and not receiving, expending money, time and labor, in an undertaking in which there is no self-interest; and all agreeing in one common voice, let there be light. All this they behold, and they wonder: but they do not believe. And thus it is written; "Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” Acts xiii, 41.

A violent but ineffectual attempt was made some time ago to impede the progress of this work. But the current was strong and deep, and these momentary obstructions served merely to increase its force. "There is a river, the streams whereof shall make glad the city of God," Psalm xlvi, 4. No human power can stop its course. Many who are yet hostile to this undertaking will shortly join in it. We believe that the strength of the nation will soon be with it: and that all hope of resisting it, entertained by unbelieving men, will be disappointed. For the prophecy hath gone forth, "He that sitteth in the heavens shall laugh; the Lord shall have them in derision. I will declare the decree: Thou art my Son, I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession," Psalm ii. 8.

It is of vast consequence to the purity and perpetuity of our church that those students who are preparing to enter it, should have just views on the subject. There is one fact which ought frequently to be illustrated to them, as being the foundation, on which they are to form a judgment on this and other parts of the divine dispensation. It is the following:

It is an undeniable truth, constantly asserted by scripture, and demonstrated by experience, that there have ever been two descriptions of persons in the church. They are denominated by our Saviour, "the children of light and the children of this world;"

and again, "the children of the wicked one, and the children of the kingdom." Matt. xiii, 38. These different terms originate entirely from our receiving or not receiving that illumination of understanding which God, who cannot lie, hath promised to give to them that ask him. For if a man supplicate the Father of lights for his "good and perfect gift" with a humble and believing spirit; he will soon be sensible of the effect in his own mind. He will begin to behold many things in a view very different from what he did before; he will devote himself to the duties of his profession with alacrity and zeal, as to “a labor of love;" and his moral conduct will be exemplary and pure, adorning that gospel which he is now desirous to preach. Another consequence will be this. He will learn, for the first time, what is meant by the reproach of the world. For men in general will not approve of the piety and purity of his life; and they will distinguish it by some term of disparagement or contempt.

I am aware that many who have supplicated the Father of lights for "the good and perfect gift," and who see, by the light that is in them, "a world lying in wickedness," 1 John v, 19, are yet induced to conceal their sentiments in religion, or at least, are prevented from assuming a decided character in the profession of it, from the dread of reproach. But they ought to remember that a term of reproach has now become so general, and attaches to so slight a degree, not only of religious zeal, but of moral propriety, that no man who desires to maintain a pure character in his holy office needs to be ashamed of it.*

It is worthy of remark, that the names of reproach which men of the world have given to religious men, have been generally derived from some thing highly virtuous or laudable.

Believers were first called Christians, as a erm of reproach, after the name of Christ. They have since been called Pietists, from their piety, Puritans from their purity, and Saints from their honliess. In the present day, their ministers are called Evangelical, from their desire to "do the work of an Evangelist." See 2 Tim. iv. 5. Thus, the evil spirit in the damsel who followed Paul, cried out, by an impulse which he could not resist, "These men are the servants of the most high God, which skew unto us the way of salvation."

But there is another consideration for those who are ordained to be ministers of Christ, namely, that this reproach seems to be ordained as a necessary evidence in an evil world that their doctrine is true. For the offence of the cross will never cease. The apostle Paul was accused of being "beside himself;" but his only answer was this; "Whether we be be'side ourselves, it is to God; or whether we be sober, it is for your cause," 2 Cor. v. 13. And let this be your answer also. If the minister of Christ give no offence to "the children of this world," he has reason to suspect the purity either of his doctrine or of his practice.

On the other hand, a corrupt theology has no cffence and no reproach. You have heard of a twofold darkness in the east. There is also a two-fold darkness in the west. There is the darkness of infidelity, and the darkness of a corrupt theology. Infidelity has slain its thousands: but a corrupt theology has slain its ten thousands.

Let every student of theology inquire whether the religion he professes bear the true character. Instead of shunning the reproach of Christ, his anxiety ought to be, how he may prepare himself for that high and sacred office which he is about to enter.Let him examine himself whether his views correspond, in any degree, with the character of the ministers of Christ, as recorded in the New Testament. "Woe is unto me, if I preach not the gospel." 1 Cor.

Act5 xvi. 17. The most opprobrious epithet which the Jews thought they could give our Saviour, was to call him a Samaratin. "Thou art a Samaratin, and hast a devil," John viii, 48. But our Saviour has given a permanent honor to the name, by his parable of "the good Samaritan "

The usual name of religious reproach at this day is Methodist; a term first used a Oxford, and derived from the Method, which some religious students observed in the employment of their Time So far it is an honorable appellation. It is now applied to any man of pure and unaffected piety, and is, in short, another term for a Christian. Of the Methodists, Paley says, in his Evidences of Christianity, that in regard to peity to God, and purity of life, they may be compared to "the primitive Christians." The name Methodist in Eng land was, for a time, as disreputable as Royalist in France. And indeed there is an analogy in the character; for Methodism implies loyalty to "the King of Kings." And Im happy to add, in regard to that numerous body of our fellow subjects who are called by that name, that it also implies, after an experience of half a century, pure loyalty to an earthly sovereign.

ix, 16. Even the Old Testament arrests the progress of the unqualified and worldly-minded teacher. It is recorded that when Dathan and Abiram invaded the priest's office, with a secular spirit, "the earth opened her mouth and swallowed them up,' the presence of Israel. This was written "for our admonition," that no man should attempt to minister in holy things until he has cleansed his heart from the impurities of life; and is able to publish the glad tidings of salvation with unpolluted lips.

If the student desire that God would honor his future ministry, and make him an instrument for preserving the unity of the Church, instead of his being an instrument of secession from it, he will seek to understand that pure doctrine of which our Lord speaks, when he saith. "He that will do the will of God shall know of the doctrine, whether it be of God. This is an Era of Light in the church. Men are ardent to hear the word of God. And if a thousand churches were added to the present number, and "enlightened by the doctrine of the evangelist John," they would all be filled. Those who preach that doctrine are the true defenders of the faith, and the legitimate supporters of the church of England. If these increase, the cuurch will increase. If these increase in succeeding years in the same proportion as they have hitherto done, it is the surest pledge that the church is to flourish for centuries to come, as she has flourished for centuries past.— And there is nothing which forbids the hope that she will be perpetual; if she be the ordained instrument of giving light to the world.

I shall now conclude this discourse with delivering my testimony concerning the spiritual religion of Christ. I have passed through a great part of the world, and have seen Christianity, Judaism, Mahomedanism, and Paganism in almost all their forms; and I can truly declare, that almost every step of my progress afforded new proof not only of the gen

eral truth of the religion of Christ, but of the truth of that change of heart in true believers which our Lord describes in these words, "Born of the Spirit;" and when the evangelist John calls, "Receiving an unction from the holy one." For even the heathens shew in their traditions and religious ceremonies, vestiges of this doctrine.* Every thing else that is called religion, in pagan or Christian lands, is a counterfeit of this. This change of heart ever carries with it its own witnesses; and it alone exhibits the same character among men of every language and of every clime. It bears the fruit of righteousness; it affords the highest enjoyment of life which was intended by God, or is attainable by man; it inspires the soul with a sense of pardon and of acceptance through a redeemer: it gives peace in death; and "a sure and certain hope of the resurrection unto eternal life."

Let every man then, who hath any doubt in his mind as to this change in the state of the soul in this life, apply himself to the consideration of the subject. For if there be any truth in revelation, this is true. "What shall it profit a man, if he gain the whole world and lose his own soul?" What avails it that all the treasures of science and literature are poured at our feet, if we are ignorant of ourselves, of Christ, and holiness? The period is hastening which will put an end to this world and all its distinctions; which, like a flood, will sweep away its applause and its frown, its learning and its ignorance. The awful glories of the last judgment will ere long, appear; when the humble and penitent enquirer who has received by faith that stupendous grace which the doctrine of Christ reveals, shall be eternally saved; while the merely speculative student whose secret love of sin led to the rejection of that doctrine, shall, notwithstanding his presumption of final impunity, be, forever, undone.*

See the Star in the East.

Gg

Forbes.