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Then it is that the Redeemer's prayer, in the text, | to take of the things that are Christ's and to shew obtains its manifest fulfilment, "that the love wherewith God the Father loved him may be in us," for such was his love to God.

them to the soul. In short, he is Christ's most glorious agent and plenipotentiary, operating in the soul, in his name, by his authority, and for his glory, so that, according to language which is easily understood, and sometimes employed of earthly ambassadors, his presence and indwelling is denominated the indwelling of Christ himself. But in one of the passages already quoted, the apostle prays that "Christ may dwell in the hearts of the Ephesians by faith," and this throws additional light on the truth under consideration. Now if you apply to this question the apostle's definition of faith, that "it is the evidence of things not seen," the truth inquired into will be made somewhat apparent. The term "evidence,” as you all understand, signifies any fact or statement by which a thing may be proved or confuted. As faith, then, is the evidence or proof of things not seen, Christ's indwelling in the soul by faith, means, that although Christ's existence and divine glory are not the subjects of our bodily vision, because the highest heavens vail him from our view, still faith works in the soul all that un

2. True religion in the soul also consists in the indwelling of Christ in it, or in the soul's union to him. "I have," saith he, "declared thy name unto them, that the love wherewith thou hast loved me may be in them," "and I in them." The indwelling of Christ in the soul is a doctrine most frequently taught in the Word of God. Thus saith Christ, "At that day ye shall know that I am in my Father, and ye in me, and I in you." Again, "Abide in me and I in you." Again, saith Paul, "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me." And once more, "Christ in you the hope of glory." The phraseology of our text, therefore, is not strange or rare, but such as appears to be common with the sacred writers. The mysteriousness of the truth which it involves has led some into enthusiastic sentiments regarding the nature of the indwelling of Christ in the soul, and has driven others into the very opposite extreme of the coldest hearted and most undevout rational-questionable certainty about his existence, and ism in experimental religion. We sympathise with neither of these erroneous religionists, while we maintain the truth evidently unfolded in these passages of Scripture. At present we shall just endeavour, briefly, to state what appears to be the meaning of this very peculiar phraseology. Now, it cannot mean that Christ, as beheld in heaven, dwells in human form in the souls of believers, for such an idea is, on many grounds, contradictory to reason, and the Scriptures themselves. Neither can such words mean that there is any pictorial image or resemblance of Christ delineated in the imagination, for none of its own combinations, nor of the images impressed on it by any agent, could at all warrant us to say that Christ thereby dwelt in the soul. But the meaning of such words is more clearly signified in the following passages: In the epistle to the Ephesians, the apostle prays, "that Christ may dwell in their hearts by faith." Again, saith Christ, "He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him." And again, saith Paul," Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ he is none of his. And if Christ be in you the body is dead because of sin." Now these and similar passages teach that the indwelling of Christ in the soul, is the same as the indwelling of his Spirit in it, and its apprehension of him by faith, for by both these ways the soul obtains such vivid and life-inspiring perceptions of Christ, as justly warrant us to say that Christ is dwelling in it. Thus the indwelling of the Spirit is called the indwelling of Christ, because he is there to impart sanctifying views of Christ, to attach the soul to Christ, and to form and maintain between the two the grand connecting link of a union that is everlasting. Accord ingly he is called the Spirit of Christ, and is said

glory, and mediation, which would be produced if we beheld them with our eyes, and heard his voice with our ears. Faith, as it were, draws aside the veil of the starry firmament that limits our view, and swallows up the immense and immeasurable spaces that separate us from his immediate presence. Faith flies up to heaven on wings swifter than the morning beams, and, as it were, brings Christ down from its heights and places him in all the radiation of his celestial elevation, not before the fleshly eye, but better still, within the very centre of the soul, and in the throne of the heart. And because faith is such a potent principle as this in its actings on Christ, he is justly said to dwell in the soul by faith. Now this indwelling of Christ, by his Spirit and by faith, is as essential to the very existence of saving religion in the soul, as love to God itself. As he is the only mediator and righteousness of the sinner, by whose interposition wrath is averted from him, and quickening grace is poured into his soul, so these blessings are only realised by his indwelling in us, and our union to him. If the spirit of Christ is not in us we continue dead in our sins, and unable to love God or perform an acceptable duty. For he is the fountain from which the rivers of living waters swell up in the believer's heart, and the sole parent of all that spiritual life which ever animates our duties, and makes them acceptable sacrifices with God.

II. The origin of true religion in the soul of man. It originates, according to our text, in Christ declaring unto the soul the name of the Father; "I have declared unto them thy name, and will declare it, that the love wherewith thou hast loved me, may be in them, and I in them."

The name of God in the Scriptures is always descriptive of his character and perfections, for there can be no name, which denotes excellence,

applied to God, which is not to be found in him | in an infinite degree. In fact, it is by the names and titles, as well as by the works, which are ascribed to God in the Word, that we obtain light on the great topics of his existence, and spirituality, and other glories that shine forth in him. Among men names are either arbitrary and unmeaning, or fictitious and inapplicable, but the names of God are the mediums through which the hidden glories of his nature and character are manifested to the world. When Christ, therefore, says, in our text, that he had declared the name of his Father to his disciples, and that he would still declare it, he means that he has manifested to them the Father's character, and perfections, and will. He means that he had surrounded with light, and made his disciples see it, the character of his Father, and his gracious will, which had been buried for ages beneath a mass of Jewish fables and traditions, and a most revolting pile of pagan mythologies and creature idolatry. The apostle tells us that this was the grand end of his incarnation; "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him." And again, saith Christ, "I have not spoken of myself, but the Father which sent me, he gave me a commandment what I should say, and what I should speak." And as his life and death form a bright exposition of this commandment, those who know it, know that it was from first to last a bringing forth, into the most glorious light, by means of discourses, and miracles, and obedience, and sufferings, the very character of his Father, and his purposes of grace towards sinners of mankind. As this character, or name of God, is comprehensively, and yet briefly, explained by God himself, in his answer to the prayer of Moses, "Shew me thy glory," we shall set it before you with one or two observations, "The Lord descended in the cloud, and proclaimed the name of the Lord; and the Lord passed by before him and proclaimed, The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation." The name which God appropriates to himself in this passage is that of Jehovah, for so the term, Lord, should be translated; and all that follows it is an explanation of the divine glories which it comprehends. Thus God is called Jehovah, and this title means the strong or mighty God, translated, in our version, the Lord God; the merciful God; the gracious God; the long-suffering God; the God of abundant goodness; the God of vast and pardoning mercy; and the God of unbending and retributive justice. There are three things chiefly in this name of God that merit attention, 1st, Jehovah is the mighty or strong God, able to bless us, and able also to make us miserable if he pleases. 2d, He is the good God, and therefore full of mercy, and

grace, and long-suffering towards sinners. And 3dly, He is the just God, true both to his promises and threatenings, who will not condemn an innocent creature, nor clear the guilty with impunity. Such, then, is the name of God, or rather such is God himself, whom Christ declared unto his disciples, and whom he is still declaring and making known in the souls of men.

The manner in which Christ declares his Father's name unto sinners, should be known, in order to perceive how the declaration of it originates in them true religion, or, according to our text, the love of God and the indwelling of Christ. Now, he does this in an external and in an internal manner. Externally, by all the ordinances of his appointment. The reading of the Word, the preaching of it, prayer, sacraments, and other ordinances, are all instituted to declare the name of the Father unto sinners; and it was in all these ways that Christ declared it unto the Jews during the days of his humiliation. Yet, such an external proclamation of the Father in the ears of sinners, is not of itself effectual for the production of true religion in their souls; for with it, all the Jewish people crucified Christ, and preferred Barabbas, a murderer, before him; and thousands still with the same privilege all remain in unbelief and spiritual deadness of soul. Accordingly, an internal declaration of the Father's name is necessary, and it is to this kind that our Lord particularly alludes in the words of our text. Now, this internal manifestation of the Father's name is made not to the fancy by any pictorial representation. For as no man hath seen God at any time, so no mental or visible similitude can be drawn of him; but the Father's name is declared in us, (to employ the language of St. Paul,) by a supernatural manifestation of the truth to the conscience. Those attributes of the divine character that are comprehended in the name Jehovah, are severally taken up by Christ, and impressed on the understanding and conscience with dazzling light and awakening power. For example, the greatness of God may be impressed on his conscience, or the justice of God may be revealed in its fiery glory, whereby the sinner is roused out of all his dreams and delusions, brought to see himself on the brink of eternal misery, and unable to rescue himself from the grasp of God, who is great and mighty; or, the mercy of God may be revealed in the sight of the sinner's agitated conscience and excited fears;-mercy clothed in her divinest robes-mercy speaking in accents of the most subduing tenderness, and just as he trembled to the deepest recesses of his nature when he heard the voice of Christ in him proclaiming his Father's majesty and justice, so now, at the proclamation of his mercy, the tumults of his bosom are allayed, and his heart exults with joy.

Such, then, is the way in which Christ declares his Father's name in the soul, and it is easy to see, from what has been said, how true inward religion is thereby originated. The inward manifestation of the might and majesty of God alarms the sin▾

ner, and shews him his utter nothingness and insignificance. The manifestation of his retributive justice fastens the conviction of guilt on his conscience, and fills him with a painful consciousness of his just obnoxiousness to wrath. And the welcome discovery of the divine mercy, like the rising of the sun on the gloomy world below, sheds through his soul the beams of refreshing hope, and awakens in his heart the emotions of gratitude and love. And as these several manifestations of the Father's name are made by Christ himself, or by the Spirit pointing the soul to Christ, in whose person and work the attributes of the Godhead shine forth in their most splendid and harmonious manifestations; as the justice of the Father, in fact, points at once to the sacrifice of Christ as the most emphatic demonstration of its inflexible hatred of sin, and as mercy also points to his sacrifice as the only basis of forgiveness and salvation, so the soul is at once attracted to Christ in the exercise of faith, and thus the love wherewith God loves his Son enters into the heart, and Christ himself, in the realizations of faith, also enters in as the sinner's willingly acknowledged Saviour and rightful Lord.

and long incessantly for him? In such things consists the indwelling of Christ in the soul, so that the man who is a stranger to the presence and felt workings of these things, is destitute of any inward saving religion.

2d, As this text teaches how true religion is originated in the soul, so we would, in conclusion, give one or two directions to inquiring sinners. 1st, Make a diligent use of all the means whereby you may acquire a knowledge of the Father's name. Study the Scriptures in which this knowledge is recorded. Be frequent and fervent in private prayer, and be a regular worshipper in the sanctuary. If you are neglecting any of these from slothfulness or dislike of them, or disbelief of their utility, we assure you that you can have no proper hope that the Spirit of God will ever implant a principle of vital religion in your soul; and, 2dly, In all your religious duties never take away the eye of your soul from Christ, for as it is, He who declares the Father's name in the soul, so it is with Him you must principally deal in all your religious exercises and duties. Are you praying for forgiveness, or illumination, or a new heart? How can you expect to succeed in your petitions, if you are not clasping the Redeemer to your inmost soul, since his blood only can wash away your guilt-since he only is the light of life-and, since he only has those mighty resources of grace which you need for your regeneration. Are you reading the Word? Remember it is the revelation of Christ, and trace every sentence-every sentiment-every syllable, up to His lips as the Author of it all. Are you listening to a sermon? Oh! do you not hear the majestic voice of Christ in it, speaking with an authority that is divine-with a power over your conscience that is irresistible and with a tenderness that melts you into contrition and love? Thus fix your eye firmly and steadily on Christ in all your intercourse and dealing with God, and you will eventually feel that the love wherewith God loves Christ is in you, and that Christ himself is in you.

In conclusion. 1st, Let me apply this subject, by asking you, whether you are the subjects of that inward vital religion which we have briefly illustrated? Have you felt in you the love wherewith God the Father loves Christ? Not the universal and common regard with which God loves the works of his hands throughout the universe-that benevolence which encompasses the evil as well as the good, and which crowns their life with innumerable mercies? For, you may largely enjoy the bounties of Providence, and yet be strangers to that tender and distinguishing love with which God loves Christ, and refreshes the souls of his people. Does the love of God toward you operate in the way that it did in Christ? Does it produce in you a corresponding affection, so that you are led to love God with an exclusive, an active, a patient, and persevering love, even as Christ did in the days of his humiliation? Oh! brethren, imagine not that vital religion is in you, if you can love God and earthly idols, and sinful practices too,-if it permits you to spend your life in a dreamy and idle sentimentality, without awakening you to energetic services in his cause; and if it cannot endure trials and sufferings for his sake,-if it exists and flourishes only in the hour of sunshine, thee to hunger, and fed thee with manna, which thou knewest not, when the sky is clear, and the stormy elements neither did thy fathers know, that he might make thee know that man doth not live by bread only, but by every word that proceedeth are sleeping in tranquillity. But I would also ask out of the mouth of the Lord doth man live."—DEUT. vii. 2, 3. you, whether Christ is dwelling in you? For IN reviewing the second period of the history of Israel, we have shewn, that the indwelling of Christ is the first remarkable dispensation of Providence noticed, one of the great elements of inward vital religion. was the solemn giving of the law at Mount Sinai. To Do you feel the principles, and affections, and this your attention was directed in a former Number. A corruptions of your heart governed by the Spirit second remarkable dispensation, in this period, was the of Christ? Have you any measure of his temerection of the tabernacle, and the establishment of all the per and dispositions? Have you faith to realize institutions of the ceremonial law. There was somean impressive glory and attractiveness in an in-thing much out of the ordinary course in many of these visible Saviour? And does this faith incline you towards him-make you rejoice supremely in him,

SKETCHES OF THE HISTORY OF ISRAEL.
BY THE REV. GEORGE MUIRHEAD, D. D.,
Minister of Cramond.
No. V.

"And thou shalt remember all the way which the Lord thy God

led thee these forty years in the wilderness, to humble thee, and to keep his commandments, or no. And he humbled thee, and suffered

prove thee, to know what was in thine heart, whether thou wouldst

institutions, and something apparently so unmeaning to a careless observer, that some have been unwilling to suppose that they were of divine appointment, and

have supposed that Moses had borrowed them from heathen forms of worship. But to those who believe the Scriptures to be the word of God, nothing can be more plain than this, that these institutions were not the invention of Moses, but that in every thing connected with them he acted by express commandment from God, and was not permitted, even to the extent of one pin in the tabernacle, to act according to his own discretion, but was to execute every thing in strict accordance with the divine commandment. And hence we may learn, that in every thing relating to the worship and service of God, we should adhere strictly to the rule of God's word. God is much displeased when men set up their own foolish devices in opposition to the unerring rule of his word, in what respects his worship: "Howbeit, in vain do they worship me, teaching for doctrines the commandments of men. God will not accept of such services, but will say of them, "Who hath required this service at your hands?"

But whatever may be thought of these ceremonial institutions by a careless observer, they, who do carefully consider them, and the ends for which they were appointed, will discover evidences of divine wisdom in their contrivance, and their nice adaptations to the ends of their appointment. This will be apparent, by considering some of the purposes to which they were subservient.

1st, They were evidently intended to constitute an obvious line of demarcation between the nation of Israel and other nations. The very nature of these institutions rendered it impossible for the Israelites to Lave much intercourse with other nations, and still to observe them. Now the act of choosing this one nation from among the nations, went upon the supposition of their being kept separate; and here we see one of the chief ways by which that separation was preserved. Whenever they did therefore associate with the nations, it was at the expense of violating their ceremonial institutions. And the effect of such association with the nations was the corruption or abandonment of their own institutions, and the adoption, in their room, of all the abominations of the heathen worship.

2d, These institutions were intended to impress deeply upon their minds a sense of their guilt and defilement in the sight of God, and of God's unspotted holiness; his infinite love to holiness, and his infinite hatred of all sin; and they were admirably adapted for such ends. For all their sprinklings, and purifyings, and washings, and all the distinctions that were made between what was clean and what was unclean, were constantly impressing on their minds, on the one hand, the spotless purity of God, and on the other their own defilement because of sin. Thus they were taught, that God was the Holy One, that he will be sanctified of them that draw near to him, and that holiness becometh his house for ever.

3d, By all the sacrifices, which constituted so prominent a part of the ceremonial institutions of the law, they were taught, that, as sinful creatures, they were exposed to the curse, and thereby liable to death; for the wages of sin is death: and that, therefore, without the shedding of blood, there could be no remission of sin. And, as it must have been evident that the blood of bulls and of goats could not take away sin, they were taught that these sacrifices, on which they laid their hands, confessing their sins, were only types of an allperfect sacrifice, that was in due time to be offered And thus we see the great end of all the institutions of the ceremonial law. They were all shadows of good things to come. They were all intended to typify Christ, and the good things of the Gospel. This might be shewn in a great number of instances: In the construction of the tabernacle; in the office and dress

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of the high priest; in the sacrifices that were offered up; in the sprinkling of their blood; in their solemn festivals, as in the feast of the passover, in the great day of atonement and in the feast of tabernacles. On these it is not intended to enlarge. But, in proof of what has been stated, as the great end of these ceremonial institutions, the reader may be referred to the Epistle of Paul to the Hebrews, which will be found the key to open up the mystery of the Jewish econoLet any one read that Epistle, comparing the institutions of Moses with what the Apostle has so particularly stated respecting their typical reference to Christ, and the good things of the Gospel, and he must at once come to the conclusion, that this was the great end of their appointment; and there is a glorious display of the divine wisdom, in their being so peculiarly adapted for answering that great end.

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The next remarkable dispensation during this period, is their sojourning in the wilderness for forty years. Here observe, that the hardships, and trials, and judg ments that came upon them, during that period, were of their own procuring. They were the fruits of their own evil doings. They refused to enter into the promised land when they were assured that it was a good land, and that the Lord would subdue all their enemies before them, and put them in peaceful possession of the land. And because they did not believe the word of God, and despised that good land, God sware in his wrath that they should not enter into his rest, and that they should spend the remainder of their days in the wilderness, and leave their carcasses there. And so it happened that, on the summing up of the people, before their entering into the land of Canaan, it was found, that none of those who had come to manhood, when they left Egypt, were then alive, save Caleb and Joshua; because they had given a true report of the promised land, and had encouraged the people to go, and to take possession of it as their inheritance. And here is represented to us, in an impressive manner, the unbelief, the folly, and infatuation of sinners. They will not believe the declarations of the God of truth, respecting the rich provision that is made in the Gospel for supplying all their need, and respecting that heavenly inheritance which he hath provided, and which he will bestow upon all who believe. They prefer the flesh-pots of Egypt to the heavenly manna; and, in the righteous judgment of God, they are left to their own choice. They wander in the wilderness; they live without God; they die without hope; they are not able to enter into the promised rest, because of unbelief.

But there is another view to be taken of this sojourning of Israel in the wilderness. Notwithstanding all their rebellions, and provocations, and backslidings, the Lord still continued to watch over them and to care for them. The pillar of cloud by day, and the pillar of fire by night, the symbol of God's presence, the guide of their steps, and the shield of their protection, was with them. They had the manna for their daily bread, and the water from the smitten rock to quench their thirst; and their clothing waxed not old, nor their shoes upon their feet, during all their forty years' journeying. And there was, moreover, a training up of the young generation among them, amidst all the trials of the wilderness, to be a people for the Lord, and to enter in and take possession of the good land which their fathers had despised. And in all this there is presented to us a striking emblem of the unceasing care and love which is continually exercised towards the people of God, in conducting them through the wilderness, in giving them a supply of their temporal and spiritual wants, in defending them from dangers, in subduing their enemies, and in finally putting them in possession of the promised inheritance. There is a beautiful allusion to this in Psalm evii,: "Q give

thanks unto the Lord, for he is good; for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy; and gathered them out of the lands, from the east, and from the west, and from the north, and from the south. They wandered in the wilderness in a solitary way; they found no city to dwell in. Hungry and thirsty, their soul fainted within them. Then they cried unto the Lord in their trouble, and he delivered them out of their distresses. And he led them forth by the right way, that they might go to a city of habitation."

The only other remarkable dispensation during this period of the history of Israel to be noticed, is their being put into possession of the promised land. And now, these things merit our attention. 1. As a prelude to their conquest over all their enemies in the land of Canaan, two signal victories were gained by them over two formidable kingdoms on this side of Jordan, over Sihon, king of the Amorites, and Og, king of Bashan. Thus the Lord began to shew them what he intended to accomplish on their behalf. These two signal victories, which the Lord had wrought for them, they were taught to look upon as a pledge that, in like manner, God would subdue all their enemies before them in the land of Canaan. Thus were they encouraged and strengthened for the combat, with the assurance that the Lord was on their side, and that they might set all their enemies at defiance. And, on the other hand, the report of these signal victories, and the wonders which God had done in behalf of the people of Israel, would strike terror and dismay into the hearts of their enemies. And that this was actually the case with the inhabitants of Canaan, we learn from the testimony of Rahab, (Josh. ii. 9-11,)" And she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man because of you; for the Lord your God, he is God in heaven above, and in earth beneath." 2. Moses being now advanced in life, and not being permitted to accompany them over Jordan, a new leader was appointed to them, Joshua, a man of valour, of firmness and decision, and every way qualified for the charge committed to him. He was one whom the Lord had appointed, and whom the Lord had assured that he would not fail him nor forsake him. Under him, therefore, they might march on in confidence, and be assured of victory. 3. Their entering into the land of Canaan was by a miraculous interposition of God's providence, in dividing the waters of Jordan, and at a time, too, when Jordan had swollen, and overflowed its banks, that they might pass over on dry ground. There was here a trial of their faith to pass over, while the course of the waters was miraculously suspended. But in having experienced so signal an interposition in their behalf, they had an additional pledge given them of God's faithfulness to fulfil all that he had promised, of their conquest over their enemies in the land of Canaan. 4. This, accordingly, was the next step in their progress, that by an uninterrupted course of victory in many battles, in which the hand of the Lord was evidently stretched forth in their behalf, they got possession of the promised land, and their enemies were made to flee before them. Thus they obtained houses and cities which they had not built, vineyards and oliveyards which they had not planted, and abundance of cattle and other #poils,

1. Let us, in the whole of this wonderful procedure of God, be led to a high admiration of his power, his faithfulness, and his love manifested to the people of Israel. How desirable is it to be under the care of God, the Shepherd of Israel! Happy is the people who is in such a case; yea, happy is that people whose God is the Lord!

2. In the Israelites obtaining possession of the land of Canaan for the first time, there is a type of their obtaining possession of it again under the reign of Messiah, of whom Joshua was a type, when their enemies shall be completely subdued, and when all the promises which God hath made to his people Israel shall be completely fulfilled. Then shall he establish and make Jerusalem a praise on the earth. 3. In Joshua's conducting the people of Israel safely through the swellings of Jordan, and bringing them into the promised land, there is typically represented to us Christ's gracious care of his people, in upholding them in the trying hour of death, and bringing them into the possession of the heavenly inheritance.

A LETTER ADDRESSED TO A YOUNG MINISTER IN ENTERING ON HIS OFFICE.

BY THE REV. S. SIMPSON,

Minister of the Scotch Church, Usher's Quay, Dublin. MY DEAR FRIEND,-You are now engaged in the difficult, yet honourable, service of the Gospel ministry. You may justly cry out,-"Who is sufficient for these things?" This is a work indeed. What piety, what prudence, what zeal, what courage, what faithfulness, and what holy watchfulness is necessary to the right discharge of so great an office! The work is great, our strength is small; yea, of ourselves we have no strength; but all our sufficiency is of God; to Him, therefore, must we go for it. Here is our comfort and our hope, "It hath pleased the Father that in Christ all fulness should dwell; "fulness of merit and righteousness, of strength and grace. God himself hath said, that if any lack wisdom, they should ask it of Him who giveth to all men liberally;" and He hath expressly added, "It shall be given." Therefore, let us make an application to Him; let us come with holy "boldness to the throne of grace," deeply impressed with a sense of our weakness and folly; and thus let us ask wisdom, and we need not fear being disappointed, but shall "out of his fulness receive, and grace for grace."

I trust that you have really been converted, that the pure water of life has been communicated to your soul which will spring up to eternal happiness. But still watch over the frame of your mind continually; see to it, that you are a Christian. How many are occupied in publishing the pure word of God, who never felt, and handled, and tasted the word of life! Let it be a matter of serious and frequent examinationclose, heartfelt examination, whether the truth be in you,-whether you be habitually living under its influence, whether you be "growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ," whether you be a thriving, healthful, growing, spiritual, consecrated Christian. Live near to God; be frequently in your closet; pour out your heart before the Father of spirits; hold communion with the God of heaven it is thus that strength will be supplied to you to discharge your ministry well. Satan cares but little about a minister who altogether neglects his closet, and disregards the personal exercises of religion. It is in secret communion with God that strength is obtained for the discharge of ministerial duties; and he that is much with God in private will come forth before his people in the fulness of the blessings of the Gospel of Christ.

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