The Characteristics of a True State of Grace

St. Paul, in writing to his beloved Timothy (2 Eph. i. 12), exultingly exclaims, “I know in “whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.” By this he intends to say, Such is my decision with respect to the person of Him to whom I firmly cling; my investigation is terminated; I know the rock of my salvation.’ He is no longer in doubt how it is with respect to himself, or concerning what he has to expect in futu re he is most vitally conscious of his acceptance with God, and already beholds his crown of life laid up for him in the safest keeping. Admirable and enviable state! — a state in which the individual binds death and Satan to his triumphal car, and victoriously soars above the sorrows of this present state, like the solar eagle above the mists of the Alpine vales. Our soul thirsts also after such a state, and in these sultry and oppressive seasons, more than ever.

Truly, it is an excellent thing that the heart be established. We have recently selected a path, calculated to conduct us nearer to this blissful aim. The object is serious and important, and we felt ourselves incited to attain to it by the eventful period in which we live. We universally felt, in the most lively manner, that in this critical and dangerous season, everything depended upon being firmly assured of our faith — of our having an immutable ground of consolation and of hope to stand upon — and of being able to walk safely and stedfastly upon it. We therefore resolved to undertake a revision of our most essential convictions, and the basis on which they rested; to inspect the armour in which we intended to face the troubles of the future, and the terrors of approaching death; and especially subject the fundamental articles of our faith — the article of the infallibility of Scripture, of the existence of a living God, and of a Saviour who is personally near us — to a new examination, in order to ascertain, with certainty, whether they are founded upon a reality, and may be depended upon, or otherwise: for we were fully conscious, that we had now to do with a vital apprehension of these elements of the Christian religion, and that he who is firmly rooted in them will overcome the world and every foe.

We therefore proposed a threefold question. We inquired whether the Bible — this basis of our consolation — was in reality only an uncertain and wavering foundation, as thousands at present assert; or whether it indubitably legitimated itself in all its parts as a Divine revelation. We inquired, whether those doctrines, which are dearest to us, and serve more especially as a resting-place for us in this stormy period, are in fact, as many would induce us to believe, only phantoms of the imagination, and human inventions, or whether they are founded on the word of God. We inquired, whether the reasons by which we feel justified in numbering ourselves with the people of God, were really destitute of stability and of demonstration; or whether we had judged correctly. You know the cheering results at which we arrived by investigating the first of these points. We found that the Scriptures, in more than one respect, bore the impress of an immediate Divine revelation on their forehead; and that, to express it in the mildest terms, it was irrational to refuse credence to them. You know how the second question was decided, so that our most estimable articles of the propitiation of Christ, justification, and of our preservation in grace, were founded in the most unequivocal manner upon the letter of Scripture. The truth of the object of our faith, therefore, is placed beyond a doubt. We know in what, and on whom, we believe. But the third question still remains unanswered. Are we justified in reckoning ourselves amongst the children of God and the heirs of heaven 1 This we shall now investigate. May God grant that we may arrive at equally as pleasing a result with reference to this point, as we did with regard to the others!

2 Cor. xiii. 5.

Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

That to which the Apostle urges us, in the words we have read, is the duty of recollection, introversion, and self-examination. He calls upon us to prove our own selves, and ascertain whether we may correctly number ourselves with God’s people, or are only so in name, and belong to those that are without. Let us, therefore, listen to the Apostolic admonition, and undertake this most serious occupation, whatever the result may be. We do not inquire of any human system, nor of traditionary doctrine; but of the word of God itself, whence it is that we may infer that we are really in a state of grace; and after having ascertained it, we will try our hearts by the criterion we have found, and judge of ourselves according to it.

Which are, therefore, the characteristics of a true state of grace 1

In replying to this question, we will consider, —

I. The characteristics which are not requisite j

II. Those which are insufficient;

III. Those which are satisfactory, and at the

same time indispensable.

I.

First of all, my friends, a word of consolation to us all. There have been, and still are, those who, from ignorance of the Scriptures, seek to render the appropriation of the evangelical promises dependent upon conditions, which we must reject as unscriptural and extravagant. Such persons assert that we must attain to great heights in spirituality, before we can number ourselves with the children of God. Acccording to them, we must purchase the consciousness of Divine adoption by the performance of certain moral obligations which no one on earth ever accomplished. If we are terrified at the difficulty of such superhuman requirements, and anxiously exclaim, ‘Who then may believe that he is saved V we receive the discouraging reply, ‘Truly, only a few;’ and the church of God is represented to us as an olive-tree after the harvest, with here and there a berry — but all besides is only fuel for the flame.

Persons, who, though they have an idea of the holiness of Jehovah, are still ignorant of the article of justification by faith, may easily be led to 5 suppose that a Christian is not at liberty to assure himself, with any certainty, of the good pleasure of God, until, with the Divine assistance, he has attained at least to some degree of perfect holiness and purity. Passages, such as “Be ye perfect, as your Father in heaven is perfect;” “Be ye holy, for I am holy,” &c, might easily strengthen them in this opinion. And certainly, considered from that point of view, their judgment does not appear so very incorrect and absurd. But we know that we possess, in Christ, that holiness which God makes the indispensable condition of our salvation, and that it by no means requires the manifestation of a personal perfection on our part, in order to attain to the inheritance of the saints in light. James calls himself a servant of God and of Jesus Christ, and yet, notwithstanding, is obliged to confess that “in many things we offend.” John was certainly a very favourite child of God, and yet exclaims, “If we say that we have no sin, we deceive ourselves.” Paul knew that nothing would be able to separate him from the love of God; but was this consciousness in any degree beclouded, by his finding a law in his members warring against the law in his mind 1 — not in the least. Paul had much to blame and reprove in the lives of the Corinthians and the Galatians; but does he on that account exclude them from grace 1 On the contrary, he calls them, as before, his brethren in the Lord, saints in Christ, and even beloved of God; nor do we think that he addressed them, under such titles, merely by way of compliment. A person may be still far from having attained to perfection in holiness; yet have no need on that account to doubt that his name is written in the book of life. He may still walk in great weakness, and daily make many a slip; and yet he may be treading the narrow way, and be bound up in the bundle of life as certainly as any other, and equally possess the Divine favour. Personal immaculateness, therefore, belongs to those ideal characteristics, by which we have not to measure our standing. It is not by this criterion that God measures his children. The words, “Jesus receiveth sinners,” will continue valid, with respect to all that are saved, even till their latest breath,

Now even as we have seen that the requirements with respect to the holiness of the children of God, are extremely exaggerated by many — so others, on the other hand, do not unfrequently make similar demands with regard to their faith. Who is ignorant of the brilliant and ideal forms which are brought forwards in glittering array, under the name of true Christians; for instance, in the declamatory harangues of poetic rationalists, or inexperienced preachers, who, though well-intentioned, are novices in the Christian course. Heaven is divested of its tints, in order to adorn this fanciful picture of the disciple of Jesus. The features of angels and the blest are imprinted upon him; the triumph anct the victorious boldness of the just made perfect are transferred to the portrait of the Christian hero and thus results a man, who spends every day in the enjoyment of the same uninterrupted peace, — a man, who every moment waves, with a beaming countenance, the flag of victory over death and the grave — a man, who, at the thought of his last hour, never feels otherwise than as one who is weary at the thought of the hoirr of repose — a man, who in the fiery furnace of the bitterest sufferings, gives vent to nothing but hymns of praise and thanksgiving — a man, who breathes nothing but prayer, feels nothing but love; who unweariedly dwells, with all that is within him, in the high and the holy place; and who, whenever he has to engage in the conflict, immediately quenches his foes like a god, and wreathes his brows with victory as easily as another with flowers. This imaginary being, consisting solely of heavenly-mindedness, serenity, patience, strength, and valour, is held up to us as the representation of a true believer, and we are required to reflect ourselves in it, and to measure ourselves by it. It is true, we might be such Christians as these people describe; and would be so in reality, if we better understood how to draw from the wells of Jesus’ merits, and to make a better use of the privileges that are given us. But we are not such, except onrare occasions. Ought we on this account to renounce the belief in the genuineness of our Christianity? Be it far from us! A man’s faith may be extremely weak, he may writhe in the dust like a worm that is trodden upon, and be unable to utter any thing but the expression of Paul, “0 wretched man that I am, who shall deliver me from the body of this death!” or say with Daniel, “There remains no strength in me, neither is there breath left in me 5” or with Peter, “Depart from me, for I am a sinful man!” or with the disciples in the vessel, “Lord, save us, we perish!” and yet he may be a true sheep of the flock of Christ, and unspeakably dear to the Almighty. Away, therefore, with this false and pompous standard and weight. These are not the balances of the sanctuary.

Finally, there are those, who are unacquainted with the kingdom of darkness, and know nothing of the fiery darts of the wicked one, from which the children of God have not unfrequently much to suffer. These inexperienced people imagine that the interior of a true Christian is a holy temple, in which only that which is Divine is transacted; in which, day and night, nothing but psalms and hymns resound to the honour of Jehovah; in which nothing but heavenly desires and thoughts manifest themselves, and where no discord any longer interrupts the pure harmony of the praises of God. These people also are unfit to provide us with the

CHARACTERISTICS OF

true criterion by which we ought to measure ourselves, and pronounce upon our state. They would reject us on the spot if we were to tell them what we occasionally experience within us, and rank us without ceremony amongst those that are without. Would to God it were the case, that an uninterrupted harmony of thanksgiving and praise to the Lord pervaded our souls! But what infernal and fiery darts occasionally rush through our minds; what a whirlwind and hurricane Satan is able to excite, even in the heart of a man of God, when he interrupts the inward harmony by the most blasphemous ideas; when he hurls thoughts into the soul, at which our hair stands on end; when he inwardly attacks us with incitements which are more execrable than can be uttered, and stirs up lusts within us which are so abominable that we scarcely knew them in an unconverted state, and so powerful that we are obliged to assemble the whole strength of our faith to face and overcome them! We need only sutler a word to escape concerning these things, in the presence of the individuals just mentioned, and they would not hesitate a moment to pronounce our whole religion an unheard-of self-deception and a presumptuous imagination. And yet perhaps very unjustly; for all these dreadful things may happen in the soul of an individual, who is nevertheless a man of God, washed from his sins in the blood of Christ, and bound up in the bundle of life with the righteous. We therefore protest also against this criterion; for it is not scriptural, nor is it given by God. This perfect harmony of the inward temple belongs no less to the characteristics that are not requisite, than the before-mentioned spotless purity of our being, and the uninterrupted strength of faith of the inner man.

II.

I doubt not, my friends, that what has been premised has afforded some encouragement to many of you. I even hear you say, ‘We are now really less afraid of an examination of our state, than at first, and our hopes of a pleasing result begin to be strengthened and confirmed.’ If this is the case, we congratulate you — God grant that, in our further reflections, no abyss may disclose itself, and again swallow up your hopes!

You have just heard, what is not requisite to be found in you, in order that you may assure yourselves of the favour of God in Christ. Which are the grounds, therefore, upon which you base the belief in your Divine adoption 1 You tell me, in reply, ‘I believe the word of God in all its extent, from Genesis to Revelations!’ You do well to do so, my friend; — but yet this is no mark of your adoption. Do you not know, that the devils likewise believe and tremble? Did not Balaam believe, and yet went to hell 1 Your faith is perhaps only idleness, stupidity, and a mimicking of others. My friend, this mark docs not suffice. Prove the genuineness of your faith.

You say, ‘I take pleasure in the word of God.’ This may be something more, or it may not. How many hundreds of authors, poets, and philosophers, have taken delight in the word of God — and do so still — and yet it is very doubtful whether we shall meet them in the abodes of bliss. It is an easy matter to acquire a feeling of interest for the contents of Scripture. — Proceed therefore.

‘I love the public worship of God.’ This I did likewise, before there was a spark of grace in me. The singing delighted me, and it was a pleasing amusement to hear a sermon, and to criticise it. What more 1

1 1 mix with Christians, and am fond of them.’ Really! This also is well; but why should you not do so 1 since they arc the most honest, upright, and amiable people, and you learnt to know and honour them as such from your youth up, and perhaps even from the example of your parents. But you know also what John writes concerning certain individuals, who had long adhered to the church of Jesus, yet left it at last; and John then wrote, u They were not of us.” Therefore show better attestations of your state of grace.

‘I pray.’ Come, that is something more worth listening to. You are thinking of the Lord’s words to Ananias, li Behold, he prayeth!” when recom-A TRUE STATE OF GRACE. st

mending Saul to him. But think also of what our Lord says elsewhere: — “Not all that say unto me ‘Lord, Lord,’ shall enter into the kingdom of heaven;” and that prayer in itself is no infallible sign of an inward conversion, since Pharisees and even devils pray. Therefore proceed.

‘I lead an exemplary life.’ What is that you are saying 1 0 poor man! this probably escaped you accidentally, or do you really mean it 1 O then think only of the rich young ruler — how exemplary he had lived, and yet how far he was from the kingdom of God! Give us, therefore, better and surer marks. What — are you silent! Have you nothing more to urge why you reckon yourself amongst the people of God 1 — are you already at a loss 1

Let me therefore assist you in the search. Have you never experienced any thing of awakening repentance, inward consolation, &c.? Answer me. ‘Yes,’ say you, ’ some particular expression once cut me to the heart, and I felt I must become another man.’ But do you not know that not all are saved who are roused from sleep; and that the seed which fell upon stony places, although it rapidly grew up, soon withered away again, because it had no root 1 Hence, even the being awakened is no sufficient ground on which to build.

Tell me, are you acquainted with sorrow for sin, and the tears of repentance 1 ‘Yes,’ you say, * 1 know them. I once made my couch wet with tears because of my transgressions.’ This is good j you had sufficient reason. But Cain and Judas both wept over their crimes, and went mourning to hell. Therefore your tears are no conclusive argument in favour of your adoption.

Tell me, have you ever felt any of the consolations of the Gospel in your hearts 1 ‘Oh,’ you reply, c the Gospel has often comforted me.’ You know therefore how sweet it is; but do not rely too much upon that. There have been those, in every age, who appropriated to themselves the consolations of the Gospel, who nevertheless perished; because with unwashed hands they seized upon a jewel which did not belong to them.

But say, are you also bold enough openly to profess the name of Jesus, and not be ashamed of his Gospel % ‘Yes,’ you reply, ‘I have defended his cause with ardent zeal.’ This is good, and something worth. But consider that those who are the most stiffly orthodox as to the letter, are often dead as to the spirit; and are the most violent in the defence of the Gospel, because it forms their system, and they do not wish to be regarded as believing anything irrational: consequently the confessing, and even bearing reproach for the sake of it, is no infallible sign that we are in a state of grace.

But, now, how is it 1 Arc these all the proofs you have to adduce in favour of your adoption 1

Have you really nothing further to bring forward to attest your state of grace — or even, perhaps, still less than what we have just adduced 1 If this be the case, I must decide according to the standard of the word of a faithful God, that you are entirely destitute of a well-grounded reason for numbering yourself with the people of God; that many a preliminary drawing of Divine grace may have reached your heart, but that the seal and the impress of Christ’s sheep is still wanting; and that you will never enter into the kingdom of God, unless your lukewarm seeking to enter in at the strait gate be changed into an ardent striving.

III. ‘This is hard,’ say you. That may be. But shall I give you falsehood instead of truth, because the latter is generally attended with goads and nails 1 Shall I come to you with sand instead of eye-salve, because the latter is pungent and causes pain 1 ‘But,’ say you, ’ if these characteristics do not justify us in numbering ourselves with the people of God, which are they that do 1’ These, my friends, I will now briefly state to you — or rather, not I, but another. It is from the archives of the Holy Scriptures that I will bring forth and unfold to your view the Divine test and standard; and I am firmly convinced, that even as many now present will be terrified at the sight; so there will be many, on the contrary, who will not only take fresh courage, but will also attain, with renewed certainty, to the conviction that they belong to the sheep of his pasture.

It is undeniably evident that the Saviour, in his beatitudes at the commencement of his Sermon on the Mount, had no other intention than that of presenting to our view the inward aspect of his true disciples and followers. Everything that is elsewhere adduced in Scripture as a characteristic of regeneration, and of true saving faith, is only a repetition or an enlargement of that which the Lord here mentions in pithy conciseness. The features of spiritual life, which our Lord connects together in these beatitudes, form, as a whole, the essence and substance of the new creature — the character of that inner man, which is created according to God, and without whose existence, all outward godliness is impure in the sight of God. These features must, therefore, all be found in us, if we are true Christians. All? Yes, from first to last. But do not be too much alarmed at this little word ‘a//.’ The case with these characteristics is this; where one of them exists in a real manifestation, there the germs of the whole are contained; even as they are all assuredly wanting where any one of them cannot be traced. It is true, indeed, that one or the other of these features may appear more strongly, prominently, and vitally impressed, whilst the rest return more into the back ground of our being, and withdraw themselves from the eye. But if we onlysound a little deeper, these will also be found; for they are certainly in existence. The intervening cloud divides, and the stars we had missed again present themselves to view.

Which, therefore, are the spiritual lineaments and characteristic features of the true children of God 1 The first is, spiritual poverty. The Lord pronounces them blessed, and solemnly bequeaths them his heaven. Read the Scriptures j it is everywhere adduced as an indispensable mark of Divine adoption. God dwells only with the humble; promises health and peace only to the contrite in heart; He elevates only that which is lowly from the dust; while those that are something in their own estimation he hurls from their throne, and gives grace to the humble. Unable to help ourselves — desponding of all our own righteousness and strength, with reference to salvation — ignorant whither to turn, unless the hand of mercy be extended towards us — destitute of any other consolation than that of free grace — this is being spiritually poor. Brethren, do you feel that this is the case with you 1 is this feeling true 1 is it heartfelt! is it vital I does it drive you out of yourselves to seize the hand stretched out from the clouds 1 and does it impel you to seek that refuge which is set before you in the Gospell 0, then, I congratulate you! You possess a feature of the life of grace, and if it be of the right kind, it comprises within it all the rest. ‘But how am I to know that it is of the right kindV What! dost thou doubt of it! Examine, therefore, whether any of the other features, which are of the right kind, are to be found in thee. If one be right, feel assured that they all are.

A second characteristic mark of the Divine nature is, the being a mourner. The Saviour pronounces his blessing on such a one, and promises him abundant consolation. It is sorrow for sin which is here implied. Look at the Bible, in any part you please, the new man everywhere appears with the mournful features of godly sorrow; a profound grief at having offended the Saviour, and a painful regret for having so ill repaid his goodness and loving kindness. Are you acquainted with this holy sorrow 1 Do you find these costly tears on the eye-lashes of your inner man 1 Do you also experience, when having once denied Him who so cordially took your part, how love can sit in your heart and weep; and how all that is within you urges and impels you to fall, like an affectionate child, upon the neck of the dear and ill-treated Saviour, with tears or conciliating kisses’? I do not mean what is generally understood by the word repentance; I do not speak of the act of the first self-condemnation: I speak of something permanent, something that is constantly returning; of that incessant grief at the coldness of our hearts, and the poor thanks we pay the Lord; and of that pain of soul which has no need to disturb the peace of the heart, but which, as long as we dwell in this mortal tabernacle, always more or less mingles itself with the joy of the saints, and gives it its tranquil and thoughtful character. O, if you know it, happy are you! You discover in it a new token that you are not of them that are without.

A third essential feature of the new creature is meekness. The Lord blesses it; it shall inherit the earth. It is, first of all, not that quality which we generally understand by the term; it is a calm submission to all that God appoints; it is the being satisfied with the way by which the Lord leads us, and a being passive under his operation; it is the desire to be saved by grace, through faith, without the merit of works, and the sincere offering up of ourselves to all the will of God. I do not say that this childlike willingness must not sometimes pass through severe conflicts; but it exists nevertheless, and always forms one of the elements of the renewed mind. If it were not in thee, thou wouldst not be a Christian. But tell me, dost thou not, on closer inspection, find it within thee, however deeply concealed! Rejoice, thou hast made a valuable and promising discovery.

The fourth feature of a child of God, is hungering and thirsting after righteousness. The Lord pronounces it blessed, and promises it eternal satiety. It is the unceasing seeking of Paul to be found, not in his own, but in that righteousness which God imputes to faith. It is the desire breathed forth in those words of an ancient pious writer, “I would condemn my own soul, if I found in it any other righteousness than that of my Surety.” It is the sentiment so beautifully expressed by Tersteegen:

“Had I an angel’s holiness,
I’d lay aside that beauteous dress
And wrap me up in Christ.”

It is the being unable to rest until we know that we are beloved in Christ, and acceptable in the sight of God; until we can say with Paul, “Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ.” Where this holy desire, this languishing for that beautiful robe in which alone we can please God, is wanting — every thing is wanting. But where this thirst is experienced, there it is like the quivering of the divining-rod over a rich mine; it is like a mysterious little flame, which points out the existence of the whole new fulness of life.

The fifth feature of the new man is mercy. “Blessed are the merciful, for they shall obtain mercy.” Where any one of the characteristics hitherto mentioned exists, there this cannot fail. I do not say that a true Christian, in seasons of temptation and from weakness, may not exemplify the opposite quality. But mercy must be a fundamental element of his being — or his religion is all a delusion. One individual possesses, from his birth, a more harsh and unmerciful disposition than another; and hence it may be the case, that even in a state of grace he may find it more difficult to overcome than many of his brethren, and to manifest a kind, obliging, and merciful deportment. But he means well with every one, from the bottom of his soul, and most sincerely wishes them all the same salvation of which he has become the recipient. He weeps over, judges, and condemns the bitter root, as soon as he is conscious of it within him. He commences an attack upon it with holy zeal, and in a vital apprehension and enjoyment of the grace and mercy which God has bestowed upon him — he finds it increasingly easy to feel compassion and exercise mercy.

A pure heart is the sixth requirement. They only who are pure in heart — is the universal language of Scripture — shall see God. This characteristic is the most important, and the most deserving of consideration of all; because it forms the surest test by which the genuineness of all the rest may be tried. Where purity of heart is wanting — there all is deception and illusion, however many other marks of adoption thou mayest find 6* within thee. Not one of the signatures of the children of God can be genuine and exist in thee in a real form. You are terrified. Be so! But do not feel alarmed without cause and reason. Certainly, when the Lord speaks of a pure heart, he does not mean — as we should be inclined to suppose — a heart that is free from self-righteousness; but the expression is to be understood according to its obvious and literal acceptation. The Lord speaks of a purified heart — a heart delivered from the dominion of sin. We are not, indeed, to understand by the expression, such a heart in which no sinful thought nor impure lust any longer rises up; for where is such a heart to be found] — but a pure heart, according to the meaning of the Saviour, is one that has solemnly and formally renounced sin — that is most decidedly opposed to the kingdom of darkness — that involuntarily strives to expel that impure element from it, as the sea the dead body — that with all earnestness and zeal, not only delights in the law of God, but also seeks to obey it to the utmost — that judges severely and without dissimulation of its transgressions, and cannot pacify itself for its faults in any other manner than by the blood of Christ. Where this inward conflict against sin is wanting — where this lively, decided, and immutable delight and love to all that is holy, pure, and Divine, is not discoverable — there every characteristic of the children of God is wanting along with it. On the contrary, where this characteristic vitally exists, there all the others will inevitably be found.

See, my friends, this is the balance of the sanctuary; this is the only right and infallible criterion by which you ought to measure your state. Proceed therefore to the examination! How is it with you 1 Are you still able to number yourselves with the children of Zion 1 “What! are you mute 1 do you cast down your eyes, and despond 1 How is this, my brethren 1 Has it just now been written on your walls, “Weighed — and found wanting 1” Are you become conscious that the pleasing and favourable opinion you have hitherto had of yourselves has been only a deception and delusion of the adversary] I beseech you, speak] ‘Ah,’ I hear you say, ‘I do not find that which is the most essential of all — I do not find that I possess a pure heart. O, I cannot say how sinful I feel, and how much pain and sorrow it occasions me!’

And you] ‘Alas!’ you complain, ‘I am not merciful. 0 if you knew how obdurate and unmerciful, and attached to that which is still earthly, I feel! O, who will deliver me from these fetters, so that I also may hope that I belong to the flock of Christ!’

And you 1 ‘Wretch that I am, I do not feel a hungering and thirsting after the Lord Jesus! I perceive how every thing within me ought to cling to this only Saviour, to him who is supremely lovely. But how cold is my love, how lukewarm my desire after him, my longing how faint, how devoid of ardour!’

And are these all, ye mourners, — all the complaints you have to make 1 ‘Ah V you reply, ’ are not these sufficient V O, yes; sufficient to cause you to mourn, but much too little to make you despond! 0 do not mistake yourselves, ye timid souls! you, who complain of the want of purity of heart, know, that what you do not see within you, is this moment most obvious to us. For that very thing which you cannot find, is most apparent to us, in your sorrow, your mourning, your sighs, and your tears. For has not sin become a cross to you, a burden, and even the greatest of all your burdens 1 Do you not long, from your very soul, to be freed from it; and do you not long more ardently and strenuously after this, than after any thing else 1 You have therefore quarrelled with sin. It no longer governs you, but you rule over it. Know, then, that this is itself the pure heart of which the Saviour speaks. Be of good cheer, therefore; grace has already commenced its operation within you.

You, who pronounce yourself unmerciful, what shall I say to you? Docs not your accusation prove its own nullity 1 Your grief at it becomes your advocate. Your deep and sincere sorrow, that you are not more loving, is a witness that you love. Yes, even this characteristic of adoption is found within you, through whatever conflicts with an obdurate disposition it may have to struggle.

And lastly, you who accuse yourself of not hungering and thirsting after Christ, do not pronounce any incorrect judgment upon yourself. What is your weeping and grieving that you do not thirst more ardently after Jesus than an ardent thirst after him ] What is your longing, which causes you to exclaim, “0 that I longed more fervently after his presence,” but a real and vital longing after his fellowship Awry therefore with cares which have no foundation; and cleave to the maxim, that wherever any one of these signatures of the new life is vividly impressed, the germs of all are contained in it.

O happy, therefore, is he, to whom neither a mere unstable hope nor a fallible human opinion, but an unequivocal Divine impress on his soul, bears witness that he is not of this world, but chosen out of this world. Let such a one proceed joyfully upon his way* The. love of God is the banner over him, and the wings of eternal compassion cover him. Already translated with Christ into the heavenly places, he sees the world and sin, death and the devil, lying vanquished at his feet. “Who is he that condemneth V is his watchword;” who will n

ETC.

separate us from the love of God 1” the inscription upon his standard: “Tread, 0 my soul, upon the mighty,” is his war cry; and let him joyfully exult to the harmonious chords of his harp, and exclaim, “The everlasting hills are become our inheritance.” Amen.