fear danger. But the Christian's spirit is not the spirit of fear, nor the spirit of softness; but the spirit of power and of hardiness, and of love, and of a sound mind. And such tempers, if they are not often guilty of violence or cruelty, are very apt to sink into sensual lusts, meanness and fraud, and all the baseness of luxurious selfishness: for it is not without reason that St. Paul puts the sins of uncleanness, and of covetousness or selfish greediness, so close together; both very commonly belong to the same character. Others again are bold and overbearing, insolent and oppressive; tyrants to all within their power, and offensive to their equals and superiors. This character too, so totally opposite as it is to Christian charity, hardens more and more with the hardening influences of the world, till it becomes, like the wayside in the parable of the sower, so hard that the seed of eternal life makes not a moment's impression on it. It is most common to see it retained through life; to see those, who were known at school as cruel and oppressive, go on in life equally hard and unprincipled at the bottom, however much the mere forms of society oblige them to cloak it under a manner of outward decency and courteousness. Others again, and these by far the more numerous body, are with no such decided symptoms of evil,— neither cowardly and weak, nor cruel and oppressive, with no more alarming sign than a general

thoughtlessness, and a fondness for what they like to do rather than for what they ought. With no more alarming sign, it is true; but is not this alone alarming enough? If it be not, what becomes of Christ's words, that unless a man deny himself, and take up his cross daily, he cannot be his disciple? He means, that a man, to be a Christian, must be living upon principle, and not according to his humour: that they who are called good-natured, are often good-natured by fits and starts, or by halves; they are so in some instances, that is, they will do a kind thing to please their companions, but they do not care if they give their parents pain by their extravagance and by their neglect of their proper duties; that they are good-natured, in short, from constitution and fancy, not out of a true Christian spirit of kindness. It is true that thoughtlessness, merely considered in itself, is a fault which growing years are very likely to amend; and this is the reason, I believe, why older persons sometimes view it with indifference. It is true that the empty house will surely be filled hereafter; but, because it has been left so long empty, it is the evil spirits, far more than the Spirit of God, that are likely to become its inhabitants. I use the language of that beautiful parable which was read in the Gospel of this morning, and which so strongly enforces the truth, that idleness and carelessness, although they are very likely to be themselves re

moved, are likely also to be only changed for other and worse evils, instead of for good. In fact, in other words, he who is idle in youth, because that is the natural fault of youth, is likely to be worldlyminded in after life, because that is the natural fault of manhood. And, therefore, I regard carelessness as an evil and alarming symptom, because it is a proof, that in the heart left so empty, the Spirit of God cannot be abiding; and where he is not, it is but a choice between varieties of evil. Finally, there are some in whom the Spirit's work, though faint, is already visible; who are walking, however imperfectly, in the faith and fear of God. This, too, is a seed, which has its proper fruit, and that fruit is life eternal. But let the sight of the natural world, at this very season, remind those in whom this seed exists, how much they must do to foster it. Those buds which are now swelling upon every tree, may be, and too many of them will be, cut off by frosts or storms, and their promise will end in nothing. Be ye, therefore, careful and watchful, remembering, that although you have in you the seed of good, yet perpetual prayer and labour are required to preserve it unharmed until the harvest.

SERMON XX.

1 PET. iv. 11.

If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ.

THE same sentiment is expressed by St. Paul, where he says, "Whether ye eat or drink or whatsoever ye do, do all to the glory of God." It is, indeed, one of the very foundation stones of revelation, that God should, in our actions, be all in all; as it is the great guilt of those who know, and do not, that, "knowing God, they yet glorify him not as God, neither are thankful." St. Peter, it is true, is speaking in the text particularly, of certain offices in the early Christian church. The offices were various, and so were the gifts required to fulfil them properly; but all these were wrought by one and the self-same Spirit; whether it were the gift of speaking or of preaching, which was required to do the office of an apostle or prophet;

or the gift of an active and cheerful spirit, which was needed for the office of minister or deacon, whose principal business was to provide for the bodily wants of the poor. But it is clear that the meaning of St. Peter's words applies to all offices and all callings whatever, and to all the various gifts by which God enables us to discharge their several duties. If any man speak, if any man minister, if any man labour with his hands, or if any work with his understanding; whether our business be active or quiet; whether we are engaged in the actual duties of life, or in the preparation for them; still we should labour, as by the ability which God giveth; and we should strive in all things to glorify God, through Jesus Christ our Lord.

I proceed, then, to apply this general rule to those cases in which we ourselves, who are now here assembled, most require it. And I will follow a division analogous to that of the Apostle. I will first speak of our labours of the understanding; next, of our labours of charity; and, lastly, of all our more general conduct, which may not properly fall under either of the two former heads. In all these, we are worse than nothing, unless we glorify God through Jesus Christ.

First, then, of our labours of the understanding. "If any man speak," says St. Peter, "let him speak as the oracles of God." May I say, "If

VOL. II.