Here, however, it may be objected, that there is presumption in wishing to be what Apostles and their associates were. That they had high spiritual gifts which we have not, and that to attempt their life without these, is all one with attempting to work such miracles as they did, which any one would grant to be presumptuous. There is much truth in such a remark so far as this, that to attempt at once all they did, would be presumptuous; we can but put ourselves in the way. God gives second and third gifts to those who improve the first; let us improve the first, and then we know not how high may be the spiritual faculties which at length He will give us. Who is there, who, on setting out on a journey, sees before him his destination? How often, when a person is making for a place which he has never seen, he says to himself, that he cannot believe that at a certain time he really will be there? There is nothing in what he at present sees, which conveys to him the assurance of the future; and yet, in time, that future will be present. So is it as regards our spiritual course: we know not what we shall be; but begin it, and, at length, by God's grace, you will end it; not, indeed with the grace He now has given, but by fresh and fresh grace, fuller and fuller, increased according to your need. Thus you will end, if you do but begin; but begin not with the end; begin with the beginning; mount up the heavenly ladder step by step. Fasting is a duty; but we ought to fast according to our strength.

God requires nothing of us beyond our strength; but the utmost according to our strength. "She has done what she could," was His word of commendation to Mary. Now, to forget or to miss this truth, is very common with beginners, even through mere ignorance or inadvertence. They know not what they can do, and what they cannot, as not having yet tried themselves. And then, when what they hoped was easy, proves a great deal too much for them, they fail, and then are dispirited. They wound their conscience, as being unable to fulfil their own resolves, and they are reduced to a kind of despair; or they are tempted to be reckless, and to give up all endeavours whatever to obey God, because they are not strong enough for every thing. And thus it often happens, that men rush from one extreme to another; and even profess themselves free to live without any rule of self-government at all, after having professed great strictness, or even extravagance, in their mode of living.

This applies of course to all duties whatever. We should be very much on our guard, when we are engaged in contemplating the lives of holy men, against attempting just what they did; which might be right indeed in them, and yet may be wrong in us. Holy men may say and do things which we have no right to say and do. Profession by word of mouth, religious language, rebuking others, and the like, may be natural and proper in them, and forced and out of place in us. We ought to attempt

We have often are tempted to Let us carefully

nothing but what we can do. There is a kind of inward feeling which often tells us what we have a right to do, and what we have not. a kind of misgiving, as if what we do, does not really belong to us. attend to this inward voice. This applies especially to our devotions: common men have no right to use the prayers which advanced Christians use without offending; and if they attempt it, they become unreal; an offence, which all persons, who have any faith and reverence, will endeavour earnestly to avoid. But if we will thus commence our religious course, it is certain we shall soon get tired of it; we shall give it up; and our devotional feelings will thus be shown, by the event, to have been but a fashion or an impulse, which has no true excellence in it.

And here I will observe, what may be of use even to those who are most cautious and prudent in their mode of conducting their self-denials, if they have seasons in which they practise them, such as Lent ought to be to all of us. Be very much on your guard against a re-action to a careless way of life after Lent is over. It is a caution commonly and usefully given, that after a day of fasting we should not, when we break our fast, eat unduly; now I am giving a similar warning concerning a season of abstinence, and not only as regards eating largely, but against all laxity and self-indulgence. In Lent, serious thoughts are brought more regularly before the mind. The rule of abstinence which we adopt,

however slight it may be in itself, acts as a continual restraint and memento upon us in other things. We cannot range at will through the field of thinking and wishing. We are more frequent also in prayer. And especially, if we feel ourselves able to be strict in our fast, the weakness of body consequent on it is an additional check upon us. Let us beware, then, lest, when this time is over, and Easter comes, we fall back into a lawless state of mind, and a random life, as if God's paradise were some Judaical heaven, where we might indulge ourselves the more freely in this world's goods, for having renounced them for a while. This grievous consequence is said actually to happen in some foreign countries, in the case of the multitude, who never will have a deep and consistent devotion while the world lasts; and we should be much on our guard, lest it happens to us in our degree. It will be a sad thought for remembrance hereafter, if we shall find after all, that we have undone what was right and profitable in our Lent exercises by a relapse in Easter-tide.

This, however, may be added for our encouragement, that to abstain for any length of time is the beginning of a habit; and we may trust, that what we have begun will continue, or tend to continue. And even though, through our frailty, we fall back, (which God forbid!) yet we shall find our self-denials easier next Lent. Nay, as I just now said, we shall be able to do more. Self-denial will become natural to us. We shall feel no desire for those indul

gences, whether animal or mental, which savour of this world; and our tastes and likings will begin to be formed upon a heavenly rule. To those who are accustomed to self-denials, it is more painful to indulge than to abstain, as every one of common self-controul must know, from ordinary matters of his own experience. Persons in the humbler ranks, of unrefined minds, look up to the rich, and wonder they do not do this or that, which they would do for certain, had they the like means. The reason is, that these rich persons, having a more perfect education, have too much taste and sense of propriety, even though religion be absent, to use their wealth in what may be called a barbarian way. Now the same dislike of self-indulgence, in all its shapes, is matured, under God's grace, in the souls of those who seek Him in the way of austerity. Timothy had to be reminded by St. Paul to use a little wine; for to drink wine was a trouble to Timothy, as putting him (to use a common phrase) out of his way. He was happy in his own way. All men have each their own way, and they wonder at each other. Each looks down upon his neighbour, because his neighbour does not like the very things he likes himself. We look down on foreigners, because their way is not ours. Happy he whose way is God's way; when he is used to it, it is as easy as any other way,--nay, much easier, for God's service is perfect freedom, whereas Satan is a cruel taskmaster.

To conclude, let those who attempt to make this