snares of the tempter; we should flee for safety to the sanctuary of the Lord, and cling to the mercy-seat of His Altar.

Nor, if such a conviction had a firm hold on our mind, should we suffer the cares, or riches, or pleasures of this world, like an insignificant screen held before our eyes, to obstruct the view of the boundless inheritance which God hath appointed in Heaven to them who love Him. Who, that was escaping from a house in flames, or flying before a destroying enemy, would loiter by the way, to pick up straws or flowers? Who, that was hastening to receive a kingdom, would risk it for some paltry gain by the road? It is, and ever must be, the case with the human heart; where that is really interested, where some great and overruling object occupies the attention, no other, or trifling cares can interfere; the conduct cannot but be consistent.

To attain, therefore, consistency of conduct, to make us act and think and pray, and communicate like Christians, it is necessary to have a serious and constant impression of our duties, our hopes, and our fears. If I am required to lay down rules by which this seriousness may be obtained, it is, perhaps, sufficient to refer you to a principle which I have often laid down, namely, that it is by long-continued practice, by a steady perseverance in attempts to please God through Jesus Christ, that

we become really Christians; - that to enable us to pray well, it is necessary to pray often; that to teach us to live virtuously, it is necessary, by patient continuance in well doing, to acquire habits of virtue.

But there is another means of improvement, which, though recommended in every part of the Scriptures, and enforced by the example of Christ Himself, and laid down as a rule by holy men in every age of the Church, is now much disused. I mean the practice of religious retirement and meditation. It fares with religion, as with every other serious concern, it must be often thought of; for without some hours spent in thought and self-examination, without some plans of life matured and grounded in this manner by long reflection, without often considering over our own weakness and wickedness, and the power and mercies of God; often figuring to ourselves the images, which the Scripture offers, of Heaven, hell, death and judgement, it is idle to expect either consistency of life, or firmness of principle. It would be, therefore, wise in all of us to set apart, for this purpose, some hours, a single hour would be enough for a beginning, of the days on which we receive the sacrament. At that time, let no trifling amusements, no worldly business interfere; but let us commune with our own hearts, and in our own chamber, and be still.

Begin with an examination of your hearts, a confession of your offences to God, not generally, but, as far as you can recollect, by name, and by each particular instance. But do not stop there, nor even content yourself with resolutions of amendment; but, to confirm these resolutions, encourage your fancy to range into those wide regions of pain and torture without end, or of rewards and pleasures and glories without bound; and raise your views on the eagle wing of contemplation, above this earthly barrier which now confines them. Read the allegorical description, which the prophets give you, of the majesty of God, the terrors of judgement, and the glories of the Heavenly Kingdom. Figure to yourself the scenes of torture and horror, the black darkness or tormenting flame, the howls of pain, and blasphemy of despair, the hideous shapes, and sights, and sounds, the everlasting burnings, which await the people who forget their God,-sorrows which you cannot escape, and to which you are on the high road even now, and of which a few moments may make you partake. And if your reason turns, or your spirit fails, with such a spectacle, then turn your eyes and your hopes to the New Jerusalem, to those wide and glorious regions which repentance opens to the soul; behold, with Isaiah, the Lord sitting on His throne, and the cherubs veiling their eyes from the brightness of

which Daniel

And to add a scene, call to

His glory; behold, with Ezekiel, the burning wheels, and the winged chariot which he beheld at Chebar', or the fiery stream saw before the Ancient of Days. closer and dearer interest to the remembrance the names and persons of your friends departed in the hope of Christ, and those with whom you hope to share eternity. Figure them "standing before the throne and before the Lamb, clothed with white robes, and palms in their hands 3:"- and pray to the Almighty, that your lot may be cast with them, that with them you may be permitted to stand, 'serving God day and night in His Temple, where you shall hunger no more, neither thirst any more, neither shall the sun light on you, nor any heat. For the Lamb, which is in the midst of the throne, shall feed you; and shall lead you unto living fountains of water: and God shall wipe away all tears from your eyes." 4

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1 Ezek. 1.

3 Rev. vii. 9.

2 Dan. vii. 9, 10.

4 Rev. vii. 15, 16, 17.

SERMON LI.

NINETEENTH SUNDAY AFTER TRINITY.

FIRST PART.

ST. MATTHEW, ix. 2.

Jesus, seeing their faith, saith unto the sick of the palsy; Son, be of good cheer, thy sins be forgiven thee.

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THERE are several points, in the miracle here related, which may give occasion to much curious discussion and useful instruction; and which will appear more plainly to you, if you attend to the history once more. They," that is, certain of the Jews, “ bring to Jesus a man sick of the palsy." Our Saviour, "seeing their faith, saith unto the sick of the palsy, Son, be of good cheer; thy sins are forgiven thee. And behold, certain of the scribes said within themselves, this man blasphemeth; And Jesus, knowing their thoughts, said, wherefore think ye evil in your hearts ? for whether is easier to say, thy sins be forgiven thee, or to say, arise and walk? but that ye may know that the Son of Man hath power