vexation of spirit." No wonder if they pray in vain to be defended against all adversity, who will not trust themselves so far with GOD, as to let HIM judge for them, what is adversity and what

not.

But all the world, you will say, is not entirely taken up with envy and repining. Some appear gay and sprightly, pleased with themselves and not displeased with others; and whatever happens, they will not let it vex them. There are, indeed, many such, and so far as their natural cheerfulness is concerned, they have a great cause of thankfulness, and much to answer for to ALMIGHTY GOD. They have to watch and for His grace, in pray order to improve this great blessing of a light heart, which HE has given them, to Christian purposes of charity and thanksgiving. It will be a great mistake indeed, if they give themselves credit for Christian hope, merely because they feel easy and unconcerned, and care little about the future. And yet a thoughtful person may well fear that there are many such in the world; people who have spent their best years in driving away care, as it is called; who have hardly known what it is to be serious, and when their hour of account draws on, give themselves credit for cheerful hearts, and true resignation to the will of God. But let us not deceive ourselves; this sort of sanguine temper is as far from true Christian hope, as the thoughtlessness of a child from the steadiness of an experienced soldier. How can he have Christian hope, who avoids the thought of Heaven, because it is a grave, serious thought; who turns away from the remembrance of death, as something too melancholy to be endured? Besides, it is even too plain, that many who seem cheerful and contented, trust in themselves, and not in the ALMIGHTY. I would not rashly charge men thus, merely on account of their way of talking; for it is easy to get into a tone, without any pious meaning at heart; and no doubt the fear of doing so keeps many who have good thoughts, from uttering them in their ordinary conversation yet it is due to the glory of our God and SAVIOUR, when the occasion fairly calls for it, not to be afraid or ashamed to speak of HIM. And they who never do so, betray, I fear, very often, great and dangerous irreligion of heart. Of such, it would appear, St. James was speaking, in that grave rebuke of his, "Go to now, ye that say, To-day or to-morrow we will go into such a

place, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow. For that ye ought to say, If the LORD will, we shall live, and do this, or that." Did St. James mean, that on all common occasions we should introduce the most holy Name of GOD, and make express mention of His Providence? I do not so understand him, but surely he could not mean less than this; namely, to reprove the light, unthinking way in which men lay out their schemes for the future, or talk over past events, with an evident forgetfulness of HIM, on whom, however, the whole depends. It is within the reach of every man's own experience and judgment, whether or no this godless temper be common among those who ought to know better; and especially if they be cheerful, and thriving in the world. The fact is, their prosperity is spoiling them; they are fast learning the fatal lesson, too welcome to their fallen natures, to trust in what they do themselves, their own wisdom, their own favour, their own strength, their own riches; upon these all their thoughts run; and in too many instances they are not afraid openly to avow their self-sufficiency, by neglecting the holy ordinances of their MAKER. They feel no need of HIM, therefore they do not come near to HIM in prayer; it is no satisfaction to them, to find themselves often in the Church and congregation, where He has promised to be; they are "not weary, nor heavyladen," therefore they never so much as think of approaching HIM in the holy sacrifice and sacrament of His Body and Blood.

Thus we see how far they are from true Christian hope, who are either over anxious and dejected, or else always elate and thoughtless, about worldly matters, good or evil; we see that the only ground and root of consolation and courage in our trials here, is to be thoroughly and sincerely weaned from putting our trust in any thing that we do. Once obtain that good mind, once put off your earthly trust, and let trust in GoD take its place; and you are in the way of that greatest of blessings, which the HOLY GHOST in the text has promised to all such. Trusting in GoD, entirely and continually, you cannot but grow in the love of HIM. And in proportion as you do so, all things, you are told, both in heaven and in earth, sad or joyful, quiet or troublesome, all are even now so ordered as to be working together for your good. It is a thought indeed too high, too vast

a great deal, to be comprehended by our weak understandings, how one thing should be so chained to another in the world and kingdom of the ALMIGHTY; yet, we are sure, so it is. And let it be a comfort to all poor sufferers, who in their dejection may be tempted to think that they are too mean, too insignificant, to be thought of by the God of Heaven and earth. HE who orders the least things, and can turn the greatest which way He will, be sure He never can forget any one of the immortal souls, redeemed by His Son JESUS CHRIST with His own precious blood. The forgiveness of sins, the comfort of the HOLY GHOST, the promise of defence in all adversities, and most of all, ETERNAL LIFE, is provided for the least as well as the greatest of those who desire and try to love God.

And why should it be thought a thing impossible, too high, or too hard, for the poorest and least instructed of us all, to love such a Father as the ALMIGHTY, such a Friend as JESUS CHRIST? It is true, you cannot do so of yourself; no more can the wisest, and most abundant in outward advantages: corrupt nature and bad habit will be too strong for every one who shall set himself to serve and love his MAKER, as if it were a lesson soon learned, a thing which might be taken easily, and put off from time to time. If you would love God, you must pray to HIM in earnest, pray to Him to grant you the SPIRIT of love; and earnest prayer is not a thing which a man may learn with a little practice. It requires continual, severe watchfulness, to keep your mind turned towards GOD, while you are on your knees before HIM; it requires a resolute, conscientious temper, to recall your thoughts at once when you find them wandering, as they too often will, with your best endeavours. Then, again, you must take pains to understand and remember your own infirmity; you must daily pray and hourly labour, that God, who knows you, would not suffer you to put your trust in any thing that you do; and this of itself will give you more trouble than such as have never tried can imagine. So many temptations are to be found, both in the world around us and in our hearts within us, to fill men with a miserable selfsufficiency. Last and hardest of all, the love of GOD will never be learned, without a sincere and hearty endeavour to please Him by doing His will. For that is the way to have delight in His presence; the only sure proof of love. Now, whether habitual

obedience be an easy lesson, or soon learned by a sinner in the midst of a wicked world, every one can judge for himself.

It is not, then, a thing presently to be done, an easy task, to love GOD acceptably; but it is a thing which may be done, through His unspeakable mercy through CHRIST, by all who, in earnest, wish to do it. Neither poverty nor ignorance need hinder it; for why should a poor ignorant man be less able than a rich and learned one to think of GOD while he is praying, to trust in CHRIST and not in himself, to keep God's commandments when he knows them, instead of pleasing his own fancy?

You see your calling, Christian brethren; it is simply this,that by keeping the commandments for CHRIST's sake, you learn to love God in CHRIST. You see the crown set before you: to be, in such a sense, His chosen, that all "things shall work together for your good." Remember these things, and remember also, that the time of trial is short, the eye of the Judge unerring, and that of him to whom much has been given-many means of grace, many opportunities of becoming holy-of him, we are certain, much will be required.

SERMON CCXLI.

CHRISTIAN CHARITY.

QUINQUAGESIMA.

1 TIMOTHY i. 5.

"The end of the commandment is Charity, out of a pure heart, and of a good conscience, and of Faith unfeigned."

FAITH, Hope, and Charity, taken together, make up the whole of a Christian's life; the whole of what we are bound to practise, that we may not forfeit our Gospel privileges; the whole of the duties we must bear in mind, when we are reviewing our past conduct, with a view to entire repentance and amendment. With good reason, therefore, our holy Church, in passing from Epiphany to Lent-from Christian thankfulness to Christian mortification-reminds us, by her Collects and other Services, on three successive Sundays, of these three evangelical graces, Faith, Hope, and Charity. For the two last Sundays, I have endeavoured to explain how she has taught us, in the words of her prayers, to practise Faith and Hope towards Gov. To-day her Services speak for themselves, so plainly, that a child may understand them, teaching us, by St. Paul's words and our SAVIOUR'S example, what true Charity is, and framing for us, almost in those words, the following prayer to ALMIGHTY GOD, "O LORD, who hast taught us that all our doings without Charity are nothing worth; Send thy HOLY GHOST, and pour into our hearts that most excellent gift of Charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before

VOL. VIII.

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