ELI, the chief of his tribe and priest of the temple in Shiloh, was himself a pious and good man. He seriously performed the duties of his of­fice, and discovered a solicitude to promote the in­terest of religion. In his own life he set a good example, and gave the best advice to those who assembled around the altar of the Lord; but he fail­ed in the government of his family. He trained not his sons to walk in his steps; and to obey the commands of their God. He gave great­er latitude of indulgence to their passions and de­sires, than is consistent with the rules of virtue. He did not, with becoming zeal and authority, cor­rect the commencement of their evil practices, but connived at their impiety, and they became sons of Belial. The confidence and the power reposed in them, as the attendants of the altar, they abused to the vilest purposes. Instead of leading in the devo­tions [Page 4] of the people, instead of pure examples and amiable manners▪ to persuade their countrymen to walk in the paths of religion, they used the influence of their station, to corrupt their minds and allure them to the paths of folly and vice. At a late period, Eli warned his sons of their danger, and admonish­ed them to reform their practices. "He said unto them, ¿ Why do ye such things? For I hear of your evil doings by all this people. Nay, my sons; for it is no good report that I hear; ye make the Lord's people to transgress. If one man sin against an­other, the judge shall judge him; but, if a man sin against the Lord, ¿ Who shall entreat for him?" But alas! the authority of the parent was lost, the habit of sin was established, admonition and coun­sel were ineffectual. The father himself suffered for his early neglect in the education of his children. His declining years were rendered joyless by the knowledge of their malpractices, and the prophet of the Lord was commissioned to carry to him the predictions of the signal destruction of his sons, and of the translation of the priesthood from his family. A similar message was delivered by the youthful Samuel: "I have told him, that I will judge his house, for the iniquity which he knoweth; because his sons made themselves vile and he re­strained them not." When Eli heard this di­vine denunciation, he murmured not, but in grief he acquiesced. "It is the Lord; let him do what seemeth him good." This afflicted man filled up the full measure of his days, he attained to ninety and eight years, his eyes failed through age, his limbs [Page 5] were almost incapable of motion; but he still felt anxiety for the interests of his country. The Israel­ites were at war. His sons were gone forth to bat­tle, and the ark of God was conveyed to the field of action. Impatient to hear from the camp, he sat by the wayside. Tidings were brought of the defeat of the army, and the city was in an uproar. The tumult reached the ears of the aged priest, and with deep anxiety he it daired the cause. The messenger approached him and said: "I am he that came out of the army, and I fled today out of the army. And he said, ¿ What is there done, my son? And the messenger said, Is­rael is fled before the Philistines, and there has been also a great slaughter among the people, and thy two sons, Hophni and Phinehas, are dead, and the ark of God is taken." A train of horrid ideas crowded upon the mind of the enfeebled priest.— The slaughter of the people—the accomplishment of the prophecy against his own house—and the cap­ture of the ark. The shock was more than he could bear. He fell backward from his seat, and by the fall he parted with his life and his troubles.

The words before us I have chosen, as a suita­ble theme for a discourse, on the present solemn and painful occasion. I have chosen them with a view to illustrate the importance, and enforce the duty, of a religious education.

The duties of parents towards their children is one of the most sacred trusts, which the Gov­ernour of the world has imparted to man. Throughout the animal creation God has implant­ed [Page 6] those instincts, which direct all classes to the care of their progeny, and lead them in the most effectual manner, to aid their progress to the ma­turity of their natures. But man, possessing a nobler capacity, is in this, as in all other important con­cerns, left to the voluntary and free exercise of his powers; and his children are dependent upon his affection, wisdom and providence.

In whatever view we contemplate the education of our children, we shall all be deeply impressed with a sense of its importance. If we attend to the influence that moral principles and early hab­its of sobriety may have, in the present world, up­on maturer years and future practices, this consid­eration alone is sufficient to inspire us with the highest solicitude, to give the tender mind a virtu­ous direction, and to establish those moral princi­ples, which, under all the conditions of human life, are the best security for good conduct. How great are the temptations, to which youth are ex­posed! How many fall victims to the deceitful al­lurements of vice! How many destroy their health by intemperance, and render their lives useless by dissipation! How many, whose declining years are imbittered by reflections on their youth­ful folly and extravagance! ¿ Shall we not all then feel compassion and concern for those, who are soon to enter on this dangerous period, and whose worldly prosperity, or present misery, greatly de­pends on the bias that shall at first be given to the mind, and the courses that in early life may be adopted?

[Page 7]Nor shall we think the business of education less important, if we attend to its influence on society. Wise men in every age, have subscribed to the truth of Solomon's maxim: "Righteousness ex­alteth a nation, but sin is the reproach of any peo­ple." The moral virtues are of the highest im­portance to the interest of civil society. We are told that they are more especially necessary to the support of a government like ours. In the same degree, therefore, that early impressions of virtue, and good moral principles, are salutary to individ­uals are they important to the community. The prospects of the next generation, the success of those liberal measures in government and religion, which we have adopted, and in which every good man feels himself interested, depend in a great degree on the general practices of the youth of the present day. We cannot then do our coun­try more essential service, than, in our several sta­tions, to use our best endeavours to form the minds of our children to moral goodness, and to train them to the love and practice of those virtues, which will make them valuable and useful members of society.

Or, should we extend our views to the future and everlasting happiness of the objects of our present attention, we shall still, in a greater degree, be concerned for their good education. It is easier to prevent than to cure habits of vice. If they, who convert sinners from the error of their ways, have the satisfaction to reflect, that they have delivered the souls of their fellow beings from death, they [Page 8] cannot feel less satisfaction, who, by good instruc­tion and example, secure youth from vice and thereby prevent them from feeling the present and future evils of sin. Of the future practices of men we cannot, indeed, have an absolute certainty; but the good education of the child, and the virtu­ous habits of the youth, afford the greatest possible security for the religious improvement of the man.

All the motives, that can have influence to per­suade men to perform that branch of parental duty under consideration, may with their full force be presented to our minds. With us there are no envious distinctions of orders. None are born to hereditary rights. The path to eminence and to the honourary distinctions of society is open to every individual; and all descriptions of men possess the means to give their children such education, as may qualify them to be useful and distinguished members of the community. Our ancestors, in the first settlement of this country, were sensible of the impor­tance of education, and were early attentive to the best means to secure it. Their situation inspired them with liberal and sublime ideas on the sub­ject, and they adopted a plan, from which we en­joy the most extensive advantages. Removed from the means of instruction and improvement, which they enjoyed in their mother country, and forming a world by themselves, they felt the inconveniences of their situation, and foresaw that, without pecu­liar exertions, the succeeding generation would but little differ from the tribes of savages with which they must associate. They therefore established a [Page 9] method of general education by legislative authori­ty. They made it the duty of every incorporation, which possessed the ability, to establish schools at the common expense, open as much to the children of the poor as to those of the rich. The method has been preserved to the present day: And New-england, I believe, is now the only country on the globe, where the education of children is so much the care of government, as to oblige the wealthy, in proportion to their property, to bear the ex­pense of schools, of which all may reap an equal advantage.

The general utility of this plan has been fully realized. The great body of the community, at the present day, discover a laudable spirit to carry into effect the free intentions of the legislature. The opportunities, to qualify youth for the active business of society, are great; and we have only to lament the inattention and negligence of individu­als to avail themselves of the means put within their reach, to prepare their children to sustain, with honour and emolument, the various offices of society.

But among us, ¿ Can there be those, who are so far lost to parental feelings, as not to wish to fit their children for stations, that are not menial and servile? Look into society. ¿ Who are the men, that fill with the greatest dignity and lustre the various offices of government?—¿ Who rise to the most distinguished eminence in the several learned professions?—¿ Who manage with the greatest success the means to acquire property?—¿ Are [Page 10] they generally those, who enter into life with pe­culiar advantages of family, or with prospects of large patrimonial estates? Or, ¿ Are they men, who were early taught to depend on the energies of their own minds, and were educated under the persuasion, that their characters and stations in so­ciety were suspended on their own exertions? The answer to these questions will tend to extinguish in the wealthy and eminent the pride and vanity of family, and to raise the poor and the humble from meanness and despondency. It will point parental solicitude to its proper objects, and teach us all, that a good education, that habits of sobriety and useful application, are the best inheritance we can transmit to our children.

But, on this occasion, I wish to direct your at­tention more particularly to a religious education. Religion adds worth to all other accomplishments. Without it the highest attainments in literature, the most polished forms of address, and all the arts of business, lay no foundation for confidence—give no security for amiable and good conduct. Relig­ion alone refines the dispositions of men, ennobles their views, establishes unchangeable principles of good conduct, and furnishes the most influential motives to perform all social, all benevolent and honourable offices. Religion is as much superi­our to worldly accomplishments, as the immortal soul is superiour to the corruptible body—as ever­lasting happiness is preferable to the momentary distinctions of wealth and grandeur. It is a sense of the superintendence of Deity, "whose eyes sur­vey, [Page 11] and whose eylids try the children of men;" it is the belief of our accountability at the bar of God; it is a realizing view of the final issue of human actions, that can restrain the undue influence of the passions of men, and furnish us with power to resist the various temptations of the world.

How unhappy then the condition of those, who were led to profane the name of God, before they attained to an age to form any worthy apprehen­sions of the perfection and majesty of Deity! Who were induced to make a jest of the solemnities of religion, before they had understanding to com­prehend its duties, or to feel the force of its obli­gations! ¿ What shall check the corrupt indul­gence of their passions?—¿ What shall restrain them from the greatest enormities?—¿ Will they not adopt the language of the practical atheists of old, "¿ Who is the Lord that we should fear him, and what profit shall we have, if we pray unto him?"

Early impressions are deep; they are influential. We are all sensible of the influence of principles, that were implanted in our minds before reason had attained its strength. We are all sensible with what difficulty we conquer the influence of opin­ions and persuasions that, through false methods of education, were impressed upon our infant minds. We may be fully convinced of their super­stitious origin; and yet with all the strength of sound reason and mature judgment, we cannot wholly eradicate their influence. ¿ What salutary effects then, may not be expected from early im­pressions [Page 12] of piety, and right moral principles of action, which will receive increasing strength and support from the decisions of a sound judgment, the dictates of an enlightened conscience, and from every habit of just reflection? There is a prospect, that some youth, who have been favoured with a religious education, may be led astray by the ar­dour of their dispositions, or by the enticements of their lewd and corrupt companions. Yet they sin with fear and trembling. They shudder at every sudden alarm, as though the avenging minister of heaven was approaching to arrest them in their progress of impiety, and punish their folly and sin. Or should they even form a habit of sin, unexpect­ed occurrences of divine Providence may awaken them to a keen sense of their guilt, call up the feel­ings of more innocent days, and render them alive to all the feelings of religion and virtue. But where the mind has never been impressed with a sense of religion, where moral principles have nev­er been implanted, conscience, by an early ac­quaintance with sin, will be silenced before its voice has been distinctly heard, and the most aban­doned state of vice will probably be the conse­quence. Look among those, whose first impressions were made amidst scenes of vice, and who received their education under examples of sin, whose first essays of reason and activity were amidst scenes of corruption and profligacy, and you will find de­grees of youthful depravity, at which you must be astonished; and the recovery of youth, of this [Page 13] character, from the habits of sin, is extremely diffi­cult and altogether improbable.

The parent would be justly accounted savage and inhuman, who should abandon his child in its infant state, or make no provision for its sup­port and comfort in the period of childhood and youth. He would be thought unworthy the name of a father, and a disgrace to his species, who should turn his son into the world, at the age of manhood, without any acquaintance with the active business of life, and destitute of all means to ob­tain an honest and reputable support. ¿What then must be the character of the man, who is inatten­tive to the religious and virtuous education of his children; who takes no pains to teach them wor­thy apprehensions of the being and government of God; who neglects to impress their minds with a reverence of the divine character; and to lead them to a realizing view of the obligations and im­mortal concerns of religion? The man, who be­lives in the existence of a God, who supposes that his child possesses a capacity above the brute that perishes, and yet neglects, to lead him to a right knowledge of the great truths and duties of religion, must be dead to the true affection of a parent, lost to the most ingenuous feelings of humanity, and altogether destitute of a becoming solicitude for the welfare and happiness of the "fruit of his body." ¿ Does not such neglect shock all our feelings of tenderness and sympathy?—¿ Is it not inconsistent with every dictate of reason, and the grossest vio­lation of the precepts of our religion?

[Page 14]The direction of heaven to the children of Israel was, "These words, which I command thee this day, shall be in thine heart, and thou shalt teach them diligently unto thy children, and shalt [...] of them when thou sittest in [...] house, and when thou walkest by the way, and when thou liest down, and when thou risest up." The Divine Being makes honourable mention of the piety of Abraham, in the religious education of his children—"I know him that he will command his children and his household after him, and they shall keep the way of the Lord; to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him."

The [...] dispensation lays the most sacred [...] upon all parents to educate their children in the principles, and to train them up in the vir­tues, of their religion. In the publick exercises of the Sabbath, it provides the most effectual means to [...] them in the discharge of their duty. The publick exercises of our religion are happily cal­culated, to impress the minds of children and youth with a lively apprehension of the presence and su­perintendency of Deity, with a sense of their ac­countableness to him for all the actions of the pres­ent life, and to establish in their minds, on a relig­ious foundation, the great principles of morality. Every man of reflection must then [...] a painful regret, that so many among us are falling off [...] habitual attendance upon publick worship, which has, heretofore, characterized the people of this country, and which has the most favourable [Page 15] influence on the dearest interests of the present and future world.

The limits of a publick discourse forbid the at­tempt to describe the best methods of religious ed­ucation, or to point out the most effectual means to instil moral principles into the tender mind, and to form in youth early habits of virtue. In general we may observe, that the authority of the parent ought not to be exercised with such severity, as to damp the ardor of emulation, and beget a weak and servile dependence. Children should be led to place confidence in their own exertions. Their active powers should be invigorated to man­ly and noble pursuits, by lively representations of the advantages that may result to themselves. In religion, unreasonable restraints should not be im­posed; for these have a tendency to prejudice young minds against religious duty. Offices of piety, and the general practices of virtue, ought not to be de­scribed in a gloomy and forbidding aspect; lest aversion be excited in the unexperienced mind. Deity should ever be described to children, as a be­nevolent and merciful father, as well as a just and righteous judge, that his service may appear easy and pleasant. Youth should be led to hate vice on account of its odious nature and baneful effects, and to prize religious attainments, as qualifications necessary to secure them peace of mind, real digni­ty of character, substantial and lasting happiness. Permit me to add, that instruction must always be enforced by example. Principle will generally be understood, as illustrated by practice.

[Page 16]The story, of which our text is a part, opens to our contemplation an instance of the fatal effects attendant on the neglect of parents to restrain the vicious propensities of their children, and to give a virtuous direction to their active powers.

The sons of Eli made themselves vile in the sight of God. They broke loose from all the restraints of religion, and "gave themselves up to work iniq­uity with greediness." Their guilt was, in a de­gree, imputed to their father, because he did not, with the earnestness and authority of a parent, check their vicious dispositions, and restrain their violent practices. In that period of human life, which needs all the consolation of religion, all the sooth­ing attention of filial piety, to enable a man to support its infirmities and pains, he doubtless felt all that remorse, which an ingenuous mind feels upon the consciousness of criminal neglect, in one of the most sacred and important duties of man. He saw his sons fall from the dignity and purity of their natures. He saw them the disgrace of the sa­cerdotal order, and beheld them the agents of sin, in the wilful and base corruption of those who presented themselves for the sincere worship of the Deity. He felt the severe and just reprimand of his God, and was humbled by the divine declara­tion, that the priesthood, in his age, the most dis­tinguished honour of his country, should forever be removed from his family.

¿ And have we not now before us a striking in­stance of the fatal effects of the neglect of early education and good example? We behold a hu­man [Page 17] man being, apparently devoid of social affection and a sense of moral obligation. He has commit­ted crimes of the most heinous nature, and is now with ignominy to lose his life, as a pest of society; and yet he discovers little or no compunction of mind, little commotion on account of the dreadful scenes before him. ¿Has the Author of human na­ture denied him those powers and affections, which men in common possess? All who are particularly acquainted with him, testify that he possesses in­tellectual faculties to distinguish right from wrong, to comprehend the nature of moral duty, and un­derstand the force of moral obligation. He cer­tainly possesses some qualities that are manly and noble. Many of the causes, that more frequently are the introduction to the crime which he has committed, had no operation upon him. He never mixed in those scenes of intemperance and dissipa­tion, which frequently corrupt the moral powers of men, and prepare the way for sins of a crimson die. In his depravity, the temptations of ambition and avarice had no influence; yet in a country, where all men enjoy those advantages for moral and religious improvement, of which we have made general mention, we behold him a savage, possess­ed of the most malignant and revengeful passions. ¿To what cause shall we attribute his dissocial, his cruel and malignant disposition? For an answer to our question we are led to the early period of his existence.

To open the graves of the dead, and to expose to publick view the faults of those who have pass­ed [Page 18] off the stage of action, is an unpleasant task. Unnecessarily to wound the feelings of the living by the relation of the crimes of their deceased re­lations, is cruel and inhuman. But, if the ashes of the dead can be made to read lectures of wis­dom and virtue to the living; if we can, in such a manner, place the neglects and faults of the deceas­ed before the eyes of the living, as to guard them against those mistakes and dangers, by which oth­ers fell, propriety may countenance the action.

From the best information I can obtain, I am constrained to say, that the father of this unhappy man was greatly deficient in the example he set before his household, and in the instruction he gave to his children. The disposition of this man, when [...]ing and tender, was not softened by those pa­ternal attentions, which harmonize the soul, and form it to virtue. He did not receive those in­structions and admonitions, which, as the powers Of reason expand, impress the mind with a sense of the Supreme Being, beget attention to the serious truths of religion, and give conscience a power over the passions and inferior desires. In the daily in­tercourses of the family, he saw not that example of love and condescension, of tenderness and hu­manity, which enforces good instruction, softens the passions of resentment and revenge, and insensibly forms the disposition to mildness, sympathy and humanity. But the example set before him was impious, cruel, and barbarous. In this school the son was but too ready to learn. All the rough, malignant, and revengeful passions, acquired [Page 19] strength, and obtained an habitual control of the mind. Amid their violent demands, the still voice of conscience is not heard. The most sacred re­straints of religion are disregarded. He takes the life of man without emotions of sympathy, sor­row, or compunction. And, in a situation that, we should suppose, must overwhelm the human soul with distress and horror, we see him insensi­ble and stupid. ¿ Is it not highly probable, that his present insensibility arises from the want of early education?

¿ Shall not his condition inspire every parent present with the highest solicitude, faithfully to perform those important duties, which are incum­bent upon them towards their children? To this, every consideration that can enter the human mind, urges with irresistible force. ¿ Can there be sor­row, like the sorrow of the parent, who sees his child in the situation of this man? But, if he be convinced by his own reflections, that this situa­tion must be imputed to his own neglect, How pungent must be the remorse of his conscience! ¿ What parent could see his son fallen from virtue and usefulness, numbered with infamous transgres­sors, and brought to an untimely and ignominious end? But, to see the [...] ruin, and to feel himself to be the guilty cause, must occasion insupporta­ble distress and anguish. ¿ What answer would the parent give to the upbraidings of his son? From the morning of my being, I have been taught to look up to you for example and direction; and from you I learned to profane the name of my [Page 20] God, and to disregard all the restraints of religion. In the days of my innocence, I looked up to your example, and by it I was led into the paths of in­temperance and vice. You took no care, by per­suasion and parental authority, to correct the irreg­ular sallies of passion, and to restrain me in the commencement of my vicious course. You took no pains to lead me to the knowledge of the char­acter and government of God, and to impress up­on my mind the infinite concerns of immortality. And now I have made myself vile. I have for­feited my present existence to an injured commu­nity, and am about to die the death of a malefac­tor. Yet, O horror of soul! I have not a heart to exercise godly sorrow for my sins, and, with the feelings of piety, to implore the mercy of God, through the Saviour of the world.

Should this man carry his views forward to the final consequences of impenitent transgression, and realize the account he himself must render at the bar of God, I am unable to paint the remorse and anguish that must fill his soul.

The youth, here present, will suffer the word of exhortation, to guard their minds against the temp­tations of sin.

All your ingenuous feelings, I doubt not, are engaged on this occasion. With pity and com­passion you behold the man, who is about to suf­fer the pains of death. With becoming detestation and abhorrence, you contemplate the action which brought him to this untimely end. Were you thought capable of his crime, you would exclaim, [Page 21] ¿ Are we dogs, that we should do this thing? We believe you incapable of the crime of murder: The human mind does not pass, at once, to the more heinous deeds of sin. The advance is gradual. At present, you are in more danger from the light­er shades of vice, which are less noticed, but which are often the introduction to great sins. "Abstain from the appearance of evil." Cherish the ingen­uous feelings of innocence, and strive to maintain a "conscience void of offence." If you once al­low any sin, however small, to gain an habitual influence over your minds, the fear of shame will be lessened, the force of conscience diminished, and the restraints of virtue weakened; and, in time, you may be led to commit the most atrocious sins with unblushing impudence.

The path of honour and distinction in this world lies before you, to animate your minds to virtuous pursuits; and immortal glory and felicity are prepared by the Son of God to reward your piety and goodness. Reverence then yourselves, and aspire to the true dignity of your natures. Avoid those scenes of intemperance and licentious­ness, which inflame the passions, corrupt the best powers of the human mind, and are frequently the occasion of gross and habitual sins.

Restrain the passion of anger, and never let loose the spirit of revenge; lest, in the satisfaction of supposed injuries, you should be led into deeds of injustice, cruelty, and irreparable mischief.

Be ready to forgive the offences of your fellow men, as you hope that God will forgive your of­fences. [Page 22] Strive to implant the principles of Christ­ianity in your breasts, and adorn your lives with benevolent and amiable virtues. Consider, that God is present with you; and, may his dread fall upon you, and a sense of his excellency make you suitably afraid. Consider that he is your father and friend, and offer him the first fruits of your lives. By a life of piety and virtue, secure your own peace and happiness, and reward your par­ents for all their care and anxiety on your account.

It remains for me to address myself to the victim of justice.

You, SAMUEL FROST, are now to close your probation. As it respects you, the last sands are dropping from the glass of life, and the solemnities of the invisible world will soon open to your view. You have committed injuries in society, for which you can make no reparation. You have been guilty of a crime, ^* which a distinguished heathen nation esteemed so unnatural, as to render a name for it unnecessary. When your life was given you, you repented not of your evil deed; but hardening yourself in wickedness, cherishing the revengeful passions, and the malicious disposition of your soul, you, with peculiar circumstances of cruelty, com­mitted murder. A crime capital in all civilized governments; a crime, which we are directed by the divine law to punish with death. "He that sheddeth man's blood, by man shall his blood be shed." But government is not induced to take a­way your life by those feelings of resentment and [Page 23] revenge, which induced you to take away the life of man. You are to be taken away from among the living, because you have made yourself vile, and are become unworthy longer to be a member of the community. Your life and liberty are dang­erous to the peace of society, dangerous to the lives and liberties of your fellow citizens. You are not on earth, punished as a sinner against God; nor do your sufferings, from the decisions of human judicatures, cancel your offences committed against Heaven. "Be not deceived; God is not mocked." At the tribunal of heaven you must account for every action of your life. Your sins, with all their aggravations, are known to God. He can never be deceived, flattered, or diverted from his just and wise purposes. All his creatures are in his pow­er, and he disposes of them, as to him it seemeth best. By his Son Jesus Christ he has declared, that " murderers shall not enter into the kingdom of heaven, but shall have their part in the lake that burns with fire and brimstone, which is the second death."

Upon the Christian scheme of salvation, repent­ance is absolutely necessary to pardon. Be not then insensible, stupid, and hardened, while the re­alities of eternity are in immediate prospect before you. Through Jesus Christ, God is gracious and merciful to all penitent sinners. "He would not that any should perish, but that all should repent and live." He is more ready to grant his assistance and his mercy to all, who with contrition and sin­cerity ask them, than the tender mother is to grant support to the infant of her breast, or the affection­ate father to give bread to his dutiful son.

[Page 24]Turn you then, you to the Lord, O sinner; for, ¿ Why will you die? The voice of the Saviour of the world once proclaimed the joyful assurance of salvation to a malefactor on the cross: And the really contrite sinner will not be spurned from the arms of divine mercy, though the act of genuine repentance should not be accomplished till the last moments of the probationary existence. Improve then the remaining minutes of life. Humble your­self before God. Pour out your soul in sincere expressions of penitence, in fervent petitions for mercy, and commit yourself to God, through the one Mediator, Jesus Christ.

It is the duty of ministers of the gospel, to ex­plain the conditions of salvation through Jesus Christ, and to define the rule of the final judgment as it is contained in the scriptures; but the appli­cation of this rule to individuals, they leave with God. At the disposal of the all wise, the just, and merciful God, we leave you. He knows the se­crets of the heart, and can duly estimate the merit and demerit of every principle of human action. He is disposed to make every just allowance for defects of constitution, errors of education, and ev­ery unfavourable circumstance attending human practices. "He is the Judge of all the earth, and will do right."

And we will now unitedly address the divine throne through Jesus our Lord, for your penitence, pardon and everlasting happiness.

AMEN.