Parochial and Plain Sermons

] TJ. vi. 20, 21. " 0 Timothy, keep that which is committed to thy truest, avoiding profane and vain babblings, and oppositions of science, filscly so called; which somc professing, have crrcd cocerning the Faith."

IIESE words are ddressed iu the first place to the Ministers of the Gospel, iu the person of Timo[hy; yet they contain a serious command and warning for all Christians. For all of us, high and low, in our measure are responsible for the safe-keeping of the Faith. We have all an equal interest in it, no one less than another, though an Order of men has been especially set apart for the duty of guarding it. If ve Ministers of Christ guard it not, it is our sin but it is your loss, my brethren; and as any private person would feel that his duty and his safety lay in giving alarm of a fire or of a robbery in the city where he dwelt, though there were ever so many special officers appointed for the purpose, so, doubtless, every one of us is bound in his place to contend for the Faith, and to have an eye to its safe custody. If indeed the Faith of Christ were vague, indeterminate, a matter of opinion or deduction, then, indeed, we may well conceive that the Ministers of the Gospel would be the only due expounders and guardians of it; then it might he fitting for private Christians to vait till they were informed concerning the best mode,ff expressing it, or the relative importance of this or that part, of it. But this has been all settled long ago; the Gospel Faith is a definite (lcposit,—a treasure, common to all, one and the same in every age, conceived in set words, and such as admits of being received, preserved, transmitted. We may safely leave the custody of it even in the hands of individuals; for in so doing, we are leaving nothing at all to private rashness and fancy, to pride, debate, and strife. We are but allowing men to "contend earnestly for the Faith once delivered to the Saints;" the Faith which was put into their hands one by one at their baptism, in a form of words called the Creed, and which has come down to them in that very same form from the first ages. This Faith is what even the humblest member of the Church may and must contend for; and in proportion to his education, will the circle.of his knowledge enlarge. The Creed delivered to him in Baptism will then unfold, first, into the Nicene Creed (as it is called), then into the Athanasian; and, according as his power of asping the sense of its articles increases, so will it become his duty to contend for them in their fuller and more accurate form. All these unfoldings of the Gospel Doctrine will become to him precious as the original articles, because they are in fact nothing more or less than the one true explanation of them delivered dowu to us from the first ages, together with the original baptismal or Apostles' Creed itself. As all nations confess to the existence of a God, so all branches of the Church confess to the Gospel doctrine; as the tradition of men witnesses to a Moral Governor and Judge, so the tradition of Saints witnesses to the Father Almighty, and His only Son, and the Holy Ghost. And as neither the superstitions of polytheism, nor the atheistic extravagances of particular countries at particular times, practically interfere with our reception of the one message which the sons of Adam deliver; so, nmeh less, do the local heresies and temporary errors of the early Church, and its superadded corruptions, its schismatic offshoots, or its partial defections in later ages, impair the evidence and the claim of its teaching, in the judgment of those who sincerely wish to know the Truth once delivered to it. Blessed be God! we have not to find the Truth, it is put into our hands; we have but to commit it to our hearts, to preserve it ini'iolate, and to deliver it over to our posterity. This then is the meauing of St. Paul's injunction in the text, given at the time when the Truth was first l,ublished. "Keep that which is committed to thy trust," or rather, "keep the deposit;" turn away fi'om those "profane emptinesses" which pretenders to philosophy and science bring forward against it. Do not be moved by them; do not alter your Creed for them; for the end of such men is error. They go on disputing and refining, giving new meanings, modifying received ones, still with the idea of the True Faith in their minds generally "the doctrine of Christ," and which, in the case of every one calling himself Christian, is the profession necessary (as he tells us) for onr receiving him into our h,mses. St. Pml speaks in much the same compendious way concerning the Gospel Faith, when he says, " Other f,,undation can no man lay than that is laid, which is Jesus, the Christ." t[owever, in an earlier passage of the same Epistle, he speaks more explicitly: "1 determined not to know anything among you save Jesus Christ, and Him crucified." Thus the Crucifixion of Christ was one essential part of the outline of sound words, preached and delivered by the Apostle. In his Epistle to the Romans, he adds another article of faith: "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved." Here then the doctrine of the Resurrection is added to that of the Crucifixion. Elsewhere he says: "There is One God, and one Mediator between God and man, the Man Christ Jesus, who gave Himself a ransom for all to be testified in due time; even whereunto I am ordained a preacher." Here Christ's Mediation and Atonement are added as doctrines of Apostolical preaching. FreSher, towards the end of an Epistle already quoted, he speaks still more distinctly of the Gospel Mieh he had preached, and had delivered over to his converts; and wMch, he adds, all the other Apostles preached also. "I put into your hands, first of all, what had before been put into mine, how that Christ died for our sins according to the Scriptures, and hat He was buried, and that He rose again the third day according to the Scriptures." 1 tIere we find an approxhnation to the Articles of the Creed, as the Church has ever worded them. But the letter of Scripture gives us still further insight into the subjects of the Sacred Deposit, of which St. Paul speaks in the text. In the course of the very Epistle in which it occurs, he delivers to Timothy a more explicit "Form of sound words" than any I have cited from his writings, tie writes to tell him "how to conduct himself in the Chnrch of the Living %)u, " which he had to govern, and how to preserve it as "the pillar and ground of the Truth;" and proceeds to remind him what that Truth is. "God was manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, beIieved on in the world, received up into glory." Here is mention, among other doctrines, of the Incarnation and the Ascension. It seems then to have been an article of the original Apostles' Creed, that Christ was not a mere man, but God Incarnate. In like manner, when the Ethiopian asked to be baptized, and Philip said he nfight if he "beIieved with all his heart," this was his confession: "I believe that Jesus Christ is the Son of God." This, it should be observed, is his confession, after Philip had "preached unto g'slts." 2 Now, let us pass on to the very words in which that Baptism itself was administered; words which the Eunuch nfight not understand indeed at the time, but which were then committed to him to feed upon in his heart by failh, and, by the influence of the grace at the same time giveu, gradually to enter into. Those words were first ordained by Christ tlimself, as some raysterious key by which the fountains of grace might be opened upon the baptismal water,"In the Name of the Father, and of the Son, and of the IIoly Ghost;" and they show that not only the doctrine of Christ, but that of the Trinity also, formed all essential portiol of the Sacred Treasure, of which the Church was ordained to be the Preacher. Lastly, in the Epistle to the l[ebrews, we are presented with an enumerations, of stone other of the fundamental Articles of Faith which the Apostles delivered. St. Paul t.hereil speaks of "the fodation of l'epentanee from dead works, and o' Faith towards God, of the doctrine of Baptisms, and of Laying on of hands, and of Resurrection of the dead, and of Eternal Judglnelt. '' Observe the.n, how many Articles of that Faith, which the Church has ever confessed, are incidentally brought befi)re us as such, and delivered as such in very form, in the course of Scripture narrative and preeept;the doctrine of the Trinity; of the Incarnation of the Son of God, tlis Mediatorship, His Atonement for our sins on the Cross, His I)eath, Burial, Resurrection on the third day, and Ascension; of Pardon on Repentance, Baptism as the instrument of it, Imposition of hands, the  leneral Resurrection and the Judgment once for all. I lnight also appeal to such passages as that in the Fir.at

Epistle to the Corinthians, where St. Paul says, "To us there is one God the Father,.... and one Lord Jesus Christ; ''1 but I wished to confine myself to texts in which the doctrines specified are expressly introduced as portions of a Fonmflary or Confession, e, mmaitted or accepted, whether on the part of Ministers of the Church at Ordination, or f each member of it when he was baptized. It may le proper to add, flat lhe hislwy f the Primitive Church altogether concurs in this view of the nature of Gospel Faith which Scripture sets before us. [ mean we have sufficient evidence that, in matter of fact, such Creeds as St. Paul's did exist in its various branches, not differing from each ot|er, except (fr instance) as the Lord's Prayer in St. Matthew's Gospel differs from St. Luke's,version of it; that this one and the stone Faith was committed to every Christian everywhere on his baptism; and that it was considered as the especial trust of the Church of each place and of its Bishop, as having been received by continual transmission from its original Founder, whether Apostle or Evangelist. Enough has been already said by way of proving from Scripture how precise, positive, manifold, are the Articles of our Faith, and how St. Paul insists on this their deftniteness and minuteness; enough to show that we may not slur them over, nor heap them together confusedly, nor tamper with them, with the profaneness either ot carelessness or ef cm'ious disputing,—in a word, that they are sacred. But this sacred character of our trust may t 1 Cot. viii. 6.

268 Trickily who "before Poutius Pilate witnessed a good confession." Doubtless, l[is glory is set forth in some mysterious way in le rejection, as we as in tim reception of he Gospel; and we nms co-operate wih Him. We must co-operae so th.r, as to be coneu to wound as we to heal, to eondenm as well as to absolve. We mus no hrink fi'om being " a savour from death uno deh," as well as of "life unto life." We mus stedihsfly believe, however painflfl may be the duty, that we are in either case otfi.ring up a "sweet savour of Christ unto God both in them hat are saved, and in them that perish." We must learn to acquiesce and concur in the order of God's providence, and bear  rejoice over great Babylon and her inhabitant, when the wrath of God has fallen upon her. This consideration is an answer to those who wod limit our message to what is influential and convincing in it, and measure its divinity by its success. But I have introduced it rather to show generally, how utterly we are in the dark bout the whole subject; and therefore, as being in the dark, how necessary it is to gird our garments about us, and hold fast our treasure, and hasten forward, lest we betray our trust. Ve have no means of knowing how far a small mistake in the Fa.ifl may carry us astray. If we do not know why i is to be proclaimed to all, though all will not hear, much less do we know vhy this or that doctrine is revealed, or what is the importance of it. The grant of grace in Baptism follows upon the accurate enunciation of one or two words; and if so much depends on one sacred observance, even down t.o the letter in which it is committed to why should not at least the substantial sense of other truths, nay, even the primitive wording of theln, have some especial claim upon the Church's safe guardianship,ff them? St. Paul's Articles of Belief are precise and individual; why should we not take them as we find them? Why should we be wise above that is written? rhy should we not be thankflfl that a work is put upon its which is so plainly within our 1.ower, to hold the Gospel Truths, to connt and note them, to feed upon them, to hand them on? However, wilful and feverish minds have not the wisdom to trust Divine teaching. They persist in saying that Articles of Belief are mere formahties; and that to preach and transmit them is to miss the conversion of the heart in thith and holiness. They would rather rouse emotions, with the view (as they hope) of changing the character. Forgetful that tempers and states of mind are things seen by God alone, and when really spiritual are the work of His Unseen Spirit, and beyond the power of man to insure or ascertain, they put upon themselves what a man cannot do. They think it a light thing to be sowers of that heavenly seed, which He shall make spring up in the hearer's heart to life eternal. They are willing to throw it aside as something barren and worthless, as the sand of the sea-shore; a.nd they desh'e to plant simply the flowers of grace (or what appear such)in one another's hearts, as though under their assiduous culture they could take root therein. Far different is the example set us in the services of the Church! Iu the Office for Baptism the Articles of the Creed are recited one by one, that the iufant Christian nmy be put in charge of every jot and others flow, which we this day celebrate, the Faith of Father, Son, and Holy Ghost, Three Persons, One God. This doctrine then, at least, is necessary to be believed by every one in order to salvation: and that certain other doctrines are also necessary, is plain from other parts of Scripture; as, for instance, our Lord's Resurrection, from St. Paul's words to the Romans. 1 Now, this doctrine of the Resurrection, which closed our Lord's earthly mission, is evidently at a wide interval in the series of doctrines from that of the Trinity in Unity, which is the foundation of the whole 1)ispensation; so that a thoughtflfl mind, which fears to go wrong, will see reason to conclude even from hence, that perchance the doctrines which go between the two the Incarnation, for instance, or the Crucifixion—are also essential parts of saving Faith. And, in fact, various passages of Scripture, as we have already seen, occur, in which these intermediate Articles are separately made the basis of the Gospel. Again, let St. Paul's language to the Galatians be well considered, who had depraved from the Faith in what might have seemed but a subordinate detail, the abolition of the Jewish Law. "Though we, or an Angel fl'om heaven," he says, " preach any other Gospel unto you, than that which we have preached unto you, let him be Anathema. As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be Anathema." e The state of the ease then is this:—we know that some doctrines are necessary to be believed; we are not told how many; and we have  Rom. x. 9. - Gal. i. 8, 9.

no powers of mind adequate to the task of solving th,, problem. We cannot give any sufficient reason, beside the revealed word, why the doctgine of the Trinity itself should be essential; and if it is essential nevertheless, why shouhl not any other? IIow dangerous then is it to tritte with any portion of the message committed to us! Surely ve are bound to guard x.hat may be material in it, as carefully s if we knew it to be so; our uot knowiug it, so fin" from being a reason for indit: irt'nce, becoming an additioual motive for anxiety and watchflflness. Amt, while we do not dare anticipate God'; final judgmeut by attaching the Anathenm to individuM unbelievers, yet neither do we dare conceal any part of the doctrines guarded by it, lest haply it should be found to lie against ourselves, who lmve " shunued to declare the whole counsel of God." To conclude.The error against which these remarks are directed, viz. that of systematizing and simpfifying the Gospel Faith, making much of one or two articles of it, and disparaging or dismissing the rest, is uot confined to this proviuce of religion only. lu the same spirit, sometimes the Ordinances, sometimes the Polity of the Church, re dishonored and neglected; tim Doctriue of Baptism contrasted with that of inward Sanctification, precepts of '" decency and order" rome light of before the command to ewngelize the heathen, the injunction to "' stand in the old wys " broken with a ew to increase the so-called efficiency of our ecclesiastical institutions. In like manner, by one class of reasoners the Gospels are made everythg, by another the Epistles. In I1 ages, indeed, consistent obedience is a very rare endowment; but in this cultivated age, we have undertaken to defend inconsistency on grounds of reason. On the other hand hear the words of Etcnal Truth. "Whosoever shall break one of these least commandments, and shall teach me so, he shall be called the least in the Kingdom of Heaven; but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven."  men. Peter and John, for instance, the simple fishers on the lake of Gennesareth, Simon the Zealot, Mtthew the busy tax-gatherer, and the ascetic Baptist, how different are these,—first, fi'om each other,—then, from Apollos the eloquent Alexandrian, Paul the learned Pharisee, Luke the physician, or the Eastern Sages, whom we celebrate at the Feast of the Epiphany; aud these agaiu how different fi'om the Blessed Virgin Mary, or the hmocents, or Simeon and Atom, who are brought before us at the Feast of the l'urification, or the women who ministered to our Lord, Mary the wife of Cleophas, the Mother of James and John, Mary Magdalene, Martha and Mary, sisters of Lazarus; or again, from the widow with her two mites, the woman whose issue of blood was stauuched, fi'om her who poured forth tears of penitence upon lI.is feet, and the ignorant Samaritan at the well! Moreover, the definiteness and evident truth of many of the pictures presented to us in the Gospels serve to redize to us the history, and to help our faith, while at the same time they afford us abtmdant instruction. Such, for instance, is the immature ardour of James and John, the sudden fdl of Peter, the obstinacy of Thomas, and the cowardice of Mark. St./3arnabas furnishes us with a lesson in his own way; nor ha.ll I be wanting in piety towards that Holy Apostle, if on this his day I hold him foh, not only in the peculiar graces of his clmracter, but in those parts of it in which he becomes our warning, not our example. The text says, tlaat "he was a good man, full of the Holy Ghos and of faitl." This praise of goodness is in bringing thither. Next, on occasion of an approaching famine, he is joined with St. Paul in being the minister of the Gentiles' bounty towards the poor saints of Judea. Afterwards, when the Judaizing Christians troubled the Gentile converts with the Mosaic ordinances, Barnabas was sent with the same Apostle and others from the Chnrch of Jerusalem to relieve fleir perplexity. Thus the Scripture history of him does but answer to his name, and is scarcely more than a continued exemplification of his characteristic grace. Moreover, let the particular force of his name be observed. The tIoly Ghost is called our Paraclete, as assisting, advocating, encouraging, comforting us; now, as if to put the highest honour upon the Apostle, the same term is applied to him. He is called "the Son of Consolation," or the I'araclete; and iu accordance with this honourable title, we are told, that when the Gentile converts of Antioch had received from his and St. Paul's hands the Apostles' decision against the Judaizers, "they rejoiced for the,'osolatio." On the other hand, on two occasions his conduct is scarcely becoming an Apostle, as instancing somewhat of that infirmity which uninspired persons of his peculiar character frequently exhibit. Both are cases of indulgence towards the faults of others, yet in a different way; the one, an over-easiness in a matter of doctrine, the other, in a matter of conduct. With all his tenderness for the Gentiles, yet on one occasion he could not resist indulging the prejudices of some Judaizhg brethren, who came fi'om Jerusalem to Antioch. Peter first was cairied away; before they came, "he did eat with the Gentiles, but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch, that Barnabas dso vas carried away witlt their dissimulation." The other instance was his indulgent treatment of Mark, his sister's son, which occasioned the qum-rcl between him and St. l'aul. "Barnabas determined to take wifl them," on their Apostolic j,,urncy, "John, whose suriname was Mark. But Paul thought not good to take him with them, who departed fl'om them from Pamphylia, and went not with them to the work. ''x Now it is very plain what description of character, and what kind of lesson, is brought before us in the history of this Holy Apostle. lIoly he was, Nll of the IIoly Ghost and of faith; still the characteristics and the infirmities of man remained in him, and thus he is "unto us for an ensample," consistently with the reverence we feel towards him as one of the foundations of the Christian Church. He is an ensample and warning to us, not only as shoving us what we ought to be, but as evidencing how the highest gifts and graces are corrupted in our sinful nature, if we are not diligent to walk step by step, according to the light of God's COmlnandlnents. Be our mind as heavenly as it may be, most loving, most holy, most zealous, most energetic, most peaceful, yet if we look off froln Ilim for a moment, and look towards eurselves, at once these excellent mpers t511 into some extrelne or mistake. Charity becomes over-easiness, holiness is taind with spiritual  Gal. ii. 12, 13.  Acts xv. 37, 38.

pride, zeal degenerates into fierceness, activity eats up the sph'it of prayer, hope is heightened into presumption. We cannot guide oumelves. God's revealed word is our sovereign rnle of conduct; and thcrefore, among other reasons, is faith so principal a grace, tor it is the directing pover which receives the comnmnds of Christ, and applies them to the heart. And there is particular reason for dwelling upon the character of St. Barnabas in this age, because he may be considered as the type of tlm better sort of men among us, and those who are most in esteem. The world itself indeed is what it ever has been, ungodly; but in every age it chooses some one or other peculiarity of the Gospel as the badge of its particular fashion for the time being, and sets up as oljects of admiration those who eminently possess it. Without asking, therefore, how far men act from Christian principle, or only from the imitation of it, or from some mere secular or selfish motive, yet, certainly, this age, as far as appearance goes. may be accounted in its character not unlike Barnabas, as being considerate, delicate, courteous, and generousminded in all that concerns tim intercourse of man with man. There is a great deal of thoughtful kindness among us, of conceding in little matters, of scrupulous propriety of words, and a so of code of liberal and honourable dealing in the conduct of society. There is a steady regard for the rights of individuals, nay, as one would fain hope in spite of misgivhgs, for the interest of the poorer classes, the stranger, the fatherless, and the widow. In such a country as ours, there must always be numberless instances of distress after all;

yet the anxiety to relieve it existing among the more wealthy classes is unquestionable. And it is as unquestionable that we are somewhat disposed to regard ourselves favourably in consequence; and in the midst of our national trials and fears, to say (nay, sometimes with real hulnility and piety) that we do trust, that these characteristic virtues of the age may be allowed to come up as a memorial before God, and to plead for us. When we think of the commandments, we know Charity to be the first and greatest; and we are tempted to ask with the yonng ruler, "What laek we yet,?" [ ask, then, by way of reply, does not our kindness too often degenerate into weakness, and thus beeome not Christian Charity, but lack of Charity, as regards the objects of it? Are we sufficiently careful to do what is right and just,, rather than what, is pleasant? do we clearly understand our professed principles, and do we keep to them under temptation? The history of St,. Barnabas will help us to answer this question honestly. Now I fear we laek altogethel; what he lacked in eertain oeeurrenees in it,, firmness, manliness, godly severity. I fear it, must be confessed, that our kindness, instead of being directed and braced by principle, too often beeomes languid and unmeaning; that it, is exerted on improper objects, and out, of season, and thereby is uncharitable in two ways, indulging those who should be chastised, and preferring their comfort to those who are really deserving. We are over-tender in dealing with sin and sinners. We are deficient in jealous custody of the revealed Truths which Christ has left us. We allov men t speak against the Church,

Observe how they rid themselves of it; it is by confronting it with other views of Christianity, which they consider incompatible with it: whereas the very problem which Christian duty requires us to accomplish, is the reconciling in our conduct opposite virtues. It is not difficult (comparatively spe,king) to cultivate single virtues. A man takes some one partial view of his duty, whether severe or kimlly, whether of action or of meditation: he enters into it with all his might, he opens his heart to its influence, and allows himself to be sent forward on its current. This is not difficult: there is no anxious vigilance or self-denial in it. On the contrm', there is a 1,1casure often in thus sweeping along in one way; and especially in matters of giving and conceding. Liberality is always popular, whatever be the subject of it, and excites a glow of pleasure and self-approbation in the giver, even though it involves no sacrifice, nay, is exercised upon the property of others. Thus in the sacred province of religion, men are led on,—without any bad principle, without that utter dislike or ignorance of the Truth, or that selfconceit, which are chief instruments of Satan at this day, nor again from mere cowardice or worldliness, but fi'om thoughtlessness, a sanguine temper, the excitement of the moment, the love of making others happy, susceptibility of flattery, and the habit of looking only one way,—led on to give up Gospel Truths, to consent to open the Church to the various denominations of error which abound among us, or to alter our Services so as to please the scoffer, the lukewarm, or the vicious. To be kind is their one principle of action; and, when they find offence taken at the Church's creed, they begin to think how they may modify or curtail it., under the same sort of feeling as would lead them to be generous in a money transaction, or to accommodate another at the price of personal inconvenience.:Not understanding that their religiot.s privileges are a trust to be handed on to posterity, a sacred property entailed upon the Christian family, and their own in enjoyment rather than in possession, they act the spendthrift, and are lavish of the goods of others. Thns, for instance, they speak against the Anathemas of the Athanasian Creed, or of the Commination Service, or of certain of the Psalms, and wish to rid themselves of them. Undoubtedly, even the best specimens of these men are deficient in a due appreciation of the Christian Mysteries, and of their own responsibility in preserving and transmitting them; yet, some of them are such truly "good" men, so amiable and feeling, so benevolent to the poor, and of such repute among all clagses, in short, fulfil so excellently the office of shining like lights in the world, and witnesses of Him "who went about doing good," that those who most deplore their failing, will still be most desirous of excusing them personally, while they feel it a duty to withstand them. Sometimes it. may be, that these persons cannot bring themselves to think evil of others; and harbotrr men of heretical opinions or immoral life from the same easiness of temper which makes them fit subjects for the pactices of the cunning and selfish in worldly nmtters. And sometimes they thsten on certain favonrable points of character in the i-eron they should discountenance, and cannot get dispenses her blessings to those who disbelieve or are unworthy of them, this arises from other causes, certainly not from her principles; else were she guilty of FAi's sin, which may not be imagined. Such is the defect of mind suggested to us by the instauces of imperfection recorded of St. Barnabas; it will be more clearly understood by contrasting him with St. John. We cannot compare good men together in their points of excellence; but whether the one or the other of these Apostles had tile greater share of tile spirit of love, we all know that anyhow the Beloved Disciple abounded in it. His General Epistle is full of exhortations to cherish that blessed temper, and his ha.me is associated in our minds with such heavenly dispositions as are more immediately connected with it, —contemplativeness, serenity of soul, clearness of faith. Now see in what he differed from Barnabas; in uniting charity with a firm maintenance of "the Truth as it is in Jesus." So far were his fervour and exuberance of charity from interfering with his zeal for God, that rather, the more he loved men, the more he desh'ed to bring before them the great unchangeable Verities to which they must submit, if they would see life, and on which a weak indulgence suffers them to shut their eyes. He loved the brethren, but he "loved them in the Truth."  He loved them for the Living Truth's sake which had redeemed them, for the Truth which was in them, for the Truth which was the measure of their spiritual attainments. He loved the Church so honestly, that he was stern towards those who troubled  3 John 1.

her. He loved the world so visely, that he preached the Truth iu it; yet, if men rejected it, he did not love them so inordinately as to forget the supremacy of the Truth, as the Word of I[im who is above all. Let it never be forgotten then, when we picture to ourselves this saintly Apostle, this unearthly Prophet, 'ho fed upou the sights and voices of the world of spirits, and looked out heavenwards day by day for IIim whom he had once seen in the ttesh, that this is he who gives us that command about shunning heretics, which whether of force in this age or not, still certainly in any age is (what men now call) severe; a.nd that this command of his is but in unison with the fearful descriptions he gives iu other parts of his inspired writings of the l'resence, the Law, and the Judgments of Ahnighty God. Who can deny that the Apocalypse from beginning to end is a veW fearful book; I may say, the most fearful book iu Scripture, full of accounts of the wrath of God? Yet, it is written by the Apostle of love. It is possible, then, for a man to be at once kind as Barnabas, yet zealous as Paul. Strictness and tenderhess had no "sharp contention " in the breast of the Beloved Disciple; they found their perfect union, vet distinct exercise, in the grace of Charity, which is the fulfilling of the whole Law. I wish I saw any prospect of this element of zeal and holy sternness springing up among us, to temper and give character to the languid, umneaning benevolence which we misname Christian love. I have no hope of my country till I see it. Many schools of Ieligion alad Ethics are to be found among us, and they fear go together. Then only will Christians be suceessflfi in fight, "quitting themselves like men," conquering an01 ruling the fury of the world, and maintaining the Church in purity and power, when they condense their feelings by a severe discipline, and are loving in the midst of firmness, strictness, and holiness. Then only can we prosper (under the blessing and grace of IIim who is the Spirit both of love and of truth), when the heart of Paul is vouchsafed to us, to withstand even Peter and ]Itrna.bas, if ever they arc overcome by mere human fl,clings, to "know henceforth no malt after the flesh," to put away from us sister's son, or nearer relative, to relimluish the sight of them, the hope of them, and the desire of them, when IIe commands, who raises up friends even to the lonely, if they trust in Him, and will give us " within tIis walls a name better than of sons and of daughters, an everlasting name that shall not be cut oE"