to be taken at his word. He says there is now no condemnation; and he takes away the conscience of sin, that he may be served by us without fear.

If, therefore, we do not feel that the burden is removed, and experience the liberty of children, we act like persons who doubt if the robe be seamless, and of wrought gold; or like one who is conscious of having intruded himself upon the feast without a wedding-garment. This should not be the case with any true believers, but they ought to rejoice in their security, from what the Lord has done for their souls; because, not for their works have they been justified, but by grace have they been saved, by faith which was the gift of God.

Moreover, the Lord's decree is passed, that "whom he justifies, them he also sanctifies ;" and thus it is written, "The King's daughter is all glorious within." She has not only the justifying robe without, but the internal graces which the Spirit bestows. If such be her characteristics, what shall we say to some who boast of their clothing of wrought gold, and wrap it round them, entirely neglecting the truth, that the Church has an imparted as well as an imputed righteousness; and who are not careful that the gospel they have received, should make them "obedient in word and deed?" This is to claim the heirship, without submitting to the discipline and training of a child. But if, while we desire the one, we resist the other, it may well be doubted if the robe indeed be upon us, since the Scripture evidence of justification is the sanc-. tification of heart and mind. Rom. viii. 16. 1 John iii. 14; iv. 13.

The well-instructed believer knows this, and earnestly seeks to possess the gifts that are promised to the

Church, that he may have full assurance of his salvation, and glorify his Saviour. He would not continue in a low state, when such provision has been made to establish him in holiness; but 66 presses towards the mark for the prize of the high calling of God," looking unto Jesus for strength. He is not alarmed because corruption hourly besets him, and his sins are of daily occurrence; but he brings them to the cross as they arise, and submits them to the gospel light that they may be pardoned and subdued. He gives himself mightily to prayer; he takes up the sword of the Spirit, and fights; he lays hold of the buckler of truth, and believes; he puts on the shoes of the gospel, and runs ; he holds fast the shield of faith, and resists; he wears the helmet of salvation, and perseveres. Can he be disappointed? Surely not. He shall overcome-not, indeed, by his own might or power, but by the Spirit of his God...

Is such the endeavour of my readers? Are they seeking to walk before God in all holiness and obedience? Do they desire to be “all glorious within ? Let me remind them, that "this is the will of God, even their sanctification," and that what he has willed, he can also bring to pass. The old man may be strong, but there is a stronger than he. Temptations may be violent, but no one is tempted above what they are able to bear. Satan may assault, but power is given to resist -the world may fascinate, but Jesus has overcome the world.

We all acknowledge the indwelling of the Spirit, for without it we should be reprobates. "If any man have not the Spirit of Christ, he is none of his." The fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, bowels of

mercies, humility, patience, &c. How then shall we account for the absence of these fruits, in so many whom we receive as truly justified persons? How is it that we see so little love among the people of God? So little of the subduedness of mind required in his people? So little real separation from the world? My fellowsinners, these things ought not so to be. God is able to make all grace abound in us; yet we feel within us thoughts running wild, when every imagination should be brought into captivity to the will of God; our members full of life, that ought to be mortified; our tongues full of folly, that should be used only to edification; and our hearts cast down, instead of being filled with joy and peace. If we are epistles, read and seen of all men, they see something very different in us to those whom the Apostle addressed. The Romans were "filled with all goodness." The Corinthians came behind in no gift. The Ephesians were eminent for faith and love. The Philippians were praised for their obedience, and the Colossians for bringing forth fruit. Of the Thessalonians it is said, they were patient in hope; that their Christian love toward each other abounded; that their faith grew exceedingly, and that they were examples to other churches.

Why is it not thus among ourselves? Is the Lord's arm shortened? Is his grace less powerful than it was? No! These are not the causes, but we are straightened in ourselves, and too well satisfied to be saved, without desiring to glorify God in our lives.

There is a natural aversion in the heart of man to any process of purification, and excuses are readily found to retard the effects of the divine principle within. But the Spirit sown in every regenerate heart is in itself full of vigour, and must bring forth fruit if its opera

tions are not impeded; thus, it is not so much by struggling to attain that purity and holiness which is the inward adornment of the saint, as by avoiding hindrances to its attainment, that we advance most. We should succeed better did we depend less upon our exertions, and more on the power of God; being chiefly anxious not to quench the Spirit's influence, and remembering that His fruits are also gifts, to be obtained not so much by effort as by prayer.

As our consciousness that the robe of wrought gold is upon us, depends much on the evidence afforded by the graces of the inner man; so do many of these graces depend on this consciousness for their existence and growth. Without assurance neither love, peace, nor joy can take root and flourish; for it is utterly impossible to love God if we do not know that he has pardoned us on the contrary there must be fear, and "fear hath torment;" consequently there can be no peace, and without peace there can be no joy. Yet love, peace, and joy are characteristics of the King's Daughter.

Thus, we hear the Church exclaiming, "My Beloved is mine, and I am his." She calls Him, Beloved, because she knows that he has first loved her with an everlasting love, and given himself for her: that he has paid the penalty due to her sins, and cast them into the sea. She must therefore needs love him. He is to her "the chief among ten thousand, the altogether lovely." She says to him, "Whom have I in heaven but thee, and there is none upon earth that I desire besides thee." She calls him, moreover, "My Beloved;" she says, "My Beloved is mine." She appropriates him to herself: she claims her part in his great work of justification, and has peace. For "he that hath the NOVEMBER, 1845.

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Son, hath life." She is graven on the palms of his hands, and she knows that nothing is able to separate her from his love. What security is this! none can make her afraid she is safe from her enemies, and peace is extended to her like a river. How great then is her joy! She looks back to the hole whence she was dug, and has joy; and forward to sitting with her Beloved on his throne, and her heart rejoices. This is a joy the carnal heart knows nothing of, and which ever accompanies love and peace. further, the church declares not only that her Beloved is hers, but that she is his; My Beloved is mine, and I am His." She asserts his absolute right to her, and her entire abandonment of herself to him. In this selfresignation is perfected the happiness of the Church; and unworthy would she be of her Lord, and unmeet to be the bride of Christ, whatever her adornments, without this complete submission. In the 45th Psalm she is exhorted to this unqualified surrender of herself. Hearken, O Daughter, and consider, and incline thine ear; forget also thine own people, and thy Father's house." She has been taken out of the world, and is no longer to be conformed to the world. She has been lifted from the dunghill to sit among princes. She has been bought with a price, and redeemed with blood. She must not regret the flesh-pots of Egypt: old things are passed away, all things are become new. She is separated from sinners, and must not defile herself with them. She must forget her own people and her Father's house.

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Every saint needs this exhortation. In our passage through the world there are many inducements to make it our home, and to remember its attractions rather than forget them. This is particularly a snare to such as