consciousness, that, without Christ, all ministration is fruitless; that, though Paul may plant, or Apollos water, it is God alone who gives the increase; and that, we have no reason to expect this increase upon any other terms, than those which HE has HIMSELF ordained.

It has been said, that, no great and good man ever despaired of the fortunes of human-kind. And of all men, those admirable persons who conducted our Reformation, were, perhaps, least influenced by any such despondency. They executed their task, in the fulness of faith: and, even amidst the concussions of this tempestuous season, there are not a few signs, that all things are now working together, for the consummation which they anticipated. Their labours were calculated, prophetically calculated, for an advanced stage of human society: not merely for a stage, in which, the arts of life, and the refinements of secular literature, have been brought to a high polish; but for a stage, in which the capabilities of man, in the fulness of his nature, as a being formed to associate with angels, and to hold high communion with his God, are expanded and matured. As this mysterious nature is more fully explored, as that kingdom of Christ, for which we daily pray, more visibly approaches, in the same proportion, will the devotional forms of our church be more duly appreciated. But, in the mean time, it has to struggle against many difficulties, because it will not descend to unworthy arts of popularity. It does not solicit, it does not acknowledge, except

for the purpose of purifying or condemning them, any of the meaner principles of our nature. It has no ceremonial pantomime, to entertain the senses; no spell of shadowy terrors, to fascinate the will; no fanaticism, to agitate the sterner passions of the soul. It does not prophesy smooth things; or cry peace, where there is no peace; it does not flatter the selfishness of the heart, by preaching a monopoly of the divine favour; it does not practise on the foolish pride of reason, by compromising gospel truth; it does not stimulate languid attention, by the introduction of local or incidental topics. Thus it has less in common with grosser minds, than, perhaps, any other form of Christianity in the world. It must struggle against nearly the same obstacles, as the gospel itself; against slowness of heart, darkness of intellect, torpor of conscience; to some, appearing a stumbling-block; to others, foolishness.

Should it hereafter be the duty of any among my hearers, to minister in country parishes, small experience will be sufficient to convince them, that this picture is not overcharged; that the standard of our liturgical services, is far above the average moral level of the country, of the protestants of the country that its conceptions are too pure, its fervours too chaste, its whole spirit too calm, and elevated, to be discerned by the rude, or relished by the carnal. What then; shall we lower our liturgy to the taste of the multitude? God forbid! On the contrary, we must apply ourselves, with all

VOL. I.

anxious diligence, to educate the public mind, up to the liturgy and the church. We must feel

animated and inspirited by the reflection, that we cannot look for permanent popularity, to any thing but to the diffusion of a sound and generous moral culture. But our first and greatest labour is, within our own hearts. There, all of us will find occasion for our mightiest exertions; we shall find murmurings to be appeased, coldness to be animated, jealousies to be discountenanced, and pride to be subdued. This is a contest which we must unshrinkingly maintain: we must pray, that the Sun of righteousness will not go down upon us, until all the enemies of our souls be overpowered. Thou God of mercy and of love, and of love, prosper the good fight

of all those, who serve thee in sincerity!

195

DISCOURSE VI.

SAINT LUKE, XV. 31, 32.

Son, thou art ever with me; and all that I have is thine. It was meet, that we should make merry, and be glad for this thy brother was dead, and is alive again; and was lost, and is found.

THE parable from whence these words are taken is probably the best known, as it is certainly the most interesting and attractive, in the whole volume of Scripture. It presents the most awful truths, under the most delightful and engaging images; it employs all that is pure in the feelings of this life, to invite us to the consideration of that life which is to come. It exhibits God, in the endearing character of a Father; and, thus, it speaks a language which all must feel, and introduces into religion those kindly affections, which give loveliness to authority, and cheerfulness to obedience. He has not one touch of nature in him, who can be insensible to those sweet and holy regards, by which an earthly father and his child are mutually connected. And these are the regards, so natural, so soothing, which the Great God vouchsafes to ascribe to himself, and to awaken in his creatures. Even the most hardened cannot consider this representation of the Almighty, without some emotions of gratitude and wonder. That the

mysterious Being, who brought the universe out of nothing, and who can again, at his good pleasure, reduce it to nothing, -He, of whom we say but little, when we say that he is Almighty, — that He should select the fondness of a father, to express his loving kindness for us, is an extent of graciousness which we can scarcely conceive: it is enough, to draw from us the exclamation of the psalmist, "What is man, that THOU dost visit him; or the son of man, that THOU SO regardest him!"

It is natural to man, to have a deep conviction of the purity and majesty of God, and of his own weakness and imbecility; but it is not within the range of his natural thoughts, to know how this majesty, and this weakness can be reconciled. Accordingly, although the heathen of antient times continued, for many ages, to call their supreme God, the Father of mankind, — they yet knew not the full meaning of that affecting title. Even the Jews were not so satisfied with the fatherly regards of God, as to be free from frequent fears; and those of you who read the old testament, may remember in it many a mournful doubt, whether God had not forgotten to be gracious unto his people. But these doubts have vanished, in the brightness of the Gospel. The followers of God are no longer kept at a distance, but invited to draw near with faith: they are no more servants, but sons; and God reveals himself to them, in all the domestic tenderness of a Father.