yield (which is not seldom) to inferior and ordinary temptations. 2. But, in the next place, the suffering itself of Martyrdom was in some respects peculiar. It was a death, cruel in itself, publicly inflicted: and heightened by the fierce exultation of a malevolent populace. When we are in pain, we can lie in peace by ourselves. We receive the sympathy and kind services of those about and if we like it, we can retire altogether from the sight of others, and suffer without a witness to interrupt us. But the sufferings of martyrdom were for the most part public, attended with every circumstance of ignominy and popular triumph, as well as with torture. Criminals indeed are put to death without kindly thoughts from bystanders; still, for the most part, even criminals receive commiseration and a sort of respect. But the early Christians had to endure "the shame” after their Master's pattern. They had to die in the midst of enemies who reviled them, and in mockery, bid them (as in Christ's case) come down from the cross. They were supported on no easy couch, soothed by no attentive friends; and considering how much the depressing power of pain depends on the imagination, this circumstance alone at once separates their sufferings widely from all instances of pain in disease. The unseen God alone was their Comforter, and this invests the scene of their suffering with supernatural majesty, and awes us when we think of them. "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me."1 A Martyrdom is 1 Psalm xxiii. 4. a season of God's especial power in the eye of faith, as great as if a miracle were visibly wrought. It is a fellowship of Christ's sufferings, a commemoration of His death, a representation filling up in figure, “that which is behind of His afflictions, for his Body's sake, which is the Church." And thus, being an august solemnity in itself, and a kind of sacrament, a baptism of blood, it worthily finishes that long searching trial which I have already described as being its usual forerunner in primitive times. I have spoken only of the early martyrs, because this Festival leads me to do so; and besides, because, thoughi there have been martyrs among us since, yet, from the time that kings have become nursing fathers to the Church, the history of confessors and martyrs is so implicated with state affairs, that their conduct is not so easily separable by us from the world around them, nor are we given to know them so clearly: though this difficulty of discerning them should invest their memory with peculiar interest when we do discern them, and their connexion with civil matters, far from diminishing the high spiritual excellence of such true sons of the Church, in some respects even increases it. To conclude. It is useful to reflect on subjects such as that I have now laid before you, in order to humble ourselves. "We have not resisted unto blood, striving against sin."2 What are our petty sufferings, which we make so much of, to their pains and sorrows, who lost their friends, and then their own lives for Christ's sake; who were assaulted by all kinds of temptations, the sophistry of Antichrist, the blandishments of the world, the terrors of the sword, the weariness of suspense, and yet fainted not? How far above ours are both their afflictions, and their consolations under them! Now I know that such reflections are at once, and with far deeper reason, raised by the thought of the sufferings of Christ Himself; but commonly, His transcendent holiness and His depth of woe do not immediately affect us, from their very greatness. We sum them up in a few words, and we speak without understanding. On the other hand, we rise somewhat towards the comprehension of them, when we make use of that heavenly ladder by which His saints have made their way towards Him. By contemplating the lowest of His true servants, and seeing how far any one of them surpasses ourselves, we learn to shrink before His ineffable purity, who is infinitely holier than the holiest of His creatures; and to confess ourselves with a sincere mind to be unworthy of the least of all His mercies. Thus His Martyrs lead us to Himself, the chief of Martyrs and the King of Saints. May God give us grace to receive these thoughts into our hearts, and to display the fruit of them in our conduct! What are we but sinful dust and ashes, grovellers who are creeping on to heaven, not with any noble sacrifice for Christ's cause, but without pain, without trouble, in the midst of worldly blessings! Well;-but He can save in the humblest paths of life, and in the most tranquil times. There is enough for us to do, far more than we fulfil, in our own ordinary Let us strive to be more humble, faithful, course. merciful, meek, self-denying than we are. Let us This, to be sure, is sorry martyrdom; yet God accepts it for His Son's sake. Notwithstanding, after all, if we get to heaven, surely we shall be the lowest of the saints there assembled; and if all are unprofitable servants, we verily shall be the most unprofitable of all. 1 Gal. v. 24. SERMON V. Love of Relations and Friends. (THE FEAST OF ST. JOHN THe evangelist.) Beloved, let us love one another, for love is of God. I JOHN iv. 7 ST. (T. JOHN the Apostle and Evangelist is chiefly and most familiarly known to us as "the disciple whom Jesus loved." He was one of the three or four who always attended our Blessed Lord, and had the privilege of the most intimate intercourse with Him; and, more favoured than Peter, James, and Andrew, he was His bosom friend, as we commonly express ourselves. At the solemn supper before Christ suffered, he took his place next Him, and leaned on His breast. As the other three communicated between the multitude and Christ, so St. John communicated between Christ and them. At that Last Supper, Peter dared not ask Jesus a question himself, but bade John put it to Him,—who it was that should betray Him. Thus St. John was the private and intimate friend of Christ. Again, it was to St. John that our Lord committed His Mother, when |