be offered. And accordingly this desirable consummation was effected by the introduction of Christianity into the world. The Mosaic ritual, whether in the Jewish or Samaritan form, with all its expensive, troublesome ceremonies, and invidious restrictions, was abolished by it altogether, and every man who feareth God and worketh righteousness was assured that nothing is requisite to render his religious homage, whether public or private, acceptable to God, but purity of heart and rectitude of conduct. The devotional services of the Synagogue, however, formed no part of this ritual, and to them accordingly Christ makes no allusion in the passage under consideration; and had he censured the social worship practised there, his conduct would have been at variance with his teaching.

But there is one observation in this passage, which ought not to be passed over without attention. "Ye Samaritans," says Christ, "worship what ye know not: we (Jews) worship what we know; for salvation is of the Jews." Both parties, however, worshiped the same God, the sole Creator, the one God and the Father of Jesus the Christ, and of all mankind. "After the time,' says Prideaux, "that Manasseh brought the law

a Connexion, part i book vi. page 425. The three points in which they differed from the Jews were; 1st, They received no more of the Scriptures than the Pentateuch; 2dly, They rejected all traditions; and 3dly, They said the true Temple was theirs on mount Gerizim, in opposition to that at Jerusalem.

of Moses among them, and instructed them in it, the Samaritans became as zealous worshipers of the true God, and as great abhorrers of all manner of idolatry, as the most rigorous of the Jews themselves, and so continue even to this day." These words therefore refer to the mode of worship, or to circumstances connected with it, rather than to the object of it; and they clearly imply approbation of the public and social nature of that worship, as it was practised among the Jews. "Ye Samaritans worship what ye know not;" that is, though you render religious homage to the same living and true God as we do, yet your knowledge of him is not sufficient to prevent your mistaking his will respecting the nature of the worship by which he is to be addressed. We Jews, on the contrary, says Christ, worship the true God according to his own institutions: but these being intended for one people only, are speedily to be abolished, and a purer mode of public worship (for it is of public worship that he is here speaking) is to be introduced into its place, the only requisites to the acceptableness of which are integrity and truth.

Such then are the supposed prohibition and disapproval of social worship by our Lord :-they amount to nothing. In the time of Christ the practice of social prayer was in danger only from superstition and formality; for this reason there

a Besides public prayers twice every day in the Temple at the times of the morning and evening sacrifice, they had religious

was more need of cautions against its abuse than exhortations to the observance of it; of checking its exuberance, than of strengthening its growth; of preventing its substitution for other duties more immediately useful, than of showing its reasonableness and enforcing its obligations. Hence his admonitions on the subject have this tendency, whilst his example is decisive in its favour. Nor will there be any difficulty in showing further from the passages in the New Testament, that remain for examination, that not only Christ, but his apostles and the first Christians generally, highly approved of this practice, and gave it the strongest recommendation at least by their example.

It is necessary, however, to consider previously the very peculiar and extraordinary circumstances in which they were placed, entirely different as they were from the state of Christian societies now. During the ministry of Christ his followers were not yet collected into churches. The number of real converts to his religion, who understood the nature of his mission, who cordially embraced and were practically influenced by his doctrines, was few indeed; nor was there any thing like a regular society among them, if we except the twelve apostles. Hence among themselves services in their synagogues three days a week, besides their holidays, whether fasts or festivals; and thrice every one of those days, morning, afternoon, and evening; namely, Mon. day, Thursday, and Saturday; the latter, being their Sabbath, was set apart for religious exercises by divine appointments; the two former by the elders. Prideaux's Conn. part i. book ii. page 381.

there was no opportunity of uniting constantly in the duties of social worship. The Temple and the Synagogue were the only places where they could assemble, together with others, for this purpose, and these we find they did not neglect. The business of Christ also was to make converts to truth and righteousness; to convince, to correct, and to reclaim. Hence his time was occupied in working miracles to prove the divinity of his mission, and in teaching on all occasions, in the streets, in the Temple, in the synagogues, and in private companies, wherever he had access. In any of these circumstances, to introduce the practice of social prayer by a new method was impracticable, and the attempt would have been highly improper. During the public ministry of Jesus, opportunities suitable for social prayer in a way different from that which then prevailed among the Jews would very seldom occur. Notwithstanding this, however, instances are not wanting in his conduct, besides his regular attendance on the stated services of the Synagogue, which afford unequivocal proof that this practice had his entire approbation, when free from hypocritical parade, and accompanied by consistent conduct.

His admirable prayer, near the close of his ministry and his life, recorded in the 17th chapter of John's gospel, is certainly of this kind. It is of considerable length, and private prayer it was not certainly, for it was delivered in the pre

sence of his disciples. Nor does it relate to himself alone: he prayed not only with them but for them. And why was this, if he approved only of private devotion, and if there were no propriety in their concurring with him in this act of religious worship? When a person prays aloud in company with others, and especially when he prays for them, they are always considered as joining mentally with him, if there be nothing in the prayer delivered by him inconsistent with their sentiments and feelings, as in this instance it is impossible there should be. This then was prayer in society at least, and by example a recommendation of it to others. A peculiar cast, it is true, is given to this prayer, and it is delivered in the singular number. But these circumstances are fully accounted for by the singularity of our Lord's situation, and the vast superiority which he derived from his character and office, not only to all other men, but to the apostles themselves. He was the expected Messiah, the saviour of the world; and though he could neither do nor teach any thing of himself, as he repeatedly says, he was endowed by God with greater miraculous powers than had ever been bestowed on any human being besides, for to him was given the Spirit of God without measure. Hence it is said; "All ye are brethren; one is your Master, even Christ." They are the members, he is the head. And the prayer which he delivered on this occasion was, if we may so speak, an official prayer; it was within the nature