because he has confidence in God.

"God is

true;" and being what he is, God can have no fellowship with that, which is the opposite of truth. He knows, that, if his own sentiments are not correct, they will pass away in due time; because every thing, which is false, necessarily carries in itself the element of its own destruction. He knows too, that, if the sentiments of his adversaries are false, they bear no stamp of durability. God is arrayed against them; and they must sooner or later fall. Hence it is, that his strong faith in God and in the truth of which God is the protector, kills the eagerness of nature. He is calm amid opposition; patient under rebuke.

(10.) The person of a truly liberated spirit, although he is ever ready to do his duty, waits patiently till the proper time of action. He has no choice of time but that which is indicated by the providence of God. The Savior himself could not act, until his "hour was come." When he was young, he was subject to his parents; when he was older, he taught in the Synagogues. In his journeyings, in his miracles, in his instructions, in his sufferings, he always had an acquiescent and approving reference to that providential order of events, which his heavenly Father had established. On the contrary, an enthralled mind, although it is religiously disposed in part, will frequently adopt a precipitate and undeliberate course of action, which is inconsistent with a humble love of the divine order. Such a person thinks that freedom consists in having things in his own way, where

as true freedom consists in having things in the right way; and the right way is God's way. And in this remark we include not only the thing to be done, and the manner of doing it, but also the time of doing it.

(11.) The possessor of true religious liberty, when he has submissively and conscientiously done his duty, is not troubled by any undue anxiety in relation to the result. It may be laid down as a maxim, that he, who asserts that he has left all things in the hands of God, and at the same time exhibits trouble and agitation of spirit in relation to the results of those very things, (with the exception of those agitated movements or disquietudes, which are purely instinctive,) gives abundant evidence, in the fact of this agitation of spirit, that he has not really made the entire surrender, which he professes to have made. The alledged facts are. contradictory of each other, and both cannot exist at the same time.

FINALLY.-In view of what has been said, and as a sort of summary of the whole, we may remark that true liberty of spirit is found in those, and in those only, who, in the language of De Sales, "keep the heart totally disengaged from every created thing, in order that they may follow the known will of God." In other words, it is found with those who can say, with the Apostle Paul, that they are "dead, and their life is hid with Christ in God." The ruling motive in the breast of the man of a religiously free spirit is, that he may, in all cases and on all occasions, do the will

of God. In that will his "life is hid."

The supremacy of the divine will, in other words, the reign of God in the heart, necessarily has a direct and powerful operation upon the appetites, propensities, and affections; keeping them, each and all, in their proper place. As God rules in the heart, every thing else is necessarily subordinate. It is said of the Savior himself that "he pleased not himself," but that he came "to do his Father's will."

Another thing, which can be said affirmatively and positively is, that those, who are spiritually free, are led by the Spirit of God. A man, who is really guided by his appetites, his propensities, or even by his affections, his love of country, or any thing else other than the Spirit of God, cannot be said to be led by that divine Spirit. The Spirit of God, ruling in the heart, will not bear the presence of any rival, any competitor. In the heart of true liberty the Spirit of God rules, and rules alone: so that he, who is in the possession of this liberty, does nothing of his own pleasure or his own choice. That is to say, in all cases of voluntary action, he does nothing under the impulse and guidance of natural pleasure or natural choice alone. His liberty consists in being free from self; in being liberated from the dominion of the world; in lying quietly and submissively in the hands of God; in leaving himself, like clay in the hands of the potter, to be moulded and fashioned by the divine will. Natural liberty may be said to consist in following the natural sentiments; in doing our own

desires and purposes, which naturally throng in upon the soul and take possession. It is like a strong man, that is under the complete control of his irregular passions. Spiritual liberty consists in passively, yet intelligently and approvingly, following the leadings of the Holy Ghost. It is like a little child, that reposes in simplicity and in perfect confidence on the bosom of its beloved mother. Natural liberty combines, with the appearance of liberty, the reality of subjection. He, who has but natural liberty, is a slave to himself. In spiritual liberty it is just the opposite. He, who is spiritually free, has entire dominion over himself. Spiritual liberty implies, with the fact of entire submission to God, the great and precious reality of interior emancipation. He, who is spiritually free, is free in God. And he may, perhaps, be said to be free in the same sense in which God is; who is free to do every thing right and nothing wrong. This is freedom indeed. This is the liberty, with which Christ makes free.

This is emancipation,

which inspires the songs of angels; a freedom, which earth cannot purchase, and which hell cannot shackle.

29*

CHAPTER FIFTEENTH.

On growth in Holiness.

Ir a person is holy, how can he be more holy? If he is perfectly holy, how can he increase in holiness? These are questions, which are frequently asked, and which it is desirable satisfactorily to

answer.

That a thing may be perfect in its nature, and yet be susceptible of growth or advancement in degree, is, I suppose, a matter of common observation. An oak, when it first rises above the surface of the ground, is so small and weak, that it may be easily trodden under foot; and yet it is as really and truly an oak, as when it subsequently stands forth in the strength and stature of an hundred years. A human being is in his nature as much a human being in the period of infancy, as in the subsequent expansion and growth of manhood. And so consider a man in relation to any intellectual power of the mind, or in relation to any appetite or affection of the mind, and the same view may very properly be taken. A person is a reasoner, for instance; he understands perfectly the principles and process of reasoning, and he