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subjects as morality and religious duty. We shall apply all we read to ourselves; and this almost without intending to do so, from the mere sincerity and honesty of our desire to please God. We shall be suspicious of all such good thoughts and wishes, and we shall shrink from all such exhibition of our principles, as fall short of action. shall aim at doing right, and so glorifying our Father, and shall exhort and constrain others to do so also; but as for talking on the appropriate subjects of religious meditation, and trying to show piety, and to excite corresponding feelings in another, even though our nearest friend, far from doing this, we shall account it a snare and a mischief. Yet this is what many persons consider the highest part of religion, and call it spiritual conversation, the test of a spiritual mind; whereas, putting aside the incipient and occasional hypocrisy, and again the immodesty of it, I call all formal and intentional expression of religious emotions, all studied passionate discourse, dissipation,-dissipation the same in nature, though different in subject, as what is commonly so called; for it is a drain and a waste of our religious and moral strength, a general weakening of our spiritual powers (as I have already shown) and all for what? for the pleasure of the immediate excitement. Who can deny this religious disorder is a parallel case to that of the sensualist? Nay, precisely the same as theirs, from whom the religionists in question think themselves

very far removed, of the fashionable world I mean, who read works of fiction, frequent the public shows, are ever on the watch for novelties, and affect a pride of manners and a "mincing 1" deportment, and are ready with all kinds of good thoughts and keen emotions on all occasions.

Of all such as abuse the decencies and elegancies of moral truth into a means of luxurious enjoyment, what would a prophet of God say? Hear the words of the holy Ezekiel, that stern rough man of God, a true Saint in the midst of a self-indul

gent high-professing people. "Thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord. And they come unto thee as the people cometh, and they sit before thee as My people, and they hear thy words but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness. And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not 2."

Or, consider St. Paul's words; which are still more impressive, because he was himself a man of learning and accomplishments, and took pleasure,

1 Is. iii. 16.

2 Ezek. xxxiii. 30-32.

in due place, in the pursuits to which these gave rise.

"Preach the word, be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears. And they shall turn away their ears from the Truth, and shall be turned unto fables." "Watch ye, stand fast in the faith, quit you like men, be strong '."

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SERMON XXXI.

THE FEAST OF ST. SIMON AND ST. JUDE THE APOSTLES.

CHRISTIAN ZEAL.

JOHN ii. 17.

The zeal of Thine house hath eaten Me up.

THE Apostles commemorated on this Festival, direct our attention to the subject of Zeal, which I propose to consider, under our Saviour's guidance, as suggested by the text. St. Simon is called Zelotes, which means the Zealous; a title given him (as is supposed) from his belonging before his conversion to the Jewish sect of Zealots, which professed extraordinary Zeal for the law. Any how, the appellation marks him as distinguished for this particular Christian grace. St. Jude's Epistle, which forms part of the service of the day, is almost wholly upon the duty of manifesting Zeal for Gospel Truth, and opens with a direct exhortation to "contend earnestly for the Faith once delivered to the Saints." The Collect also indirectly reminds us of the same

duty, for it prays that all the members of the Church may be united in spirit by the Apostles' doctrine; and what are these but the words of Zeal, viz. of a love for the Truth and the Church so strong as not to allow that man should divide what God hath joined together?

However, it will be a more simple account of Zeal, to call it the earnest desire for God's honour, leading to strenuous and bold deeds in His behalf; and that in spite of all obstacles. Thus when Phinehas stood up and executed judgment in Israel, he was zealous for God. David also, in his punishment of the idolaters round about, and in preparing for the building of the Temple, showed his Zeal, which was one of his especial virtues. Elijah, when he assembled the Israelites upon Mount Carmel, and slew the prophets of Baal, was " very zealous for the Lord God of Hosts." Hezekiah besides, and Josiah, were led to their reformations in religious worship by an admirable Zeal; and Nehemiah too, after the captivity, who with the very fire and sweetness of Gospel Love set the repentant nation in order for the coming of Christ.

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1. Now Zeal is one of the elementary religious qualifications; that is, one of those which are essential in the very notion of a religious man. A man cannot be said to be in earnest in religion, till he magnifies his God and Saviour; till he so far consecrates and exalts the thought of Him in his heart, as an object of praise, adoration, and

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