above his. And it is a direct contrariety to his holiness, which is the beauty and glory of all his perfections. All this malignity there is in sin, and before a person can build on Christ for salvation and heaven, he must be made sensible of the evil of sin, as sincerely to grieve and mourn for having been in so many instances guilty of it. Conviction of the evil of sin is not the same in all penitents as to the measure of it; but it is obvious, that a humbling sense of it, more or less, is essentially necessary to prepare and dispose persons to build on Christ.

Suitable views of the ability of Jesus to save those who put their trust in him, must accompany a penitential sorrow for sin. A man cannot believe in one of whom he knows nothing. The salvation of sinners by Jesus Christ is such a mystery of godliness, that reason, in its highest state of improvement, could never have contrived it. We know that the Supreme Being ought to be worshipped and obeyed: but we have sinned against him most daringly and wickedly: an atonement for sin must be made before our offences can be forgiven but what man, however cultivated his reason, could ever have imagined that the Son of God in our nature, must, by obedience and death, satisfy infinite justice, in order that divine mercy may be displayed in the salvation of sinners!

This shows us the great necessity and unspeakable advantage of the revelation contained in the holy Scriptures. Here Christ is revealed to true believers, not only in the inspired volume, but by the Spirit of truth. Though they have not seen him with the eye of sense, yet they believe the record God has given of his Son. A penitent sees himself polluted and guilty, under sentence of condemnation, and exposed to the terrors of

vindictive justice: but he perceives Jesus to be every way adapted to the pressing necessities of his unhappy condition. He discovers in him almighty power, perfect righteousness, infinite goodness, boundless compassion, inviolable truth, and never-failing faithfulness. He "beholds his glory, the glory as of the only begotten of the Father, full of grace and truth;" one in whom it has "pleased the Father that all fulness should dwell.” He looks to Jesus as the promised Messiah, the Saviour appointed to redeem and save the fallen race, and through whose mediation alone eternal life is to be obtained. He believes him to be the rock of ages, the only sure foundation of his hope, his confidence, and his joy.

A surrender of the soul to Christ, to be saved by him, is the next important step in the line of this spiritual progress. When persons are convinced that they are in danger of everlasting perdition, and have been instructed by the gospel that their only help is in Jesus, they will not only desire to be saved from their sins, but in the exercise of faith give themselves to him, to be justified by his blood, cleansed by his Spirit, strengthened by his grace, and kept by his power to the end of life. They are anxious to be saved according to his plan of free grace and rich mercy, devised by infinite wisdom, not to prescribe to him, but submit entirely to his gracious constitution and righteous government, that he may have all the glory of this salvation. Being convinced that foundations of human contrivance are certain to disappoint the expectation, they venture their souls for time and eternity on this rock, believing that Jesus is faithful to keep whatever is "committed to his trust." He has declared, that "whosoever believeth in him shall not perish;" that he will "give to his sheep eternal life, and

they shall never perish, neither shall any pluck them out of his hand." And here believers repose their trust and all their confidence.

We are not only thus to build on Christ, but also to proceed with the superstructure, till the "head-stone is brought forth with shoutings, crying, Grace, grace unto it." To build scripturally on Christ, is the building up of the soul in the knowledge, love, and image of God. And this "implies a constant growth in gracea daily increase of those graces which constitute the mind of Christ-a constant addition to the former stock, so that he who believes, and continues faithful, increases with all the increase of God. Thus, to his faith is added virtue; to virtue, knowledge; to knowledge, temperance, brotherly-kindness, and charity; pure universal love to God and man. As every new stone that is laid in the building, adds something to it, and brings it nearer to its perfection; so every sermon, every act of faith-of prayer of mercy and kindness, becomes a mean in the hand of the Lord, of increasing the light, life, and love of the believing soul.

"As every individual thus builded up by the grace of Christ, becomes a temple of God, so the whole church or assembly of the first-born, forms a vast and grand building, in which Jesus lives and reigns; each who was individually a temple of God, becoming a stone, or part of this general building. Therefore, fully to understand what the apostle says on this subject, "Ye also as living stones, are built up a spiritual house," &c. we must form the idea of a number of souls built up in faith and love, in inward and outward holiness-united in the bands of Christian fellowship, and walking in the consolations of the Holy Ghost. These are the lively stones, instinct with the living virtue of the living God. These are

Ꮓ

built up a spiritual house; each is considered a stone in the sacred edifice, and a necessary and beauteous part of the building. Their places may be different-some within, some without; some in the back-part of the building, others in the front; some corner-stones, uniting and strengthening the building; others head-stones, finishing and perfecting the work. All are arranged, and employed, not only according to their several degrees of grace, but also according to their various talents: nevertheless, the whole collectively form but one building, the genuine Catholic or universal Church, whose creed is the BIBLE, and whose inhabitant is the MOST HIGH GOD." a

BEAUTY.-The beauty of the church is a subject truly interesting. An architect, in raising an edifice, aims not only at order and strength, but also endeavours, according to his taste and skill, to render it pleasing to the eye. As there is reason to fear that many persons have no correct ideas of the real excellence of the church of Christ, let us, therefore, inquire in what it consists.

Not in the multitude of her members. These may be numerous, who, instead of adding to her strength and beauty, may, by a conduct contrary to reason, revelation, the dictates of an enlightened conscience, the welfare of civil and religious society, weaken her power, diminish her lustre, and cause her to appear as forsaken of God, and under the influence of the worst dispositions and principles. But it should be observed, that such persons are not her real members, and their friendship is in name only; for they that are "in Christ, walk not after the flesh, but after the spirit." They that are

66

a The Rev. Dr. A. Clarke's Sermon on the Christian Prophet and his Work.

Christ's, have crucified the flesh with its affections and lusts." Large numbers are very imposing. Persons who, influenced by popular applause, and not directed by the authority of Scripture, will be considerably affected by the appearance of a crowd. Sometimes a creed is deemed orthodox, because it has the sanction of a multitude. Popular opinion with many is a sufficient criterion of truth; what so many profess to believe, they imagine must be right. Believing in this way is an easy thing, for it requires no exertion of the mental powers, no deep and impartial investigation. Evidence is not sought after; nay, by some, to hesitate would be considered dangerous, if not heretical. Thus men are born to orthodoxy, and inherit local opinions. Apply, on a general scale, this mode of believing, and see what palpable absurdities would be the result. Religion would change with climate, and man be metamorphosed according to his associates, dress, habits, and residence.

"The common cry is still Religion's test;

The Turk's is at Constantinople best;

Idols in India; Popery at Rome;

And our own worship's only true at home."

Thus a multitude is no certain criterion of the excellence of the church of God, but may exhibit prominent features of moral deformity.

Nor the riches and grandeur of her members. Riches, considered as the gifts of divine Providence, are frequently distributed to persons who make no pretensions to piety, and serve to distinguish those who possess them from others in the lower walks of life. It seldom happens, that many opulent persons, from principle, attachment, and choice, unite themselves to the church of