too; insomuch that he, who, in respect of them, resisteth man, resisteth God also. In every case where men are associated together, there must be rules either expressed or implied. Even in a family, if there be any thing like order and regularity, there will be something of this sort; there will be rules framed for the good management of the household-not written rules, nor, per to be observed as a day of solemn thanksgiving. | appointed over us, become, in effect, God's laws Some persons perhaps might be inclined to think that it is scarcely necessary to keep up the remembrance of events which took place so many years ago. But there are good reasons for the observance. God's mercies are not the less to be had in memory because it is long since they were granted. A century or two in the existence of a nation are but as five or ten years in the life of an individual, and it would ill become any of us to cease to thank God for any sig-haps, rules that were ever expressed in words, but nal blessing vouchsafed to him, simply because it was five or ten years since he received it. The Jews were taught to keep up till the latest times the remembrance of their great national mercies, and they do so, even at this day, though driven forth from their land, and though thousands of years have run their round since those mercies were vouchsafed. Besides, the observance of such a day as this may serve to set before us, when rightly improved, the horrors of civil war, and the great and unspeakable blessing of peace; and to teach us to value our advantages and privileges while we have them, instead of loving change and thinking any state of things better than the present. still rules which all understand. So, in a parish, there will be regulations framed by those to whom the law of the land has given authority in such matters, for the good order of the parish, the repair of roads, the preservation of public buildings, &c. So, in like manner, in the case of a district, or a county. These things concern us in our domestic and civil capacity. And in every instance, in whatsoever is appointed by those invested with lawful authority, the Christian's duty is plain-he is to "submit himself to every ordinance of man, for the Lord's sake." The case is the same with regard to those regulations which concern us as members of a religious It may be enough just to have hinted at these sub-community-as members of the church. There are jects: We may, if we will, follow them out in our thoughts when we are alone. For the present, I would rather dwell upon another point not less closely connected with the events which the day calls to mind; one too, to which, from the portion of scripture fixed upon for the epistle, it was evidently intended that our attention should be directed-the duty of submission to rulers. It is a subject which it is the more important to bring forward on such occasions, inasmuch as it is, perhaps, ordinarily passed over and neglected, in the multitude of matters which force themselves upon our notice. There are certain great principles and rules of conduct in reference to it, which it behoves every Christian thoroughly to understand, and act upon, and, through ignorance of which, many, when they are called upon to act, act in strange and lamentable inconsistency with the religion which they profess. Our rule then is this: "Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the king as supreme, or unto governors as unto them that are sent by him." some laws which are directly and at once binding upon us, as being the express enactments of our Lord Jesus Christ, who is the great head of the church; such, for example, as those which enjoin the observance of the two sacraments, baptism, and the Lord's supper. But there are others which have been ordained by men, acting by authority derived from him, and which, seeing that Christ hath not left us in his word minute and particular directions, were necessary to be so ordained, for the doing of all things, according to the apostle's rule, "decently and in order?" These are, in themselves, indifferent, varying, in many instances, in various countries and at various times. Still, when once enjoined by those whom God hath invested with authority, they are binding upon us, and it is our duty to comply with them "for the Lord's sake." For example, the church requires, that when a child is to be bap tized, there should be three sponsors-two godfathers and one godmother for a boy, two godmothers and one godfather for a girl; and also that fathers should Now observe how full and express the word of not stand for their own children. Now these matters God is upon this point; we are to submit ourselves are in themselves indifferent. They are neither to every ordinance of man; to all who are set in au- commanded nor forbidden in the word of God; they thority over us, whether the king, or those who, under are not in any wise essential to the administration of God, derive their authority from the king. And baptism, and in different countries and at different this, of course, implies obedience to the laws, in every times, different laws have prevailed respecting them. particular, as well as to all such lawful commands of Still it is enough for us that those set in authority those placed over us, as are enjoined by them in the have so appointed. We are to "submit ourselves exercise of their authority. to every ordinance of man for the Lord's sake." It is important to set this rule forth clearly and distinctly, because there are those who would not, on any account, wilfully break the laws of God, who yet think there is no great evil committed if they break the laws of man, provided that those laws concern only indifferent matters-matters, that is, which, but for them, would have been free. For example, they would be shocked at the idea of swearing or stealing, and they would be conscious that they were doing wrong in indulging evil tempers, or un- | holy thoughts, or angry words; but they account it a light matter to evade paying a tax which they happen to think burthensome, or to buy or sell goods, on which custom ought to have been, but has not been, charged. But we must bear in mind, that man's laws, when once enacted by those lawfully But it will be asked, is there no case in which Christians may refuse obedience? When it is said, "submit yourselves to every ordinance of man," does this admit of no exception? Yes, there is one exception; when man's laws are in opposition to God's. If man should enjoin what God forbids, or if man should forbid what God enjoins, in this case we are released from obedience. Suppose, for example, a law were to be framed, enacting, like that once enacted at Babylon, that for a certain space no one should offer up prayer to God; or requiring idolatrous worship, or abolishing all public services of religion-in any such case a higher power claims our obedience. We must obey God rather than man. This then is the exception-that if at any time we are required by those placed in au thority over us to act in opposition to the law of God, we are not bound to obey--nay, on the contrary we are bound to disobey. But then we must be very careful how we pronounce any injunction to be opposed to the law of God. It is easy to pretend conscience-or, without pretending, it is easy for conscience to be misled. Our Lord speaks of those who should persecute his people, and think that, in doing so, they were rendering God service. No Christians will take any decisive step under such circumstances without much self-examination, and careful study of God's word, and earnest prayer for the teaching of the Holy Ghost. And it should be added that, in all doubtful cases wheresoever we are not clearly decided as to what is the will of God, we are bound, while we continue in doubt, to abide in obedience to the laws of man. But though we are bound to refuse obedience to human laws, when they are in opposition to the laws of God, yet we are not hereby justified in resisting them. If we cannot in conscience comply with them, it behoves us meekly and patiently to submit to the penalty. Of course we may use all lawful means of escape from it, or, if we will, all lawful means for procuring an alteration in the law itself. But if neither of these can be effected, endurance is our only course, and herein we have no lack of examples in God's word. When the king of Babylon had put forth a decree requiring his subjects to fall down and worship the golden image which he had set up, the three Hebrew children refused to obey. God's law forbade obedience. They firmly, yet respectfully, told the king that they neither would nor could prostrate themselves before his idol. "We are not careful," they said, "to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up." Thus far they went. But there was no reviling--no reproachful or abusive words. They calmly left their cause in God's hands. Of like kind was the conduct of the apostles when forbidden to preach in the name of Jesus. Their Lord himself had given them charge so to preach-this was their warrant. They answered therefore, "We ought to obey God rather than man." And their conduct was in accordance with this instance to the end of their lives. They preached, and they suffered. But their sufferings they took meekly and patiently without resistance-without stirring up others to resist. But what is the Christian's course, when human laws, though not opposed to any express command of God, are yet harsh and oppressive, or at any rate are thought to be such, and cannot be obeyed without much and painful self-denial? There can be no doubt in this case. It is the Christian's duty to obey. He may take all lawful methods to obtain relief, but he must not go one step beyond. It is indeed a fearful crime in those placed in authority to bear themselves harshly or oppressively. There are few persons against whom more fearful judgments are denounced in God's word-still," vengeance is mine, I will repay, saith the Lord." Lawful ends are never to be sought by unlawful means. We have most plain warrant of scripture on this point. We have the example of our blessed Saviour himself; and, that we may be sure we are using it rightly, we have it applied in a very parallel instance by his apostle. "Servants," says St. Peter, "be subject to your masters with all fear" (of course the same direction applies to the bearing of subjects towards their rulers), "not only to the good and gentle, but also to the froward; for this is thankworthy if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if when ye be buffeted for your faults ye take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called, because Christ also suffered for us, leaving us an example that ye should follow his steps; who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again, when he suffered he threatened not, but committed himself to him that judgeth righteously." Thus, then, I have endeavoured to set forth the duties which we owe to those who are placed over us. I will gather together summarily the chief principles which have been laid down. I. We are to submit ourselves for the Lord's sake to those who are over us, in all cases where God's law does not require the contrary. II. Where man's law is opposed to God's, we are to obey God and not man. III. But it behoves us, before we refuse our obedience to human laws on the plea that they are contrary to those of God, to be quite clear that they are so. And whereinsoever we are in doubt, and as long as we continue in doubt, we are to obey. IV. We are to take meekly and patiently whatsoever hardships come upon us, whether in obeying such laws as are not expressly contrary to God's commandments, or in enduring penalties for withholding obedience from those which are. And now I fear that some things which have been said may seem hard, and be felt greatly at variance with the standard which is commonly used in these matters. But the question for us to consider is not whether they are agreeable to flesh and blood; not how they are approved when tried by man's rule; but how they are regarded by God-what is the course laid down for us in the bible? And truly there is that connected with every selfdenying duty, which to the sincere Christian turns bitter into sweet. Is it not sweet, that it is to be done" for the Lord's sake?" Who counts the cost when he is serving one whom he loves? For the Lord's sake!-that Lord who for our sakes left the glories of heaven, and became man, and submitted without a murmur to the most oppressive cruel treatment at the hands of those in authority-yea, became obedient unto death, even the death of the cross! And this obedience of the Christian-obedience for the sake of Christ-sanctifies and ennobles the most common actions, turns things civil and domestic into religious, causes a man, while he is submitting to his earthly superiors, to do God service, and makes him a confessor, or crowns him with a martyr's crown, when denying himself and taking up his cross, and submitting to any consequences whatsoever rather than refuse obedience or resist authority. But indeed it is the case with this, as with every other duty; that man will ever be the most ready to discharge it, and most consistent in discharging it, who is most under the influence of true religion. We shall never have an eye to God in all we do, we shall never meekly and patiently acquiesce for the love of Christ, in all we suffer, unless God's Spirit rule within our hearts, and beat down and keep under the evil and perverse tendencies of our nature. The best Christian will ever be the best ruler, the best subject, the best father, the best child, the best master, the best servant. God give us grace that our lives may be so holy and consistent, so plentiful in all good works-whether of piety towards God, or of charity and submission towards man-that those who see us may acknowledge that Christianity is not a name, but a reality. There is only one stock on which such fruits can grow; they must be the produce of the true vine, which is Christ Jesus, and our produce by our being living branches of that vine-even "the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God." Would we abound in them? Then let us remember and act upon our Lord's words. “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in me. I am the vine, ye are the branches : he that abideth in me and I in him, the same bringeth forth much fruit: for without me ye can do nothing" (John xv. 4, 5). THE SERVICES OF THE CHURCH. No. VII. "Understandest thou what thou readest ?"-ACTS viii. 30. THE LESSONS. ARCHBISHOP SECKER, speaking of the interval that comes between the psalms and the reading of the scriptures, advises that where the organ is used to play what is called a "voluntary," the space of time thus allotted "should not be filled up, either by the performer with the lighter airs of music instead of solemn strains and such as may excite proper dispositions, or by any of the congregation with needless discourse, or such private thoughts or imaginations as blot out good impressions already made, and indispose us for receiving the like afterwards." After the psalms follow the lessons. For having, according to the exhortation, set forth God's most worthy praise," we proceed to "hear his most holy word." And then a respite is given to the bent of the mind: for whereas in the work of praising it was active, in hearing it uses only attention. Besides, a different faculty of the soul is now called into employment. In the psalms, the will and affections were employed; but now, in the lessons, chiefly the understanding. And, as with the members of the body, so with the faculties of the mind; a change of employment prevents weariness and affords relief. He which prayeth in due sort, says Hooker, is thereby made the more attentive to hear; and he which heareth the more earnest to pray. | portion of scripture equal to three or four ordinary chapters was recited as one lesson. From the introduction to one of Origen's homilies we learn that the lesson, on part of which he preached, were chapters XXV. xxvi. xxvii, and xxviii. of the first book of Samuel. This portion, he says, was too copious to be handled all at once, and therefore he confines his discourse to the last of these chapters. Of the lessons in the early church, some were taken out of the Old Testament, and some out of the New, except in the old church of Rome in which, we are informed by Stillingfleet, whose authority was found in some old Roman ritualists, for upwards of 400 years after Christ, no part of scripture was read in that church, but the epistles of St. Paul and the four gospels. In reading the lessons, the early Christians had some peculiar customs, a few of which it may be proper to notice. Before the reader began, sometimes the bishop addressed the people with this salutation, "Peace be unto you." An assistant deacon stood up, and with a loud voice said, "Brethren, let us hearken." The reader introduced the lesson with these words, "Thus saith the Lord." In some places, immediately before the reading of the scriptures, it was customary for the people to wash their hands, a significant emblem of the "pure affection" with which we must hear and receive the word of God, if we expect to profit by its instructions, and are desirous to "bring forth the fruits of the Spirit." Some persons may be inclined to ask, why we do not read the scriptures promiscuously; why it should not be left to the discretion of the officiating minister to select and omit as he pleases. Now, the first reply to be made to this inquiry, is one drawn from ancient practice, which, if it have not a binding power (as it certainly never can have), may be allowed to possess a guiding authority. It is evident, then, from the writings of many of the fathers, and more especially St. Chrysostom, that a stated order was observed in the public reading of the scriptures. In the tenth homily on the gospel of John, he exhorts the people to read at home, in the course of the preceding week, such portions as they knew would on Sunday be read and expounded in the church. The lessons were followed y the homily (or sermon), which was generally an explanation of some passage, or portion of the scriptures, that had been read in the service of the day. Our church has certain fixed lessons for ordinary days, and others for festivals; a distinction observed in the days of St. Austin, who says to the people, "You may remember that I have lately been treating of the gospel according to John, as appointed to be read in order of lessons. At present, because solemn holidays intervene, for which proper lessons are appointed, I am under the necessity of interrupting the course I had begun." "The ancient fathers," as our church observes (in the article entitled, "Order how the scripture is The order in which the books of both Testaments appointed to be read ") "so ordered the matter that are read, is that in which they stand; only in the all the whole bible, or the greatest part of it, should Old the prophet Isaiah, containing the fullest predic-be read over once every year, that the people, by tions of Christ's coming and kingdom, is placed at the approach of his nativity; and in the New, the gospels and Acts are the lessons for the morning, and the epistles for the afternoon. In this manner we make provision for every day in the year; and hence one great recommendation of daily attendance on public prayers, where there are opportunities for it, is, that by means of it we shall proceed regularly through the sacred writings, and preserve the due connection of the several discoveries made in them to man. It is certain that the practice of reading portions from the scripture in public assemblies is very ancient. From this well known usage the lessons have their name: which is originally Latin; "lectiones," readings. Both the length and number of the lessons appear to have been different in different places. Sometimes a daily hearing of the holy scripture read in the church, Now, a protection from the like inflictions ever again in our English church, yet there would be great danger of a partial selection, if to every individual minister it were left to choose what chapter he might like. Would it not be found in a short time, that each minister would read only those parts of God's word which in his private opinion were most important? This would inevitably be the result without imputing any dishonest or irreverend intention to any minister of religion. Every man has more or less a bias in his sentiments, and the influence of it would infallibly be found in the class of scripture, which, if the matter were left to his own discretion, he would select. The tendency to be influenced by this leaning to certain parts of scripture is to be perceived in the one-sided character of the ministry of many most excellent men, who are led by it to put before their hearers a part only of God's truth, whereas he has given it as a whole. This tendency exists, more or less, in all; it is confessed by some who have therefore trammelled themselves to prevent it from seriously damaging their ministry. An author, who published a course of sermons some time ago, gives the following among other reasons, for adopting that mode of preaching: "The author is strongly disposed to it," he says, presenting to the hearers large and unbroken masses of the book of God; and as securing the preacher from that partial distribution of the word of life which must arise from confining himself to the exposition of those passages which happen to suit with the peculiarities of his own theological creed." These remarks, made with reference to exclusiveness in selecting texts for sermons, apply, in the principle, to the case before us; and, while they are a confession, in the case of the writer, of a tendency to an exclusive bias in one department of his ministry, that of preaching, a tendency which surely could not be peculiar to himself, they show that the same might operate in the choice of what should be read, and, in all probability, would operate. These considerations should make us admire the wisdom of the church, and be very grateful to her, for having protected us from the consequences of human infirmity, and gathered her selections from the whole page of divine truth. as Although the church has appointed that the scriptures shall be read in order rather than left for each individual minister to make his selections therefrom as he pleases, yet she has exercised her own discretion in determining what portions shall be read, and what omitted. The original rubric, which, till the last review of the book of common prayer remained unaltered, assigns the reasons why the most part only, and not the whole is read. "The Old Testament is appointed for the first lessons at morning and evening prayer, and shall be read through every year once, except certain books and chapters, which be least edifying, and might be best spared, and therefore are left unread." In 1661, this rubric was curtailed and modified; but why this alteration was made doos not appear, since it seems to explain satisfactorily the reason of the omission of some parts of scripture. Some parts are tables of genealogy, others are enactments of the ceremonial law about certain matters which though interesting and important to the persons who lived under that system were yet peculiar to it, and might give rise to a train of thought in the mind of the reader, the objectionable tendency of which would not be compensated by the benefit to be derived. Not caprice, therefore, but a regard to the rule, "Let all things be done to edification," influenced the compilers of our calendar of lessons, in leaving out some portions of the scriptures. Some people would be disposed to say here, it was highly judicious in those who prepared the calendar to make such omissions as those spoken of; we find no fault • Preface to Sermons by Rev. J. W. Cunningham, M.A., 1823. with them for this, but for not going far enough in their work of excision. There are many narrations of an indelicate kind which it would be far better, not indeed to expunge from the page of scripture, but to keep back from the ears of the congregation. In reply to this, we remark, that there are many single expressions in the bible (the Old Testament especially), which seem to be indelicate, but which are not really such. They had their origin in the simplicity of the period when they were used, and contain nothing essentially wrong. If impure ideas are at any time, conveyed through the medium of language, the language is objectionable because of the sentiment; but this does not apply to any one of the narratives of scripture, the object of each being to uphold the cause of purity. To give an instance of that distinction for which I contend. There are not a few persons to be found who consider that the history of Joseph in Potiphar's house had better be left out from the portions appointed to be publicly read, because, in the account of it, the unbridled licentiousness of Potiphar's wife is brought out to view in a conspicuous manner; delicacy is shocked, we are told, and some minds are made to dwell upon topics calculated to do them, at all events, no good. But the narrative is left upon the page of scripture for the express purpose of instruction. It is among the things that happened unto our forefathers" for examples, and are written for our admonition upon whom the ends of the world are come." The persons who, without reflection, would leave the chapter that contains this account out of the "table of proper lessons appointed for Sundays," would deprive the church throughout her generations of the opportunity of teaching her children that God's grace can enable us to resist and overcome the most violent temptations to sin against him by yielding to our fleshly lusts; and that it is needful to pray that from the "assaults of the world, the flesh, and the devil, our good Lord would deliver us." This instance is mentioned as a sample merely of the injurious results which would follow if the notion of many persons were adopted on this subject; solemn warnings, founded on striking examples, in which the force of the teaching of scripture peculiarly consists-all these would be lost. We must not rest in the narrative, or in the single expression which has in it aught of what we might think to be coarse; but must look beyond it to that great principle which it contains, declaring God's hatred of sin, and his love of holiness. We must constantly bear in mind that it is the design of God to leave broad and deep impressions upon the conscience; and that those are most fully effected when the colouring is vivid and the characters large. It would be well for those who take exception against some of the portions of scripture appointed to be read publicly, to ask themselves whether the fault be not, in a great measure with them; and to remember that saying of the apostle, "unto the pure, all things are pure; but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled." It may seem, however, to be a point requiring to be explained, why there are not lessons from the New Testament peculiar to every Sunday as well as from the Old. The lessons of the New Testament are in general all of them every where proper. When every part is highly interesting and instructive, a selection of lessons must be unnecessary. The church, therefore, on all the Sundays of the year except four, viz., the Sunday before Easter, Easter-day, Whit-Sunday, and Trinity-Sunday, which have proper second lessons, adopt, the same method that she pursues on ordinary days. It is to be noticed, also, that we have portions of the New Testament peculiar to the Sunday in the epistle and gospel which are read in the communion service. "No person," says Mr. Shepherd, "professing the established doctrines of the church, can justly find fault with the order of our proper lessons | for Sundays, though it may be his opinion, that, if some of the historical parts were omitted, their loss might be amply compensated by introducing portions of Deuteronomy, Job, and the prophets. This, according to my minutes, was the observation of Dr. Wheeler, regius professor of divinity at Oxford, in a lecture on the psalms and lessons, delivered in 1781." The table of Sunday lessons, as it now stands, came out about the year 1560, in consequence of a commission issued to Archbishop Parker, Bishop Grindal, and some others, "to peruse the order of the lessons throughout the whole year, and to cause new calendars to be printed." Before this period, though proper lessons for some holidays had been appointed in the first book of common prayer, yet no distinction was made in King Edward's prayer books, in the Sunday lessons; they were the same as for the other days of the week. We go on to speak of the apocryphal lessons. "The word apocrypha is of Greek origin, and is most probably derived from a verb meaning to hide or conceal, because they were concealed from the generality of readers, their authority not being recognised by the church; and because they are books which are destitute of proper testimonials, their true original (as Augustine remarks) being secret or uncertain. The advocates of the church of Rome, indeed, affirm that even these are divinely inspired; but it is easy to account for this assertion: these apocryphal writings serve to countenance some of the corrupt practices of that church." Why, then, it may be asked, if these books contain no authentic mark of inspiration, are they admitted into the calendar? The answer must be found in the latter part of the sixth article of the church, "On the sufficiency of the holy scriptures for salvation." After an enumeration of the canonical books of scripture, it is said," the other books (as Hierome saith) the church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine." They are valuable as ancient writings which throw considerable light upon the phraseology of scripture, and upon the history and manners of the east ; and, as they contain many noble sentiments and useful precepts, the Anglican church doth read them for the purposes expressed, in the cautious and limited language of the article as quoted above. The English church, however (it may be proper to remark), does not read all the books of the apocrypha; it reads as lessons no part of either book of Esdras, or of the Maccabees, or of the additions to the book of Esther, nor does it read the prayer of Manasseh. In the apocrypha there are, it cannot be denied, some passages of exceptionable tendency, and some improbable accounts, but generally they are entitled to respect. They were written by persons who, being intimately conversant with the sacred writings, had imbibed much of their spirit; and no one can read them with attention, without being struck by the splendid sentiments and sublime descriptions they contain. Let them be read by the light of the inspired books, and the perusal of them will be at once safe and profitable. The church has taken care not to abate that peculiar veneration which is due to the canonical books both in that explicit declaration in her articles of the distinction to be made between apocryphal and canonical scripture, and by never having appointed an apocryphal lesson to be read on Sundays. The introduction of these uncanonical books into our service has been repeatedly objected to by those who are not of our communion, yet much may be said in its defence; and among the works that may be advantageously consulted on this subject may be named Hooker's Ecclesiastical Polity, • Introduction to the Scripture, by Rev. T. H. Horne, vol. i. p. 683. b. v., with Bishop Hoadley's "Reasonableness of Conformity, and his Defence." It would be a great point if, in our congregations, the lessons were attentively listened to: and besides this, if persons would, in the week, fill up the gap by reading at home what intervenes. OBJECT OF THE CHRISTIAN MINISTER, AND THE TEMPER IN WHICH HIS MINISTRY SHOULD BE RECEIVED: A Sermon, BY THE REV. J. C. ABDY, M.A. "For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe." THE first preachers of the gospel, as also their successors in the Christian ministry at the present day, are frequently looked upon in a wrong light, their motives misunderstood, and the objects they have in view thought to be the very reverse of those which really actuate them. Št. Paul was pronounced by the men of his day to be a setter forth of new doctrines; to be an innovator, destroying old customs and practices, and endeavouring to establish a new order of things; ambition was assigned to him as the motive which led to all his exertions, a desire to make himself of note, to attract attention to himself as a person of superior sanctity; a reprover of others out of petulance and ill-nature; but how totally unfounded all such insinuations respecting the apostle were, his whole life bears full and convincing proof. On the present occasion, I need only refer to the words I have just read to you as my text; in them the design, the object, the intention, the feelings of the apostle are plainly discovered; they exhibit to us the secret workings of his mind, and convince us that all his desire was to promote the spiritual and eternal benefit of his fellow creatures; his hopes and fears, his joys and sorrows, were excited according as he witnessed the increase or decrease of true Christian piety among his converts. Let me repeat our text, that we may see the truth of these remarks: "For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe." And what in these words is described as the apostle's feeling, the same is the feeling of every Christian minister respecting the people entrusted to his care. The establishment of a Christian ministry is not for secular purposes; it is not a profession merely to train |