from these, is a false doctrine; however flattering to men's indolence, however specious at first sight; for Satan can, we know, transform himself into the appearance of an angel of light. And we may know it to be a false doctrine for this reason, whenever one part or doctrine of Scripture is so explained as to set aside, or put in the back ground, as not necessary to be insisted on, any other part, and any other truth, we may know that such doctrine is not rightly understood. Now we know that our SAVIOUR has declared, "whosoever doth not bear his Cross, and come after Me, cannot be My disciple." If, therefore, any one should teach us, that to deny ourselves daily, and bear our Cross, and all such duties of mortification are not necessary, if only we believe on CHRIST now or before our death, we may be sure that he does not rightly understand what it is to believe in CHRIST, or the doctrine of "CHRIST Crucified." Or again, Holy Scripture has declared " we must all appear before the judgment-seat of CHRIST, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." If, therefore, we suppose that because we believe in CHRIST's death and sufferings, therefore we shall not be called to a strict account of every thought, word, and action, that passes or has passed in this mortal life, and so set aside the terrors of that last Judgment; then we may be sure that we are making some great and dangerous mistake in the matter, and do not rightly understand "CHRIST Crucified." Or again, our SAVIOUR has said, "blessed are the poor in spirit, for theirs is the kingdom of Heaven;" and "blessed are the pure in heart, for they shall see GoD:" if, therefore, we allow ourselves to think that we may love riches, or be impure in heart, and yet have a saving faith in CHRIST Crucified,- —we quite mistake the whole matter.

Now it may be said that all this, considering how most persons live and die, is very fearful indeed; and so doubtless it is: and does not the whole of Scripture throughout go upon the supposition, and declare it again and again, that our condition is a very fearful one? It is the world only, and our own hearts, and all sin, and all self-indulgence, and all careless and inconsiderate living, which would persuade us of the contrary. In order to perceive this, let a man only consider how different his own views of this matter are, when he is humbled by any affliction,

or by fasting, to what they are, when he is prosperous in the world, and living at ease. In the former case, he thinks that the state of his own soul, and the most trivial matters with regard to it, are very serious and awful indeed, and he trembles for fear of God's judgment; that is to say, he sees something of the truth. But in the latter, in the midst of self-indulgence, he thinks that the matter is not so very awful, that "GoD is merciful," and that his condition is not so bad in GoD's sight as he before thought it was; he thinks his former fears were but vain fancies produced by low health and spirits; when, in fact, they were no less than the gracious visitations of the Holy Spirit, Who, whenever he is made conformable unto CHRIST's death, mercifully for His sake, reveals unto him something of God's holiness;—brings him as it were near unto HIM, and makes him, as we might say, to cry out with St. Peter, in the terror of God's presence, " depart from me, for I am a sinful man, O LORD." He feels his sinfulness, and therefore says, "depart from me;" though God's presence was to save him, he says, depart from me;" he goes. to the world, perhaps, in order to forget God's presence.

Now for all these half deceits which the world and the tempers of this world, both within us and without us, are ever busy to work in our minds, and for which they would, if possible, get even Holy Scripture to serve their purpose; for all these there is no cure so effectual as that of meditating seriously on the death and passion of our SAVIOUR CHRIST, and partaking of His Body and Blood. All other means are mainly useful in that they bring us to this, or are connected with it. Shall we think that the view we took of ourselves in sickness, or humiliation, was not the true one? On the contrary, what says Holy Scripture throughout of all approaches to CHRIST and His Cross? "Now mine eye seeth Thee, wherefore I abhor myself, and repent in dust and ashes." Whatever, therefore, most humbles us, and gives us low opinions of our own condition, brings us nearer to His Cross; whatever exalts and puffs us up with pride, puts us further from it: it is by seeing this that we come to have a right knowledge of ourselves. Let us consider also, how all the blessings which the Gospel holds out to faithful Christians, are connected with the Cross of CHRIST, and may be best attained by meditating on it. For instance, Scripture describes to us in

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many ways, that the person who will be the highest in the kingdom of heaven, is he who will most humble himself here on earth. Now to do this, to practise this humility, what greater assistance and encouragement can we have than by thinking seriously of HIM, who was among His own disciples, that serveth ?" "Who being in the form of GOD, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon HIм the form of a servant,"-Who "humbled Himself, and became obedient unto death, even the death of the Cross." Or if we consider the eight beatitudes in the Sermon on the Mount, how shall we better attain to the blessings that are there pronounced, than by meditating on the ALMIGHTY GOD manifested in JESUS CHRIST? First of all, "blessed are the poor in spirit,” i. e. they who are indifferent to worldly advantages where shall we better learn this heavenly temper of mind than by meditating on HIM, who had not where to lay His head, who for our sakes became poor, and chose that situation and condition of life which is most liable to contempt, and subjected Himself to the suffering and privations, such as the greatest poverty produces? This to a feeling and reflecting Christian, sanctifies and makes holy that condition of life more than any other; so that, deeply impressed with the example of His LORD, he would, if any thing, prefer such a state to any other; or, at all events, meditating on His SAVIOUR would lead more than any thing else to bring him to this mind; and this temper will doubtless receive the blessing of the poor in spirit, and be received into the kingdom. Or again, "blessed are the meek," i. e. they who suffer ill-treatment without anger; and surely if any thing can allay every angry feeling within our bosom, and teach us meekness, it is the Cross and sufferings of HIM, “who when HE was reviled, reviled not again," who "gave His back to the smiters, and His cheek to them who plucked off the hair," when He might have called legions of angels to His assistance, and destroyed them all "by one rough word." Or again, "blessed are they that mourn;" where shall we learn this blessed spirit of mourning over our own sins and those of our fellow Christians, but by considering to what an intensity of extreme agony they brought the Son of GOD, when He cried out-"My God, my GOD, why hast Thou forsaken me." If, therefore, the comforts

of CHRIST's kingdom are to be given to this temper and state of mourning, let us not think of separating them, or suppose we shall obtain the benefits of His Cross without thus mourning with HIM on the contrary, doubtless, the more we mourn, the more shall we be comforted. From this it arises, that they who fast most, and deny themselves, are usually the most cheerful and happy, being comforted of God; and are thus, as He promises, "rewarded openly" even in this world. Or again, “blessed are they which do hunger and thirst after righteousness, for they shall be filled;" where shall they be filled, or where shall they learn this hunger, but by desiring to be admitted, like the holy and most beloved St. John, into the judgment-hall with CHRIST, and to the foot of His Cross? How shall we dare to approach HIM excepting with these desires? What sin, what infirmity is there which we shall not earnestly lament which keeps us far from HIM and of which He bore the weight, which added to the sharpness of His sorrows? Surely there, if any where in this world, we shall hunger and thirst after righteousness; and by whom shall we be filled, but by HIM who hath said, "Come unto me, and learn of me?" Or, again, how shall we see God" in JESUS CHRIST, unless we are "pure in heart?" They who harbour unlawful desires cannot see HIM, cannot have lot or part with HIM; but where shall we better learn purity than by meditating on His sufferings, for where is the sinfulness of impure thoughts written more fearfully? Where else can we obtain the blessing of the peace-maker," and of them "who are persecuted for righteousness' sake?" The very prayers that the Church offers on Good Friday for "all estates of men," for "infidels, and heretics," proves, that if a desire of peace and the office of a peace-maker is to be learnt any where, it is at the Cross of Christ : and when persons have been persecuted, and suffered for righteousness' sake, their comfort has always been, they have been made

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exceeding glad" when they have thought, like our own sacred martyr Charles the First, that they were being made like unto "CHRIST Crucified."

Such are the signs which break out even in this world of that great doctrine, which is higher than heaven above, and deeper than hell beneath, by which alone we obtain remission of our sins, the doctrine of "CHRIST crucified." They who are "made

conformable" unto it will so far receive the blessings of the kingdom, both now and hereafter; but they who are not, Scripture declares in many ways, will not be admitted into that kingdom. All things preach this doctrine to the eye and ear of faith: the disappointment, the vexation, the vanity, and heavy judgments attending all that is good in this world;-all the teachings of the Old Testament and of the New to the humble Christian are full of "CHRIST crucified;" but when JESUS CHRIST is HIMSELF brought before us on the Cross, it teaches us as none of these can do"I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee; wherefore I abhor myself, and repent in dust and ashes."