into which the whole baptized Church is rent and divided-each claiming for itself that superior and exclusive purity, which, with equal pertinacity, it denies to all the others.

The combined symbol plainly intimates that this glorious company are undefiled with such sectarian impurity, and thus clearly points to them, as composing that class of spiritual worshippers whose love induces them to follow the Lamb whithersoever he goeth; and who, whilst they do not pass by any of the true forms of religion, penetrate beyond-them, possess themselves of the spiritual reality of which these are but the feeble expression. It is purity from all defilement, both of flesh and spirit, and the most intense and unfeigned love to God and man, that constitute the perfection of the Christian character; and not a superstitious, bigotted regard for any of the forms of religion, or a rigid compliance with its outward requirements. It is the very opposite of that spirit, which, whilst it deals anathemas upon all others, claims for its own sect and party pre-eminent and exclusive privileges, as though the Most High were only approachable through them, and is the exhibition of that carnality of mind which in strife of heart exclaims, "I am of Paul," or in another, "I am of Apollos." Let us not be supposed in these remarks to allude

any particular portion among the baptized Church; for the spirit of which we speak is not necessarily confined to any party or section. thereof. It may be found secretly and insidiously lurking under the purple of Rome, as well as displayed, in its more revolting character, in the most ignorant ranter in the recesses of Wales. It is a Spirit which oftentimes exists in greatest power where least suspected-that spirit which sweareth by the gold of the temple, but regardeth not the temple itself; and which sweareth by the gift, but despiseth the altar upon which the gift is offered. The one hundred forty and four thousand seen upon Mount Sion, with the Lamb, are the true spiritual worshippers of God gathered from out the whole Catholic Church; for it is not a translation of any one section of the Church but rather an individual selection from all: for there is no part of the Church so spiritual but it may contain formalists, and none so formal as may not include the spiritually minded-and those whose pretensions soar the highest should not forget that which is written in connexion with that day, that the first shall be last, and the last shall be first. They are distinguished alike for the intensity of their love, and the purity of their hearts; and it is the prerogative of God alone to search the hearts and try the reins of the children of men. This

company are made conformable to the image of Christ, and have the spiritual law of God written upon the tablets of their hearts. Let no man judge his brother, for he cannot discern the thoughts and intents of the heart; and God judgeth not merely by the actions, but the purpose and motives from which they originate: and there cannot exist a stronger proof of a self-sufficient and sectarian spirit, by whomsoever possessed, than that which says in the heart, "Stand by, for I am holier than thou!"

Let us not be understood as meaning by the above remarks that all forms of worship are alike equally good, or that it is a matter of slight importance how the worship of God is conducted, and He Himself approached; and, doubtless, there are some that approximate nearer to perfection than others: but we do mean to affirm that they are all of diminished importance when compared with the preparation of the heart, and the intensity and fervour of the spirit in the worship of God-for "God is a Spirit, and they that worship Him must worship Him in spirit and in truth;" and unless He is approached in such a manner, the present most perfect forms are but a more refined act of hypocrisy, which must prove a stink in His nostrils-a form without the substance -the casket without the jewel it is supposed to enclose.

God cannot be approached without

order, and order involves form; but we do not underrate forms by contending for their proper place in the worship of God: and the Church must not blind herself to the fact that uniformity may exist where there is an utter absence of unity. Creeds and written forms of prayer, indispensable as they are in the present condition of the Church, because of the divisions in the midst of her, yet can only be regarded, by the truly spiritual, as an attempt in the wisdom of the flesh to produce that oneness and harmony which ought to result as the fruits of that Holy Spirit of God which should fill the whole body-thus ever speaking the same thing-uttering the same prayer, and the same song of praise and thanksgiving; for the beauty of worship is not seen in the endless repetition of the same words, which are a weariness to the flesh; but would be far more perfectly and beautifully exhibited by diversity of manner though in unity of spirit-just as various harmony in sounds, though in the same note and key, far more enraptures the ear than that which is produced from a single instrument, however skilfully played.

We say not that form is the opposite of love, but it is not necessarily its auxiliary, nor absolutely needful to its existence, and when they are made the object of contention and authority-made the

occasion of disturbing the peace and unity of the Church, and it may be offending the weak members of the body-we may safely conclude that such contentions furnish us with abundant evidence, that just in the same ratio, the true spiritual life in the Church is fast ebbing from her heart; so that she may be compared to a woman in the last stage of an atrophy - it may be retaining some remains of her former beauty-possessing, indeed, the semblance of vitality, but deficient in all its energy and action. The true spirit for which we contend is that which, whilst it is in perfect obedience to the ministers of the Church, is, nevertheless, not priest-ridden: and, therefore, has not relinquished its individual responsibility; and, whilst it seeks to and acknowledges all the ordinances in the Church, penetrates beyond them, and sees and walks with Him who is the Giver of the ordinance, and stamped them with authority. It is the spirit rather than the letter-the life that animates the body rather than the body itself.

That this company also consists of a comparatively limited number, is conclusive from the declaration," that these were they who were redeemed from among men, being the first fruits unto God and to the Lamb." Now, if we are justified in attaching any intelligible and distinct