(2.)-We remark again in connection with this subject, that in some persons, though not in many, the natural man, in the comparative sense of the terms, dies easily. These persons, these chosen ones of the Lord, seem to have an intuitive appreciation of what God justly and necessarily requires. They see with the clearness of light, that it is impossible at the same time to serve God and Mammon. Accordingly they submit themselves to the leadings and the power of God without resistance. They yield readily and willingly, like the lamb that is led to the slaughter; and the result is, that the inward crucifixion, though not less deep and thorough, is personally less afflictive. The Holy Spirit proceeds gently but constantly in his operations; unbinding every tie of nature; cutting loose every ligament which fastens the soul to the earth, until, in its freedom from the slavery of the world, it expands and rejoices in the liberty of God.

(3.) Other persons, and we may add, the great majority of persons, are not brought to this state of freedom from the world and of union with God, without passing through exceeding afflictions, both external and internal. And this happens partly through ignorance, and partly and more generally through SELF-WILL. They are slow to learn what is to be done; and equally reluctant to submit to its being done. God desires and intends, that they shall be his; but the hour of their inward redemption not being fully come, they still love the world. They attach their affections first to one object, and then to another. They would

A

perhaps be pleased to have God for their portion; but they must have something besides God.) In other words, they vainly imagine that they would like to have God and their idols at the same time. And there they remain for a time, fixed, obstinate, inflexible. But God loves them. Therefore, as they will not learn by kindness, they must learn by terror. The sword of Providence and the Spirit is applied successively to every tie, that binds them to the world. Their property, their health, their friends all fall before it. The inward fabric of hopes and joys, where self-love was nourished and pride had its nest, is levelled to the dust. They are smitten within and without; burnt with fire; overwhelmed with the waters'; peeled and scathed and blasted to the very extremity of endurance; till they learn, in this dreadful Baptism, the inconsistency of the attempted worship and love of God and Mammon at the same time; and are led to see that God is and ought to be, the true and only sovereign.

(4.)-But some will say perhaps, we are thus left alone; we are stripped of every thing which once gave us pleasure; we are reduced to a state of mere desolation and nothingness. And we may add, if such be really the result, that nothing could be more desirable. But it is necessary to make distinctions here. We are not reduced to an absolute nothingness; a nothingness of existence, of identity, and of personal capability; but to a nothingness of SELF and of the corrupt life of nature. The natural life is taken away; and it is true also,

that every idol is taken away, to which the life of nature clung for its support. But there is this consolation, that whatever of true value, external to the soul itself, is taken away in accomplishing the death of nature, is abundantly restored again, and is deprived too of all hurtful power, in the subsequent experience of the reviving life of God. We find that all, which is necessary, is given back to us in the day of our inward restoration; and for the most part increased an hundred fold. We now love our friends, and families, and whatever else is proper to be loved; but we do it in a different manner. We have been taught a lesson, which it is impossible to forget. We have ceased to be idolaters. We henceforth love the gifts of God, which we had laid upon the divine altar as no longer our own, in their source more than in their termination, and not so much for ourselves, as for the sake of the GIVER.

(5.)—And this brings us to our concluding remark, that from the death of nature springs a new life, altogether different from that which is crucified and dead; a life born of the Spirit of God, and bearing the image of the Savior. Just so far, then, as the old nature has experienced a crucifixion, and a new nature has taken its place, we are the subjects of a spiritual resurrection in Christ. We are dead, and we are alive again; dead to the world and alive to God. "If ye then be risen with Christ," says the Apostle, Colos. 3; 1-3, "seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on

things above, and not on things on the earth. For ye are dead, and your life is hid with Christ in God."

And now in the experience of the divinely renovated life, the soul, that is the subject of it, goes forth, not with the marks of external observation, but attended with the Holy Ghost and with power. Such an one has nothing in himself. Self is taken away. But he has all things in God. At this point commences the true Apostolic life. Such an one is a true messenger, set apart to labor for God and to win souls; not by human eloquence and not by the display of worldly pomp; but by the simplicity of holy living and by the word of power uttered in faith.

If thou, Oh God, wilt make my spirit free,
Then will that darkened soul be free indeed;
I cannot break my bonds apart from thee;
Without thy help I bow and serve and bleed.
Arise, oh Lord, and in thy matchless strength,
Asunder rend the links my heart that bind,
And liberate and raise and save, at length,
My long enthralled and subjugated mind.

CHAPTER ELEVENTH.

On the necessity of possessing the Gifts and Graces of
God in purity of spirit.

Ir is difficult to express and even to conceive of the subtleties and insinuations of selfishness. It enters every path. It lurks in every secret place. And wherever it finds its way, it pollutes, poisons, and destroys. It sometimes attaches itself, by a process almost imperceptible, to God's most valuable gifts and graces; those which are spiritual, as well as those which are natural. An individual, for instance, is possessed of great natural ability. This ability is a gift of God. But how often it is, that the possessor, thinking but little of the great Author of the gift, regards it as something peculiarly his own, and instead of seeing God in it, sees only himself. Almost unconsciously to himself, and greatly to his spiritual injury, he is experienscing a secret elevation of spirit, and is taking a hidden complacency in an intellectual possession, which, when properly considered, should have increasingly detached him from self, and led him nearer to his Maker.

But what is surprising and almost inexplicable, there is danger of the same insinuating and infec