poor, the timid, the suffering, and even of children. There is about them something which is rather to be felt than defined. We feel ourselves

to be in the presence of a superior, and yet of one who has nothing fearful or exciting, nothing that rudely abashes or repels us. We feel to be sensibly drawn to them, and to be thoroughly persuaded of their goodness and gentleness of heart. Though we know that our least faults will in their eyes seem greater than much graver faults in the eyes of others, yet we have less fear of making them known, because we feel sure of their tenderness and kind interpretation. Such they are in their aspect towards us. What is their devotion, as it is seen by God alone, we can only conjecture from the purity and intensity of all their spiritual life.

Now such characters as this certainly seem almost to differ in kind, rather than in degree, from the others. They have another pattern of devotion before them, and are under another discipline. Their self-control is perceptibly of a finer sort; the subjugation of their passions is evidently on a more perfect rule; and their devotion has a vividness and depth which the others do not possess. Now this seems to be the cast of character which is seldom, if ever, formed without an habitual exercise of secret humiliation. All that we

perceive of sympathy and gentleness is the result of contrition and self-chastisement before God. And this is wrought in them by a system of selfdiscipline, into which fasting seldom, if ever, fails to enter. Without this, and the kindred habits allied to it, there can be but little of that recollection of heart out of which comes a keener perception of the spirituality of the law of God, of the malign character of sin, or of the habitual consciousness of our own infinite unworthiness in the sight of Heaven. All these, which are the first principles of repentance and purification, are but faintly, if at all, apprehended by any but those who use in secret a discipline of self-chastisement; and all attempts at such discipline will be found, sooner or later, to be most imperfect, and indeed all but in vain, unless they are ordered on the rule which is here given by the example of our blessed Lord. Fasting and prayer are so related, that in their spirit, quality, and effect, they will rise or fall together; and fasting is so related to the spiritual cross of Christ, that we may believe it to possess virtues greater and more penetrating than we may ever know in this life.

Lastly, as to the particular rules by which this duty is to be limited and directed, I cannot attempt to say any thing; partly because it is hardly possible to be particular without provoking objec

tions to the principle from those to whom the instances will not apply; and partly because, in such questions of personal religion, they who are not able to guide themselves ought to have recourse to their spiritual pastor. It is but to keep up a delusion, too prevalent already, to attempt to do by public preaching what can only be efficiently done, in particular cases, by private counsel and advice. I will therefore only venture on two suggestions.

One is, whatsoever be your practice, let it be without ostentation. "Thou, when thou fastest, anoint thy head and wash thy face, that thou appear not unto men to fast, but unto thy Father which is in secret." There are few that can stand being noticed, without suffering in the purity of their intention. Howsoever well they may have begun, secondary motives insinuate themselves with a strange subtilty. The comments of others, either by way of opposition, or, much more dangerously, of approval, seldom fail to produce an unhealthy self-consciousness which mars all, and then "verily we have our reward." Moreover, there is no reason why we should not carry our secret discipline with us into all paths and conditions of life. We may fast in the midst of the world, in its business and distractions, even when compelled to be present in the midst of its feastings. Let it be a matter between ourselves and God.

The other suggestion is, that we do not venture on any over-rigid practice at first. Excessive beginnings often end in miserable relaxations at last. Hardly any thing so much deteriorates the character as retracting good resolutions, or falling away from high professions. Little acts are great tests of self-control, steadiness, perseverance. Let us be content with these, and turn it to our humiliation that we are neither worthy nor able to undertake greater things. Higher rules of devotion are for those that are stronger than we. Let us ever bear in mind that all such practices are no more than means to an end. Let us never rest till that end is attained. And let us ever bear in mind that, fast and afflict ourselves as we may, there is only one "fountain opened for sin and for uncleanness," only one foundation, one sacrifice, one atonement for sin, which is the cross and blood-shedding of our Lord Jesus Christ.

SERMON V.

THE NATURE AND LIMITS OF TEMPTATION.

ST. MATTHEW iv. 1.

"Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil."

THIS deeply mysterious passage of our Lord's humiliation can never be understood by us more than in part. It is full of truths only partially revealed; and, from our inability to comprehend them, we must refrain from offering too boldly to interpret the nature of His temptation.

Certain great truths, however, we may learn from what is here written. That same Spirit with Whom the Son of God was one from everlasting, and by Whom also He was anointed at His baptism, was here His guide to the place of His spiritual When it is said, He

conflict with the Evil One.

was led of the Spirit, it is to be understood in the same sense as when it is said, He was anointed,