to his necessities; and support was adimnistered when relief was impossible. So also it is in our sorrows and afflictions, trivial though they be in comparison of those of Jesus: the Father of our spirits mixes not in our cup the red wine of his anger, but the medicine of his mercy. That Saviour who drained to the dregs the cup of suffering, drank it for us in all its bitterness. Our cup may, for wise reasons, be bitter; our afflictions may, for purposes of mercy, be severe; but we ought to reflect that those reasons are indeed wise, and those purposes are indeed merciful, for which God afflicts, and that not willingly, the children of men. This, of itself, would administer powerful consolation to the soul, that has learnt to fix her thoughts in humble dependance on the mercy of God through Christ; and has begun to look up to the Saviour, in his twofold character, as her sacrifice and her example. Reconciled to God by the atonement of his blood, embracing, with firm and unshaken faith, that cross on which the sacrifice for her sins was offered, such a soul will not dread that some of its weight may be laid upon her, that some of its sufferings may be endured by her, while she knows that the severest of its agonies has been fully and for ever suffered in her stead, by him who bore her sins upon it, and paid the penalty of God's wrath against them. Such a soul will feel a confident hope, that whatever of the burden of

that cross may be allotted for her to bear, some angel will descend to comfort and support her,some minister of grace, to cheer the darkness of temptation or of sorrow; to impart consolation to her griefs, and gild her prospects with the hope of glory. Such a soul will be animated by the spirit of the Saviour himself; and should temptation be powerful, should danger be urgent, should affliction be severe; should all support and consolation appear to be denied: she will say with him who has taught her the language and the feelings of his own heart, "O my Father, if it be possible, remove this cup from me: nevertheless, not my will, but thine, be done."

44

SERMON IV.

THE WHOLE ARMOUR OF GOD.

TWENTY-FIRST SUNDAY AFTER TRINITY.

EPHESIANS vi. 13.

Wherefore take unto you the whole armour
of God.

THE passage contained in the epistle for the day, is one of the most animated figurative descriptions of the christian life, and the means by which the principles of that life are supported within our souls. Frequently, in other passages of scripture, allusions are made to the necessity for exertion, and care, and diligence, in our service of God, under the various figures of a race, a contest, a struggle for the mastery; and in most of these passages, allusions are made to the assistance which the mercy of God vouchsafes to us, in order to our attainment of everlasting life, under the images of help and support in the dangers and difficulties correspondent

to these several figures. In this passage, calling upon his Ephesian converts to be strong in the Lord, and in the power of his might, to rely for strength and support only upon God, the apostle urges the necessity for this reliance, from the difficulties which they would have to encounter in their adoption of the faith of Christ. It is not, however, merely to those who became converts from the errors of heathenism, or the bigotry of Judaism, that the address of the apostle is applicable: though to them in a more peculiar manner may the language be referred. The opposition of human enemies was united with those spiritual foes that were in league against God and his Christ, to offer every obstacle to the early progress of the gospel; and their efforts were likely to be too many and too strong, for the unassisted strength of human intellect or power. Yet still, to ourselves, the difficulties which oppose our heartfelt reception of the gospel, differ from theirs, rather in degree than in nature: and as they arise from spiritual causes, from the corruption of our nature, from the temptations of sin; from the opposition of the world and the worldlyminded, from the attacks of spiritual enemies, we may well learn from the counsels of the apostle to the early Christians, how to withstand in the evil day, and having done all to stand. The panoply of heaven is ours, as well as it was theirs the whole armour of God is offered to

us for our defence; and it is still God's armour; the defence of his people; and it must be assumed in his strength and in his power. And in this do we even excel the early Christians, that we need not hesitate to go forth to the combat, as not having proved our armour. It has been worn with safety and with success, by those who have been more than conquerors; it has been preserved bright and unsullied; it has been proved to be of celestial temper and impenetrable strength, by him who himself leads us to the contest, and himself arms us for the combat.

We will endeavour to examine, as closely as the necessary brevity of our remarks will allow, the passage before us, to show how the graces of the christian character, the principles of christian doctrine, and the precepts of christian practice, may appear to be described in the several positions of the apostle's figurative language; and how the Christian may be supported and assisted in the pursuit of everlasting life, by the due use and improvement of those means of grace, and those appliances of godliness, which the Gospel furnishes to his prayers. "Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand. Stand, therefore, having your loins girt about with truth."

The use of the girdle to the ancient soldier, was to unite together the parts of his