We should also endeavour always to obtain our views of sin through the medium of the cross, not in the mere letter of the law, but in this awful exhibition of all that attends its sacred character and divine sanction. Such views are best calculated to cherish real contrition, and to fill us with liberty also: so that whilst conscious of our own desert we may also speak unto God in the language of filial trust. This pouring forth of the heart ought to be habitually practised: we should therefore look well to our course, and examine if we are thus engaged each day of our pilgrimage: at the same time seizing upon every occasion wherein the exercise is especially required. Such occasions will arise. Times of sorrow, seasons of conflict, and alas! sometimes sad evidences of sin. And under these no refuge can be found except our God. No comfort but that which is derived from our living Head. To whom therefore should we go? None but Jesus can relieve, and to none should we pour forth the heart with so much confidential trust. As this is one of the first acts of genuine faith, so let it be one of the last in every stage of pilgrimage; reserve or distance with the Lord being dreaded as a grievous evil, and the searchings of his Spirit admitted as our greatest good.

And should we not be able at all times to pour forth the heart with liberty of words, let us beware of undervaluing the heart's sighs and groans. The Lord has no need of words in order to understand

Therefore we

what we would have and desire. must not fall into the sin of despondency, as if he would be inattentive to the voice of our sorrowing heart.

Should we be privileged to trace our own likeness in these particulars, let us not refuse the cordial cup. We need the consolations of the Spirit in such a world as this; and if we possess a Scripture warrant to receive them, why are we foolish enough to hesitate? Distressed perhaps we are and may yet be, but possessions such as have been described do not belong to a state of nature, we therefore may take comfort.

Should we be destitute of such distinctions let us be alarmed by the discovery, and desire a sight of Jesus such as saints have had; and ask the Holy Spirit's guiding grace, for he alone can bring us to the cross. He will not reject the upright cry; let him hear it ascending from the ground of our heart.

THE SURRENDER OF THE HEART IN DEVOTION TO THE LORD.

CANTICLES vii. 8.

I am my beloved's."

WE considered in our last subject the divine operation of grace effectually conducting the believer to the foot of the cross, and there pouring forth spiritual illumination to the increased view of the divine perfections. Justice and love more especially giving forth their glorious beams from the spectacle exhibited on the tree. In this situation the evil of sin as committed against the Holy One, attended with believing perception of the efficacious antidote provided in the propitiation, were considered as principal subjects of interest and revelation to the believing soul, encouraging the confidential expression of importunate desires after the blessing, in a full disclosure and pouring forth of the heart. In connexion with this experience, there is another blessed influence derived from the sight of the cross, forming a distinct and important branch of experience. It consists of a fervent desire for union with Christ, and for the sense of that union shed abroad within the heart, differing from the

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mere expression or desire after the benefits of redemption, and arising out of strong, genuine, and disinterested love. It has been argued by many, that an affection to Christ cannot exist separately from the notion of some benefit or advantage procured to the soul by him, and that it is impossible to dissever the ideas of love and personal benefit. Unquestionably the sense of Christ's redeeming grace, and a solicitous desire for its application, necessarily belong to a christian existence, and will necessarily inspire the affection of gratitude in the believer's heart. But this is not the whole extent of that feeling which is wrought by the Holy Ghost in the soul. There is undoubtedly such a view given of the personal excellency of Christ, as serves to attract the affections to the blessed object for what he is in himself, independently of his grace manifested to ourselves individually and without this we appear to be defective in one of the most essential parts of genuine love, and admiration of the eternal son. If we examine the nature of this degree of experience, we shall obtain some satisfaction upon this point.

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In the first place, it arises out of a spiritual discernment into the extent of Christ's act of love and condescension to man, in which the believer discovers an excellency that absorbs his thoughts, and turns him upon intense wonder and praise. He is now (if we may so speak) at leisure, or willing to look off from himself in some degree,

and to admit the attractive power of the Lord. Hitherto he has been almost engrossed by his own concerns and miseries, but now he can suspend these anxious cares, because he experiences the rising of a vehement and strong impulse towards Christ, before unknown. The unreservedness of the Lord's love fills him with wonder: he beholds him readily giving himself, and without any compromise freely devoting his own most holy person for the salvation of men. A new light now breaks upon him from the scripture testimony, that thus he gave himself; and he remembers with rapture the several passages which proclaim this gift. Gal i. 4. Titus ii. 14. Ephes v. 25. These affections are increased through the advanced understanding he possesses of the nature of Christ, both as it respects his self-existent glory, and his relative office as Messiah. He is now possessed of high discoveries into the sublime truths which respect the sovereign majesty of the eternal Son, and with sacred impressions of the mediatorial kingdom which is established in Christ. What then are the emotions of his soul, when he reads that. in him there is a glory reserved for the people of God, which shall dignify them with a full participation of his honour? He dwells upon the testimony "if children, then heirs, heirs of God, and joint heirs with Christ." He discovers in this passage a covenant purpose, that would not be admissible, were not the testimony from God himself. The heirship of