could be with reference to our future prospects, while it indicates the kind of duties in which we are to exercise ourselves, the trials by which we may best be tried. It is thus that joy is sometimes sent to us that we may be exercised by joy; sorrow, that by it our hearts may be softened: by both processes we are prepared, and by both we are tried, sorrow and joy being our preparation, and not sinful in themselves, but sinful only in their excess.

And, again, we see why it is that here below the All-wise CREATOR has ordained that men should come into the world with tempers, dispo sitions, and powers of mind so varied and so varying; or, which is nearly the same thing, why they are placed under circumstances which may be said to form them before they arrive at years of discretion. Of different tempers, dispositions, and powers of mind, the ALMIGHTY has determined that there shall be need in the Mansions which CHRIST is preparing for us. And He predestinates us to those dispositions here on earth in our probationary state, that, by the assistance of reason and the aid of HIS HOLY SPIRIT, we may fit ourselves for their heavenly use hereafter, while the abuse of them is threatened with everlasting punishment. punishment. Our

tempers and our passions, like our joys and sorrows, are not sinful in themselves; they become sinful, because sinful men do not control them and direct them as they ought to do: it is by controlling, by directing them all to the Glory of GOD, that in them, as in every thing else, we may find both our preparation and our trial.

Let the Glory which is awaiting us, and to which we are predestinated, elevate our characters, ennoble our thoughts, extend our views: co-heirs we are with CHRIST Himself, who is our Head'; vessels we are, designed for high honor2: we are of the Household of the KING of Kings: we are a chosen Generation, a Royal Priesthood, a Holy Nation, a peculiar People, called out of darkness into marvellous light. It is said that those of royal blood, though exiled from their kingly state and dwelling with the outcasts of society, are still distinguished by their royal bearing, and by a certain royalty of mind. So be it with us: though toiling in a wicked world, let us show by our heavenly bearing that, if denizens

1 Rom. viii. 17. Eph. i. 22.

2 Rom. ix. 21.

3 Heb. iii. 6.

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* 1 Pet. ii. 9.

of earth, we are citizens of Heaven; that we belong to a higher race, and aspire to what earth cannot give or the Sons of Earth conceive1. Let us rejoice in our privileges: let us meditate on the approaching Glory: but let us rejoice with trembling, and let us walk with cautionfor we may be cast away!

Isaiah, xxvi. 12.

John, xiv. 27.

2 Cor. i. 12.

SERMON IV.

ON SACERDOTAL BENEDICTION.

ST. LUKE, X. 5, 6.

First say, 'Peace be to this house,' and, if the Son of Peace be there, your Peace shall rest upon it: if not, it shall turn to you again."

THE subject of Sacerdotal Benediction is one of much importance, and the value of it ought to be well understood, since the authority of pronouncing it is assumed as decidedly in the Church of England as in the Church of Rome : in some instances our very forms of Benediction are the same.

How solemn is the form of Benediction in the office of Confirmation; how solemn the form in the office for the Solemnization of Matrimony;

how solemn that form which is usually pronounced upon the people at the conclusion of the sermon, and which is, in fact, the concluding blessing at the Eucharist.

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It would seem to be an evasion to speak of the Benedictions as only modes of Prayer, for it would be difficult in that case to provide an answer for the objection, Why, then, adopt so very ambiguous and questionable a form?' And the fact that so to speak is only an evasion, is proved by another fact that by those who do not recognize the authority of the Clergy to pronounce these Benedictions, the form is sometimes changed so as to give it the character of a Prayer; and it is said, 'May the Peace of GOD which passeth all understanding keep your hearts.' But the subject is placed above all question when we come to consider the forms of Absolution, which are, next to the Sacraments, the highest forms of Sacerdotal Benediction. You are familiar with the form of Absolution which occurs in the Morning and Evening Service, wherein it is expressly declared that "ALMIGHTY GOD, the FATHER of our LORD JESUS CHRIST, hath given power and commandment to His Ministers to declare and pronounce to His People, being penitent, the absolution and remission of their sins"; and wherein, moreover, the Priest blesses