mind to the prospect of sustaining a certain measure of pain and trouble in your passage through life; by the blessing of God this will prepare you for it, it will make you thoughtful and resigned without interfering with your cheerfulness. It will connect you in your own thoughts with the Saints of Scripture, whose lot it was to be patterns of patient endurance; and this association brings to the mind a peculiar consolation. View yourselves and all Christians as humbly following the steps of Jacob whose days were few and evil; and David, who in his best estate was as a shadow that declineth, and was withered like grass; and Elijah who despised soft raiment and sumptuous fare: and forlorn Daniel who led an Angel's life and be light-hearted and contented, because you are thus called to be a member of Christ's pilgrim Church. Realize the paradox of making merry and rejoicing in the world because it is not yours. And if you are hard to be affected, (as many men are,) and think too little about the changes of life, going on in a dull way without hope or fear, feeling, neither your need nor the excellence of religion; then, again, meditate on the mournful histories recorded in Scripture, in order that your hearts may be opened thereby and roused. Read the Gospels in particular; you there find accounts of sick and afflicted persons in every page as mementos. Above all, you there read of Christ's sufferings, which I am not now called upon to speak of; but the thought of which is far more than enough to make the world, bright as it may be, look dark and miserable in itself to all true believers, even if the record of them were the only sorrowful part of the whole Bible.

And now I conclude, bidding you think much of the Scripture history in the light in which I have put it,—that you may not hereafter find that you have missed one great benefit which it was graciously intended to convey.

SERMON XXVI.

CHRISTIAN MANHOOD.

1 COR. xiii. 11.

"When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things."

WHEN Our Lord was going to leave the world and return to His Father, He called His disciples orphans; children, as it were, whom he had been rearing, who were still unable to direct themselves, and were soon to lose their Protector; but He said, "I will not leave you comfortless orphans, I will come to you ;"* meaning to say, He would come again to them in the power of His Holy Spirit, who should be their present all-sufficient Guide, though He Himself was away. And we know, from the sacred history, that when the Holy Spirit came, they ceased to be the defenceless children they had been before. He breathed into them a divine life, and gifted them with spiritual manhood, of perfection, as it is called in Scripture. From that time forth, they put away childish things; they spake, they understood, they thought, as those who had been taught to govern themselves; and who, having an unction from the Holy One, knew all things."

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That such a change was wrought in the Apostles, according to Christ's promise, is evident from comparing their conduct before the day of Pentecost, when the Holy Spirit descended on them, and after. I need not enlarge on their wonderful firmness and zeal in their Master's cause afterwards. On the other hand it is plain from the Gospels, that before the Holy Ghost came down, that is, while Christ was still with them, they were as helpless and ignorant as children; had no clear notion what they ought to seek after, and how, and were carried astray by their accidental feelings and their long-cherished prejudices. What was it but to act the child, to ask how many times a fellowChristian should offend against us, and we forgive him, as St. Peter did? or to ask to see the Father, with St: Philip? or to propose to

* John xiv. 18.

build tabernacles on the mount, as if they were not to return to the troubles of the world? or to dispute who should be the greatest ?"* or to look for Christ's restoring at that time the temporal kingdom to Israel ?+ Natural as such views were in the case of half-instructed Jews, they were evidently unworthy those whom Christ had made His, that He might "present them perfect" before the throne of God.

Yet the first disciples of Christ at least put off their vanities once for all, when the Spirit came upon them; but as to ourselves, the Spirit has long since been poured upon us, even from our earliest years; yet it is a serious question, whether multitudes of us, even of those among us who make a profession of religion, are even so far advanced in a knowledge of the Truth as the Apostles were before the day of Pentecost. It may be a profitable employment to- day to consider this question, as suggested by the text,-to inquire how far we have proceeded in putting off such childish things as are inconsistent with a manly honest profession of the Gospel.

Now, observe, I am not inquiring whether we are plainly living in sin, in wilful disobedience; nor even whether we are yielding through thoughtlessness to sinful practices and habits. The condition of those who act against their conscience, or who act without conscience, that is, lightly and carelessly, is far indeed from bearing any resemblance to that of the Apostles in the years of their early discipleship. I am supposing you, my brethren, to be on the whole followers of Christ, to profess to obey Him; and I address you as those who seem to themselves to have a fair hope of salvation. I am directing your attention, not to your sins, not to those faults and failings which you know to be such, and are trying to conquer, as being confessedly evil in themselves, but to such of your views, wishes, and tastes, as resemble those which the Apostles cherished, true believers as they were, before they attained their manhood in the Gospel and I ask, how far you have dismissed these from your minds as vain and trifling; that is, how far you have made what St. Paul in the text seems to consider the first step in the true spiritual course of a Christian, on whom the Holy Ghost has descended.

1. For example, Let us consider our love of the pleasures of life. I am willing to allow there is an innocent love of the world, innocent in itself. God made the world, and has sanctioned the general form of human society, and has given us abundant pleasures in it; I do not say lasting pleasures, but still, while they last, really pleasures. It is natural that the young should look with hope to the prospect before

* Matt. xvii. 4; xviii. 21; xx. 20. John xiv. 8.

+ Acts i. 6

them. They cannot help forming schemes what they will do when they come into active life, or what they should wish to be had they their choice. They indulge themselves in fancyings about the future, which they know at the time cannot come true. At other times they confine themselves to what is possible; and then their hearts burn, while they dream of quiet happiness, domestic comfort, independence. Or, with bolder views, they push forward their fortunes into public life, and indulge ambitious hopes. They fancy themselves rising in the world, distinguished, courted, admired; securing influence over others, and rewarded with high station. James and John had such a dream when they besought Christ that they might sit at His side in the most honourable places in His kingdom.

Now such dreams can hardly be called sinful in themselves, and without reference to the particular case; for the gifts of wealth, power, and influence, and much more of domestic comfort, come from God, and may be religiously improved. But, though not directly censurable, they are childish; childish either in themselves, or at least when cherished and indulged; childish in a Christian, who has infinitely higher views to engross his mind; and, as being childish, excusable only in the young. They are an offence when retained as life goes on; but in the young we may regard them after the pattern of our Saviour's judgment upon the young man who was rich and noble. He is said to have "loved him ;" pitying (that is) and not harshly denouncing the anticipations which he had formed of happiness from wealth and power, yet withal not concealing from him the sacrifice of all these which he must make, "if he would be perfect," that is, a man, and not a mere child in the Gospel.

2. But there are other childish views and habits besides, which must be put off, while we take on ourselves the full profession of a Christian; and these, not so free from intrinsic guilt as those which have been already noticed ;-such as the love of display, greediness of the world's praise, and the love of the comforts and luxuries of life. These, though wrong tempers of mind, still I do not now call by their hardest names, because I would lead persons, if I could, rather to turn away from them as unworthy a Christian, with a sort of contempt, out-growing them as they grow in grace, and laying them aside as a matter of course, while they are gradually learning to "set their affections on things above, not on things on the earth."

Children have evil tempers and idle ways which we do not deign to speak seriously of. Not that we, in any degree, approve them or endure them on their own account; nay, we punish some of them; but we bear them in children, and look for their disappearing as the mind

becomes more mature. And so in religious matters there are many habits and views, which we bear with in the unformed Christian, but which we account disgraceful and contemptible should they survive that time when a man's character may be supposed to be settled. Love of display is one of these; whether we are vain of our abilities, or our acquirements, or our wealth, or our personal appearance; whether we discover our weakness in talking much, or love of managing, or again in love of dress. Vanity, indeed, and conceit are always disagreeable, for the reason that they interfere with the comfort of other persons, and vex them; but I am here observing, that they are in themselves odious, when discerned in those who enjoy the full privileges of the Church, and are by profession men in Christ Jesus, odious from their inconsistency with Christian faith and earnestness.

And so with respect to the love of worldly comforts and luxuries, (which, unhappily, often grows upon us rather than disappears from our character,) whether or not it be natural in youth, at least, it is (if I may so say) shocking in those who profess to be "perfect," if we would estimate things aright; and this from its great incongruity with the spirit of the Gospel. Is it not something beyond measure strange and monstrous, (if we could train our hearts to possess a right judgment in all things,) to profess that our treasure is not here, but in heaven with Him who is ascended thither, and to own that we have a cross to bear after Him, who first suffered before He triumphed; and yet to set ourselves deliberately to study our own comfort as some great and sufficient end, to go much out of our way to promote it, to sacrifice any thing considerable to guard it, and to be downcast at the prospect of the loss of it? Is it possible for a true son of the Church militant, while "the ark, and Israel, and Judah abide in tents," and "the servants of his Lord are encamped in the open field," to "eat and drink” securely, to wrap himself in the furniture of wealth, to feed his eyes with "the pride of life," and complete for himself the measure of this world's elegances?

Again, all timidity, irresolution, fear of ridicule, weakness of purpose, such as the Apostles showed when they deserted Christ, and Peter especially when he denied Him, are to be numbered among the tempers of mind which are childish as well as sinful; which we must learn to despise, to be ashamed at ourselves if we are influenced by them, and, instead of thinking the conquest of them a great thing, to account it as one of the very first steps towards being but an ordinary true believer; just as the Apostles, in spite of their former discipleship, only commenced (surely) their Christian course at the day of Pentecost, and then took to themselves a good measure of faith, boldness, zeal,