The doctrinal truths revealed to them, by way of adaptation, were suited to their state. The Jewish ritual, and the load of ceremonies, were given to them on the considerate maxim suggested by our Saviour, "I have many things to tell you; but ye cannot bear them now."

Through the external rites and ordinances appointed for them, their spiritual nature and design occasionally broke forth, and sought to elevate their views and spiritualize their hearts. But the religion of Jesus, adapting itself more to a state of manhood, exhibits its spirituality more fully, and more frequently. It teaches, directly and at once, that " God is a spirit, and they that worship him, must worship him in spirit and in truth.”

Yes, from the lips of the Saviour was enforced that great command, "Thou shalt worship the Lord thy God." He, who "spake as never man spake," hath also declared, "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him."

According to this designation, he is not a "true worshipper," however frequent his attendance on the duties of the sanctuary, who presents not to his Maker a spiritual service. God regardeth not the outward appearance, nor, comparatively, the outward act, but looketh at the heart. The praise of the lips, without the homage of the heart, in his estimation, like the body without the spirit, is dead.

In saying this, we do not undervalue divine ordinances, we do not set them aside as useless, we do but give them their proper place, by regarding them as means prescribed for the attainment of an end, instead of the

end itself. We view them as good, because of their good design and happy tendency; but we consider them as unavailing to any individual, in regard to divine accept ance, further than this design, and tendency, are answered -or, at least, truly regarded, and sincerely sought.

Modes, and forms of religion, are highly valuable in themselves, as being subservient to very important pur poses, conducive to very important effects. They become useless only through the neglect or perversion of man. Outward acts of worship are to be prized, as not only expressive of devotion, but well calculated to give birth to it. We would merely guard against a mistake, which too often occurs, of substituting the means for the end. In which case, they are overrated and out of place, to the great detriment of him who forms a calculation so erro

neous.

Be it never forgotten then, that the forms of worship are not the essence, but the means, of religion. Good they are in themselves, good in their place. Yet they assume undue importance, when, by simply attending on external ordinances, or by the mere performance of outward acts, a man feels satisfied with himself, as though he had in fact discharged his duty, when in reality he has omitted the most important part, and left the vital spirit of it behind. So far as any one disregards the true intent of a divine institution, he forfeits its benefit, and so far as in him lies, counteracts its true and proper effect. But in proportion as any one keeps in view its nature and design, and aims to promote it, he may look for acceptance with God, and may anticipate a happy result. He therefore who resorts with carelessness and indifference to the

house of God, scarcely considering whither he is bound, or for what purpose he is going; and when seated in the assembly of worshippers, surrenders his mind to levity and inattention, and freely permits vain thoughts to lodge within him, takes the most direct steps to frustrate, as to himself, the very ordinance on which he attends. Can such a one expect to profit by it? Does he ever design to profit by it? how then can he hope to profit by it? unless the merciful interposition of the Most High may arrest his attention, solemnize his mind, and thus put honor on his ordinances by imparting to them efficacy and success. An act of mercy this, which indeed is sometimes granted to those who have little mercy on themselves! He thus conveys a blessing undesired, unthought of, and therefore never leaves us without some ground to hope even against hope; and some encouragement to attend from inferior motives, rather than not attend at all; since he may meet us for good, though so undeserving, and dismiss with a blessing even those who came not in pursuit of it. Herein indeed, is sometimes verified the declaration in Holy Writ, "I was found of them that sought me not.” But verily it does not follow, that we should not "seek the Lord," or that we should turn a deaf ear to his gracious invitation, "Return unto me, and I will return unto you;" nor that we should disobey his command, "Take with you words, and turn to the Lord." This would exhibit the folly of one who would carelessly neglect an alarming disease, because nature might possibly cure itself; and, under this forlorn hope, reject an appropriate remedy, or render it useless, by inattention to all correspondent regulations.

Let us then neither neglect divine ordinances, nor lose sight of their proper nature and design. Let us most faithfully aim at the promotion of both; that we may thereby glorify God, and receive benefit to ourselves. For he who to the outward act of homage adds that which is internal, who, in exercises of devotion is truly devout, and, in hearing, takes heed how he hears, and hears with a view to be a doer of the word-such a one so far completes the duty of divine worship, according to its most important intent.

You have bodies-you have also souls. Leave not the nobler part behind, when attempting to serve the "Former of our bodies and Father of our spirits." Let both unite in a duty so befiting both.

Go not from curiosity, go not from mere custom, to the temple of the Most High; but go to worship. So may you "glorify God in your bodies and spirits, which are his, which is your reasonable service."

Let us look for a moment to the true and spiritual worshipper in the house of God, and note his privilege, and see his happiness.

It is well expressed in the following

EXTRACT FROM THE CHRISTIAN SPECTATOR.

"Never was language more expressive of the feelings of a good man, in relation to the social services of the sanctuary, than that of the holy Psalmist: How amiable are thy tabernacles, O Lord of hosts;-my soul longeth, yea even fainteth for the courts of the Lord, my heart, and my flesh crieth out for the living God." We will

consider briefly some of the reasons which render the house of God so desirable, and so delightful to the Christian.

It is so, because here, God condescends in a peculiar sense to display his majesty and glory. The Christian's worship is entirely spiritual. There is no glory in the sanctuary as there was in the Jewish temple, that can be discerned by mortal eyes; and with the careless and inattentive worshipper, there may be little that distinguishes the house of God from the scene of his worldly cares and employments. But we can never yield to the worldling, who says there is no glory here, because he does not discern it. If he will discover this glory he must leave behind him all worldly cares; he must throw down that load of sinful vexations with which he allows himself to be encumbered; he must have his spiritual vision corrected, and be able to discern objects by the eye of faith; he must come prepared to surrender himself to a deep impression of the divine Majesty. Yes, there is a glory in the sanctuary, which sometimes overawes the pious soul, and makes him feel, almost as if he were standing on the threshold of heaven.

The Christian approaches the throne of mercy through the mediation of Christ, and pours his supplications into the bosom of his God. His soul is elevated in grateful adoration of the Divine perfections, and he sends up alternately his confessions, and thanksgivings, and petitions into the ear of mercy; and on the other hand, the Great Jehovah looks down upon him as a child, and lifts upon his soul, the light of his countenance.

This is communion with God, and let the Christian say