Here the words, "being led away,"

your own stedfastness." mean, "being willingly seduced," and with your eyes open (as we say). And this, again, shows St. Paul's use of the same word in the text to have this force: Mind not high things;" do not trouble or think about them, but go quietly on without doubts or fears in this respect, entirely" contented" with poor, low, mean things," and seeking nothing more.

That such is the force of the passage, there can be no doubt. The difficulty is, how most effectually to put in practice this Divine rule and warning; for, as I said before, greatly indeed do we all need to be reminded of its importance.

For instance: as baptized Christians, we are sworn followers of JESUS CHRIST; and Baptism, be it remembered, besides being the means and pledge of our spiritual birth, does also, as the Church expressly teaches, "represent unto us our profession, which is, to follow the example of our SAVIOUR CHRIST, and to be made like unto HIM." Now, every one knows, that in the account of our adorable REDEEMER's life and conduct, nothing is more wonderful, nothing put more prominently forward to catch the attention of those who are disposed to be attentive, than His lowliness and meekness. To this HE HIMSELF, (contrary to His usual custom, if one may so say with reverence,) to this special grace, as manifested in HIMSELF, He drew the attention of His hearers, when needing comfort and encouragement, "Learn of ME, (said HE,) for I am meek and lowly in heart, and ye shall find refreshment to your souls." In like manner, the inspired Apostle : "Let this mind be in you, which was also in CHRIST JESUS," where the expression of "the mind" that should be in us, is the same both in the original, and also in our translation, with that in the text, "Mind not high things," that is, let not your temper or disposition, your habit and course of life, be toward them; but, remember HIM, "who, though HE were in the form of GOD, and thought it not robbery to be equal with GOD, yet emptied HIMSELF of all His glories, and took on HIM the form of a slave, and became obedient to death, even the death of the Cross." Thus, the ETERNAL SON of GOD, for our sakes, "minded not high things," but did indeed most wonderfully "content HIMSELF with mean things;" "condescend," indeed, "to men of low estate." As His followers, then, and His disci

ples, we are bound by every motive of gratitude to HIM, or love for our own souls, to follow His example of meekness and lowliness of heart; to be like HIM, with no mind for high things, no temper, disposition, or love, open or concealed, for the distinctions of this present probationary scene. Rather, setting all such vain imaginations aside as impertinences, and what, by our very profession, we have no concern in, we should study and practise all the most suitable ways of obtaining, through the promised aid of the BLESSED SPIRIT, what St. Paul so emphatically calls," the mind of CHRIST."

To this purpose it is especially needful for us to realize and bring out in our every day practice the admonition contained in the last clause of the passage we are now considering, namely, “Be contented with mean things."

Which teaches us, at least, thus much:

That we should keep down all views of vain ambition, all aspiring thoughts of being superior to others, in greatness of any kind, in learning, riches, skill, station, dignity, or any, in short, of the things which this world most prizes.

Not that we should lead an indolent, listless, spiritless life, quite otherwise; for the Apostle, in this very chapter, says, it is required of Christians that they be not "slothful in business;" but then, this our zeal and energy must not be spent on vain projects of personal ambition, but simply directed to the glory of GOD Our SAVIOUR, and the benefit of that Church, which He purchased with His own most precious blood. Also, to be " contented with mean things," implies that we must be well pleased to spend an obscure, neglected sort of life, out of the eyes of the world, as one may say; not seeking in any way for applause or admiration; not desiring to have what is called influence, but preferring rather to be meanly accounted of; provided always that this disposition does not arise from any want of charity, concealed pride, or sullen moroseness, or any other form of ill temper. "Contentment with mean things," as it will keep down all the pride of riches, and make persons who are well off in this world remember HIM, who, for their sakes, became poor, and had not where to lay His head; so it will reconcile poor persons to their life of trial and suffering: for a life of trial and suffering is surely very often their lot. I say, poor Christians, who have learnt to

be contented with the mean things, which God has granted them, are, if they did but know it, among the happiest of the sons of men for, they are like the Prophets and Apostles, the Saints and Martyrs of ancient times, whose death, we are told, was precious in the sight of the LORD; nay, more, they are like the Ever Blessed SON of GOD HIMSELF; like HIM in worldly circumstances ; and if they are but like Him" in mind," too, (as the Apostle says,) the time will come when they will bless their poverty. However, for all, there is but one rule. All must be "poor in spirit;" for none but the poor in spirit shall be counted worthy of the kingdom of Heaven. Also, if we would follow the Divine rule, to "be contented with mean things," we must learn not to mind being treated with neglect or contempt. To mind such kind of treatment is an evidence of an unregenerate heart, of a heart not thoroughly imbued with the love of the LORD JESUS CHRIST, and the desire of following His example, who when He was mocked, spitefully entreated and spitted on, endured all without repining, and endured it too for our sakes. And further may be mentioned, as one of our trials, whether or no we are disposed to be "contented with mean things" when, in spiritual matters, and what is commonly called our "religion," we are willing to rest satisfied with small sensible consolations, or even with none, provided we may only hope that we are doing or suffering according to the will of God.

Some good persons talk of ardent feelings and strong inward emotions as evidences of a state of grace. And indeed it is no wonder in a corrupt world and an oppressed Church, that kindhearted Christians do seek for these kinds of external encouragements. Nevertheless, they are not to be trusted to, as is too often found by experience. They are the consequences of walking by sight, not by faith, contrary to the Divine rule. They make persons inclined to "mind high things," to be ever seeking after what shall excite and lift up their feelings, instead of making them contented with mean things; namely, what shall edify their hearts, and substantially improve their practice.

In this sense, the ancient rules and teaching of the Church are oftentimes considered as mean things," poor, unspiritual, unsatisfying. And perhaps (as I said) it is no wonder that they are found so, considering into what a condition we are fallen.

Nevertheless, let us be contented with these mean things, just for the present, hoping that the time may come, when light shall shine out of gloom, and they that diligently seek GoD amidst every discouragement shall find that their patience and their labour was not in vain. For, in this view, we ought all to "mind high things," or, (as the same word is translated in the Epistle to the Colossians,) to "set our affections on them"- -even on the highest things-the things above, where CHRIST sitteth on the right hand of God. In this sense, we should not "be contented with mean things," "things on the earth," but pray and endeavour from day to day to be more and more alienated from them; so as really to care not what befals us, so long as we may but be approved of HIM in whose Name we were baptized, and who we believe will come to be our Judge.

SERMON CCCXXXV.

GOD'S WILLINGNESS TO HEAR OUR PRAYERS.

(TWELFTH SUNDAY AFTER TRINITY.)

ISAIAH lxv. 24.

"Before they call, I will answer; and while they are yet speaking, I will hear."

In the divinely beautiful Collect, appointed this week to be used, we make humble acknowledgment to our Heavenly FATHER, that He is "always more ready to hear, than we to pray." Thus do we at once confess our own great sinfulness and unworthiness, and His astonishing condescension, His infinite compassion and tender love. Our sinfulness and unworthiness appear in this,that we should be so backward and unwilling to address ourselves to HIM, who is alone worthy of all our adoration and confidence: and His unbounded compassion appears in that He is, notwithstanding our coldness, still ready to hear us; waiting, as it were, anxiously for any expressions of our love towards HIM, according to His own gracious promise long ago delivered by the mouth of His Prophet,- "Before they call, I will answer; and while they are yet speaking, I will hear."

When we consider, with any seriousness, what our condition is, how low and degraded, how frail and helpless, and then turn our thoughts upward to the infinite perfections of the Great GOD, Our CREATOR, SAVIOUR, and only PROTECTOR; when we consider these things with the least seriousness, we should rather expect