if there are still too many signs and tokens of a fallen world around him-sinners that "hate to be reformed,” "evil men and seducers," that "grow worse and worse, deceiving and deceived;" yet this is no argument against the dutiful necessity of striving against the encroaching mischief, and labouring to rescue those who will yet hear reproof. For as well might the physician renounce his skill in mitigating the diseases of the body, because he cannot shut out death, as the teacher of truth and holiness forsake the care of diseased souls, because he cannot hope in this life to drive out the plague of sin from among the inheritors of a fallen

nature.

This, then, is the substance of the exhortation in the text. It bids the Christian to possess himself of the strong refuge against the temptation to despair-—a firm trust in the Providence and protecting power of GOD. It may be true, the Prophet seems to say, that there are few men like-minded, who "fear the LORD, and obey the voice of His servants"; who acknowledge those "who labour among them, and are over them in the LORD, and admonish them; and esteem such very highly in love for their work's sake." It may be, that the godly discipline of better days is scarcely remembered in an age of spiritual disorder and misrule. It may be, that the sad neglect of the Church's means of Grace has brought a gloom over the public services of the sanctuary, and the scant measure allotted to hours of prayer, and the short allowance of Christian instruction, may have tended to dissatisfy even the willing and obedient, and obscured their view of the MercySeat above. But, though there are so many hindrances and discouragements, that you may seem to "walk in darkness," and to "have no light" of comfort; if you

are true to the good profession which you have made, you know that there is ONE higher than you, Who regards these things, and will keep the soul of the weary from fainting under this spiritual famine. It is the same Eternal LORD, Who opened rivers in the wilderness, and made the dry land springs of water, Who still dispenses the healthful streams of the well of life : and it is His promise to gather those who are sorrowful for the solemn assembly, and feel the burden of its reproach.' Therefore "trust in the name of the LORD, and stay upon your GOD."

In thus applying the exhortation of the Prophet to the present public distress of the Church, I feel that I am speaking words expressive of the grief which weighs deeply on the spirits of many faithful and devout sons of the Church of England. And I would that some to whom these words may come would consider how they may best labour to remove the reproach which faithful spirits feel,-how those sacred ordinances may be once again administered in their fulness to the satisfaction of the poor and humble penitent,-how the hearts that are broken may be bound up,-those that are driven away may be brought again, and that which is lost sought out; that so GoD of His mercy may deliver the wanderers of His flock out of all places where they have been scattered in this dark and cloudy day. The remedy must be found, not in vain and mutual accusations, embittering the existing strife; but in a revived spirit of love to the beauty of holiness in the worship of our GOD,-in the patience of the Saints, ever unwearied in its gentle toil, "with meekness instructing those that oppose themselves,"-in the hope that rests on GOD, Who brought the light out of darkness, and Zeph. iii. 18. 3 Ibid. v. 13.

1

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2 Ezek. xxxiv. 4.

can send His light to shine upon the darkness of man's heart.

For what are these transitory jars, and little strifes, of men who misunderstand each other, and mutually hinder each of them the other's appointed work? Could we see within the cloud that veils the agency of Divine Providence from our sight, we should see that they are like the troubling of the waters of Bethesda, that brought out their healing power, or like the winds that shake the growing plant to root it more. Even if we meet with hard words and sharp accusations in our efforts for the good we seek, let us be assured it is far better than the dull indifference of other times. 'Men cannot contend coldly, and without affection, about things which they hold dear and precious.' And, in this imperfect state, heresy itself, as it has well been called, so it truly serves as the file of truth, giving a keener edge to the sword of the Spirit, and making it shine more brightly, dazzling the eyes of the perverse gainsayers. Those doctrines have been ever most opposed, which in the end were most clearly proved, and most wisely and determinately settled. Let us not provoke to wrath those whose conversion we pray for; but let us not count it as a strange thing if we are reviled. Let us hope even against hope, and doubt not that GOD will maintain His Truth, if we maintain our love.

But I have now done with that spiritual distress, which all may feel from the present trials of the Church. The text will be very imperfectly handled, if I were to speak only of this application of the doctrine it contains. But that want of faith and confidence in GOD, which is 'Lord Bacon, "Of Church Controversies." 2 "Lima Veritatis."

here reproved, is indeed the cause of much perplexity to the soul in other ways. Often is the feeble Christian tempted to cry out with Gideon, "If the LORD be with us, why has all this evil befallen us?"

It is want of faith, which makes men thus to "walk in darkness." This darkness is not so much a Divine infliction, as it is from an error of their own. When the soul is first awakened to a sense of heavenly things, and has begun to cherish heavenly desires, it feels an inward joy beyond all that it felt before. But for want of experience and knowledge of himself, a man may expect it will be always thus,-that he has only to expect for the future, having reached the turning point, that he shall go on his way rejoicing. This cannot be; and it is a sign that he has some remains of worldly desires in his heart, that he expects it so to be. If the joy is interrupted-if sorrow comes, and doubts and difficulties beset his course, he begins to be afraid. He is now in heaviness, because he indulged himself too much in his hours of spiritual comfort. Let his present danger tell him, that sinful man can never safely take his rest amidst the changeful scenes of a passing world. If we rejoice, we must rejoice only in the LORD; not so much that He has shown us His Mercy, as that His Mercy is magnified in what He has done for us; not that we are His favoured ones, but that He is good. Otherwise we shall abuse His Grace, and walk as St. Peter on the sea, confident in our safety, while danger and trouble are near at hand, and shall have reason to call from the perilous depths of woe, "LORD, save us! we perish."

A life of religion cannot be a life of pastime. It is indeed well if we have learnt to turn away from the vanities which beguile the affections of the children of

this world, and can say with all our hearts that we have no pleasure in them. But it is no easy thing for a man to lose his old nature, and to bid farewell to that self-love which intrudes even into spiritual things. We may see it prevailing even over the Apostles, when their LORD was with them, when they heard HIM speak of His sufferings: "Be it far from THEE, LORD;" said St. Peter, "this shall not be unto THEE." It was a thought which chilled his vital spirits, when he had before him the apprehension of sorrow that was to come. And this kind of self-indulgence is elsewhere represented as a mark of a mind undisciplined in religion : "Now ye are full, ye are rich," says St. Paul to the Corinthians, "ye have reigned as kings without us." To be full with a little, to be rich, and to say, What lack I yet? when there are still stores of heavenly wisdom unopened to us,—to reign as kings, when we ought to hear the warning which bids us watch lest others take our crown,-these are the signs of little minds, and souls that have yet attained but feeble strength.'

"Ye have need of patience; that after ye have done the will of God, ye may receive the promise." It is true, that when the visitations of heavenly Grace are sensibly felt upon the soul, it cannot but rejoice in the consolation they bestow; it cannot but feel a strength beyond its own, a sense of deliverance from the greatest of all dangers. And when the comfort seems to be again withdrawn, it cannot but leave the soul under a deeper sense of its own poverty and weakness, with greater remorse than it ever knew before for the sin which separates between us and our God. But this is no cause for dismay or despair; it is rather a 'See St. Chrysostom on this text.