Christ; but they who do, considering their exalted station, and the difficulties they have to surmount, are entitled to due attention and high respect. But the moral splendour of the church does not consist in such external badges; for if it did, that would leave her when she ceases to be militant, whereas she will then "shine as the sun for ever and ever." Riches, considered simply in themselves, do not stamp any worth on those who possess them; they add nothing to their stock of either intellectual or spiritual treasure. The church is composed of materials infinitely more excellent than silver and gold. When the professors of religion are wealthy, those in the lower circles of society, influenced by mercenary motives, may be induced to join them in the externals of religious worship. Those in trade may calculate, that a connection with such a community would be conducive to their pecuniary advantage. But this is following Christ for "loaves and fishes;" and can have no connection with the approbation of God. To form a union on the basis of trade, and for the benefit of commercial intercourse, is proper, and can be vindicated: but to assume a religious profession, chiefly with reference to pecuniary emolument, is acting the hypocrite with a witness. This is bringing merchandize into the temple of the Lord, profaning the sacred place, wearing a mask in the Divine presence, and inverting the order of things. This is acting over again Simon Magus, who, having entered among the primitive Christians, wished to purchase the gifts of the Holy Ghost with money, that he might use them to his own temporal advantage. When a person enters into the sacred office from motives of worldly interest, he is guilty of simony in the sight of God. Probably this is the master-piece of the Prince of Darkness. Judas, after selling Christ for money, said,

"Hail, Master, and kissed him :" but mark his fate;

falling headlong, he burst asunder in the midst, and all his bowels gushed out." Riches have never been of essential use to the church of Christ. When Peter could say, "Silver and gold have I none;" he could also add, "In the name of Jesus Christ of Nazareth, rise up and walk." Those who have abundance of earthly goods, are in general no better on that account. There are many instances of such persons being proud, self-willed, dictatorial, soon offended, and thus very seriously injure the real interests of true religion. Men of wealth wish to exercise power in the church, and they who are carnal are very unfit to interfere with spiritual concerns. There are some honourable exceptions, persons who rejoice that they are "brought low" in humility, and that the poor are "exalted" to a participation of equal fellowship and privilege.

Nor in beautiful edifices for the public exercise of religion. Under the gospel dispensation, public worship, rightly performed, is acceptable any where; in an upper room, a cave, a dark cell, or in any other place, as well as in the most sumptuous building. The prophets foretold that this should be our privilege; "From the rising of the sun to the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered to my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of Hosts." Our Saviour says, "Believe me, the hour cometh, when ye shall neither in this mountain (Gerizem) nor yet at Jerusalem, worship the Father;" that is, the period is at hand, when all places consecrated with the Divine presence shall be equally pleasing to God, and your sacrifices be as acceptable in one place as another.

“He never paid he

Of our Saviour a late author says, any regard to place, where he delivered his sermons ; taught in the temple, the synagogues, public walks, and private houses; he preached on mountains, and in barges and ships. He was equally indifferent to the posture; he stood, or sat, as his own ease and the popular edification required. The time also was accommodated to the same end. He preached early in the morning, late in the evening, on Sabbath days and festivals, and whenever else the people had leisure and inclination to hear." The promise of Christ extends to all places where his people are met together; "For where two or three are gathered together in my name, there am I in the midst of them." Hence the apostle gives this direction, "I will that men pray every where, lifting up holy hands.”

If the beauty and glory of the church had partly consisted in magnificent edifices, our Saviour would have given some intimation of it, and confined himself to them. At the same time, there is a danger of carrying this sentiment too far, so as to set aside convenient and decent places for the worship of Almighty God. Sober views, connected with a temperate disposition of mind, are requisite to prevent a person from passing the line of truth and duty: whereas a bold speculatist, unawed by the sanctions of religious fear, is likely to push on into theories of dangerous error, and practices of destructive

consequences.

Nor in a pompous and gay mode of worship. Exterior splendour indicates inward pride, which, viewed as cause and effect, cannot be pleasing to God, nor is any part of the excellence of the church of Christ. The church, composed of Christ, his apostles, and a few other disciples, was the purest that ever was on the earth, although

these things were wanting. The real excellence of the church is not discoverable by a carnal eye, for it is spiritual and invisible: she is truly "glorious," but it is " within." Her outward condition is sometimes mean and despicable, yet inwardly she is adorned with purity and goodness. On which account she thus speaks of herself, "I am black, but comely, as the tents of Kedar, as the curtains of Solomon." External splendour may attract attention, and secure the superstitious regards of the illiterate and vulgar, who are far more affected by sensible objects, than persuaded into the calm exercise of their rational powers. Nay, even men of learning and opulence, who are devoid of all serious intentions, will submit to a religion so arrayed; let it only adapt itself to their senses, and they will submit to become its votaries. A worldly spirit, vain glory, and popular applause, led to the introduction of such things into Christian worship: but these things never gained an ascendancy, till the spirit of simplicity and godly sincerity had in a considerable degree disappeared.

Such things as pomp and parade are not even the form of godliness, but the extravagant and unhallowed additions of carnal men; and are neither regarded by the Almighty, nor esteemed by truly pious persons. They may amuse, gratify, and deceive men of no religious principle, who, by attending to them, may imagine that they serve God, and may awe the illiterate into a superstitious reverence. But such symbols of pride and vanity, are quite opposite to the nature and sanctity of Christian worship. "God is a spirit, and they that worship him, must worship him in spirit and in truth.”

The Jews, indeed, had numerous ceremonies; but these were of Divine appointment, and all significant emblems or typical representations of good things to

come.

When Christ came into the world, he put an end to that shadowy dispensation, and introduced a more simple and spiritual worship. Under the Christian dispensation, types and shadows are not only unnecessary, but prohibited, and the worship, as stated in the New Testament, is plain and easy. Pompous ceremonies only disgrace it, concealing its native dignity, beauty, and sublimity. The apostles considered the ceremonial part of the Mosaic dispensation as "beggarly elements," low, and adapted to a state of nonage.

An attempt to interfere with Christian worship, as prescribed by our Saviour, by appending to it what is merely human, and resulting from bad principles and passions, is daring arrogance. The spirituality of acceptable homage, requires an abstraction from such things. The divinity of our Saviour is the altar on which his humanity was offered up; the Holy Spirit taking a live coal from this consecrated place touches the heart and tongue of a spiritual worshipper; and under this hallowing influence he worships God according to his own nature and perfections, as well as his revealed will in his sacred word, This sort of worship is infinitely better than whole burnt-offerings and costly sacrifices.-Having thus pointed out negatively in what the beauty and excellence of the church does not consist; it is proper to show positively what does constitute her glory and perfection.

The purity of the principles she embraces and defends. The church has recourse to the Holy Scriptures, as the only and sufficient rule both of faith and practice. Whatever is not contained in the canon of Scripture, nor may be fairly and clearly proved thereby, is not to be required of any man as an article of faith, or be deemed necessary to salvation. Divine revelation is the infallible standard