this mode of presenting the practical truths of the gospel the most profitable mode for those who feel the power of divine truth, and desire to become wise unto salvation.

In conclusion, then, let me entreat you all, my hearers, to review the whole subject, and make a faithful application of it to yourselves. Especially, forget not the indispensable importance of Christian diligence to holy progress and growth in grace. Henceforth, let every day, at a suitable hour, find you in your closets, with your Bible in hand; and let every sabbath bring you to the house of God, with minds inquiring after truth, and hearts open to receive the truth in the love of it. Forget not the stated prayer-meeting. Neglect not the sabbath-school and Bible-class. Embrace every opportunity for religious instruction and religious worship. Depend not, for religious improvement, on occasional efforts. Rely not, for your hopes of salvation, on a fitful religion, a periodical excitement, which goes and comes, like the ebbing and flowing tide. But "be ye steadfast, immovable, always abounding in the work of the Lord; for as much as ye know, that your labor shall not be in vain in the Lord." " "Giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity."

LECTURE XIII.

CHRISTIAN DEVOTION OR SPIRITUAL WORSHIP.*

JOHN IV. 24.

GOD IS A SPIRIT; AND THEY THAT WORSHIP HIM, MUST WORSHIP HIM IN

SPIRIT AND IN TRUTH.

THIS is language of incontrovertible authority; and the sentiment which it expresses, is as sublime as the authority is commanding. Passing through Samaria, our Saviour, who always condescended, when opportunity presented, to communicate instruction to all who were willing to be instructed concerning "the kingdom of God and his righteousness," met a woman of that country, at Jacob's well; and entered into familiar conversation with her, on the most important of all subjects to an immortal being, capable of moral obligation, and susceptible of happiness or misery. The whole conversation, as recorded in the chapter of our text, is peculiarly interesting; and the whole narrative may be often read with profit by all; and especially by those, who are subject to the influence of prejudice, and yet, like this woman of Samaria, possess an

* This and some of the following discourses in this volume, might, perhaps, with more propriety, certainly more in accordance with the popular use of language, be denominated Sermons. But for the sake of a uniform title, I have thought it best to call them all Lectures. This discourse was originally delivered at the dedication of a Congregational Meeting-house in Monkton, Vt.

inquiring mind, and a heart open for the reception of truth.

But as the first part of the narrative has only a remote bearing on the subject proposed for this discourse, I shall recite that portion only which stands in immediate connection with our text: "The woman saith unto him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place, where men ought to worship. Jesus saith unto her, woman, believe me, the hour cometh, when ye shall, neither in this mountain, nor yet at Jerusalem worship the Father. Ye worship, ye know not what. We know what we wor

ship; for salvation is of the Jews.

But the hour comworshippers shall

eth, and now is; when the true worship the Father in spirit and in truth; for the Father seeketh such to worship him.

God is a Spir

it; and they that worship him, must worship him in spirit and in truth."

That "God is a Spirit," self-existent and eternal, every where present, possessing almighty power and unlimited knowledge, perfectly holy, just and good, unchangeable in his nature and character, is a truth of the first importance in the system of Christian doctrines. It is a truth discoverable from the works of creation and providence, and taught with the utmost fulness and precision in the Scriptures; a truth, lying at the foundation of all genuine religious knowledge, and all correct religious principles and practice. It is not my intention, however, in this discourse, to dwell on that part of the text, in which this fundamental doctrine of religion is stated. But taking for granted, that all my hearers admit, and praying that all may feel and regard the solemn and interesting truth, that "God is a

Spirit;" I shall invite your attention to the practical inference, flowing from it, as expressed in the last clause of the text: "They that worship him, must worship him in spirit and in truth."

This statement furnishes a general answer to the inquiry, how the true worshipper of God is required to worship him, under the Christian dispensation? I say under the Christian dispensation; not because the same sincerity of heart and spirituality of views were not required under the Jewish dispensation; for these were always requisite to constitute acceptable worship. Even then, appointed sacrifices, when offered with hypocrisy and mere formality, were pronounced "vain oblations," "an abomination unto the Lord." Even then; when it was asked, "wherewith shall I come before the Lord and bow myself before the high God? the answer was: "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God?" Even then it was settled, that sacrifices, to be acceptable to God, must be of fered in sincerity, "with a humble and contrite spirit" that he would not hear the prayers, nor accept the thank-offering of those, who regarded and retained iniquity in their hearts, and worshipped him with feigned lips. Still under the former dispensation, many things, as to time, place and form, were definitely prescribed; and the observance of them made necessary, as a test of submission to divine authority.

But, under the Christian dispensation, "the law of commandments contained in ordinances is abolished." Still, the inquiry, what constitutes acceptable worship, is appropriate under the new dispensation; and the general answer, as I said, may be found in the latter clause of our text. A particular illustration of this

general statement, must therefore be profitable to all who wish to have definite views on this great subject of duty and happiness. I shall accordingly attempt such an illustration both negatively and positively.

I. Negatively. Under this general head of discourse, I remark in the first place, that the acceptableness of Christian worship depends neither on time nor place. Convenience, it must be admitted, requires that houses of a suitable form and size should be erected, for the accommodation of all who wish to unite in acts of social worship; and attend together on religious instruction. And the neatness and attractive appearance of these houses of public worship, exert a happy influence on the worshippers and the cause of religion. It must be admitted, likewise, such are the principles of association in the human mind, that great advantages may result from the practice of devoting such houses, as exclusively as possible, to religious purposes. Still, as "God is a Spirit," his presence is confined to no particular place. Behold, the heaven of heavens cannot contain him; how much less, then, temples built by human hands? The time has, indeed, come; when the true worship of Jehovah is confined neither to Jerusalem, nor to mount Gerizim. But in every place, he, that with a humble and believing heart calleth on the name of the Lord, shall be heard, accepted and saved. From the deepest dungeon and the most obscure cell, as well as from the consecrated temple, the cry of penitence and the song of praise may reach the ear of the Lord of Sabbaoth; and through the intercession of the great Mediator, become an acceptable sacrifice. He who searcheth the hearts and trieth the reins of the children of men, will regard the holy desires and the humble aspirations of every contrite soul; will accept the sin