jects, which might divert or discompose us: we are at liberty to employ that part of our time in the performance of this service, when we find ourselves best disposed for it; to make choice of our own thoughts and our own words; such as are best suited to our present necessities and desires; and what is thus passing within ourselves, we cannot but perceive and attend to: we may break off from the duty, whenever we find our attention flags, and return to it at a more seasonable opportunity.

Nor are we capable, at such times, of being more fixed only, but likewise more fervent and inflamed. True religion is ever modest and reserved in its demeanour, when it appears in public; jealous of doing any thing that may savour of vanity and ostentation; unwilling to allow itself in any such earnestness of speech, or singularity of behaviour, as may call off the eyes and ears of others to observe them it contents itself, for the most part, with a composed and serious look, with a simple and unaffected carriage. But, when public regards and restraints are taken off, the pious soul may then let itself loose into the highest fervours of zeal, into the freest raptures of thought, and into a suitable vehemence and warmth of expression: there is no sort of holy address, which it is not then allowed to make use of; no outward signs of devotion and reverence, which it may not decently abound in.

There is yet another great advantage that attends our private devotions; they give us leave to be as express and particular as we please in our representations. In the church, the sinner and the saint, men of all ranks, distinction, and attainments in

virtue, must join in the same common forms: and though each of them may, by a sudden glance of mind, adapt the general words to his own circumstances, yet one branch of the service presses too fast upon another, to admit of any pause between them. And they, therefore, who lie under the load of any particular guilt, rise not from their knees with so much comfort, as they would have done, had they been at liberty to dwell upon it, and confess it in all its aggravations. This liberty, their closet, and that alone, can afford them. There they may expatiate as much as they please upon their wants and unworthiness: there they may pour out all their complaints to God, and lay open all their griefs and fears, and send up all their thanks and acknowledgments: there importunities are not forbidden, repetitions are not unbecoming; but they may persist knocking till it is opened to them, and asking till they have obtained.

These are some of the many spiritual advantages, which the present hours of holy recollection, when well employed, will be sure to afford us. And God grant, that all of us may, as we have opportunity and leisure, so employ them!

Indeed, the greater our sphere of public action is, the less time we can allow ourselves to spend in these religious exercises; but still some of it is due to them, nor can any secular cares or avocations whatsoever wholly excuse us from paying it. Our blessed Lord, we are sure, had very great business to transact with mankind, and a very short time in which to finish it; and yet, during his three years' conversation on earth, we find him often exchanging the duties of the active and public state, for those of the solitary and private, sending the

multitudes

away, and going up into the mountain, apart, to pray.' And we are sure, that in this, as well as other respects, he left us an example, that we should follow his steps."

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To him, together with the Father and the blessed Spirit, three persons and one God, be ascribed all majesty, dominion, and power, now and for evermore. Amen.

1 2 Peter, ii. 21.

SERMON IV.

ON MORTIFICATION.

BY BISHOP HALL.

(Joseph Hall was born in 1574. In 1627 he was made bishop of Worcester whence, in 1641, he was translated to Norwich. Died 1656.]