this cross would be the death of their enjoyments. But if it were, it would afford others more pure, more exquisite and more permanent in their stead. But the idea is wrong in itself. The objects of revealed religion are, the glory of God and the happiness of mankind. The requisitions of infinite Goodness are neither cruel nor unnecessary. We are called upon to give up nothing essential to happiness-nothing essential to the true dignity of man. The restrictions of the gospel point to those principles, passions, and feelings, which are inimical to happiness, both present and eternal-which disturb the order and harmony of our own bosoms and of the world-and render us incapable of enjoying the harmony of heaven, either in anticipation here, or in endless fruition hereafter.

These are the broad outlines of religion. It separates us from the great causes of moral evil; and thus cuts off the sources of unhappiness. By properly balancing, correcting, & governing our passions, feelings, and expectations, it enables us to extract from the material world, whatever good it is capable of affording; securing us, at the same time, from the stings of disappointment, and the dissatisfaction of satiety. Nor is this all. Casting our care on our heavenly Father, and looking to a future state, for the full fruition of happiness, we secure to ourselves a place of refuge from all the storms of adversity and feel not the full bitterness of a separation from earthly enjoyments.

But mark the contrast. The carnal mind clings with eagerness to objects, transient in their duration, or inimical to happiness in their nature. Examine the whole scope of human affairs, from the most innocent amusements, to the darkest shades of depravity and sin. Consider for a moment what would be the consequences, if the restraints of re

ligion, were removed, and all the passions of the human heart were let loose without control? From this state of depravity and wretchedness the restraints of religion withhold thee; and not only from this miserable condition here on earth, but from that dreadful abyss of horror, of which it would form but an imperfect prelude. But let us draw a more moderate picture. Suppose thyself engrossed by those objects and pursuits called innocent; deriving from them all the enjoyments they are capable of producing, without once looking beyond them. How poor, how precarious would be thy pleasures, for they could not deserve the name of happiness! How liable would they be to be blasted by every breeze! And how awful would thy situation be, when summoned to leave them forever, without one ray, to light thy prospects to a happy eternity! "How shocking must thy summons be, Oh death! to him that is at ease in his possessions!" (Blair.)

Religion therefore, through the Influences of the Holy Spirit, saves us from the miseries of sin, and the consequences of ungoverned passions, both in time and eternity. It leaves us in the full enjoyment of the real comforts of life, rendered a thousand times sweeter than they can be under the influence of corrupt inclinations. It serves as a sanctuary, to which we can resort, when every earthly comfort fails; and opens to our prospects, and to our spirits, when separated from these tenements of clay, a glorious immortality.

B*

CHAPTER IX.

Of Worship.

THE subject of social or public worship, justly claims the attention of all religious denominations. But the varying opinions and practices which prevail, among the different societies that profess christianity, as well as the importance of the subject itself, might serve as an admonition to us, to approach it with unbiased minds.

Though worship or devotion, is the most solemn, the most awful, and the most sublime exercise, in which the mind of man can be engaged, yet, in itself, it is simple. How awful it must be, for frail and erring creatures, to present themselves to the notice of that Omniscient Being, before whom the secrets of all hearts are unvailed! Well might the prophet, under a sense of the Divine Majesty, exclaim: "Wherewith shall I come before the Lord, & bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil?" Mic. 6. 6, 7.

And yet how animating! What an unspeakable favor it is, for the soul to be permitted to approach the throne of Grace, and pour forth its wants, its sorrows and desires before a Heavenly, Father; feeling that his own divine influence gives access to him, and forms the language of the prayer, the bumble acknowledgment, or triumphant praise. And yet this solemn and sublime exercise, is sim

ple. It requires neither wealth nor learning, nor extraordinary natural abilities, to perform it. It is within the reach of the simple, the illiterate, and the poor. It can be performed in solitude, as well as in the crowd-The splendor of temples and the pomp of attendance, can add nothing to recommend it to the notice of Almighty God.

There is not a duty we owe or a privilege we enjoy, more necessary or more simple than Divine Worship. But as the act itself can neither be performed nor comprehended, without the quickening, illuminating influence of the Spirit of Christ, so there is no religious duty, in which the wisdom of man has been more busy, or made greater innovations.

Let us, for a moment, look round, over the various nations denominated heathen, of ancient and modern times, and reflect on the wild, and even shocking modes, by which they have attempted to conciliate the divine favor! Turning our attention from those whose opportunities have been comparatively limited, we shall still find that human invention has been busy, where revelation alone should have dictated-and to please the creature has been made an object, in the very acts which should have been addressed only to the Creator.

Under the legal dispensation there was much external ceremony, in their devotional exercises, which not only typified that spiritual worship which was afterwards to be more fully introduced, but was also calculated to make a deep impression on the minds of those who engaged in them. Their worship was to be performed in a magnificent temple. The richness and grandeur of its structure, the purity of its materials, the constant attendance of the priest, the solemnity of the sacrifices, all these were calculated, strongly to impress the mind

with a sense of the Divine Majesty. In assembling at Jerusalem, the worshippers were necessarily withdrawn from their occupations and the cares of life. Neither the ordinary pursuits of domestic concerns, nor even the defence of their country, was to interrupt, or divert their minds from these solemn assemblies-thus realizing the declaration that "he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him."

The sacrifices which were offered were to be "without blemish." Nothing that was sick or blind, or that died of itself, was to be presented, as an offering, to the Divine Majesty. In all this there. was deep instruction. The whole subject was clothed with a dignity and solemnity peculiar to itself. Reverence, adoration, and confidence in God, were inculcated in all that pertained to that typical dispensation. And the greatest sincerity in the worshipper, and purity and perfection in the offerings, were requisites not to be dispensed with. But all this form and outward glory, were only shadows of good things to come. It was not the external rituals of the law, with all the pomp and splendor of the temple, that drew the regard of God to those who worshipped there. Neither thousands of rams nor ten thousands of rivers of oil, were regarded in comparison of an humble heart. But these forms and ceremonies, and this outward glory, were dispensed in condescension to their weakness, and designed, not only to point to the Messiah, but also to teach them of the Divine Majesty, and the abstraction and solemnity which their approaches to him required.

When our Lord was inquired of by the woman of Samaria, (John 4. 24,) respecting worship, he informed her, that "God is a Spirit, and they that