all profess to magnify, in one shape or other, what they consider the principle of love; but what they lack is, a firm maintenance of that characteristic of the Divine Nature, which, in accommodation to our infirmity, is named by St. John and his brethren, the wrath of God. Let this be well observed. There are men who are advocates of Expedience; these, as far as they are religious at all, resolve conscience into an instinct of mere benevolence, and refer all the dealings of Providence with His creatures to the same one Attribute. Hence, they consider all punishment to be remedial, a means to an end, deny that the woe threatened against sinners is of eternal duration, and explain away the doctrine of the Atonement. There are others, who place religion in the mere exercise of the excited feelings; and these too, look upon their God and Saviour, as far (that is) as they themselves are concerned, solely as a God of love. They believe themselves to be converted from sin to righteousness by the mere manifestation of that love to their souls, drawing them on to Him; and they imagine that that same love, untired by any possible transgressions on their part, will surely carry forward every individual so chosen to final triumph. Moreover, as accounting that Christ has already done everything for their salvation, they do not feel that a moral change is necessary on their part, or rather, they consider that the Vision of revealed love works it in them spontaneously; in either case dispensing with all laborious efforts, all "fear and trembling," all self-denial in "working out their salvation," nay, looking upon such qualifications with suspicion, as leading

to a supposed self-confidence and spiritual pride. Once more, there are others of a mystical turn of mind, with untutored imaginations and subtle intellects, who follow the theories of the old Gentile philosophy. These, too, are accustomed to make love the one principle of life and providence in heaven and earth, as if it were a pervading Spirit of the world, finding a sympathy in every heart, absorbing all things into itself, and kindling a rapturous enjoyment in all who contemplate it. They sit at home speculating, and separate moral perfection from action. These men either hold, or are in the way to hold, that the human soul is pure by nature; sin an external principle corrupting it; evil, destined to final annihilation; Truth attained by means of the imagination; conscience, a taste; holiness, a passive contemplation of God; and obedience, a mere pleasurable work. It is difficult to discriminate accurately between these three schools of opinion, without using words of unseemly familiarity; yet I have said enough for those who wish to pursue the subject. Let it be observed then, that these three systems, however different from each other in their principles and spirit, yet all agree in this one respect, viz., in overlooking that the Christian's God is represented in Scripture, not only as a God of Love, but also as "a consuming fire." Rejecting the testimony of Scripture, no wonder they also reject that of conscience, which assuredly forebodes ill to the sinner, but which, as the narrow religionist maintains, is not the voice of God at all, -or is a mere benevolence, according to the disciple of Utility,—or, in the judgment of the more mystical

sort, a kind of passion for the beautiful and sublime. Regarding thus "the goodness" only, and not "the severity of God," no wonder that they ungird their loins and become effeminate; no wonder that their ideal notion of a perfect Church, is a Church which lets every one go on his way, and disclaims any right to pronounce an opinion, much less inflict a censure on religious error.

But those who think themselves and others in risk of an eternal curse, dare not be thus indulgent. Here then lies our want at the present day, for this we must pray,—that a reform may come in the spirit and power of Elias. We must pray God thus "to revive His work in the midst of the years; " to send us a severe Discipline, the Order of St. Paul and St. John, "speaking the Truth in love," and "loving in the Truth,”—a Witness of Christ, "knowing the terror of the Lord," fresh from the presence of Him" whose head and hairs are white like wool, as white as snow, and whose eyes are as a flame of fire, and out of His mouth a sharp sword," a Witness not shrinking from proclaiming His wrath, as a real characteristic of His glorious nature, though expressed in human language for our sakes, proclaiming the narrowness of the way of life, the difficulty of attaining Heaven, the danger of riches, the necessity of taking up our cross, the excellence and beauty of self-denial and austerity, the hazard of disbelieving the Catholic Faith, and the duty of zealously contending for it. Thus only will the tidings of mercy come with force to the souls of men, with a constraining power and with an abiding impress, when hope and

fear go together. Then only will Christians be successful in fight, "quitting themselves like men," conquering and ruling the fury of the world, and maintaining the Church in purity and power, when they condense their feelings by a severe discipline, and are loving in the midst of firmness, strictness, and holiness. Then only can we prosper (under the blessing and grace of Him who is the Spirit both of love and of truth), when the heart of Paul is vouchsafed to us, to withstand even Peter and Barnabas, if ever they are overcome by mere human feelings, to "know henceforth no man after the flesh," to put away from us sister's son, or nearer relative, to relinquish the sight of them, the hope of them, and the desire of them, when He commands, who raises up friends even to the lonely, if they trust in Him, and will give us within His walls a name better than of sons and of daughters, an everlasting name that shall not be cut off."1

1 Isa. lvi. 4, 5.

IN

SERMON XXIV.

Rebuking Sin.

(THE FEAST OF THE NATIVITY OF ST. JOHN BAPTIST.)

"John had said unto Herod, It is not lawful for thee to have thy brother's wife."—MARK vi. 18.

the Collect of this day, we pray God to enable us "boldly to rebuke vice" after the example of St. John the Baptist, who died a Martyr in the faithful discharge of this duty.

Herod the Tetrarch had taken his brother's wife. John the Baptist protested against so heinous a sin; and the guilty king, though he could not bring himself to forsake it, yet respected the prophet, and tried to please him in other ways; but Herodias, the proud and cruel woman whom he had married, resented his interference, and at length effected his death. I need not go through the details of this atrocious history, which are well known to every reader of the Gospels.

St. John the Baptist had a most difficult office to fulfil; that of rebuking a king. Not that it is difficult for a man of rude arrogant mind to say a harsh thing to