gathered together in my name, there am I in the midst of them."* This can only be understood of his spiritual appearance, in the same manner as when comforting his poor disciples, a short time before they were deprived of his bodily presence, he tells them, "Lo! I am with you always, even unto the end of the world."+ Here the obligation to the performance of legal ceremonies being nearly at an end, our Lord more clearly points out to his chosen followers the nature of that transcendently glorious dispensation which was about to burst forth upon the world. O the heavenly, the consoling language! "Let not your heart be troubled ; ye believe in God, believe also in me. In my father's house are many mansions. I go to prepare a place for you; that where I am, ye may be also."-0, the depth of the love of Christ! he will never leave his people; he will have them near him where he is, and even in glory for ever ! The disciples had hitherto enjoyed his blessed company, and had been eye-witnesses of his wonderful works; and now he tells them, that he will be ever present with them in a spiritual and more intimate manner: "I have yet many things to say unto you, but ye cannot bear them now; how beit when he the spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come."§ Mat. xviii. 20. + Mat. xviii, 20. John xiv, 1, 2. 3. § John, xvi. 12, 13.

And again, in that affecting prayer to his Father, he extends his views through all ages, even unto us : "Neither pray I for these alone, but for them also which shall believe on me through their word: that they all may be one; as thou, Father, art in me and I in thee, that they also may be one in us.""I in them, and thou in me, that they may be made perfect in one."* And the apostle Paul lays such stress upon the necessity of the indwelling of Christ in his disciples, that he thus exhorts the Corinthians: "Examine yourselves, whether ye be in the faith; prove your ownselves. Know ye not your ownselves, how that Jesus Christ is in you except ye be reprobate ?''+

It is, as has been already said, only under the influence of this Divine Spirit in the heart, that acceptable worship can be performed; without it, the most excellent forms of words will be employed in vain, as well as outward rites and ceremonies. It cannot be doubted that many pious persons, who are in the use of them, offer acceptable worship, yet its acceptance consists, not in the form which they practice, but in the disposition of the heart; and the great danger of forms is, that many may adopt them without seeking after the Divine substance which alone can save. Though the Redeemer, in fulfilling all righteousness, submitted in his own person to the ceremonies of a less perfect dispensation, which was but preparatory to his own, yet all these types and shadows came to an end when * John xvii. 20, 21, 23. + 2 Cor. xiii. 5.

he exclaimed upon the cross, "It is finished!"* Prayer is an important part of worship; it is repeatedly enjoined in Holy Writ; and those who are awakened to a true sense of their spiritual condition, will be the most frequently aware of the necessity of their being thus engaged. But as there are different degrees of growth in religion, and the mind is not always in the same state, a set form of words can never be applicable at all times to the same person, much less to a mixed multi. tude. It is indeed an awful thing for one in the constant habit of indulging his sensual appetites, to address himself to the Source of Purity, in sentiments and with words suited to those who have arrived at large experience in the work of sanctification. This would be considered as mockery and insult, if transacted between man and man; how, then, must it be viewed by the Searcher of hearts! May not such expect this answer, "Your incense is an abomination." Even they who are rightly disposed, know not what to ask but as the Spirit helpeth their infirmities; we are ignorant of what is best for ourselves, and our minds must be divinely influenced and directed, if we pray acceptably.

True worship, then, can only be performed "in spirit and in truth," and such worshippers are sometimes favoured to experience a union and communion of spirit, which wonderfully strengthens and animates them, even when not a word is uttered during the whole time of their meeting;

* John xix. 30. Col. ii. 14. + John iv.23. 24.

plishment of his gracious purposes.

they are secretly and immediately instructed by Him who teaches as man never taught. Sometimes, however, he sees meet to make use of instruments, by influencing the minds of some to minister, in the ability which he gives, to the various states of a mixed congregation; and when this is done in the fresh feeling of divine power and life, it tends to the edification of the body. It is made to apply to the condition of individuals present, and coming from the true source, it carries its own evidence with it. As the Divine Being alone knows the state of the heart, and as there is a great variety of states, so he is pleased to make use of various instruments for the accomIn this respect there was a beautiful order in the primitive church; all, who were rightly influenced, might prophesy or minister one by one, and if any thing were revealed to another that sat by, the first was to hold his peace. Here a fresh revelation was distinctly pointed at; even he, who at times might, under the unction of the Holy One, minister to the states of the people, must keep silence if the revelation was vouchsafed to another who sat by; and this is now the ministry even in "the ability which God giveth,"+ by which the sincere hearted are comforted and refreshed. But if the instrument, through unwatchfulness, mixes any thing of mere human contrivance, however excellent the form of words may be, it is liable to bring *I Cor. xiv. 30, 31. + 1 Pet. iv. 11.

a cloud and darkness over those who have spiritual discernment, for nothing can substantially profit the people but that which is communicated under the immediate influence of the Holy Spirit. It was said of our Lord, that "his word was with power;"* and the words of his ministers will, when they are rightly engaged, be also attended with a degree of power. Paul said, "My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power."+ And as these divine gifts are vouchsafed to the unlearned as well as the learned, and to women as well as to men, there must be no restriction in the church of Christ, lest we should be found attempting to limit the Holy One. Human learning, however useful in its proper place, can by no means of itself qualify for a minister of the gospel; they who depend upon it may expect to incur this rebuke: "They run and I have not sent them, therefore they shall not profit the people." Some of the first preachers were poor fishermen, and yet how powerful was their ministry. The Lord's prophet Amos, when declaring his commission, says, "I was no prophet, neither a prophet's son, but a gatherer of sycamore fruit: and the Lord called me, and said unto me, Go, speak to my people Israel." It is this Divine and inward call, this "necessity," which the apostle speaks cf, and which he felt so strongly, that he would have incurred Woe if he had not

Luke iv. 32. +1 Cor. ii. 4. Amos vii, 14, 15 § 1 Cor. ix 16.