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mulgation, should suffer corruption under the influence of Rome; and doubtless for the accomplishment of the wisest purposes, however dark and impenetrable this order of Providence may seem to us. length, through the intervention of many secondary causes, truth resumed its native purity, and the progress of error was arrested. But in her struggles to accomplish this end, the Church had learned intolerance; and the period which checked this unchristian principle marks a bright epoch in her annals, on which all parties can look with satisfaction. The nature of the Church of England is that of an authorised and paid establishment, supported by the government, but not so exclusively as to render dissent from it an offence against the state. The necessity for the interference of government, for religious instruction to be made a national concern, is to be found in that leading principle of our nature, admitted alike by all parties that the carnal mind is enmity against God;" that "there is no desire in the human race for religious instruction." Can the voluntary system be effectual under such circumstances as these? or has it produced, even in its most favourable field of adventure, any results adequate to supply the spiritual wants of the people? Experience must give a negative answer to both these questions.

But not only is the necessity of the case provided for; the precedent of Scripture is also conformed to, in the constitution of our Church. For if the Bible is to be considered as one consistent whole, derived from one unerring source,-if the Old Testament as well as the New, is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, then is the authority of an Established Church beyond all argument, and the responsibility of rulers to provide for the spiritual well-being of the nation based on the sure foundation of the revealed word. Speaking of the benefits which follow from the connexion between Church and State, an elegant modern writer uses the following remark: "Let any one regard the Church Establishment as a moral police disseminated through the country; and he must be blind to the interests of civilisation, if he thank not God for the advantages which are produced by the distribution of educated men in every part of England. Let him regard it as the instrument, under God, of spreading the knowledge of pure and simple Christianity; and he must be ignorant of the blessings of our holy faith, if he thank not God that a minister of the Gospel is provided for every parish." Oxford.

INSINCERITY IN RELIGION:
A Sermon,

BY THE REV. W. B. MACKENZIE, B.A.

Curate of St. James's, Bristol.
ISAIAH, xliii. 22.

But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel." Ir is a common observation, that there is very little sincerity in the world. Persons constantly assume a character they do not possess; they do not appear in proper colours in common intercourse with one another, they make professions of regard which they do not feel. Sometimes it is a man's interest to appear to be devoted to another, when he has really no such disposition. Many a face seems lighted up with pleasure, and many a hand is held out in token

of friendly salutation, when cold indifference, if not secret dislike, is lurking in the breast. It is agreed among men of the world, that when you narrowly investigate the secret principles of conduct, you will discover the necessity of regarding them with caution. It is a painful reflection, but a true one, which is forced upon every thinking mind as we advance in life, that men are not what they seem to be. Time, and change of circumstances, prove men's sincerity: uprightness of intention requires to be tried by time. There are but few persons who have not had reason to mourn, with bitter disappointment, over persons in whom they had misplaced their confidence or their affection. But we are now concerned with insincerity of a deeper and more serious character,-insincerity in religion.

Many seem to be religious who are not: they assume a character they do not possess. We all feel at once how hateful it is merely to put on an appearance of regard, when there is none in the heart. We could not endure to be so imposed upon, and should not fail to let such persons know that we see through their imposture; that we are not to be deceived by such specious disguise. In religious matters, no man who thinks at all seriously, imagines that he can deceive God by an empty profession of religion; but worldly-minded men do not think about personal religion-they take it for granted. lic worship an apparent reverence for reliThere is in many who regularly attend pubgion. They present the form and lineaments of the Christian character; they seem to take great interest in the general cause of Christ; their deportment in public worship is devout; perhaps their households may wear a serious aspect: still they have not that vital enjoyment of Christ's holy Gospel, which will be acknowledged in the day of judgment. In our social intercourse among men of integrity and worth, principle is every thing; words and professions are only valuable as they stand for principles. You profess to be upright in all your dealings; but will your professions of honesty stand the test, if strong temptations to fraud are before you? You profess to love another, will this make you cling to him through all unfavourable changes of outward circumstances? You profess to obey another, will this make you give up your own ease and inclination from a conviction of duty? It is easy to make great profession; we want reality-principle. It is the solid weight of character, which is felt and valued for its true worth.

I propose now to offer some remarks, which may serve to detect a mere formal profession of religion. The subject on which

I shall chiefly remark is the habit and enjoy- | power of the Spirit? Does the chamber ment of secret prayer.

I. Many have continued for awhile in habits of secret prayer, and yet are only formal professors. Most persons have had periods of serious thought. You have retired for prayer you have made solemn resolutions: "I will live differently; this neglect of my soul cannot continue:" you have felt deep alarm lest, after all, you should perish: you seemed to be turning to God; and so long as this lasted, there was great earnestness in your secret prayer; a warmth, a seriousness, a holy importunity, a relish in secret communion with God, which promised well. You then delighted in God, and frequently went into your closet, and shut your door, and prayed to your "Father, which seeth in secret." You thought this would continue; it was then your intention to persevere in prayer; to think of living without prayer would have shocked you. However, time proves sincerity. "Be thou faithful unto death." You then had strong hopes that you were a converted person; and felt comfort and peace. Soon, however, these affections abated; the warmth of devotion cooled; you continued secret prayer: but you lost your love for the duty-it became a weariness. Yet, after all, you could not bring yourself to believe, "Surely, this altered state of mind shews I am not really a child of God. I find it irksome to hold communion with God, my love is gone." You could not think this had been merely an imaginary change; though all your religious impressions had vanished, yet you pleased yourself with thinking of what you had been, and that your present languor is only a temporary state, which will soon give way to brighter prospects and more joyous emotions. You depend on your past experience, and indulge a vague expectation that you shall be again quickened, and have more life imparted.

assume an aspect of sanctity from the holy fervour with which the secret worshipper holds direct converse with his God? Does he struggle for utterance as if his throbbing heart would burst? Does the scene look like a sinful mortal giving expression to his self-abhorrence, his deep abasement for sin, his thankful dependence on an atoning Saviour? Does it give you a living picture of a creature, empty and vile, coming to be filled out of Christ's fulness; weak and perishing, coming to receive life and strength from an all-sufficient Redeemer; ignorant, and looking for direction and wisdom from the great source of true knowledge? Does he seem like a creature that feels himself too mean to be noticed-a mere worm? is such the tone of humiliation, that he sinks to abject unimportance, to nothing, and is God in Christ all in all before him? This is communion with God-this condition of soul is a test of sincerity. A formal professor, notwithstanding his occasional feelings, is defective in these secret dealings of the soul with God. Yet it is to the tone of this unobserved communion with God you must look for true religion. What says your closet regarding you? Secrecy is not the place for disguise. Hearts are ever open to God; but when we are alone, they are open even to ourselves, if we will only look at them.

Secret prayer is the spiritual thermometer; it tells the warmth of the heart-it indicates the rise or fall of religious affections. Formalists do not leave off secret prayer at once. It becomes a weary duty; then some special circumstance interferes to make them neglect it once it becomes easier to omit prayer the second time: they will attend public worship, and this keeps the conscience quiet. Perhaps they will not wholly neglect secret prayer; but the heart is hard-the spirit gone-all is hollow, formal, deceptive.

II. Mere formal professors after a while leave off prayer in a great degree. They III. It is evident that these formal worshipobserve the customary duties of religion, pers are utterly deceived in thinking they and thus think themselves religious; and are converted: this weariness in prayer shews this opinion gains strength by time, so that the change was not real. Its result shews it it becomes like a title to a family estate--a was imaginary; a natural excitement of feelthing not to be questioned. They feel quite ing-not a spiritual change of heart. Like a secure under most piercing appeals to the "morning cloud," it had no principle of duheart they are invulnerable: they think ration-nothing which could last. We look they enjoy sermons and conversation of a for it after a while; but it is gone-vanished very spiritual character, and feel a transient-lost. Wherein was this state deficient? glow of love and joy which tells them the How are we to distinguish the feelings of a root of the matter is still in them. But fol- mere formalist from the presence of God's low them home trace them to their secret renovating Spirit? chamber do you see them bend their knees before God? Do you hear them bemoan their unworthiness, confess their sin, adoring the fulness of Christ's love, supplicating the

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1. They have not the spirit of prayer. Theirs is not prayer suggested, inspired by God's Holy Spirit-theirs are not the holy breathings of a soul inwardly moved and wrought upon

by that Great Author of true godliness. In sincere converts the Spirit operates by his secret energy on the soul, creating such desires as God will fulfil. Their prayers are thus according to the will of God; for the panting soul of the spiritual worshipper is adapted to the mind and will of God. When a believer breathes the fervent wants of his heart before God, this implies a full reliance on God to satisfy his need; when you give fervent utterance to your soul's destitution, this shews you are fully persuaded of Christ's fulness of grace for you; when you bewail your ignorance, this glorifies Christ's omniscience, and shews you accept Christ as your wisdom; when your sense of guilt and pollution weighs down your spirit, and you cry, in deep sorrow, "Create in me a clean heart," this shews your faith in Christ as the righteousness of his people, and your dependence on the Spirit as the sanctifier of the heart; when you grieve before God at the sight of your spiritual misery-poor, blind, naked-this is magnifying the riches of Christ, and proving your full conviction, that, though you have nothing, yet you are" possessing all things." This is the spirit of prayer-prayer inspired by the Spirit; the utterance of the soul's hidden feelings. Whatever want you express with full confidence, in prayer, shews that you reckon the Saviour able to supply it. Your sense of danger drives you to Christ, as the rock that is higher than you: you are like a child, simple, ignorant, dependent, coming to the Father, to be taught, guarded, cherished. This is the spirit of adoption, which leads you to your heavenly Father; this is worshipping God in spirit and truth. To you the promise is given,-" The Lord is nigh to them that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him he also will hear their cry, and will help them." This is the spirit of prayer. But the mere formalist, when he did pray, was a stranger to this. He had never sincere love for God, which made it his delight to approach God. Faith was wanting, which is the strength and spirit of the believer's prayer, because faith gives a living reality to the future. Faith lives among things unseen; hence spiritual prayer is called the " prayer of faith." True prayer is nothing but faith expressed in words. Prayer is the thankful breathing of a soul feeling its danger, but relying for safety on Christ. This was not the prayer of the formal professor. A mere professor, when he had some temporary emotions excited, thought he was surely then a child of God, and the work was done.

What he wanted, was to escape hell. He thinks he is out of that danger, and his soul is at rest; he has not now that

sense of peril which he felt before; his fears are gone, and so are his prayers; he only wanted to be safe. Not so with a true convert. You are sure the work is not done: a great work is daily before you-wants now multiply-light increases--your high privileges rise in your estimation-you see more and more what you are and should be—you feel far more deeply than at first, how poor, empty, and helpless you are-you sink in your own eyes, and wonder how God should condescend to notice you-his love astonishes you the sense of your entire dependence on God rather increases-you do not seem to yourself to be growing, but to be more unworthy than you ever thought yourself before; but you can depend and lean on Christ's love and promises with increased confidence: your desires abound-you never seem satisfied, but go on daily hungering and thirsting

you long for closer communion with Godyou are fully conscious how much business you have to transact at the throne of grace

thither you often go, ever about your Father's business, which increases in magnitude and importance every day.

2. Mere professors, being deficient in secret prayer, soon fall back again into their former sins and worldliness. They reformed their lives for a time, while their fears lasted. But these died away; temptations regained their force they returned, by little and little, to their former life. Sin immediately creates disrelish for secret prayer: a man that lives in sin feels he has no business in the presence of God; thus he hides himself, as did Adam. Such persons have no claim on God's promise that he will keep them," I will put my fear into their hearts, that they shall not depart from me." If God do not uphold men, there is no possible dependence for them. But these formal professors have no interest in such promises; therefore they soon become careless again, and end in giving up their seeming devotion and piety. There is much false profession, false confidence, false hope, in persons who seem to be religious." If you are now living either without prayer, or in frequent neglect of it, you have forsaken God, even if you ever began to seek him; and you are yet children of wrath. Here is no liability to mistake: the signs are beyond question. A prayerless man is a graceless man. Whatever you have felt, or known, or believed; whatever be your hopes, whatever your professions; if you are living without prayer, you are without God in the world. And in the face of this undoubted proof that your religion is all a dream, why will you flatter yourselves with hope? Personal religion without fervent prayer in secret! religion without any sense

of need-without adoration, confession of sin, pleas for mercy, thanksgiving for blessings, what deception! away with such delusion! let fears distress and overwhelm such misguided souls the wrath of God abides upon you. Ye profess, indeed, ye know God; but your profession is a mere vapour, a nothing; your works deny him. Our actions are more expressive than words: every attribute of God is denied by man's ungodly actions. If a child does not obey his parent, such disobedience is a virtual denial of that parent's authority if a man does not obey God, he thereby denies the power of God over him: if we are not thankful, this is a virtual denial that God has laid us under obligations: by not loving him, we are denying his goodness by not supplicating forgiveness, we deny that we have sinned against him: by not depending on Christ, we deny that we need a Mediator: by not seeking pardon through his blood, we deny that we need the atonement by not hanging upon Jesus, we deny our own weakness and Christ's strength: by not adoring him, we virtually deny his very existence. Such men may profess that they know God, but in works they deny him.

Allow me to shew you, in four particulars, that it is utterly impossible for you to be saved, so long as you live in neglect of prayer.

(1.) To neglect prayer is utterly inconsistent with the love of God, which is the element of true religion. The object you love you must converse with; in him is your delight; his presence is your joy. A true child of God cannot endure his absence. Every season of worship is hailed, because then Christ is expected. To feel his gracious influence, to taste his love, to exult in his conscious presence-this is the delight of the soul. But by degrees to forsake this frequent intercourse, to grow reserved, and to converse but little-this shews a declining love, It is

This is "Yea,

(2.) Contrary to the fear of God. expressed by the opponents of Job. thou castest off fear, and restrainest prayer before God." Never to bend in deep prostration of soul before God, and entreat his mercy, shews you have no fear of God before your eyes. But the fear of God is the beginning of wisdom. It is

(3.) Utterly at variance with that holiness without which no man shall see God. To dream of a life of holiness, without deep, habitual, fervent prayer, is a monstrous delusion: a holy life is a life of faith; "the life we live, we live by faith in the Son of God:" but faith is the life of a Christian, and life must shew itself in breathing; and prayer is the breathing of faith, the glowing aspira

tions of a soul alive to God. If we do not breathe the soul's wants and desires before God, this shews we are dead; "we have a name to live, but are dead."

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(4.) Allowed negligence of prayer cannot be reconciled with the hopes of dwelling with God for ever. You only seem worship him when others see you; you shew no regard for God; your heart is not with him; you do not place your happiness there. Communion for a short time is now irksome; surely, then, to dwell with God for ever must be a weariness and restraint, without the possibility of freedom. This shews how impossible salvation is to those who do not take delight in prayer.

Perhaps this may suffice as a solemn warning to those of you who have declined from secret prayer, and yet think yourselves safe. May the Holy Spirit of God give efficacy to this admonition!

Now, to make this subject as profitable as we can to those who are looking for spiritual food, we offer four motives for holy perseverance in prayer.

tion.

(1.) It is wholly necessary for your salva"If any man draw back, my soul hath no pleasure in him." Again; "Behold the goodness and severity of God; on them which fell severity; but towards thee goodness, if thou continue in his goodness, otherwise thou shalt be cut off." Think not, if you are converted, the work is done: "He that endureth to the end, the same shall be saved." To persevere in holy obedience does not give you an interest in Christ; but perseverance proves the reality of your faith; it is an evidence of your sincere acceptance of Christ as yours, and surrender of all into his hands. "We are made partakers of Christ, if we hold the beginning of our confidence stedfast to the end." Your continuance in prayer and holy obedience is the test of your true discipleship.

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If ye continue in my word, then are ye my disciples indeed." Ever must we continue in this way of duty; and therein must we be found when Christ comes. "Blessed is that servant whom his Lord, when he cometh, shall find so doing."

(2.) Take heed to yourselves, and be exceedingly watchful, that you may persevere in this duty, and maintain the spirit of vigourous piety. Let us never seek to shelter ourselves under mere doctrines, such as, true saints shall persevere. I know it is promised they shall; but watchfulness and diligence are necessary that they may; for God commandeth you to "watch unto prayer;" and he that can live in the allowed neglect of this, or any other commandment of God, is no true child of God. "Then shall I not be ashamed when I have respect unto all thy command

ments." If you do not persevere in diligence, you do not persevere in holiness. "Let us, therefore, fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it." Here is St. Paul's solemn warning to the Hebrews (iv. 1). Take another from St. Peter: "Ye, therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness." Nor does St. John leave you without an admonition : "Look to yourselves, that we lose not those things which we have wrought; but that we receive a full reward." And lastly, the Redeemer himself gives this affectionate exhortation: "Watch, and pray." Watch against neglect of prayer. I often find, among other bitter reflections of a death-bed, that irregularity in private prayer is a thing which fills the heart of the dying with sadness and sorrow.

(3.) To urge you to perseverance in the duty of secret prayer, think how much you need the help of the Spirit of God. We are only safe in the full sense of our utter dependence. "When I am weak, then am I strong." Without his help we sink to nothing; our souls would instantly fall into Satan's hand, from whom we are only kept by the paternal goodness of God. A soul forsaken by God!-the abodes of eternal sorrow derive their bitterest anguish from this, that God has left them. But when men are partly awakened, and again fall away, they sink into condemnation far more miserable and dangerous than before. Without strength, sin and Satan overwhelm them as a torrent. The understanding becomes dark; conscience fails to create a sense of duty; the heart is benumbed; and all the wicked propensities of their fallen nature reign without control. The soul withers and pines away, and sinks from sin to sin, from sorrow to sorrow. What would a helpless child do, left alone in a dreary wilderness, where tempests were roaring, and thunders riving the very heavens, and midnight darkness overspreading the earth? Oh, how would he cry for some friendly hand to guide and to shelter! This, brethren, is your condition. How reasonable, how needful is it, that you should spread your soul's wants before God, implore his aid, seek shelter in his favour, and commit yourselves to his guidance! Committing yourselves to God, what a sweet consciousness of safety you feel! "The Lord is my light and my salvation: whom shall I fear? The Lord is the strength of my life: of whom shall I be afraid?"

(4.) The fourth motive for perseverance in fervent prayer, is, the great advantages that result from it. Here the subject widens This were a topic fertile enough for

on us.

the whole discourse. We can barely enumerate a few. Persevering prayer is the great means of nourishing the soul-it makes Christian graces flourish-it keeps up a close and tender communion with God-it takes the heart from the vanities of this sinful world-it raises and fixes the affections on heaven-it draws the soul from sin-it guards you from the wiles of Satan-it endues you with strength against inward corruption-it gives a bold and manly tone to your Christian character-it tends to give a spiritual air to your social intercourse-it makes duty delightful -- it makes you fruitful in good works, whereby you adorn the doctrine of God your Saviour, and glorify your Father who is in heaven.

It is a slack and slothful habit of prayer that makes that duty heavy to any one. To make prayer delightful, it must be frequent. No long intervals must elapse between your seasons of communion with Christ-the heart must not be suffered to cool. Ere the chilling effects of contact with the world have been felt, go again to your Saviour: first seek that, by fervent morning exercises, your soul shall be warmed and strengthened, then keep up this tone of spiritual enjoyment by repeating your visits to the throne of grace during the day. Retire to your chamber; there let the flame be fanned again, and your languishing spirit renewed with spiritual strength.

I conclude with an affectionate caution to all. Ye who now are living without prayer, be warned in time; begin at once-bend your knees this day-entreat pardon for this great neglect. You are killing your own souls by a certain process of spiritual starvation life, vigour, feeling all are gone. You that are already languishing, I tremble for you. You are like a stone on the edge of a steep precipice just beginning to roll. Awake to your dan ger! If you begin to neglect prayer, you find abundant excuses to leave it off: too little time-some pressing engagement; the more you neglect, the more you are disposed to neglect it, till soon prayer is omitted--the soul hardened-sin multiplies-God leaves you, and your soul sinks to destruction. Beware of heartless prayer: a dull formal worshipper will soon forget his duties. If men do not feel themselves refreshed by prayer, they will not long continue to pray. Beware of the beginnings of neglect. Young persons, let no evening engagements, no diversion, no society, ever interfere with your solemn hour of prayer. Heads of families, let no business interrupt this all-important duty. The everlasting welfare of your souls is most intimately linked with the duty of persevering, fervent prayer in secret. Break off every thing

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