ment of the promise, that there should be a perfect identity of will between us and Christ. It is not possible to find a more complete evidence of two souls brought into perfect harmony, than that which is furnished by their thoughts being uniformly clothed in the same language. Language is the embodiment of thought and desire, and the differences which obtain between the methods in which any two men would express the same views, indicate a corresponding difference in mental constitution. The thoughts take their form and shape from the co-operation of all the various faculties and affections of the mind, and could we find any two individuals who, without any laboured imitation, would naturally and easily adopt the same language, we would be certain of a complete identity of mental constitution, and that the two, in similar circumstances, would desire the same things, and act in the same way. Even so is it with him in whom Christ dwells, and who himself abides in Christ. There is produced an entire conformity of nature; a conformity more perfect than obtains between any two men. For not only are the thoughts directed to the same objects, not only would the wishes compass the same events, but the whole nature is so moulded into the express image of Jesus, that the wishes have the same hue and complexion, and are clothed in the same language.

So it will be with all the saints in heaven. So it is not always with the most matured of the saints on earth. And thus it is that the answer

The words of Christ do not

to prayer so often disappoints expectation. abide in us, and we send up to the throne on high the words of human passion and human infirmity.. There is no promise that such words will meet their fulfilment. The conditions of the promise have not been complied with on our part, and God would belie his own word were he in such a case to answer prayer. But there are seasons, too, and these not of unfrequent occurrence, when, even in the case of the feeblest and least experienced believer, the soul is enlarged and quickened by the indweling spirit, when, even in the very exercise of prayer, great freedom and boldness of access is given; and there is a felt experience of nearness to God, and then there is, even instantaneously, the sweet conviction, not so much that prayer will be answered, as that it has been already answered, and that God has given us that which we willed; that while we have been speaking, God has heard us.

But, secondly, I remark that the condition, "If my words abide in you," implies, that the words with which God has furnished us, are to be our guide and directory in prayer. It is his promises we are to plead, the truths of his word we are to found our hopes upon, his declared purposes that are to guide our desires, his representation of our condition that is to regulate and give form to our confessions. It is not meant

strictly that all our prayers should be moulded to the very language of Scripture, but rather that the Bible should shew us what it is we are to ask for, should limit and define our desires, and keep them within the compass of God's purposes and promises. This, indeed, is our sure directory. We might be easily deceived by the inner working of our spirits, and conceive that a flash of excitement and enthusiasm was an emanation from God, and thus be led to expect an answer to our own passions. But we have a more sure word of prophecy. We have the revelation of God's will in our hands, and if our spirits are in harmony, if our spirits bear witness along with his, we have the evidence of their mutual consent in the sayings of this book. Whenever our desires go beyond this range, whenever our wills are contrary to the express declaration of the mind of God, we may be assured that we cannot be heard, that the promise cannot be verified in our experience, because we have not fulfilled its conditions.

Such views as these will remove a difficulty which has been often felt, and not unfrequently expressed, and which may be thus stated. How does it happen, if it be true that believers have thus the whole universe, as it were, at their command, that they are often oppressed and overborne, subject to manifold afflictions, distresses, and privations. Surely these do not come upon them in fulfilment of their desires. They do not pray for sore calamities to come upon them. These come, do they not, in spite of strong entreaty to the contrary? I am not sure that they do. When I read these words of Paul, "We glory in tribulation also, knowing that tribulation worketh patience, and patience experience, and experience hope, and that hope maketh not ashamed, the love of God being shed abroad in the heart, by the Holy Ghost ministered to us." When I read such a statement as this, I am not sure but the saints of God in every age might even long to know and experience the sweet uses of adversity. At all events, of this I am certain, that when these two, the cross and the crown, are placed before them, as invariable concomitants, their prayer will ever be, give me the cross with the crown, give me the suffering with the glory that is to be revealed, and no evidence could be stronger of a soul unvisited, unrefreshed, unenlightened by the Spirit of God, utterly destitute of faith and hope, than the ever prevalent desire of ease, rest, quietness, carnal comfort, even though in the hot sunshine of this world's favours, the graces of the Divine life should be entirely withered up, and the glories of eternity cease to be an object of hope. The plants of the Lord's garden, which are most fresh and beautiful, and which emit the sweetest fragrance, are those that have been planted in the valley of humiliation, and watered with many tears.

Neither is it to be objected to the faithfulness of the promise contained

in the text, that God does not at once and immediately fulfil all the desires that are uttered in Christ; much less is it to be pleaded that God belies his promise, if He does not carry out his fulfilments in the way of the believer's hopes and desires. God's wisdom is not bounded by our conceptions of what is best, and the believer must be satisfied that the methods which He takes to fulfil his purposes and promises will be at once consistent with his faithfulness and his purposes of infinite mercy. Hence the believer will not prescribe to God the methods by which He is to accomplish his promises. While he may earnestly desire deliverance from present overwhelming calamities, his request will always be, "Not my will but thine be done." Moreover, while the prayers of the faithful will contain many petitions, they will all be subordinated to this, as the pre-eminent one, even that their souls may be more and more transformed into the likeness of the Divine Redeemer. Therefore, whatever method God may adopt to accomplish the grand object of the believing soul, will contain within itself the fulfilment of all a believer's petitions. Though every hope should be blighted, and every cherished desire thwarted by God in his dealings with his people, if it shall turn out in the end that such a course was the best for effecting the moral transformation of their souls, and for changing them from glory to glory into the same image with God, they will acknowledge that God has accomplished in them all that He has promised in the text. For, if the great aim of believers and of God harmonise in this, that this new creation must be perfected by whatever means-and if they desire other blessings only as the enjoyment of them may be conducive to this great endthen, beyond question, in the accomplishment of that end, they have done unto them what they willed, and all that they willed. God's method for working out this tranformation may not harmonise with ours, but His, we are constrained to believe, is not only the best, but the only method by which the object could be accomplished. To effect this object, two things may be necessary from the very nature of the case.

1st, It may be necessary that, instead of instantly gratifying all our holy desires, God should keep us waiting, and oblige us to exercise ourselves in cherishing and uttering them. Jacob did not instantly obtain the blessing which he sought, and was obliged both to wait and wrestle for it, even till the breaking of the day. But he acquired from thence a new name, because as a prince he had power with God and prevailed. In the very exercise of wrestling he became a prince, and in him we have the emblem and example of that elevation and strength which is derived from the habitual exercise of the soul in prayer. Nor is it difficult to perceive how there may be, on the part of God, a display at once of the highest wisdom, and the most boundless love, in keeping his people waiting, watching, cherishing the soul refreshing desires of prayer; and, by

this method maintaining a more continuous and direct intercourse with himself than if at once He answered every request. All petitions are, in fact, more than answered by such sustained communion; for thus we are made more largely partakers of the Divine nature, we have more of His grace infused into us, and become more fitted for speaking the language and enjoying the society of the heavenly places.

2d, It may be necessary, in order to the accomplishment of God's grand purpose, and of the believer's chief desire, in the salvation of the soul, that we should sustain the conflict, and do battle with our spiritual adversaries. We must bear about with us a body of death, even till death take it away. We have to sustain a long and hard conflict, not only with flesh and blood, but with principalities and powers; the rulers of the darkness of this world, with spiritual wickedness in high places. However ardently we may long for it, our emancipation does not come till the battle is over, and the crown has been won. Nor would it be wise or well were it otherwise. The children of Israel did not get to the rest and enjoyment of the land flowing with milk and honey, till they had been forty years in the wilderness. But they reached it as soon as they were prepared to take possession of it. They had been in slavery in Egypt, and it was long before they were prepared to enjoy the immunities of free men. Nor did they obtain quiet possession of the whole land even after they had faith to enter it. It was God's plan to drive out their enemies by little and little before them. It was needful that they should be taught their dependence on the arm of the Almighty, and that their souls should be fortified by a long continued conflict. And so it is with God's people now. It were not well that he should so shelter them, as that the cold blasts and storms of the world should never reach them. Exercised by temptations-exposed to trials-and enduring a manifold fight of afflictions, they learn hardness as good soldiers of Jesus Christ, and become not like weak and sickly plants, reared with much artifice and tender care, but grow up like the cedars of Lebanon, stately and strong, and beautiful in their strength. The power, and gracefulness, and beauty of the saint cannot be perfected otherwise than by placing him in circumstances where he shall be constrained to diligent and strenuous effort. But if, through the agency of this warfare, the believer's great object is in the way of being perfected-if by such means he is attaining a greater likeness to God—all his desire is accomplished. And God does not leave his people to fight the battle alone. He provides them with suitable armour-his voice animates them in the conflictHe assures them of a glorious triumph-He refreshes them when they are faint and weary, and points them to the time when with palms in their hands, and the victor's crown upon their brow, they shall not only enjoy their rest, but become partakers of immortal glory.-AMEN.

SERMON XXIII.

THIS WORLD NOT OUR REST.

BY THE REV. JAMES FOOTE, A. M.,

MINISTER OF THE FREE EAST CHURCH, ABERDEEN.

MICAH ii. 10.-" Arise ye and depart; for this is not your rest; because it is polluted; it shall destroy you, even with a sore destruction."

ness.

HUMAN beings seem universally characterized by a spirit of restlessThere is no person whatever, who would not, on consideration, find something which he would wish to be otherwise. This spirit, existing, either as an obvious passion, or as a smothered feeling, is inseparably connected with our fallen state, and though very liable to abuse, is yet very capable of producing excellent effects. It excites a propensity to look forward, and to go forward. Hence the soul refuses to settle into inactivity, and is ever pressing on to the attainment of some future good, real or imaginary. The trifler hopes that the time will come at last when he shall trifle no more; the inconsiderate and grovelling never think they have enough of amusement, or of sensuality, but are still looking for more enjoyment in the paths of folly and vice; the man of rational research is still in expectation of discovering something in a higher degree gratifying to his intellectual capacities and habits; and he who lives by faith feels that he is far from having attained, and therefore presses forward to the mark, for the prize of the high calling of God in Christ Jesus. It is very desirable, then, that this restlessness should always be excited by a right cause, and always urge us forward to a right end. May our meditations, on the present occasion, be blessed of God to promote in us this desirable effect!

The words of the text were originally addressed by Micah, in God's name, to the Israelites, after a faithful description of the impiety, idolatry, oppression, and various iniquities which then over-spread and polluted the land in which they dwelt; and the words had doubtless a reference to their captivity. All lands, however, too closely resemble the land of Israel in depravity. The words, therefore, very naturally admit of an universal application. Consider then, my friends, yourselves No. 23.-SER. 23.