They rage and strive, desire and love,
But all their noise is vain.

"Some walk in honor's gaudy show;
Some dig for golden ore;

They toil for heirs, they know not who,
And straight are seen no more.

"What should I wish or wait for then,
From creatures, earth and dust?
They make our expectations vain,
And disappoint our trust.

"Now I forbid my carnal hope,
My fond desires recall;
I give my mortal interest up,
And make my God my all."

CHAPTER XXVII.

In the morning the pilgrims arose, refreshed with their night's rest, and desirous of further conversation with their kind host. So, after some time had been thus spent, Experience invited them to continue for a season at his house, during which they might visit some of his friends in the town; and by intercourse with them, and from their own observation, have opportunity to learn such things as should tend to strengthen their faith, increase their watchfulness, and render them more humble, prayerful, and diligent, in their further progress.

Then he called his son, whose name was Caution, and bid him walk out with the pilgrims, and introduce them to some of his friends in the town, such as Mr. Lovegood, Mr. Standfast, Mr. Considerate, Mr. Meek, &c.

So they walked out, and as they proceeded along the street of that great city, they beheld many edifices, which seemed by their form, to be places erected for the worship of the great King, at the sight of which the pilgrims were much pleased, considering it an indication that they were in the midst of his loyal subjects; and began a conversation as follows:

Ardent. How numerous are the places of worship, in this part of the city; and many of them are splendid buildings too. Surely the inhabitants must be distinguished for their piety.

Caution. The profession of regard for the King, is common in this part of the town. But it would not be safe to consider the number or the splendor of their houses for worship, any

certain mark of their piety. It is sometimes an indication of

the want of it.

Ard. How can that be? Surely, if there are no places for public worship, it is an indication that the people do not observe the ordinances of the King. And I think it is mentioned in the King's book, as a mark of the prevalence of impiety, when the places of public worship are suffered to be in ruins. Men were sharply reproved by the prophet for accommodating themselves with splendid edifices, and leaving the house of the Lord in a mean and ruinous condition.

Cau. True; but the opposite of that which is wrong, may not always be right. Men are often too much influenced by pride, in adorning their places of worship, as well as in adorning their own houses. It is proper in both cases, where the means are sufficient, that such edifices should be erected, as will be neat, convenient, and durable. But to go beyond that, for the sake of making a greater show than their poor neighbors, is certainly wrong. It is a needless waste of that which might be employed in promoting some useful object; and is a misapplication of that which belongs not to us, but is merely intrusted to us for a season, as stewards, who must give an account to Him who is the great proprietor of all. The needless expense lavished upon one of these splendid buildings, would erect a convenient house of worship for some poor congregation who have none, or help support the ordinances of the Gospel where they are not enjoyed,

Ard. I perceive my mistake in this particular. But still I do not see how the great number of these edifices can be considered other than an indication that the people have a great desire to enjoy the ordinances of the Gospel.

Cau. You perceive that in some cases two or three stand very near together, and any one of them appears to be large enough to accommodate the population of the district. If they really love the ordinances of the Gospel, they can enjoy them in one house, and there is no need of having so many different places to meet in.

Ard. Yes; but in these cases, they do not probably agree in their religious sentiments, and cannot be satisfied with the same administration of the word and ordinances.

Cau. You have mentioned the true reason. But, why do they not agree in their religious sentiments? Is their disagreement an evidence of great love to the Gospel, or an indication of the want of it?

Ard. I perceive I was too hasty in that part of my conclusion also. But, will you explain that matter more fully to me? Cau. The King's book is our rule. And it needs only an

obedient heart and a teachable disposition, to be able to understand its leading doctrines and duties. And if in any respect we should not fully comprehend all it contains, a little confidence in the superior wisdom and goodness of Him whose word it is, would prevent any difficulty. Men never feel any great opposition to that which they do not understand. A difference of religious sentiments, therefore, among those who profess to be subjects of the King, and such opposition as leads them to separate from each other, is a proof that one party, or the other, or both, disagree with the King's book, and are wanting in the disposition it requires. The multiplicity of these houses for worship, then, beyond what would accommodate the people with the ordinances of the Gospel in their purity, is a proof that some of them, at least, do not agree in their sentiments with the King's book, do not receive with meekness the instructions he has given, and consequently are deficient in true piety.

Ard. You said that men might be influenced by pride, in adorning their places of worship. Do you mean to condemr pride altogether? Is there not a proper pride, which men ought to feel, in having their places of worship such as befit the purpose for which they are designed?

Cau. People often speak of a proper pride, a decent pride, an honest pride, and the like; but I think they do not learn such language from the King's book.

Ard. I know the word has a bad use, but has it not a good use also?

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Cau. Not in the Bible. There it indicates thinking of ourselves more highly than we ought to think. I suppose that those who speak of an honest pride, mean by it something different from its Bible use, or else they mean to justify what God condemns. For what does he say? These six things doth the Lord hate; yea, seven are an abomination unto him: a proud look, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and him that soweth discord among brethren." That cannot be reckoned a virtue which is put in such bad company. So Paul to the Romans, classes together "back-biters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,' and the like; and to Timothy he says, "Men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy." That the great King does not approve of pride, in any form, is evident from the manner he speaks of it. Every one that is proud in heart is an abomination to the Lord." "A high look, and a proud heart, and the ploughing of the wicked, is sin." "The day of the

Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low." "Be clothed with humility; for God resisteth the proud, and giveth grace to the humble.”

By this time they had reached the house of Mr. Standfast, where they found Mr. Catholic, who was giving Mr. Standfast an account of some of the anniversaries he had lately attended, and was highly animated in his description of them, and loud in his praises of those institutions which had just held their annual meetings. So, after the usual salutations, the company being seated, the conversation was continued, as follows:

Catholic. I consider it a capital excellence in these institutions, that they are not sectarian in their principles. I am delighted to see so many different denominations come together, and unite heart and hand in the same good work. It looks as if the millennium was indeed at hand.

Standfast. If their union is founded on right principles, it is indeed pleasant to behold, and greatly to be rejoiced in.

Cath. My dear Sir, why will you put in that if, as though it were a matter of doubt whether their union is founded on right principles? What can be a better evidence of it, than to see them love one another, and unite in doing good?

Stand. I say if, because I do think it a matter of doubt. If their union were founded on an agreement in the principles of the Gospel, on the belief and love of the truth, I should have no doubt of such a union being right. But I fear, that, in some instances at least, it is not founded on such an agreement.

Cath. What can be a nobler spectacle, than to see Christians of every name, the dignitaries of church and state, the great ones of the earth, with those in humbler stations, rich and poor, bond and free, uniting in one great institution for circulating the King's book; and proposing not to rest from their labors, till every family on the globe shall be supplied with the word of life?

Stand. I see no objection to a union for this object of all those denominations who profess to receive the King's book. It being a fundamental principle of the association that it be circulated without note or comment, all can co-operate sinserely in this work; that is, if they are willing to trust that book alone, to speak for itself, and be received according to its plainest and most obvious import, which I am willing to do. To this institution I have always given my hearty support, as you know. But a union for furnishing publications for the instruction of children and youth, and for distributing religious tracts, must be of a different nature.

Cath. Yes, it must. All who unite in such an institution, must agree to pass over in silence every thing of a sectarian character, every thing in which they do not agree. And that I consider a principal excellence. I wish to see the various denominations drop their points of difference, and let them all go out of sight together; and only urge and defend those great truths in which they agree. When this shall be accomplished, there will be no difference among them, but in name, and that will soon disappear, and all will be one, and the millennium will commence.

Stand. You have given a sufficient reason why I cannot agree to such a union. I must drop all those points in which I differ from other denominations. But you have not stated what those points are. I apprehend that they will be found, on examination, to be fundamental points, if any points can be fundamental. The points in which I differ from Arminians on the one hand, and from Antinomians on the other, enter into the formation of Christian character; and to drop them, I must drop every thing which distinguishes a true friend of Immanuel from those who are not so.

Cath. But you will, at least, admit, that a union is practicable to some extent. Those you call Arminians and Antinomians, agree with you in some truths which you deem important. Why can you not unite with them in the circulation of these? You might still, in a private way, have the liberty of inculcating your own principles on other subjects, and they

have the same.

Stand. I might perhaps do that, if it were, in my view, of sufficient importance, and likely to be followed by no bad consequences. But the points in which I agree with them, are not the points which I deem it most important to inculcate. If I unite with an association for the religious instruction of the ignorant, I wish that institution to give them such instruction, as if, received and followed, will secure their salvation. But that, no association can do, which confines itself to such points as Arminians and Antinomians will agree to. All that is essential to the character of a true friend to Immanuel, must, as I remarked before, be left out. The mere outworks of Christianity would be all we could agree in, while the life and spirit of the Gospel must be wholly wanting. And this is not all. Professing to unite for giving religious instruction to the ignorant, would carry, on the face of it, the implication, that we gave them all the instruction we thought essential to their salvation.—And thus we should be instrumental in deceiving them to their ruin.

Cath. I see we shall not agree. Your notions are too sec