and the other final. The mediate object, for which we solicit the communication of Divine influence to our souls, is their renewal in holiness, and the final object is a resurrection to "the life immortal.”

We address the prayer to God as possessed of Omnipotence, because the benefits for which we ask are such as Omnipotence only can bestow. The regeneration and progressive sanctification of a fallen soul are operations which can be performed by no other hand than that which made the world. For a Christian is 66 a "new creature," and creation is exclusively the work of God. This will become more apparent as we prosecute our subject.

The blessing which we implore is "grace." The term means favour, and is very comprehensive in its signification. It is used by the inspired writers in several collateral senses, all which may however be ranged under this general one. For all those benefits, of which as sinners we stand in need, and which God has promised to bestow in answer to prayer, are the effects of his unmerited favour imparted to us through Jesus Christ; they are the result of grace in the bountiful Giver, as opposed to worthiness in the guilty receiver. But in the collect before us the term signifies particularly those gracious communications from God, whereby the great work of sanctification is begun and carried on to perfection in the fallen soul of man. It is a mortifying consideration to human pride, but a consideration at which no member of the church of England can consistently revolt, that the human soul, independent of Divine influence, is "dead in trespasses and sins," and that all holy desires and

good works are not the result of innate virtue, but derived from the powerful energy of the Holy Ghost on the heart. This kindles the first spark of spiritual life in the torpid soul, and this keeps that spark alive, fans it to a flame, enables it to consume all opposing corruption, and at length brings it to perfection. This is the doctrine of our collect for the day, and of every part of our service. Let us then ask our own hearts, if we have been honest in the use of this prayer which has so often passed over our lips? Have we prayed " with the spi"rit and with the understanding also?"

The mediate object for which we solicit grace, is that we may cast away the works of dark"ness, and put upon us the armour of light:" in other words, that we may be delivered from the power of sin, and mortify all the motions of corruption, and also that we may be "sancti"fied wholly, in body, soul, and spirit," and be found in the practice of all those good works which are by Jesus Christ to the glory and praise of God. Let us inquire if any such desire be operative in our bosoms?-whether innate depravity in all its actings be the object of our detestation, and whether holiness, in all its branches, be the object of our pursuit? The use of this prayer supposes such a state of mind as hath been described. And let it be remembered, that it is an awful thing to "lie to the

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Holy Ghost," by soliciting favours with our lips of which our hearts feel no desire. A consistent churchman must be a devout Christian.

But the expressions by which sin and holiness are characterized in the collect, require a more minute examination. The phrases are scriptural, and are copied from the epistle for the day;

which, together with the gospel, will frequently afford a satisfactory comment on the collect.

We pray for Divine influence, that thereby we may be enabled to "cast away the works of "darkness." Without spiritual life and strength derived from above, we have neither the will nor power to effect this: for though we are exhorted to "work out our own salvation with "fear and trembling," the exhortation can only be addressed to those who are already "made "alive from the dead through Jesus Christ our "Lord;" and even then "it is God who work"eth in us to will and to do of his good plea"sure." The phraseology of the petition is copied from that of the Apostle in Rom. xiii. 12; and every conscious sinner must discern the wisdom of our church in converting the preceptive language of the Apostle into the supplicatory language of the collect. Thus also she treats every commandment of the decalogue, And this is the genuine dictate of a mind which is duly instructed in heavenly truths; for "with"out Christ we can do nothing." And therefore when God says, "Turn yourselves," it is our privilege to reply, "Turn thou us, O good "Lord, and so shall we be turned."

By "the works of darkness" we are evidently to understand all sin and wickedness, both in principle and practice. The phrase thus interpreted is worthy of our close attention.

Sin is thus characterized, because it proceeds from the darkness of the fallen mind of man. No one would live under its influence, and much less commit it, were he duly apprized of its vileness and demerit. Would a man, unless void of rationality, make the filthy receptacle of hogs his abode by choice? Would any man

voluntarily put on and wear a garment infected with the plague? Would any one thrust his hand into the fire, or swallow poison, if he could avoid it and previously knew the consequences of the act? The habit and practice of iniquity at once render us unworthy of heaven and disqualified for it; they render us obnoxious to hell, and qualify us for its society and employments. How greatly is the unconverted sinner to be pitied! He is "alienated from the life "of God through the ignorance that is in him, "because of the blindness of his heart." He is walking straight forward into Tophet with his eyes closed, so that he perceives neither his danger nor his folly. Yet his ignorance is wilful, for he refuses to open his eyes; and therefore God will be justified in leaving him to pursue death in the error of his ways.

Sin moreover proceeds from "the Prince of "darkness," at whose instigation it is committed.

He first introduced it into our now darkened world; and it is his constant business to water the deadly nightshade which he hath planted. "Whosoever" therefore "committeth "sin, is of the devil." To such the awful ad

dress of our Lord may be applied, "Ye are of

your father the devil, and the works of your "father ye do." Little, however, do thoughtless sinners know whose they are, and whom they serve. Little do they know under whose influence they act, and that Satan, while he successfully tempts to the commission of sin, laughs at the deluded victim of his malice. "If "we say that we have fellowship with God, " and walk in darkness, we lie and do not the "truth."

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Sin is also characterized as the work of darkness, because it seeks the darkness of concealment. "Every one that doeth evil hateth the

light, neither cometh to the light, lest his "deeds should be reproved," or, as the marginal reading expresses it, "discovered." It avoids the eyes even of good men, in whose presence there is a restraint on the most vicious persons, unless indeed their consciences have been "seared" through a long practice of iniquity "as with a hot iron." As Dagon fell prostrate before the ark of God, so vice bows to virtue, and sin hides its blushing front before the image of God in his servants. How often doth sin shew itself to be the work of darkness, by flying from the keen reproof which even tacit Godliness invariably addresses to it. "Hast thou "found me, Ŏ mine enemy?" is its language. "I hate him, for he doth not prophesy good "concerning me but evil," is the sentiment of every guilty heart in the company of the devoted follower of Christ. Let the sinner consider, if such be his emotions in the presence of a man like himself, what effects would be produced were even a created angel crowned with light to stand before him, and what consternation would seize him, were God, who "is light, and in whom is no darkness at all," to be manifested to his view. Let him remem. ber, that all things are "naked and open to the "eyes" of Omniscience, and that he must shortly stand before Him whose "eyes are as "a flame of fire."

Sin is also properly denominated "the work of darkness," because it leads to everlasting rkness. It is both the meritorious and qualig cause of banishment from the regions of