and thoughts in holy silence and abstraction. When we speak, we ought to speak from God, before God, in Christ Jesus, and real words of God; (1 Pet. iv. 11.) For can you suppose, my dearly beloved, that we who may here behold and address the Lord of glory within us, are at liberty to slight him so much, as to leave him there, so to speak, and turn ourselves outwards to visible things? O how irreverent would such conduct be! Our silent, considerate, abstracted, and retired life and deportment, ought rather to give to every one an impression of the inwardly hidden holiness and fear of God. It was in reference to this that Bernières commended his spiritual guide, after the latter's decease, saying, "The mere remembrance of him replaces my soul in the presence of God, if it have wandered from him; and gives me courage and boldness to strive earnestly after true virtue."

If others fix their affections first on one created object, and then on another, and seek and find in them enjoyment, comfort, joy, and delight; let our hearts, our affections, and all our love be solely and eternally devoted to the Bridegroom of our souls. If we still possess too little love to love the infinitely lovely God sufficiently, how can we dare to deprive him of any part of it? And besides, what is there in the wretched and needy creature, that may not be found in supreme perfection, and infinite abundance in the Creator, and be enjoyed a hundred fold, even in this life? (Matt. xix. 29.) Therefore let our whole hearts say unto every good that is not this one and supreme good, "I need thee not."

On the whole, we must be dead to all created things, and lead a hidden life with Christ in God; a life of holiness and godliness, of humility and meekness, of simplicity and innocence, of love and mercy, of chastity and of moderation; in short, a life before God, and in God,

But, my beloved, besides all this, let us most carefully beware in all our walk and conduct before God and man, of all affectation, dissimulation, outside holiness, and formality, which vice has so got possession of us, that frequently, without our knowledge, it defiles our life and conduct, if not in a gross, yet in a subtle manner; by which the mind is stripped of all freedom, peace, and liberty of spirit. Our conduct, walk, words, and gestures, as well as the thoughts and disposition of the heart, must be judged and weighed, not by men who only see the outside, but by the purest light or God. We must not seek to appear holy, but to be holy, and that

in the eyes of God alone, who searcheth the heart and the reins. We must keep our inmost souls constantly naked and open to the rays of this eternal sun, that we may walk in simplicity and purity, in truth and righteousness. (2 Cor. i. 12.) God is a God of truth; we must therefore walk in the truth, and in simplicity of heart, if we are desirous of having fellowship with so pure a being.

Be it likewise far from us, when possessing an insight into, and finding ourselves called to this more strict and particular Christian course, to imagine ourselves to be something particular, and exalt ourselves above other pious persons, or even arrogate to ourselves some spiritual privilege or title of honour, and mentally slight, or even despise others. By such conduct, we should shew, that though we had a light, yet we had not the reality nor experience of genuine and inward Christianity; because the most profound humility and thorough self annihilation are the essential properties, characteristics, and aim of the truly inward life. But if we really possess some degree of experience and progress in this divine life, the divine unction will undoubtedly teach us, that we have to ascribe it, not to our own diligence and fidelity, but to the unmerited grace and power of God. What have we then that has not been given us? Are we become holy and blessed? it is by grace, and not of ourselves, it is the gift of God. (Eph. ii. 8.) What have we then to boast of? If there be any thing good in us, it is not of us, nor is it ours: it is and remains God's property, who has it in his power to take his own back again.

And therefore if we may not glory, even in any measure in our piety and virtues, or regard them with self-complacency; how much less are we at liberty to do so, in reference to spiritual or divine gifts, sweetness, joy, or illumination, even were it extacies and revelations! We must, indeed, accept the gifts of God with thankfulness, but presume so little upon them, as to be able to restore them any moment to the Giver without difficulty, and seek our rest in him alone, and not in his gifts. Ah! how many in the possession of such like gifts and sensibilities, imagine themselves very fervent, pious, and holy, whilst they are perhaps still full of self-love, self-will, and self-conceit, instead of that most necessary humiliation and self-abasement before God, and beneath every creature. It is written, "Rejoice in the Lord," (Phil. iv. 4.) and "count it all joy, when ye fall into manifold temptations," (James i. 2.) but of gifts, it is said, "Rejoice not," (Luke x. 20.) We

must be perfected and united with God, not so much by doing and enjoying, as by suffering and privation, (Heb. ii. 10.) Let us remember and retain it well, that the substance of Christianity and true holiness does not consist in such like things; but in dying to ourselves and every creature, and in leading a hidden life with Christ in God, and before God.

I say "with Christ," for ah, how soon every thing vanishes that is not founded on Christ! The sole, real, and immutable basis of the inward life, is the inward or mystic union and fellowship with Christ Jesus, by faith. Here neither good intentions and resolutions, nor our own willing and running, (Rom. ix. 16.) nor any legal exertions of our own powers, avail, in order to the due foun. dation and establishment of our holiness. We know what the Supreme Teacher of inward life says: "Abide in me, and so shall ye bring forth much fruit; for without me, ye can do nothing." (John xv. 5.) O that we might only strongly believe and continually practise it! What is required of us, is to depart from ourselves, in the deepest conviction of our own inability, and with fervent desires of faith, cleave in the centre of our souls, to this only source of all grace and holiness, and "receive out of his fulness, grace upon grace." (John i. 16.) Let us, by withdrawing our affections from all created things, continually retire into him, and wherever we go or stay, rove or rest, habituate ourselves to abide in a child-like manner, in him. And thus shall the vital power of his Spirit, which pervades us from within, thoroughly sanctify body, soul, and spirit. (1 Thess. v. 2, 3.) We shall then see whether Martha, with her well-meant outward labours and efforts, or Mary, with her sitting at the feet of her Saviour, will attain the better part, the one thing needful. (Luke x. 42.)

But now, my highly esteemed brethren and sisters, if we find ourselves redeemed from the earth, and made kings and priests unto God, and if we have freedom of access in the centre of our souls, into the most holy place, before the presence of God: let us never forget to ascribe thanksgiving and honour to the precious atoning blood of Jesus Christ, by which alone this grace has been purchased for us, (Rev. v. 9.) and is opened to us. (Heb. x. 9.) For certainly, had not Jesus Christ died for us, and rose again, the way to true holiness and communion with God might have been eternally closed against us, miserable creatures; which I touch upon here particularly, because those who apply themselves to a strict

and inward Christianity, or bear witness of it, are sometimes blamed as if by so doing they slighted or even despised the work of redemption accomplished by Christ for us. Now, I will not deny, that possibly many, who have not hitherto been particularly humbled by inward affliction, poverty, and suffering, may, with a good intent, in order to resist the general abuse of this truth, have used immoderate and inconsiderate expressions, and may have run into extremes, yet all truly enlightened souls have in reality more highly esteemed and gloried in the merits of Jesus Christ, as our atonement and justification, than perhaps many of their accusers. But let us acknowledge, with humble thankfulness, that if we had no Jesus for us, we should never have a Jesus in us. And if we should ever be exalted to the state of the most elevated and purest contemplation of the Deity, whether in this life or the next, yet this consideration will ever remain most delightfully and supremely precious to us. The Lamb that was slain is worthy to receive power, and riches, and wisdom, and strength, and glory, and thanksgiving, and praise; for he was slain, and hath redeemed us to God by his blood, out of every nation, and tongue, and kindred, and people, and hath made us kings and priests unto God. Amen and Amen.

"Blessed Saviour, Jesus! who, by thy death and resurrection, hast brought this divine and hidden life to light, O may the longdesired happy time arrive, when, instead of all human speculations aud controversies, this genuine, inward, Christian life may again flourish in its first esteem amongst all nations, that they may willingly submit their hearts to the sway of thy love! Lo, I offer thee my heart, most lovely Jesus, sanctify me in this thy truth, conceal me ever deeper in the secret of thy countenance; hide me, O my High Priest! with thee in thy pavilion from every danger! Preserve, carry on, and perfect thy gracious work in me, that all the life of self may die and decay, till I see no other life, will, or motion in me, than that which proceeds from thee, and thy pure Spirit to the eternal glory of the Father!" Amen.

THE CHRISTIAN'S HOPE.

"God is our refuge and strength, a very present help in time of trouble: therefore will we not fear, though the earth be removed, and the mountains be carried into the midst of the sea; though the

sea roar and be troubled, and the mountains shake with the swelling thereof. The Lord of hosts is with us; the God of Jacob is our refuge."

This sweet psalm was much loved by and very precious to Dr. Martin Luther, who very frequently repeated it; and the sweet truth, that God, the mighty God of Jacob, is the portion of his people, may well encourage them to make him their refuge too in every hour of sorrow and of danger.

"His shield is spread o'er every saint;

And, thus supported, who shall faint?"

With the enjoyment of this sweet hope, many a timid female has become strong in faith, giving glory to the Lord; proving that God was her refuge and strength in times of trouble, and has been helped to sing,

"Then let the wildest storms arise,

And tempests mingle earth and skies,
No fatal shipwreck shall I fear,

But all my treasure with me bear."

A sweet proof of the supporting nature of the Christian hope was seen many years ago, in the case of a lady, who sailed on a long sea voyage, as her own words simply and powerfully illustrate. It is recorded with the hope that other dear Christian sisters may be enabled to look upwards as she did.

"Several hours of danger tried my faith in the Lord: but he held me by his right hand, and I felt no fear at all. When the ladies cried and trembled, I was enabled to encourage and comfort them. Some of the passengers expressed their surprise, but I told them afterwards the true ground of my inward peace, and it seemed to have a good effect upon them. I am glad that I previously expected difficulties and dangers, so that I was prepared. Nevertheless, the honour of the calmness is not mine, but the Lord's; for if he had not, before this, revealed himself to my soul, or if he had not been the unchangable Rock of my hope, on which I could safely rest, I had utterly failed."

Cases have been known where the serenity and composure of Christians in the hour of danger has been mercifully made the means of leading the ungodly to partake of the same blessed hope. Christians will do well to pray for an increase of faith; for, though the possessor of a little faith may be saved, as it is the quality, not