tained to eminent sanctity, one by works of holiness and a life of active religious duties; the other by her prayers became a mighty intercessor with God for the safety of His Sion. And this principle of determining our vocation is one of no mean importance. If, marked out before us, we have a course of duties which, with a certain moral conviction of the soul, we know ourselves by the Providence of GoD called to fulfil, with how much better hope of success,-with how much less anxiety for the issue, shall we prosecute our labours for CHRIST's sake? Can we, with any confidence, go forth to the encounter, if, uncertain as to what is our proper sphere of spiritual duty-now adopting one line of obedience, now shifting to another, we venture to do battle against our great adversary Satan?

Next, let us consider, that though Martha's part has been shown to be a good one, yet Mary's is the better. If we were engaged, for the first time, in making choice of a path of life, and that choice lay between duties favourable the one to the active the other to the contemplative life, our choice might be determined perhaps by the vigour of the spiritual life within us; or perhaps by the peculiar circumstances of the Church at the time. As for instance, we should not devote ourselves to a line of duties of the contemplative character, if we found our spirituality too low to respond to such a state of life; nor, as it would seem, should we engage upon such a life, if the welfare of CHRIST'S Church (it being either in

persecution, or in an incipient, or in a reforming state), rather demand of us lives of activity. Yet, these things duly allowed for, Mary's part is essentially the better. A life spent in much prayer, in much praise, in pondering the words of CHRIST in our hearts,—a life of which these form the highest and first considerations, and regulate our more active exertions, this is surely "that one thing needful" of which CHRIST here speaks. It is a life ruled throughout by an intenser love, that " more excellent way' of which S. Paul speaks when contrasting "charity" with "the best gifts"; the highest and crowning, with every subordinate principle. This is the "one thing needful," for it is the direct business of heaven. We know, indeed, little of heaven, save that there, night and day, hallelujahs are hymned to the praise of the MOST HIGH; and that there we shall meet with HIM to Whom all our contemplations and aspirations are directed in this life. A spirit fully attuned to such spiritual joys and exercises possesses "the one thing needful," and there is "no taking this away." It is the only true possession of any man on this side the grave. The more we lead this unearthly life, if duly called to it, the more are we fitted to inhabit the mansions prepared for us in heaven. How many things which here, as employments, have seemed most desirable, nay most requisite, will fail us there. Even that which we set most store by, at this present, as most acceptable to God, the active religious

11 Cor. xi. 13.

duties, even these will fail. There, are no sick whom we may visit, no busy works of untiring benevolence in behalf of CHRIST's poor, no schools to superintend, no hospitals or churches to build or endow. Let it not be supposed, however, that we are advocating a life in which nothing but religious worship is to be pursued as the higher way, or would represent Martha's part as one which comprehends in it nothing but active employment. What we commend so highly in the first is that religious duties are made the rule of all other action: what in the second diminishes our admiration is that the accidents and necessities of life are suffered to regulate the frequency of seasons of devotion.

Blessed is he then to whom the first is by Divine Providence conceded, for to him a greater degree of blessedness may result. He is the man on whom the LORD bestows the five talents, and by a due diligence in preserving and putting them to account he attains other five. And if it be urged that" of him to whom much is given much will be required," yet let it be remembered that those who shrink from a position of danger whenever called by Providence to encounter it, must run every risk of so falling back as that they may hardly hope to attain even the common lot of CHRIST's faithful servants, "the prize of our high calling in CHRIST JESUS."

Nor is it meant, by anything here said, to be inferred that the salvation of persons, placed by GOD in the less" excellent way," is less secure than that of

those who are called to a higher path. If CHRIST speak of one who having five talents given him

gained other five, so also He having two, gained other two.

speaks of him who And HE Whose pro

vidence has so ordered that many of us should be found in the less "excellent way" will doubtless save us by the less "excellent way.

While however they to whom God has appointed Martha's portion, thus learn to be contented with it; they are yet to embrace that lesson of humility which is hereby taught, and frankly to acknowledge that theirs indeed is a less "excellent way," and ordinarily followed by less glorious results. Above all, when assured of the blessing of Martha's portion, they should be careful to avoid the spirit of Martha's complaint against Mary, despising as unprofitable and tame the lives of those who, giving themselves to prayer without ceasing, come nearest to those heights of piety suggested by the model of the Gospel. "Continue in prayer, watching in it with thanksgiving;" and again, "Teaching and admonishing one another in psalms and hymns and spiritual songs." Again, "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all the saints."

SERMON VI.

FAITH IN THE CHURCH UNDER SORROW.

S. JOHN XI. 32.

THEN WHEN MARY WAS COME WHERE JESUS WAS AND SAW HIM, SHE FELL DOWN AT HIS FEET, SAYING UNTO HIM, LORD, IF THOU HADST BEEN HERE MY BROTHER HAD

NOT DIED.

THE stage of the Gospel history of S. Mary Magdalene, at which we arrived in the last discourse, may be briefly stated. We represented Mary and her sister as having, subsequently to their conversion to the religion of JESUS, chosen a definite course of holy living, the one the more active characteristics of a holy life, the other its more contemplative features. And as this finishes one stage in their repentance and conversion, the period of positive struggle, before admission to the blessing of peace with GOD-before the mind is made up to its settled line of duty, so now we enter upon a period which (if not without its great trials) is yet one of serene faith and holy love,-fit emblem of that heavenly feeling of peace and rest which true religion imparts to holy souls.