subject of complaint is more common, than the fluctuating nature of religious feelings. As far as our enjoyment is concerned, perhaps an undue importance is given to these changes. We are not formed for monotony, and an unbroken level generally tires us. But as we act well only under strong, and vivid impressions, it is be wished that they could never desert our minds; or at least, might maintain their stations until the principles formed by their influence, should grow into the maturity of habit. How far, for the most part, is this from being the case. Our views of duty, at different times, are almost contradictory. What is of small importance in itself, is magnified by our imperfect eye sight, or the medium through which we look. We sbrink from severe duties, as if they were impracticable, and are driven from our posts by the first suggestion of danger. At times we use a wrong standard, and set out with principles that are false. Or not forming our conclusions until the time of action, with a mind discomposed by passion, and easy to be deceived, we become the prey of temptation and error. In short, some time-some occasion is needed, when we are under no bias from the objects of this world, when our

feelings, and views of duty, may serve as a standard for subsequent life.

I have often thought the principle laid down by President Edwards in one of his resolutions well fitted to Christian practice. The resolution is as follows; "Resolved so to live at all times, as I think is best in my devout frames, and when I have clearest notions of the gospel, and another world." In the same manner, it will be found true by all, that at the time of prayer, the principles of duty can be settled, and steps in life taken to the best advantage. A subject so practical, demands a short attention; and I ask your indulgence while I consider it in a few particulars.

At the time of prayer, we can best estimate the importance of objects. It is a mistake, which seems to lie at the foundation of most of our errors in practice, that we do not measure the importance of things by the right standard. Surrounded by the world, and suffering it to engross our thoughts, we are too habitually dead to whatever is of higher moment; and if we awake, it is but to call up a few transient feelings, and then fall again asleep. We need some solitude where the voice of the soul can be heard; some fertile spot in this desert, to remind ourselves of the danger, and true course of our journey. This place is the closet at the time of prayer

there God, the most important of beings, offers himself to our view. There the realities of eternity, outweigh the trifles of time. There our conduct itself, is felt to be of moment; and our decision what course to take, connects itself with everlasting consequences. Thus while the reasons of duty are before the mind, the importance of the decision forces it to make one; and there is no influence from without to

prevent its deciding correctly. In the next place, I would re

mark, that at such times, the practicability of objects is properly weighed. We need to be removed from the extremes of that romantic expectation, which is utterly ignonorant of our nature, and of that scepticism, which makes no allow ance for an influence from God. He who thinks to overcome his sinful propensities at once, or with little exertion, or who supposes them quite subdued, because for a time they may be inactive, is soon to be disappointed or surprised by their attacks. So be, who would convert the world in a moment, and by his unaided efforts; who expects to see inveterate opinions and practices, yielding to eloquence or entreaty; who has not yet learned, that his fellow men have been preached to for ages, with only here and there a solitary reformation, is exposed to self confidence at first, and to despondency, when he reviews his labours. Another receives an opposite error: he looks upon his character full of faults; he finds it no better after much toil has been spent to amend it; and is well nigh resolved to give over all exertion. He looks upon this dark world of sinners; thinks it idle to check the inroads of sin; persuades himself that his influence is too small to be perceptible; listens to his indolent wishes, and becomes the scorn of the world, the disgrace of Christianity. He finds it hard, also, to obtain blessings from God; and is ready to believe, that perseverance in prayer is useless.

These faults not only are found in different persons, but often succeed each other in the same individual. The mind is contended for by indolence and good wishes, and at first we believe that we may attain our good wishes without overcoming our indolence. But, at length, persuaded that this belief is false, we yield to indolence, and suppose our good wishes unattainable. Thus the two errors spring, in those who have true convictions of duty, from the same source,—

from a desire to do right without correcting depraved propensities.

But prayer tends to banish both these principles from the mind. If at that time, the Christian race is felt to be difficult, the very object, and circumstances of prayer, remind us of an all-sufficient help. If our sins then seem peculiarly numerous, and base, past listlessness, and want of exertion, will seem the basest of them all. If our labours to do good to others have been hitherto fruitless, we are then admonished of our duty, and its reward. And, on the other hand, there is no tendency in prayer, to excite hopes that are chimerical. Faith, if you admit that prayer is answered, is a most rational feeling of confidence in him, who is able and willing to dispense his blessings. It never supposes, that God will contravene the laws of bis providence; sanctify men without their own exertion; convert the world without the aid of human influence; or interpose, in a marked manner, in behalf of the pious. Convinced, therefore, that our own labour must be united with the assistance of God, in every good enterprise, we shall neither be defeated by unreal difficulties, nor attempt impossibilities; and may thus hope for success.

Again, prayer enables us to take correct views of duty, by inspiring us with humility. Of the diversified effects of humility on the mind, I shall only mention one which is, that it excites a diffidence of our conclusions, and refers us to a perfect standard of duty.

It is curious, to remark how subtle, and nice, our distinctions are when we wish to pacify conscience, and to reconcile our wishes and convictions. We start with long established principles, found in the word of God, and applied every day to the regulation of our lives. But most rules are so general, that even the sincere enquirer, is often in doubt how to act. Our

conduct must be decided, in a thousand cases, by circumstances peculiar to ourselves. And the decision will be correct, only when we duly weigh them, and sincere, when we are not under the sway of interest. But how seldom is this happy impartiality gained. At one time, we persuade ourselves, that our conduct will not be followed, or observed by others; thus miscalculating the force of example. At another, we venture to the doubt ful confines of worldly compliance and lawful enjoyment, with the pretended hope of bringing others back, into the road of peace. At another we pay too little attention to the feelings of Christians, and feel above their weak prejudices. In such cases, our standari, though scriptural in the main, will conform to our changing inclinations: and some plausible justification can be invented for every measure. Or if we have a sincere desire of ascer taining our duty,we may be led astray by a mere fondness for speculation. Desirous to trace the reasons of duty, we forget the scriptures; pursue our principles into remote, perhaps false consequences; and are prepared to do wrong on sys

tem.

But let us go into our closests, and note what feelings there arise in our minds. Will not the thought of so great a being as God, spread reverence and authority round his law so as to place it far above our own decisions? Will not the feeling of his intimate inspection, his scrutinizing eye, banish every mist, and gloss of self-interest, and compel us into sincerity. Can you dare advance a false argument in the presence of your Judge? Are you willing to trust a decision of your own,and slight the oracles of the Allwise? Or if you could be so bold, you will not in prayer be so base. You will not look unblushingly upon a naked attempt at self-deception; or adopt principles, and sanction motives, after discerning their

falsity, and hollowness. You will be taught by experience, and impressed by penitence, with the lesson, that you are never more liable to err, than in your first views of duty. Thus, you will humbly seek counsel from the source of wisdom, and take the scriptures for the guide of your conduct.

The last thought I shall notice, in illustrating my subject, is, that in prayer, prejudice subsides, passion is lulled, the opinions of others have no more than their due weight; or, in other words, the original cause of a wrong decision, is for the time removed.

The closet, like the most holy place in the temple, is too sacred for the intrusion of profane feelings. They may remain concealed in the heart; they may steal in, whilst its guards are asleep, but are too weak to resist when discovered. When once the soul turns its eye upon itself, and pious feelings begin to give their light," up they start discovered and surprised," by the severity of virtue. While we discover bad motives, we are also withdrawn from their influence. Other thoughts begin to occupy us. We are placed in a purer and brighter region, where every object excites emotions of true delight. Happy moment! Now all that is dark and clouded flies away. The serene joy of self-approbation, and ingenuousness, is felt in our human meas

ure.

Now we have no wish to hide ourselves from our Maker and Father. Now there is no base passion we would indulge. Now a peace, like the silence after a storm, or the tranquillityofa sheltered haven, rests upon us, and the voice of the gospel, though in a whisper, may be heard. "It is good for us to be here." Whatever, by its influence on our trains of thought, can raise our character is present. In a moment resentments are forgotten; love of earth vanishes away; prejudice ceases to blind; the world retires; the charms of sense are broken. The

heart is left open, and free for the spirit of grace; who by his gentle, and silent influences, raises its affections, and thus quickens its moral penetration. At such a time, reason, if permitted to judge, will judge impartially; and the strongest unbiassed intellect, will usually come to the same conclusion with the weak est. In our common estimates of duty, we resemble a man just healed of his blindness; to whom what is distant appears diminutive, what is bright, is dazzling, and the beautiful lustre of the sky, only gives pain. But piety, strong and vigorous, makes us like those angelic beings, who may be supposed to have senses more perfect than ours, who can look upon the sun "shining in his strength," who have their dwelling-places where the mists of earth are unknown, and who gather, wherever they travel through the skies, new motives to love and obey the Creator.

He, therefore, who is inquiring into his duty, should seize so auspicious a moment. He should recollect what his impressions have been at such times, and shape his principles, and opinions by their standard. He should suspect himself of some thing unhallowed, when disposed to slight them. When perplexed, let him resort to his closet. When resentful or discomposed, there let him seek peace; and thus he may gain a refuge from sin, a confirmation in virtue, and a directory of duty. EUPOIUS.

of legislation in the church of Christ; but as every man is bound to believe for himself, so every Christian denomination has a right to adopt their own form of church government, and every member equal liberty to dissent and withdraw. The voluntary conventions of synods and councils are justifiable, at least, when merely deliberative. The conduct of Paul and Barnabas, in waving the rite of circumcision with respect to Gentile converts, having been censured at Antioch, by persons, who had come from Jerusalem, was submitted unto, and confirmed by the opinions of Peter, James, and perhaps John, and the presbyters and church at Jerusalem. But the question was proposed in the abstract form, and the advice was founded upon the antecedent decisive testimony of the Holy Spirit. This appeal ought therefore to have remained, after inspiration ceased, an isolated case, nor was it followed for a long series of years.

We learn from Tertullian, in the third century, that "councils were collected in certain places throughout the Greek cities, from all the churches, by which the higher matters were managed in common, and the representation itself of the whole Christian persuasion, was regarded with high respect."(a cause, when synods were introduced, the churches were represented by delegates, and this was among the Greeks only, it has been conjectured that they took the idea from their own civil forms. The practice was certainly founded on

(a) Tertul. adversus Psychicos. c. 13 Whether he speaks only of the montanists; or of those consultations of the orthodox in Asia Minor, against Montanus, cited by Eusebius, from Apollinarius, Lib. v. c. 15, let the reader decide. "Aguntur præterea per Græcias, illa certis in locis concilia ex universis ecclesiis,

per quæ et altiora quaeque in commune tracctantur et ipsa representatio totius nominis Christiani magna veneratione celebratur.