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for those of his own household, the voice of inspiration declares, "hath denied the faith, and is worse than an infidel." This is not selfishness; it is pursuing such a plan as will best secure universal order, comfort, and domestic prosperity.

In like manner, our own church ought, upon every principle of common honesty and honour, to be dearer to us than any other. We ought to take a deeper interest in its support, prosperity, and enlargement; to be more willing to labour, to "devise liberal things," and to make sacriaces for its comfort, honour, and extension, than for any other. If we have pecuniary means to bestow on ecclesiastical objects, pur first and largest contributions should be devoted to that portion of the great Christian family which we call our own. And for that portion our prayers should especially and constantly ascend. We should pray, indeed, unceasingly, for all men; for all Christians; for all in every land, and of every denomination, who profess to follow Christ: our cordial aspirations should go forth daily and hourly for the edification and enlargement of the Redcemer's kingdom in every quarter of the globe; and when we hear of the triumphs of the Redeemer's grace among any denomination of Christians, we ought cordially to rejoice, and praise the Lord; remembering that all who believe in Christ, in every quarter of the world, are "one body in Him," and "members one of another." And, therefore, that Presbyterian who cannot cordially rejoice when he sees good done, or apparently doing, in a Methodist, Episcopal, or Baptist body, has reason to fear that he is to a criminal degree under the influence of a sectarian spirit. Nay, a Presbyterian of the true Bible stamp, will love an ardently pious Methodist, or Episcopalian, or Baptist far better than a cold formal Presbyterian, however loudly that Presbyterian may proclaim his denominational attachments, and obtrude his denominational zeal.

The writer of these pages once knew an eminent physician, who was bred a Presbyterian, and who had been, for many years, a communicant of that Church. Happening in the course of an ardent conflict, on a subject altogether unconnected with religion, to become strongly prejudiced against a distinguished Presbyterian clergyman in his neighbourhood, he suffered his hostile feelings so far to govern him, that he left the Presbyterian church, united himself with the Episcopal, and remained in the latter connection to the end of life. And yet this man, as long as he lived, still professed his preference for the Presbyterian church; embraced every convenient opportunity of attending on its communion; and whenever he wished to enjoy a free, confidential conversation on experimental religion, always resorted to the study of a neighbouring Presbyterian minister, in whose wisdom and piety he had peculiar confidence. What infatuation was here! To suffer a personal pique to separate him from a church which he professed to prefer and to love, and to carry him into a denomination in the teachings and ministrations of which he manifested that he had not entire confidence, and did not feel himself, in spiritual things, at home. What an erroneous judgment was here as to that which ought to guide us in forming ecclesiastical connections! And what an unhappy example of escaping from a less and a temporary evil, by plunging into a greater!

How much more wise was the conduct of another Presbyterian, a pious and exemplary elder of the church to which he belonged! He had an unhappy controversy with his pastor, which very much interested the feelings of their respective families. On a certain Saturday afternoon, when they had come together for the purpose of adjusting their difficulties, and reconciling all parties, they were so far from gaining their end, that their controversial feeling became more intensely excited than ever, and they parted in a state of mutual irritation which seemed to preclude all hope of being reconciled. The next day, the pastor appeared in the pulpit as usual, and the elder and his household appeared in his family pew. At the close of the service, as he walked down the aisle, the pastor accosted the elder, and said, "I did not expect to see you here to-day." "Why not?" said the elder. "Why you have not forgotten, replied the pastor, "what passed between us last evening." "No," rejoined the elder, "I have by no means forgotten it." My feelings were greatly wounded, and I thought you behaved extremely ill. I thought so then, and I think so still. But though I quarreled with you, I have not quarreled with my Saviour. This is his sanctuary, not yours; and that gospel with which you are entrusted, you have faithfully preached to-day. I did not think proper, on your account, to deprive myself of the privilege which I have enjoyed. I have heard God's precious truth dispensed; and I bless him for the opportunity." Here was practical consistent wisdom; and here was an instance of an enlightened elder taking more just views of duty than his spiritual guide.

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The writer of this humble essay thinks he cannot be mistaken in believing, as he most sincerely and deliberately does believe, that of real sectarianism in the sense which he has defined-there is less, much less in the Presbyterian Church than in any other body of professing Christians in the United States. The great Searcher of hearts is his witness that he says this, not for the purpose of emblazoning or flattering his own denomination; but because he is persuaded it would be unjust to withhold this praise. The truth is, we have hardly enough of the esprit du corps in our Church to prompt us to take the trouble of defending ourselves when attacked by other denominations. And this not because we have a less clear and strong conviction than others of the truth of our system; but because our system itself is more pacific, and less exclusive than that of any other which holds to the importance of truth. For one instance in which a Presbyterian minister says a word in the pulpit to recommend the peculiarities of his own church, or to disparage those of other denominations, the writer will venture to produce many examples of this conduct in the churches around us. Our ministers, in nine hundred and ninety-nine cases out of a thousand, seldom utter anything, either in prayer or preaching, but what any evangelical, pious Christian, of any denomination might hear without invasion of his principles or feelings.

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Let no Presbyterian, then, be reluctant or afaid to manifest a warni attachment to his own church, or to step forward, on all proper occasions, to promote her comfort, her enlargement, and her edification. Let him not hesitate to declare his belief in her doctrines; to defend her when attacked; to consider himself as charged with a portion of her support and honour: and to pray without ceasing for her extension and spiritual prosperity. Let him not fear, while he does all this, lest any impute to him the want of Christian "charity," or the indulgence of censurable "bigotry." But, while he prefers his own church to any and every other; and while he does all in his power to build it up, let him "hold the truth in love." Let him see to it that he loves the image of Christ wherever he finds it; and that when he sees others "casting out devils," he is never to "forbid them, because they follow with us." Let him see to it that he rejoices in the prosperity of all who manifest the spirit of the gospel; and that much as he loves and prefers his own church, he never allows himself to imagine that she has no defects; and that there is no good out of her pale. In fine, let him do all he can to show by his own spirit and conduct, that the Presbyterian church is a liberal church; that its whole spirit and structure admit of free intercourse with sister churches on just principles; and that it is much more anxious to see the world converted to the holiness and happiness with which Christ came to bless mankind, than to see the peculiarities of its own body gaining universal dominion. A PRESBYTERIAN.

LESSONS FROM THE LORD'S PRAYER.

THE Christian Church in all ages, has regarded with reverent admiration the prayer which the Lord Jesus taught his disciples. In this Divine composition nothing is more remarkable than its marvellous comprehensiveness. After a thousand repetitions we still find it suggestive of new thoughts. Besides its fulness as a prayer, there are in it lessons of instruction which we shall all do well to draw out. Though it would require a volume to do justice to these, in the way of exposition, some glimpses may be afforded in an abridged form, and I propose to set down a few of these under the several heads of the Doctrines, Duties and Promises, involved in the Lord's Prayer; requesting that no reader will misunderstand the humble attempt, as if it presumed to exhaust the subject.

I. DOCTRINES.

OUR FATHER WHICH ART IN HEAVEN.

1. God, though omnipresent, is pleased to make a special revelation of his glory in heaven; and may be lawfully regarded as holding his residence there.

2. God sustains to believers a relation analagous to that of a father to his children. He is their Father through Jesus Christ. 3. God is the Father of all believers in common.

4. Our heavenly Father is the true object of worship.

HALLOWED BE THY NAME.

5. God is a being of infinite holiness and majesty. 6. The name of God is venerable and glorious.

7. God is a Sovereign.

THY KINGDOM COME.

8. There is a Kingdom of God, which it is his purpose to set up on earth, and in the hearts of men, and more fully to establish in the glorious world to come.

9. At present we do not behold this kingdom fully set up.

THY WILL BE DONE IN EARTH, AS IT IS IN HEAVEN.

10. The Will of God is the universal rule of creatures.

11. The Will of God is perfectly obeyed by angels and holy beings in heaven.

12. The Will of God is not perfectly accomplished on earth.

13. It is within the scope of Divine power, to cause free creatures to accomplish his will.

GIVE US THIS DAY OUR DAILY BREAD.

14. All the supplies of life are gifts of our heavenly Father.

15. These are meted out day by day from his hands.

16. It is lawful to pray for temporal blessings.

17. Still more precious is the bread of heaven, which God bestows

on believers.

AND FORGIVE US OUR DEBTS AS WE FORGIVE OUR DEBTORS.

18. Sin may be justly regarded as a debt, and as such is imputed in God's account.

19. Creatures constantly offend against one another.

20. Still more constantly do we offend against God.

21. Our debt to God can never be paid by us, and must therefore

be freely forgiven.

22. A spirit of forgiveness towards those who have offended us, is

a mark of being in a state of grace.

AND LEAD US NOT INTO TEMPTATION.

23. Temptation is to be expected in this world.

24. Temptation is a great evil.

25. The providence of God is concerned in our being brought into

circumstances of temptation.

26. The power of God can keep us from temptation, or rescue us from it, and is necessary for these ends.

27. Prayer is a means of escaping temptation.

BUT DELIVER US FROM EVIL; or the evil one.

28. Satan is the great Tempter.

29. We need the power of God to deliver us from the adversary. 30. God is the great deliverer from all evil.

31. Deliverance from evil, involves the possession of all good.

32. Complete deliverance from evil is accomplished by the power of the Holy Ghost.

FOR THINE IS THE KINGDOM, AND THE POWER, AND THE GLORY. AMEN.

33. God is Omnipotent, and as such is the proper object of worship.

34. The great end of all that we can ask of God, and of all things, is the glory of God.

II. DUTIES.

OUR FATHER WHICH ART IN HEAVEN.

1. In prayer we should have the spirit of fellowship, offering worship for others as well as ourselves.

2. It is our duty to regard God with filial reverence, faith, hope and love, in and through the Lord Jesus Christ.

3. It is right to contemplate God as amidst the glories and holiness of the heavenly state.

HALLOWED BE THY NAME.

4. The duty of awful reverence for God.

5. The duty of humility and filial dread in all acts of worship. 6. The duty of reverencing God's names, attributes, word and works.

7. The duty of beginning our devotions with adoring views of the divine majesty.

THY KINGDOM COME.

8. It is our duty to desire the coming of God's kingdom in ourselves and others.

9. It is our duty to prefer the interest of Christ's kingdom to our own private necessities.

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