A second cause of want of zeal is the cold and languishing state of the heart; it is the want of love towards God, and of charity towards men. In vain do we flatter ourselves with unimpeachable regularity; in vain do we challenge the acuteness of enquiry to investigate our conduct; we are, notwithstanding, dead in the sight of God; the love of God, which is inseparable from the love of our neighbour, is extinct in our heart: THE VITAL PRINCIPLE IS WANTING. Did we, indeed, love God,―were we impressed with a sense of our duty to promote his glory, bound, as we are, by the spirit of our ministry,-is it possible that we could perceive, with indifference, his Majesty every day, and in every place, insulted by the excess, and outraged by the profligacy, which pervade the whole earth?

What are the characters, then, by which we may know how the principle of the love of God operates in the heart of a Minister of the Gospel ? He is impressed with a lively sorrow when he sees the sovereign of the universe provoked, and his law contemned, by the greater part of those, whom, with the most gracious design, and for the most benevolent purpose, the great Creator called into being: he is actuated by an ardent desire to confine to God alone the worship which is due to his Supreme Majesty, and inexhaustible goodness; he is impelled by an holy zeal to deliver up himself, to render his feeble talents subservient to extend the glory, and exalt the name, of Jehovah, and to inspire all men

with the same affections of fear, of love, of thanks. giving, which preside in his own heart. We cannot love an object, and be insensible to the insults offered to the object of our love: and we cannot be possessed of such sensibility, without employing every power, and exerting every faculty, to prevent, or, at least, to avert them, especially when, independent of the obligation common to all, our ministry enjoins it, as a personal and indispensable duty; a duty which is the very foundation, and which comprises in it all the other obligations, of our sacred calling.

And although our zeal should not be productive of any very unusual effects; although the truths which we preach to sinners should fall upon hearts dead to all sense of Religion, we should possess the consolation of having contributed to the glory of God, by endeavouring, as much as possible, to bring all men to a knowledge of the truth. The Almighty doth not always comfort his Ministers with the appearance of immediate and visible success, lest man should attribute to himself that ef fect which is produced only by his grace: but his word always works in secret; the holy seed, which seems to have fallen upon an unprepared soil, is not entirely lost, but will, sooner or later, bring forth fruits of salvation. God has his moments: and it is not for us to arraign his wisdom, or attempt to prescribe bounds to his power: His spirit works where, and when he pleases: we see the changes he produces; but the hidden admirable

ways by which he produces them, no one knows : they are the profound mysteries of Providence, which will only be revealed in the great day of the Lord. Of us he demands solicitude, labour and toil; he reserves to himself the increase: he commands us to "teach, to exhort, to reprove; to

cry aloud, and not to spare ;" on himself alone depends the entrance of the good seed of the word into the heart duly prepared to receive it*.

But it is not the apprehension of want of success which makes us negligent of our duty. No! the true reason is, we ourselves are not impressed with a sense of God's glory, and of the blessings of salvation. And indeed, how should we, as St. James observes, be affected with the interests of the Lord's glory, whom we do not see, so long as we are insensible to the wants of our brethren, whom we do see? Can we, without emotion, without reaching

* "Never despair, nor be immoderately grieved, if your success be small: but be not indifferent about it: do not content yourselves with the indolent plea that you have done your duty, and are not answerable for the event. You may have done it as far as the law requires: yet by no means have discharged your consciences. You may have done it conscientiously, yet not with the diligence or address that you ought. And as we are seldom easy in other cases, when we fail of our end; if we are so in this, it doth not look well. At least consult your hearts upon this point. And if you have been deficient, beg of God pardon, grace, and direction; endeavour to do more for your people: Consult your brethren about the means. Conversation of this nature will much better become Clergymen when they meet, than any which is not relative to their profession."-Abp. SECKER.

out a hand to assist them, perceive those whom we love, perishing; especially our brethren in Christ Jesus, over whom we are commanded to be vigilant, for whom we must give a strict account, and whose fall will bring ruin and condemnation on ourselves.

Are we then, sensibly affected when we observe so many, who call themselves Christians, walking in the paths that lead to destruction? Public morals every day become more corrupt, because the zeal of the Lord's Ministers waxeth cold. The generality of sinners live unconcerned in the midst of their vices, because they no longer hear those terrific calls, which are animated by the spirit of God, are alone capable of awakening them from the sleep of sin. We look upon profligacy of manners as an evil without remedy, which had its beginning with the world, and will continue to the end of it: we think that the morals of to-day have been the morals of all ages. The corruption of Christianity, my Reverend Brethren, arises from the want of zeal, and from the indolence which pervades its teachers. The Church would soon re-assume its original splendour, were we only actuated by the same spirit as the pastors who planted it all would change, were we changed ourselves. This universal profligacy of manners, then, is so far from justifying our insensibility, that it loudly testifies against us, and renders us still more criminal.

But we excuse our indolence, by giving it the specious names of moderation and discretion; under a pretence that our zeal is to be prescribed within proper limits, we extinguish it altogether. Let us not deceive ourselves: the truths of which we are the interpreters, cannot please the world, because they condemn the world. When, indeed, we address the lower classes of men; we reprobate their irregularities; we display before their eyes the terrors of the Lord, with the most unqualified denunciations, and, often, without that mildness which prudence suggests, and charity prescribes. But, with the Great, we, as the Apostle speaks, change our language: hardly dare we shew to them, at a distance, truths which they dislike. Our chief object is, not to correct their vices, but to avoid incurring their displeasure. We persuade ourselves, that we ought not, by an indiscriminate zeal, to deprive the Church of the credit of their attachment, and the advantage of their support; as if men plunged in vice could promote the work of God; as, if, to escape the imputation of indiscretion, we must necessarily "speak smooth things, and prophesy deceit."

The fear of men, then, may suppress in us the love of the truth, and zeal for the salvation of souls. To which may be added another cause, but which, I trust in God, cannot often be attributed to the Clergy,-I mean irregularity of conduct.