overcome.

And we see also how it is that so many are Because they have armed themselves only in part. There is something wanting in their moral habit; some sin unmortified; some lust still living and importunate; or there was some neglect in their rule of devotion; in prayer or confession, or reading, or meditation, or self-knowledge; something left undone which leaves them naked in the day of battle.

This, then, is the use to which we should apply the seasons of rest following on our times of trial; to repair what has been marred in our conflict; to deepen and multiply our defences on every side; to renew the perfectness of our spiritual armour; by cutting off occasions of which sin has taken advantage; by binding ourselves with stricter resolves; by deepening our exercises of humiliation, prolonging our seasons of prayer, multiplying our works of charity; by watching more intently over the workings of our whole spiritual life, and devoting ourselves, with more perfect deadness and renunciation of the world and of our own will, to God. There is a time at hand when angels shall minister to them that overcome, in the paradise of God. There rest and refreshing shall be unbroken and eternal. Meanwhile we must endure hardship as good soldiers of Jesus Christ.

Let us, then, when we can, flee temptation

with all fear; but if at any time you be encompassed by it, then turn, and cast your fear aside. "Blessed is the man that endureth temptation : for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him." Here is a benediction and a crown. "The God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you." Here is strength and quietness. "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.” Here is our Helper. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.” Here is our safety. "Behold, I come quickly: hold that fast which thou hast, that no man take thy crown."

1 St. James i. 12.
3 Rev. ii. 10.

2 1 St. Peter v. 10.

4 Rev. iii. 10, 11.

SERMON X.

THE SYMPATHY OF CHRIST.

HEBREWS iv. 15.

We have not an high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin."

ONE great and blessed truth contained in the mystery of the Incarnation is the sympathy of Christ that as He is truly Man, so He truly and really partakes of our infirmities, and has a fellow-feeling of them with us. St. Paul had said a little before, in speaking of the Incarnation, "in that He Himself hath suffered being tempted, He is able to succour them that are tempted." The word 'tempted' here includes, of course, all trials of soul and body, such as sorrow, pain, anguish, as well as what we commonly call temptation: but it is to this last that we will now confine our1 Heb. ii. 18.

selves. In the text, St. Paul adds, "yet without sin." And this raises a question which it concerns us much to consider. We can readily understand how our Lord's perfect humanity should sympathise with ours, because both are of one nature; but how He who is sinless should sympathise with us sinners, this is the difficulty. He had no taste of the bitterness of conscious sin; that one greatest of all afflictions was positively unknown to Him. He made trial of all things of which our humanity in a sinless state is susceptible; but of that which comes upon us as sinners, it were blasphemy to suppose Him to have tasted—I mean, the fears, shame, remorse, self-abhorrence, which come with sin. It would seem that here His sympathy cannot reach: that it must be confined within the

limits of our purer sorrows; such as affliction and pain. How, it may be asked, can He sympathise in repentance, deserved shame, and guilt of conscience? This is no easy question to answer : but so much of the consolation of true penitents must depend on it, that we shall do well to find, if we can, some reply.

It may be said, then, that this difficulty carries its own answer; for His sympathy with penitents is perfect, because He is sinless: its perfection is the consequence of His perfect holiness. And for these reasons:

First, because we find, even among men, that sympathy is more or less perfect, as the holiness of the person is more or less so. There is no real sympathy in men of a sensual, worldly, unspiritual life; unless we are to call that inferior fellow-feeling which ranks with our natural instincts, and is to be found also in the lower animals, by the name of sympathy. There is a natural pity, benevolence, and compassion, which, even among heathen, expresses itself in congratulations and condolences, and we may in one sense call it sympathy; but it is its lowest and most irrational form, little differing from the perceptions of cold and heat, sweet and bitter, which are common to all mankind. There is little distinct consciousness about it. And even these sympathies of nature are crossed and crushed by personal faults. Ambition, covetousness, selfishness, will extinguish them; much more actual familiarity with sin. Just as a man becomes infected by the power of evil, he ceases to sympathise with others. All his feelings centre in himself. Sin is essentially a selfish thing. It sacrifices every thing to its own lust and will. It is also peculiarly merciless. Reckless as it is of the evil of sin, and therefore lenient to the worst offenders, it is, nevertheless, peculiarly uncharitable, hard, and unfair. Sinners put the worst construction on each others' words and acts. They have no