"A battle is before the Clergy; a battle, not so much against Dissent, which is losing ground every day, but against Popery, whlch is rising up amongst us with renewed vigour, and affecting to cherish the hope, that the revival of the true principles of the English Church, its principles of order, reverence and truth, is a friendly approximation to its own corruptions."-Quarterly Review. But is Dissent losing ground every day?

We have often been astonished to find upon what slender information, not amounting to the value of a fraction of evidence, individuals venture to express very broad and unqualified opinions. For our part, we find it extremely difficult to collect evidence sufficient to warrant any general conclusion, which would require a careful examination of statistical data, as well as an extensive acquaintance with the actual condition of society in all parts of the kingdom. We are far less anxious to disprove the assertion of the Reviewer, than to ascertain the grounds of his opinion, so as to be able to form a judgment as to its accuracy. We see, indeed, new Churches rising in all directions; we are aware that rich Dissenters are continually going over to the Establishment; we know that Puseyism has made inroads among the families and congregations of Protestant Dissenters; and we are prepared to find, that nothing but a high standard of spirituality, consistency, and consecrated talent among the non-established denominations, can retain within their communion the educated intelligence of the middle classes, by counteracting the seductions of worldly and fashionable example, and the attractions of a more refined Popery. We cannot deny, that Dissenters have been losing ground politically, as Toryism has been gaining ground, as the manufacturing classes have been sinking, and as commercial depression has produced political apathy,―losing ground as the Whigs have changed their tactics, and tried to make peace with the Church at the expense of the Dissenters. All this we see and admit. On the other hand, a current and counter-current of secessions and conversions have at all times been setting in opposite directions, from and into the Establishment, from and into the denominations which maintain a stricter discipline. If new Churches are rising, the old ones are not filled, and the less obtrusive structures of Protestant Dissent are being multiplied in a corresponding proportion. The increasing demand for Ministers of competent qualifications, which has called for the extension of our Academical system, the institution of the new Colleges at Birmingham and Manchester, the sustained amount of Voluntary liberality, notwithstanding the prevalent distress and the diminished resources of the comparatively wealthy, by which our Churches, missions, schools, and other religious institutions are maintained, do not seem to warrant the conclusion which the Quarterly Reviewer so complacently assumes.

Of one thing, at all events, we feel assured; that the principles of Dissent are not losing ground, since we see them every where extorting homage from our opponents. We find Non-Intrusionists adopting the language of the despised Voluntaries, Episcopalians deprecating State-interference with Religion, Nationalists warring against Catholics, and Catholics against Nationalists; while, on every hand, there is a rising movement against the illicit connexion between the Church and the State. If Dissent be losing ground, other things are losing ground too; but the great question is, whether Truth, Scriptural Truth, is making progress. The Quarterly Reviewer exults in the vast field opening, in "four whole Continents," to the triumph of a sectarian and sectarizing Episcopacy. We read the "signs of the times" differently; but we cannot do better, in conclusion, than borrow his language in reference to the battle to which he summons the clergy: "Let us fight it, as God Himself has placed us here to fight with the world. It is better, it is a sign of more real and healthy strength, to be able to contend, however unsuccessfully, against myriads of enemies, than to enjoy peace without any, There is more real unity of faith in the adherence of ten men to a definite creed like our own, than in the acquiescence of ten millions in such a lax profession as Popery. There is more true unity of heart in the free accordance of a few minds, permitted to differ, than in the subjection of the whole world to a yoke which it dares not shake off. And there is more true holiness in the discharge of a single duty in the midst of the temptations of the world, than in the flight from temptations and duties alike, in the artificial atmosphere of a monastery. But, above all, let us not commit treason to our Church, by accustoming the young and ignorant to think of her with misgivings and contempt." Admirable advice, in application to the principles and institutions of the Church of the New Testament! The Patriot.

A SERMON,

BY THE REV. THOMAS BINNEY.

PREACHED AT THE WEIGH-HOUSE CHAPEL, FISH STREET HILL, ON SUNDAY EVENING, APRIL 10, 1842.

Two or three thoughts, brief and rapid, upon this subject.

A VERY natural impression, on hearing | who with all his excellencies and all his these words, would be, that they were greatness, gave us proof manifest enough, uttered by some one, who thought the that he was "a man of like passions with friendship of Abraham a great honour: ourselves." Of that man it is said—“ My some neighbour-Ephron, or Abimelech; friend." And therefore, what God says some of those, who might come to the of one man, He may say of another; and knowledge of the character of this cele- what He said of Abraham, He may say brated man, and who might exult in the of us. Abraham, My friend." thought that they enjoyed his friendship. But when we find that the words are the words of GoD, the phraseology does strike one as surprising. At least it would do so, if we were not so familiar with the extraordinary sayings, full of amazing condescension, that are scattered throughout this Book; for this Book is just as remarkable for the expressions, which convey to us ideas of the profound condescension of God, as it is for the superlative conceptions, the sublime ideas, which it gives us of His attributes and nature.

I. First of all, in relation to the idea, that this phraseology suggests.

And in the first place, I remark, that of course I admit the language and phraseology to have something of the nature of a figure, I have no objection to confess and acknowledge figurative phraseology, wherever I find them. It is always best to be honest; we never gain any thing in religion or any thing else, by attempting to make things out to be more than they But the language is the language of really are. There is something figurative GOD. And if we heard the words My in the language and in the allusion. I friend"This is My friend'-proceeding should think, even more so than when we from the lips of God, without any name are called "sons" of God and" daughters" being used, one would say, 'I wonder who of God; because there is between God that can be; who could be worthy to be and the creature an actual natural relathat? in what world, in what wondrous tionship, which may give rise to phraseworld, could that wondrous creature reology like that; but when we come to side if it be a creature, of whom He says, This is My friend?'

The language is very surprising; but we find it used here, you see, not in relation to Gabriel, a spirit of light and purity, not in relation even to an unfallen man, -not even in relation to a man, that had preserved his rectitude, and had continued for ever to remain just what he was, when he came from God's creating and glorifying hand; nay, it is not used even in relation to a man, who after by repentance and faith he had come into a new relation to God, had been distinguished by no infirmity or no imperfection of character. It is used in relation to a man,

VOL. XIV.

look at the idea that we have of what is necessary to constitute friendship, the sort of independence which is really requisite between two that come together in friendship, the sort of equality that there should be to constitute friendship, we seem to feel that there must be something figurative in any allusion and phraseology like this, if God condescends to speak of a man as "His friend."

But still, in the second place, it must be intended to mean something. And we leave to man, and we leave to the least sort of men, the littlest men, the business and the habit of using great sounding words to express little or nothing. Words

P

racter, and a thousand other things, which are all in accordance with the idea that we have of friendship between man and man ; though still with respect to friendship between man and God, it must be taken with many circumstances, that subject it to a peculiarity, which will belong to it, from the disparity between the one mind and the other.

that we find in the Bible, depend upon it, have some great thought in them; and when God uses great words, He means to convey a great thing. Why, the difference between God and man, in nature and in the works of man, is just this: that in the works of man you have immense machinery to produce but limited results, and in nature you have the most magnificent results with the greatest simplicity I observe, in the fourth place, here, that in the means. And so it is in human this reality (for I have called it a real books and human language, as compared thing)-in the present state of the world to God's; you have in human authors a and man, this real thing, I am obliged to greatness in the phraseology when you add, is a limited and a peculiar one. have often poverty in the thought, and mankind cannot be thus described; it is you have in the Bible every where the the peculiarity of some of our race,—a greatest simplicity of expression with distinction, a very great and peculiar disthe greatest grandeur of idea. And depend upon it, when God condescends to use a figure like this-" Abraham, My friend,"He means something, and something that is real.

All

though you seem to be sitting listening with such attention, and apparently interested in this subject of friendship with God, it may be that even among you, if there were to be a separation of the chaff from the wheat, and if there were to be a classification of you according to the real state of your heart and character, as the eye of God looks upon you, it might be found, that even here the majority are those, who cannot be described by language like this.

tinction. Not resulting in favouritismin mere weak individual partiality upon the part of the superior mind "without rhyme or reason;" not that; but still it is a great peculiarity, and there are but In the third place, I remark, that we few, and small is the number. Aye, can conceive something of it. The friend-even perhaps in a congregation like this, ship of man with God certainly commences and is carried on in a way, altogether different from friendship between man and man; but yet we can understand something of it. Ah! my brethren, in a world like this, friendship between God and man must begin, upon the part of man, in shame and confusion and fear; in a deep sense and an acknowledgment of the injustice, of which he has been guilty against God; the utmost prostration of soul at the foot of the Divine Being. And this must be introductory to the entire subordination and subjection of the one mind to the other. A thing, observe, directly contrary to destructive of the very existence of friendship between man and man; friend- | ship could not exist between two men, (or nothing worthy of the name,) if there should be the entire subjection and prostration of the one to the other; but there cannot be friendship between us and God, until He has brought us to that point,until we feel our crimes against Him, our injustice and our sin, and are subjected in thought and feeling to His will, and give ourselves up to be led by His Spirit, to be controlled by his counsels, to be sanctified by His grace, and to be permitted to walk together with Him in holy fellowship. And then the termination is in similar tastes and similar purposes, a harmony and a sympathy in idea and intention, a likeness in cha

But now, in the last place here, I remark, that while the thing itself is a peculiarity in our world, it is a peculiarity of the thing, that they who enjoy it, wish it to be universal, and wish that all men were even as they are. Here is a peculiarity, marking a distinction between this and human friendship; for it would be the last thing that would be desired by a human friend, that every individual upon earth should be equally sharers with himself of the sympathy and affection of another. It would be " a new thing in the earth," if human friendship could be indefinitely multiplied, and yet the same thing to every one. But this is just the peculiarity, which there is about this; so that while there is but a limited and a little company, who in this world of ours are holy, sanctified, loving, loyal menthe "friends of God," it is the peculiarity of the state of their affection and their wish, that they desire that all men were

pressions, which speak about the peace of God beiug diffused in the heart, peace that "passeth all understanding," and the conscience being sprinkled and calmed and quieted, and the heart being filled | full of Divine repose.

Another advantage we may just throw out: that the friend of God feels, that he is in the enjoyment of the privilege of free access to God. That is one of the privileges of friendship. Now, blessed be God, I do feel that I take such a view of God's love in Jesus Christ unto the world of mankind, that I believe every human creature may go without fear into the Divine presence through Jesus Christ: that the veil is drawn aside, and the path sprinkled, and the voice, the inviting voice of God's infinite love sounds from