into the weeping eye, or to see the freshness of health restored to the withered cheek!' Such a person is exquisitely kind so long as feeling only is demanded; and he feels some pleasure, actually takes to himself some credit, for his kindled affections. But this is on Sunday, when he gives his time to meditation, not to practice. On the Monday, when he ought to act out what he had felt, the case is altered. Perhaps he knows not the fittest objects of his care, and is dreadfully afraid of being imposed on. To be sure, he might avoid this, while he was in the very act of his duty, by seeking out distress; but the luxury of seeing misery relieved must be purchased by the pain of seeing it first in all its wretchedness: and he is too sensitive, too kind, to bear this; and so the very excess of his charitable emotions prevents his doing good. After this fashion, thousands of persons proceed in taking credit for the joy with which they hear the Word, and in excusing themselves for not doing it. And their case is really hopeless until they shall make up their minds to do the works, as well as to seek the pleasures of a devout and religious life.

For the cure of such persons our Blessed LORD has appointed self-denial, self-discipline, and mortification, as He has appointed the rest of the LORD'S Day, and private meditation, for the safeguard of those who live in the bustle and business of the world.

But some seed "fell among thorns, and the thorns sprang up with it and choked it: and these are they which when they have heard, go forth and are choked with cares and riches, and pleasures of this life, and

bring no fruit to perfection." These persons have much in common with those who are likened to the seed which fell by the way-side; but in the latter case, the seed was rather trampled under-foot by others, whereas those of whom we are now speaking more rashly invite their own destruction: they give themselves up to the very things that will destroy the seed, and as willingly afford nourishment and culture to the thorns, as to the seed itself. The cares of this life they themselves make more anxious than they need be; the riches of this life they still continue to heap up, long after they have as much as they know what to put to a Christian use; the pleasures of this life they convert into a business, and a toil-into an occupation which takes as much time and energy as any business or worldly calling.

I shall not pursue this subject farther, but only suggest the remedy, as in each former case. Pleasures and riches, then, are to be converted into blessings by sacrificing them to the higher claims of religion and charity. The cares of life are to be deprived of their power to choke the word by obedience to the precept, "Cast all your care upon GOD, for He careth for you." A man with the greatest number of misfortunes and causes of anxiety is more calm, and more fit to entertain thoughts of devotion and duty, if he casts his care upon God, than the most prosperous and disengaged man who will not repose himself on the ALMIGHTY.

And now we have to speak of those who are likened to "seed which fell on good ground, and bare fruit an hundredfold,"-which are they, who, "in an honest and good heart, having heard the

11 Pet. v. 7.

word, keep it, and bring forth fruit with patience." You see how the fruit which is brought forth is made the sign of the reception of the word into an honest and good heart, and that the fruit is produced with patience. In the labours of the husbandman, he must not be content with ploughing without sowing, or with sowing without harrowing, or with harrowing without weeding, or with all these without reaping; and the safeguard of the barn is still necessary, when the harvest is brought in. If we would teach a child even a worldly trade, we must not be content without directing his studies beforehand, and watching his progress for years together, and procuring him the best advantages when he is prepared. If we fail in these things, if we do not exercise care and patience in them, where is the husbandman's reward: where is the young man's prosperity ?

Now we must expect that the same care and patience shall be required in the work of holiness and salvation. The good heart must first be present, or we can hope for no good fruits: and even the good heart is, in one sense, in our own power, though, in another, it is only in the power of GOD. Hence it is, that the prophet says, "Make you a new heart and a new spirit." Look then, my Brethren, into your hearts, and see whether they be honest and good; whether they be really desirous of pleasing GOD; and you find it otherwise, do not rest till you have become able, in answer to your prayers, and with many endeavours, to say, at least, that you are sincere; to say, "LORD, I believe: help THOU mine unbelief." 2

if

Then for the Word.-Never avoid any reasonable

1 Ezekiel xviii. 31.

2 Mark ix. 24.

opportunity of receiving the Word of God; that is, every method by which CHRIST is revealed to you, and applied to your hearts. This is, not only preaching, as some people seem to think, but the whole service of the Church, and the reverential attention to all good men and good things, each in its place. These are, all of them, either the seed sown, or the showers of GOD's Grace, sent to make your hearts better, that the seed may bring forth more abundantly.

And, for the fruits :-let these never escape your attention; but, being in the path of duty, account it always your pleasure and privilege to walk in it, steadily and consistently. If you ever turn into the way of worldlings, the Devil is there to take the seed out of your hearts: if you ever content yourself with religious feeling or with good intentions, without following them out, the seed has brought forth no fruit, but has withered away, lacking moisture. If ever you let troubles, riches, or pleasures, prevent your reposing on GOD, the cares of the world will choke the seed, and brambles and thorns will be found where there should be the hundredfold increase in the harvest or the vintage. Let your path, then, be that of duty, and your walk in it consistent, and you shall be gathered into the Kingdom of Heaven, at the last, and your faith and patience shall have a glorious crown.

G. A. P.

SERMON XXIV.

THE PARABLES OF THE FOOLISH BUILDER AND THE THOUGHTLESS SOLDIER.

Quinquagesima Sunday.

ST. LUKE XIV. 30.

THIS MAN BEGAN TO BUILD, AND WAS NOT ABLE TO FINISH.

THERE are two distinct representations of Christian life and duty, which, when placed separately before the mind without sufficient explanation, may to many persons appear quite inconsistent; but if both descriptions are to be found in Holy Scripture, we must be sure that both are true, and, therefore, really in harmony with each other. In the one representation, the duties of what is called the "second table of the Law" seem the more prominent-I mean our earthly obligations; in the other, our heavenly duties are set forth those which we owe supremely to our GOD. At one time, everything like untrue enthusiasm is strongly checked by a call to present and visible duty ; at another time, our highest feelings are appealed to, and we are stirringly called on to give up earth for heaven. At one time the danger of a hypocritical