when it exists in truth, is not the offspring of earthly royalty, that is heralded by the huzzas of the multitude, but rather the "infant in the manger," that is born in obscurity, and is known and honored only by the lowly in heart. It is a life, so far from any thing that is calculated to attract attention in the worldly sense, that it is known and characterized in no one particular more than by what we have denominated its simplicity; by its being in the language of the Savior like a "little child;" by its freedom from ostentation and noisy pretension; by its inward nothingness.

(3.)—Another and the only remaining remark is this. It is evident, that the life of Christ, when examined in its elements, was sustained on the two great principles, which have been so often mentioned, viz. of entire consecration and of perfect faith. It is very true, that these two principles, as we have already seen, did not constitute the whole of his inward life; but it cannot be doubted, that they formed the essential basis of it. They were its fundamental elements; the strong pillars on which it rested. In other words, the Savior, in the true spirit of consecration, appeared in the world, not for himself and his own pleasure, but for the simple purpose of doing and suffering the will of his heavenly Father. And, in the fulfilment of this object, he lived, as all his followers ought to live, by the sublime principle of faith, and not by the inferior guidance of open vision. So that his life, to express its great outlines in a single word, was a life united to God by its disruption from every

thing else. Or in still other expressions, it was a life so united to God, that it saw, knew, and loved every thing else, including himself, in its relation to the Divine Mind; IN and FOR God, and God Alone. Happy are they, the features of whose inward existence are framed and fashioned upon this divine model.

We do not doubt, that the inward religious experience in different individuals may receive some modification, more or less, from the natural character. It will appear differently in John the Baptist and John the Disciple; it will appear differently in Stephen, in Peter, in Paul. But the difference will exist in the modifications and not in the essence of the thing; in that, which is outward and incidental, rather than in that, which is internal and substantial. But in all cases of true holiness without exception, there must be, and there is the image of Christ at the bottom. In all cases in which the work of God is carried to its completion, the soul has become an "Infant Jesus;" and like its prototype, the Jesus of Nazareth and the Cross, it will grow in "wisdom, and in stature, and in favor with God and with man."

Such Christians and such Christianity will have an effect upon the world. Those, who are formed upon this divine model, not only have a noble lineage; but they bear in themselves the impress and the inscription of a true nobility. They are the tree, mentioned by the Psalmist, which is "planted by the rivers of water;" not stinted and dwarfish, as too many are, who bear the name of Christ;

not smitten with rust and eaten with the worm, but sound alike in the body, the blossom, and the fruit; not crooked, knotted, and unsymmetrical, but free, expansive, and proportional. Wherever they go, the world recognizes their character, without the requisite of a formal proclamation. The image of Jesus, the divinity of the heart, is so written upon the whole outward life, that they are an "epistle, known and read of all men."

CHAPTER FOURTEENTH.

On the true idea of Spiritual Liberty.

Ir has probably come within the observation of many persons, that there is a form or modification of religious experience, which is denominated "Liberty." Hence in common religious parlance, it is not unfrequently the case that we hear of persons being "in the liberty," or in the "true liberty." These expressions undoubtedly indicate an important religious truth, which has not altogether escaped the notice of writers on the religious life.. The account, which is given by Francis de Sales of "liberty of spirit," is, that "it consists in keeping the heart totally disengaged from every created thing, in order that it may follow the known will of God."

To this statement of De Sales, considered as a general and somewhat indefinite statement, we do not find it necessary to object. Certain it is that he, who is in the "true liberty," is "disengaged,' and has escaped from the enslaving influence of the world. God has become to him an inward operative principle; without whom he feels he can do nothing; and in connection with whose blessed assistance he has an inward consciousness, that the world and its lusts have lost their enthralling power. Liberty, considered in this general sense of the term, is to be regarded as expressive of one of the highest and most excellent forms of Christian experience. And we may add further, that none truly enjoy it in this high sense but those who are in a state of mind, which may with propriety be denominated a holy or sanctified state; none but those whom God has made "free indeed." We proceed now to mention some of the marks, by which the condition or state of true spiritual liberty is characterized. Nor does there seem to be much difficulty in doing this, because liberty is the opposite of enthralment; and because it is easy, as a general thing, to understand and to specify the things, by which we are most apt to be enthralled.

(I.) The person, who is in the enjoyment of true spiritual liberty, is no longer enthralled to the lower or appetitive part of his nature. Whether he eats or drinks, or whatever other appetite may claim its appropriate exercise, he can say in truth, that he does all to the glory of God. It is to be

lamented, but is, nevertheless, true, that there are many persons of a reputable Christian standing, who are subject, in a greater or less degree, to a very injurious tyranny from this source. But this is not the case with those, who are in the possession of inward liberty. Their souls have entered into the pleasures of divine rest. And they can truly say they are dead to all appetites, except so far as they operate to fulfill the original and wise intentions of the Being who implanted them.

(2.)—The person, who is in the enjoyment of true spiritual liberty, is no longer enthralled by certain desires of a higher character than the appetites; such as the desire of society, the desire of knowledge, the desire of the world's esteem and the like. These principles, which, in order to distinguish them from the appetites, may conveniently be designated as the propensities or propensive principles, operate in the man of true inward liberty as they were designed to operate, but never with the power to enslave. He desires, for instance, to go into society, and, in compliance with the suggestions of the social principle, to spend a portion of time in social intercourse; but he finds it entirely easy, although the desire, in itself considered, may be somewhat marked and strong, to keep it in strict subordination to his great purpose of doing every thing for the glory of God. Or perhaps, under the influence of another propensive tendency, that of the principle of curiosity, he desires to read a book of much interest, which some individual has placed before him; but he finds it