affording us information of our duty, or quickening us in its performance, are mistaken for the act itself; and hence, the ruinous mistake, too strikingly apparent in some places of worship by law established, and also in too many occupied by dissenters, where a set form of prayer is used, that by simply hearing a sermon delivered, the Divine Being has been worshipped; while those parts of the service, which alone are properly termed devotional, in which especially the worship, if any be offered, exists, are either not attended to at all, or are passed over with freezing coldness and irreligious disregard.

Numerous are the cases in which the devotion of others is disturbed by irreverent, lukewarm professors, who leave their dwellings when they should be in the house of God; and then, with indecorous hurry, haste to the sanctuary, where they arrive just in time to annoy the minister, to disturb the worshippers, and to hear the sermon, and then retire. The case is too awful to be treated with cold and formal remonstrance.

"On such a theme, 'tis impious to be calm."

May it not be said of such individuals, without the employment of fiction or hyperbole, that they insult the Majesty of heaven.

It will immediately occur to every observant mind, that in simply hearing the word of God preached, however ably delivered and evangelically enforced, in ordi nary, no supplication is made-no adora tion is felt-no praise is offered to God. In short, that though the preaching of the word of God is a part, and a most important part of the service of God, is most obvious; yet that it is no part of what is denominated the worship of God, is equally plain.

If the definition which has been given of the term itself be correct, then the inference deduced must necessarily follow, that the simple hearing of God's word is not the worship of God. "The worship of God," observes Mr. Buck, "consists in paying a due respect, veneration, and homage to the Deity, under a sense of an obligation to him. And this internal respect, &c. is to be shewn and testified by external acts; as prayers, thanksgivings, &c."-Theological Dict. art. Worship.

In that world where worship is superlatively perfect, and abstractedly pure; the work of the ministry is perhaps neither known nor necessary, The great design of the preaching of the gospel, in reference to glorified saints, has been fully answered; their souls have been quickened, regenerated, and saved; the heaven to which it

directed, has been attained; and that Jesus, of whose saving merits it informed them, has been embraced, and is now adored.

But to suggest, that no future discoveries, or further manifestations, will be made by God himself to the redeemed, or that their spirits will experience no enlargement and addition in felicity and knowledge, would be a palpable contradiction to the accounts which are furnished of the heavenly state-would be to assert what is contrary to the whole economy of the Divine procedure, and opposed to the nature of things.

But such manifestations and communications will not be the worship of heaven, in which they will engage, but the powerful means by which they will be raised, and stimulated to renewed acts of adoration; and by which their bursting song will grow louder and louder, while they

"Feel his praise, their glory and their bliss." It will not for a moment be conceived by any thinking mind, from what has been observed, that any undervaluation of the divinely appointed ordinance of the ministry of God's word is designed, or that it will necessarily follow; neither will it be imagined by such, that any intimation is given that the attendance of our fellowmen upon the preaching of the gospel, or a careful perusal of the word of God, is less obligatory upon them. No: this would be to argue equally illogically, as to say, that our obtaining strength from the provision which we receive, would ever afterwards lead us to reject a fresh supply: the very contrary would be the result,the more we worship God, the more we shall prize the word of God; and the more we prize the word of God, the more will the worship of God become our delight; each act would operate reflectively upon each other. At the same time it can never be argued, that benefits received will ever weaken obligation to attend to duty.

A more graphic view of the worship of God, as to what is properly its nature, and in what way that worship should be performed, is afforded in the holy scriptures a reference to a few instances will suffice. It is recorded in the 22d chapter of Genesis, that the obedient patriarch Abraham, having arrived within sight of the mountain of Moriah, the appointed hill of sacrifice, dismissed his servants by saying, "Abide you here with the ass, and I and the lad will go and worship," ver. 5; and again, at chap. xxiv. ver. 26, it is said of Abraham's servant, that "he bowed, and worshipped the Lord." Here

worship is recognised in the acts of submission, offering, and praise.

The royal psalmist, when inviting to public worship, exclaims, “Come, let us worship and bow down; let us kneel before the Lord our Maker." During the fiery temptation of our Lord in the wilderness, Satan said unto him, "If thou wilt fall down and worship me," &c. There, an act of adoration is plainly marked; and the effect which the plain and faithful preaching of the gospel would produce, is of the same character as most distinctly stated by Paul to the church at Corinth.

From these, and numerous other passages which might be cited, of the same import, it is evident that worship is the offering up of prayer, or the presentation of praise, or by humble adoration rendering homage, to the Deity. So that wherever so small a company as two or three are found associated in the name of Jesus, whether by a river's side, in an upper room, or even in a prison, singing his praise, and praying unto him, there a wor. shipping assembly is found; for there God is worshipped.

This ought to stamp with dignity and importance our public meetings for prayer; and this will be the sense in the minds of such persons as feel a proper attachment to the gospel: hence, while they are anxiously concerned to hear the word preached, they I will also feel desirous to attend "where prayer is wont to be made." This, alas! at present, is too seldom the case. Most ministers of the gospel may take up the lamentation of the weeping prophet, and sigh and weep over the apathy of the professors of religion; so little concern is felt in reference to the worship of God.

While crowds flock to hear the eloquent and the great, display their oratorical powers, they turn with unfeeling coldness from meetings for prayer; and conceive themselves excused, while they observe," It is only a prayer-meeting!!" Such might, with equal propriety and truth, say, "It is only the worship of God." Whether ignorance or irreligion most predominate here, is, in some cases, difficult to determine; perhaps a compound of both makes up the poisonous whole. A revival of religion, to any great extent, will be looked for in vain, while such conduct characterizes the members of Christian churches.

It has frequently been observed by the wise and the good, and observation proves the correctness of the remark, "that when God has been pleased to bless the word to the conversion of sinners, or to the revival of religion in any particular church, it has

ever been preceded by a remarkable effusion of the spirit of prayer, and an increased concern, on the part of the churchmembers, to meet to praise and pray. And this is in accordance with his own declaration, Them that honour me, I will honour." God honours us by giving us his word, and we honour him by adoring him for it. Brigg.

REEFLECTIONS ON THE SCRIPTURE
PROMISES.

THE Scriptures contain promises and consolations for the afflicted believer-however severe his tria's, or numerous the sufferings he may be called to endure-the most animating and the most encouraging. It is this which inspires him with a contempt of danger, a display of heroism in a right and good cause, which can neither be intimidated nor overpowered. They abound with exhortations "to continue in welldoing, for in due, time he shall reap, if he faint not." In some parts there is even a seeming exuberance in the style adopted, an apparent redundance in the images and allusions introduced. This is to console and comfort those who mourn in Zion, to invigorate them with fortitude to tread the road the just have trodden, to follow the example of the pious and virtuous of former times, when surrounded with acuter sufferings, involved in deeper perplexities, and immersed in profounder gloom, and to encourage them to bear patiently the seve rities of their own lot and condition.

To those who attempt to impugn revelation and evade its sanctions, this peculiarity of character will always remain an insurmountable argument, an irrefragable evidence, in support of its adaptation, and in confirmation of its beneficial tendency, to alleviate the sorrows of the afflicted, and to assuage the woes of disconsolate humanity. There is nothing in the whole range of human existence, calculated to produce so benign a result, or so happy an effect. The great end of a vast number of its holy truths, is to mitigate the calamities which so often invade human life, that turn fancied happiness into real anguish, and joys founded upon the mere supposition of their existence, into unmitigable grief; from an endeavour to absorb the attention, by an earnest contemplation of the rewards which attend, and the dignity which awaits, piety that is at once constant, ardent, and sincere. The promises contained in the Bible are the only certain alleviations, the only sure antidote, to the unavoidable

distresses, and the unexpected casualties, of life.

One of the most exquisite trials in reversion for man in the present state, is, to feel, and likewise to expect sufferings, both mental and physical. We all know that the anguish of mind we experience in anticipating any trying event, is often more formidable and poignant than its real consequences can possibly be. When writhing under bodily sufferings of any kind, we are apt to console ourselves that we have felt its acutest agonies, and that in proportion to its violence, it will the sooner draw to an end; this in some measure mitigates its sharper pangs, and obtunds its fiercer virulence. But it must be readily allowed by all reflecting persons, that there are gradations in the scale of sufferings, transitions in the intensity of pain, the difference being sometimes palpable, but at others much fainter. It is also evident that there are instincts implanted in sentient nature, which prompts us to shrink from pain, and try to avert danger, when we only discern its tremulous prognostic, its threatened infliction, with an unpremeditated abhorrence, with an hatred natural and invariable. But those prospective ills which we conceive will overtake us, generally gain an undue ascendency over the mind, and deprive us of that fortitude and magnanimity, which we more especially need in the hour of trouble, adversity, and real distress: merely because we cannot affix their precise limits, ascertain their duration, or determine their exact bounds.

In this respect the christian religion appears the best adapted to man, both to produce patient acquiescence in his sufferings, and to foster all the better feelings of the mind, lowly humility, and adoring gratitude, to the Bestower "of every good and perfect gift," at all times and on all occasions. The blessings which the gospel communicates, are not intended entirely to avert physical evils, but those of a moral kind, introducing a scheme not only for the welfare of the body, but for the best and highest interests of the soul. Although as a natural effect arising from the purity of its morality, it combines both these desired objects, in exact proportion as its holy precepts sanction and enjoin the cultivation and habitual practice of the social and relative duties, to avoid all moral contamination, and even the very appearance of evil" and as we exhibit more fully the candour of its spirit, and the charity of its claims; so will it more emphatically tend to spiritualize the whole man, and to disseminate, through every avenue of the soul,

the distinguishing qualities of that faith which overcomes the world, and vanquishes all its real or fancied terrors. The gospel, while it aims at the promotion of the one, never totally dissociates or separates the advantages it carries in its train, from the other. In the number of its glad tidings, it announces joy to the penitent, and succour to the dejected, strength to the feeble, and pardon to the guilty; at the same time it animates, in the conflict of life, those who imbibe its benign and celestial spirit, by the blissful prospect of a future state, which it reveals and describes.

Amongst the glorious promises of the inspired writings, there is one which the christian believer reverts to with peculiar delight, which, for brevity and beauty, stands unequalled: "My grace is sufficient for thee, for My strength is made perfect in thy weakness." This enables him to trust, and hope from his Almighty Guardian and Benefactor, for more decided tokens of His love, for more copious supplies of His spirit. And in proportion as he gains more exalted ideas of the perfections of God, and the moral purity of His nature, he will be more deeply sensible, touched, and penetrated, with the vileness and depravity of his own nature, and his disqualified fitness for his service and worship. He will discern more clearly, and ascertain more fully, his total dependence, and utter incapacity to satisfy the aspirings of his nature, after something greater and mightier than itself; he will sincerely lament his deficiencies in conduct, and dereliction in duty; his destitution of zeal, and declension from holiness. A sense of want, a feeling of weakness, will induce the most profound humility; and humility is the parent and promoter of personal holiness, the handmaid of devotion, and the ornament of all the other Christian graces.

It is a distinguishing and discriminating mark of the renewed mind, that it is humble in the sight of God, and candid to impute the actions of its brethren of the species to a right and proper motive; disposed to be led in its proceedings by an unerring guide, an infallible director, to confide in an arm stronger than its own. Contrition for sin, and avowal of transgression, is not inconsistent, but necessary for a right disposition of heart and meekness of spirit, proper for a state of grace, while engaged in its militancy, "while pressing towards the mark for the prize of the high calling of God in Christ Jesus." Hence, that prostration of the whole man at the throne of divine grace-those supplications for pardon and mercy, in the name and

merits of the prevailing Intercessor-those declarations of self-abasement, of complete and radical corruption.

It is erroneous to suppose, that salvation and its consequent privileges, under the gospel dispensation, exempt us from the sway, dominion, and positive restraints of the law. That when the work of salvation, the great spiritual illumination, commences, there is no more need to resist sin; when its allurements prevail, to supplicate for pardon, because of the healing virtues of the Saviour's blood, and the nature of his office as High Priest in the heavens; that the seed sown, the work commenced, is as mature, complete, and perfect, as it will be before the throne of God. For holiness, it is expressly declared, is indispensably necessary in the Christian life. We are told, that "without holiness no man shall see the Lord," and "be ye holy, for I am holy;" this constitutes the felicity of heaven, and qualifies angels to see his face, and to behold his glory. Therefore these impious sentiments, it is evident, are repugnant to the scripture doctrines of growth in grace, and progressive sanctification; for why do we hear such repeated exhortations, "of being renewed from day to day," to "increase and abound more and more in every good word and work,”—if there were no possibility of falling away, and lest, when, having exhorted others, we ourselves be rejected?

The saints of old, under an obscurer dispensation, by a sort of reflex light from the distant brightness, "the Hope of Israel, and the bright and morning Star," particularly the royal psalmist, lamented their daily transgressions, abhorred their repeated backslidings, and implored Almighty God for the aid and assistance of the Holy Spirit, to help them to keep his commandments, and "to fight faithfully the battles of the Lord," remembering the joyful promise, "to him that overcometh, he shall be a pillar in the temple of the Lord, and shall go no more out," and that "faithful is He that hath promised." They trusted by faith alone; and that eloquent sketch of these illustrious worthies, which is contained in the epistle to the Hebrews, is held up for our imitation and example. They were taught to believe and adore, by means of external symbols and visible signs, accompanied with manifestations of the most awful sublimity and terrific grandeur; for instance, the declaration of the law amidst thunder, lightning, and smoke, and the subsequent promulgation of his will, was equally frightful and tremendous, inasmuch that a veil was required to ie

interposed betwixt the overpowering splen dours of Deity and his people. All their rites and ceremonies lustrations, and sacrifices, were tangible, intended to be the medium to convey salutary impressions to the understanding and the heart. Then how much more abundant reason have we who live under a dispensation of clemency and mercy, entirely spiritual, unfettered by material and palpable encumbrances, to be more fervent in spirit, more devoted in practice, serving the Lord;-to be more active, more vigilant, more enduring; and to prove ourselves, in all the varieties of external circumstance, "good soldiers of Christ Jesus."

We possess advantages and opportunities which they never enjoyed, and awfully responsible is the situation of the Christian worshipper, in this era of the church, who neglects to cultivate the active virtues of a faith, not merely nominal, but practical. The world is the scene in which the Christian is connected with interests of the most urgent kind, and by affections of the most sacred nature. The relation in which he stands to his kindred, to society, and to the world at large, involves many important claims, obligations, and duties, the performance and undivided attention to which, will necessarily occupy much of his time, and absorb a considerable portion of his attention. We must exert all our energies, and use our utmost vigour, to support the cause of true religion, and to aid the growth of virtue; to impede the progress of vice, and to diminish the ravages of scepticisin. The charities and duties of religion should diffuse their odours, and scatter their perfume through all the endearing relations of human life, and our intercourse with men.

It is in acting our part with consistency, and acquitting ourselves with fidelity and propriety, that the main difficulty consists which we have to surmount. It ought to be our uniform endeavour and invariable aim, to present such a sublime specimen of our holy religion, in all its purity and simplicity, as shall at once evince our solicitude for its universal dissemination, and final success. We should constantly strive to subjugate our unruly tempers and boisterous passions, and cultivate those opposite dispositions, meekness, charity, and benevolence, which our great pattern taught and enjoined. It is thus, by presenting at the shrine of religion an irreproachable and unblameable life, that we shall best exhibit the glorious sublimity of a mind purified, matured, and sanctified, by the active operation of its presiding influence. Leicester, Sept. 10, 1830.

THOS. ROYCE.