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was, that the Scriptures should be read for the most part regularly through, the Old Testament once, and the New Testament thrice, in the course of every year.

But as time went on, and it appeared that people either would not or could not be brought to give daily attention to these great matters; so in the reign of King James I., about fifty or sixty years after what we call the Reformation, Proper Lessons (as I said) were appointed for Sundays.

We may suppose that the Church did this as it were with a heavy heart-driven to it in a manner by the stubbornness and waywardness of her sons. We may suppose this, from the circumstance of the other lessons being still let to remain, (as, for instance, to-day there are lessons for the sixteenth day of October, as well as for the twenty-first Sunday after Trinity,) and also from the imperfect (necessarily imperfect) course of Scripture reading which these Sunday lessons, taken by themselves, supply.

Of which this may be an evidence: that as in the Old Testament, taking all the books, including the Psalms, there are about nine hundred and thirty-nine chapters, of these, except the Psalms, only one hundred and six, or about that number, are assigned to be read in the course of Divine Service on Sundays. So that people who only hear the Old Testament read at church, especially if they can or will go to church on Sunday only, and but once on a Sunday, have but a small portion indeed, not an eighth part, if they go twice; if once, not a sixteenth of that most sacred Volume solemnly pressed on their attention.

But, as I said before, this is not the fault of the Church, but is one symptom among many of the decayed state of religion among Christians of these latter days.

The Church has provided these Sunday Lessons to be regularly read every year as the Sundays come round. But doubtless it is not meant that people are to limit their thoughts to the lessons of each Sunday only, but to look also to their place in the sacred History. As, to mention two instances out of many, on the seventh Sunday after Trinity, in the afternoon, is read, 2 Sam. xxiv., containing some remarkable events in the history of David. But on the following Sunday, viz. the eighth, when one might naturally expect the account of David's death, or of Solomon's

succession, his building the Temple and the dedication of it, or of Jeroboam's history, or of the revolt of the ten tribes, all these most interesting matters are passed over, and the next read chapter is, 1 Kings xiii., concerning the idolatrous and schismatical worship at Bethel; as if the Church was compelled in a manner by the neglect of her sons to omit so much matter of the deepest interest, and, hardly knowing what to fix on, would at least give them a solemn lesson of instruction, if nothing else. But then, no doubt, it is also supposed that serious and reflecting persons would make themselves acquainted with the parts of Scripture omitted from Sunday to Sunday. Otherwise it seems almost im

possible to understand what is read.

Another instance of the evil now lamented may be this :—that out of the divine books of the twelve minor Prophets, as they are called, only three chapters are appointed for Sunday lessons, viz. (as last Sunday) one of Joel, one of Micah, and one (as to-day) of Habakkuk. Here again the Church bears witness against the sloth and negligence of her sons of these latter days, by offering three chapters (all of rebuke and warning) to their thoughts; three, you observe, out of sixty-seven, to be, as it were, specimens and hints of the mysterious, and, in many parts, obscure warnings contained in these divine books and thereby pointing out to faithful Christians the necessity of studying them with care and humility; of studying, I say, all the books of all these Prophets, instead of small portions only of three of them.

And now, with respect to the Prophet Habakkuk, to whose writings the Church this morning directs the thoughts of her members, we may observe, first, that this holy Prophet lived in the reign of the good King Josiah, when nevertheless the people of God were shamefully corrupted, and on the point of being punished for their sins.

We observe also that this sacred, though short book, is divided into two parts: the first containing the two first chapters, and the second the last chapter, there being but three chapters in all.

Of these, the first part is chiefly made up of solemn thoughts on God's mysterious judgment, in allowing so wicked a nation as that of the Chaldeans to be the scourge of his own chosen people.

The second part, or third chapter, is a psalm or hymn, well known to all careful readers of Scripture as one of the most sublime and magnificent, as well as consolatory chapters in the sacred volume.

In the first chapter, which is written in rather a desponding tone, the Prophet offers a sort of devout remonstrance to the LORD against what he saw was then, or soon would be, so prevalent, the success and prosperity of the wicked, and the sufferings of God's faithful servants; wherein are many passages which greatly remind us of some of the Psalms, especially of the seventy-third Psalm, and also of the ninety-fourth.

"O LORD (says he) how long shall I cry,

And THOU wilt not hear?

Even cry out unto THEE of violence,

"And THOU wilt not save!"

"Therefore the Law is slacked,

And judgment doth never go forth.

For the wicked doth compass about the righteous,
Therefore wrong judgment proceedeth."

And then, describing in a lofty strain of mysterious sacred poetry the power and achievements of the enemies of GOD'S people, he thus expresses the true view which the faithful heart must take of such perplexing and trying dispensations.

"[Art] THOU not from everlasting,

O LORD, my GOD, mine HOLY ONE?

We shall not die.

O LORD, THOU hast ordained them for judgment,
And, O mighty GOD, THOU hast established them

for correction.

[THOU art] of purer eyes than to behold evil,
And canst not look on iniquity (perverseness).
Wherefore lookest THOU upon them that deal
treacherously?

Why holdest THOU Thy tongue when the wicked

devoureth [the man that is] more righteous than he ?"

Such were the perplexing thoughts which harassed the minds of God's servants in ancient days. And so were they enabled to

see by faith that bad men are as it were God's scourges,

men

of the LORD's hand," (as the Psalmist says) to chastise and amend those whom HE most delights in.

We too, Christians of these latter days, if we see the faithful servants of the LORD JESUS CHRIST, or at least those who strive and pray to be so, the worse off apparently for their religion, and deliberately ill treated by those who are far from being such consistent and upright Christians, then we are not to wonder at this; we are not to suppose that in GoD's sight the difference is small in the condition of these two parties — that prosperous wickedness is happiness, or distressed holiness misery-but we must say with the Prophet, whatever may be the outside appearance, "O mighty GoD! THOU hast ordained the wicked for the judgment and correction of Thy children. THOU from everlasting art of purer eyes than to behold evil,” with any favour or allowance.

It is then matter of serious reflection, that persons who are leading wicked or wilfully thoughtless lives, or wilfully erring from the truth, are in a peculiar manner the instruments of the Divine chastisement, for the amendment of others who are disposed to serve their GOD faithfully; and this is (and is meant to be) a severe trial of a Christian's faith.

Thus, to mention one or two instances of every-day occurrence or common notoriety.

When a nation casts off GOD as England has done, as in other ways, so in decreeing that the holy ordinance of marriage shall be degraded to the level of a mere common bargain, witnessed by Poor Law guardians, and a registrar, and that not with so much ceremony as would be made for the meanest contract; doubtless, the tendency and effect of this, and other such measures, is to lead people by degrees, and not very slow degrees, to think that, after all, religion is of no such great consequence as they had been used to suppose, and that it is what may very well be dispensed with when it comes in the way.

Nevertheless, we may be sure that ALMIGHTY GOD is of purer eyes than to behold such profanation as this with approbation; He cannot, possibly, bless such iniquity or "perverseness.'

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In His just judgment He has permitted such unchristian laws to be enacted in our land. HE has suffered them to be established (as the Prophet says) for our correction, and to show the desolation in which we are.

Nevertheless, we ought not calmly to acquiesce in these miserable fruits of what is miscalled reform; but we ought to humble ourselves before the Divine Majesty, in shame and remorse for our past sins and wilful negligences, which have brought down on us so heavy a sign of God's displeasure.

So again with respect to the unhappy divisions, sects, and parties, by which the Christian faith in this our land is, as it were, torn to pieces: doubtless here also it is a great and dangerous mistake to think (as many even good sort of people do,) that such divisions are of small importance, and rather to be encouraged than otherwise; doubtless these also are another heavy sign of our desolation, and of God's displeasure against us. HE is not the author of confusion, but of peace. HE is of purer eyes than to behold such evil with favour. He cannot look on such grievances with approbation.

We ought, then, to consider that God has (as the Prophet speaks) ordained these things, not because He is pleased with them, or sheds His blessing on them; but for judgment, for warning and chastisement to the faithful members of His Church; for their correction HE has suffered division and disunion to be in a manner “established" among us, as it may seem, instead of our boasted" Establishment," as it is called.

The true Churchman must, therefore, arouse himself to meet his LORD's judgments and corrections in the spirit of a returning penitent. He must call to mind that the Church is a spiritual, not a political society. He must remember that Church principles are one thing, and a Church establishment another; the establishment may go, but the principles must stand; and that it is only for the sake of the principles that the establishment is of any value. Hence he sees the necessity, more than ever, of “endeavouring to keep the unity of the SPIRIT in the bond of peace," and, whenever that unity is broken, of taking it as part of GOD'S judgment and correction, offered to the nation generally, and to himself in particular.

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