false humility, by those who do not like to be at the trouble of diligently exerting them.

In our prospect onward, to the ultimate glorious success of Christianity in the heathen world, we do not look for the application of any means, any instrumentality, extraordinary, in that full sense in which miracles were extraordinary. But in a lower degree, that which effects the conversion of any depraved, dark, and obstinate soul, is extraordinary. In this sense, we do expect an immense display of the extraordinary in divine operation. We expect it, because it is prophetically intimated—and because it is indispensably necessary for accomplishing the world's conversion within any reasonable compass of time.

For the present time, we must wait in faith and hope, uncertain in what progressive degrees of rapid enlargement this extraordinary intervention and action of the divine energy will be diffused over the world,-uncertain how soon may be granted what may appear the first very signal manifestation of it. But we behold the tumultuous acceleration of events and changes in the state of the world in our age; and turning thence to the visions of prophecy, we behold a corresponding representation of mighty commotions and overturnings-a torrent sweeping away in confusion and destruction the old corrupt order of the world; and all this expressly in connection with the enlargement, and for the very purpose of the enlargement, of the kingdom of the Messiah. While we contemplate, in combination, this real and this visionary scene,—we think it no extravagance to hope, that some of our younger friends here present will live to hear of the conversion of ten thousand Hindoos and other heathens, for ten, or for one, that we hear of as yet.

And Christian

not those younger friends, in their then age, rejoice to remember that their pious

predecessors zealously, in firm faith, promoted the good cause, in its "day of small things?" or, that they themselves, in early life, began to lend a helping hand?

And as to the unreclaimable "despisers," there will certainly come a day which shall bring upon them the sentence, "Behold, ye despisers, and wonder, and perish!"

LECTURE LXII.

AGAINST WEARINESS IN WELL DOING.

GALATIANS vi. 9.

"Fet us not be weary in well-doing: for in due season we shall reap, if we faint not."

Ir had been a most happy thing if such had been the condition of our nature that all of us should rather and sooner have been weary in everything else than in well-doing; for instance, in all the amusements and ordinary pleasures of life; but especially in ill-doing. But we have a grievous view of the state of our race in the fact, that a great number of men seem not tired of doing evil. We need not specify the modes and departments. But, observe, what perseverance—endurance-sacrifices-overcoming of obstacles -recovery of spirit after disappointments-what defiance of danger! One might say-"I wish you could be wearied in the greatness of your way!""

Now, turning from this mortifying view to the other side, can we venture to set forth, and boast, an equal rivalry? Are those who approve and adopt the practice of “welldoing" equal in those enumerated distinctions? We fear not, if taken collectively. For by "well-doing" we must mean something beyond the ordinary proprieties of conduct, -things of decided Christian exertion, requiring energy and patience. And the case is, at all events, that there is great need of the exhortation, " Be not weary." Even the most faithful and devoted workmen, in the worthiest services, are

not quite exempt from the operation of causes tending to this failure; they feel them, while they resist them.

For one thing,-there is that very prevailing temper of our nature, the love of ease,-horror of hard labour. The faculties, even such as are called active powers, delight in a kind of half-slumber-with a complacent consciousness of their existence-a self-flattery of their power,-what they can do, if they please. They are excited sometimes to some agreeable exercise, as long as it is agreeable. But hard effort, and under a necessity of continuing it-both soul and body naturally recoil from that. Why all this work for me to do? Am I never to be suffered to enjoy myself, and subside into the pleasant condition of having no demand upon me? Is toil still but the introduction to more toil ? Oh! it has the bitter taste of the original sentence and curse, "In the sweat of thy face shalt thou eat bread."

And it may be noted that the reluctance and aversion are the greater when the labour is enjoined by extraneous authority-the imperative will of a foreign power. This insults the rebellious pride of the heart; "I am then to be a slave, as well as a labourer." And here we have partly an explanation of that wonderful patience of activity in evildoing. It is voluntary-self-willed-acting on the impulse of the evil passions;-and those passions are a cherished part of a man's self.

But we should be speaking of good men's liability to be "weary." "Good men," we say; but then, unhappily, they have not a completely reformed nature. ("Why callest thou me good?") How far are they from having attained that happy state in which they might " love (and therefore actively serve) the Lord with all their heart, and their neighbour as themselves." They have to work for God, therefore, in the strength of but a part of their nature. unreclaimed portion not only does not co-operate, but

The

counteracts; like a house in which there is a great business constantly to be done, requiring the activity of every one in it, but the members are at variance. What need is there to pray, UNITE my heart to fear thy name," that the whole forces may be available.

In consequence of all this, is the necessity of self-denial. We might call it a mode of "well-doing" in itself, but we rather consider it as a requisite in order to "well-doing." And, can we do without it? in which important branch of duty? But it is a grievous necessity-a heavy pressure on the springs of activity and power. As if the soul must expend and exhaust its strength in fighting itself; as if conscience pointing to a duty were a signal for a battle within; or as if (to take a plainer illustration) a man appointed and required to employ himself in some field or department of labour, had a long, hard conflict to get into it. But no terms or images can be stronger than those of Scripture," cross 66 _" wrestle mortify"—" crucify," &c. Again; in the service of God (the comprehensive system of well-doing) there is a great deal that does not seem (prima facie) for ourselves. Then the selfish principle comes into operation—" Why am I implicated-put under obligation-with so much that is without the sphere of my own interests? Have I not enough to do?—even the cause of God-he is all powerful, &c., &c. And then there are these beings, who are, it is true, in a certain remote sense, my brethren-but why consider myself as if made for them? toiling to put right the numberless things wrong among them? conflicting with their ignorance and perversity ? enduring, supplying their deficiencies, and necessities? doing for them, often, what they ought to do for themselves and, apparently, little good resulting after all ?"

There is a principle or sentiment of false humility that tends to "weariness in well-doing." "What signifies the