I. In the first place, let us endeavor to understand the first item in this significant expression, i. e.," Christ in you."Every careful reader of the Bible must be familiar with the fact, that Christ is frequently spoken of as being in His people; also that they are represented as being in Him. The passages containing this style of description are abundant in the New Testament. They suggest for our consideration this question: In what sense is Christ in His people? The theologists of Rome have built upon these passages the doctrine of a mystical union between the believer and his Savior, and garnished it with the dogma of a mediating priesthood of men, to create and perpetuate this union. This union is not one of faith-not an union with spiritual exercises in us, and divine influences from Him, for its basis; but something which transcends all these ideas-physical, or semiphysical, totally inexplicable in its nature, and hence called mystical. It seems psychologically to confound the two beings, and mould them into one existence. Upon it rests the chief efficacy of the Sacrament, to secure which there must be the prior fact of transubstantiation, and to accomplish the latter there must be a mediating priesthood of men, with full powers. The reformation under Luther opened the era for the explosion of this monstrous quadrupedal error; it brought into clear light the doctrine of forensic justification by faith in Christ Jesus, abolished the system of physiological grace, and did much to return men to the simplicity and purity of apostolic times. We have no doubt that Luther was right-much nearer to the Apostles than the Romanists, or the Oxfordists of the present day. We need not go to the incomprehensibilities of the mystical union with its cognate absurdities, to make the words of the text and of parallel scriptures instructive to the intelligence, and immensely precious to the heart. The Protestant version is one which does honor to the language, and makes the fact one of inexhaustible good to him, whose soul is its subject. In the analysis of this fact, the following particulars may be named, as constituting the indwelling of Christ:

1. He dwells in the believer in the intellectual, or doctrinal sense. "What think ye of Christ? is the test to try both your state and your scheme." Than this there never was a truer saying. Our conceptions of the blessed Savior involve a point of infinite moment; sure it is, that "we cannot be right in the rest, unless we think rightly of Him. To the question, what are we to think of Christ? the Bible returns a suitable answer; an answer, expressed in our creeds, but more fully drawn out in finer and richer shades in the very words of the sacred text. Now when we receive into our minds, as objects of conviction and firm belief, the disclosures of revelation in regard to Christ, then He is in us in the intellectual or doctrinal sense-a sense, which precedes all others, as it is the foundation of all others. He is then resident in our intelligence, the object of thought and meditation, wrapt up in the visions of the soul. In this sense, it will be perceived, there may be degrees

in the fullness, completeness, and power, with which he dwells in us. I am persuaded, that some Christians have much better views of their Redeemer than others; views, which make the heart burn, and evoke from retirement the moral sensibilities of true piety. This difference is not owing to a difference in the object, but to a difference in the use of our powers upon the object, and the means which conduct us thereto. For this reason, the impenitent have almost no idea of Christ; they are so occupied with the world, that they do not think enough of Him even to understand Him. They can explain the particular channel of their industry; but you put the question, what think ye of Christ? and their answer, if any, is but a miserable pattern of the truth. The same reason operates to produce diversity in the vividness and extent of view which is taken by Christian minds. It is not sufficient for us to adopt a system of religious symbols, however correct, and then permit them to sleep in the dormitory of a lifeless orthordoxy. This will never realize to us the idea of having our life "hid with Christ in God." We must learn how to transfer to our own minds, and there retain in living and everlasting remembrance, the teachings of God in regard to Him, who is the Prince of Peace, the Author of eternal salvation to every one that believeth. To accomplish this transfer, no better plan can be adopted than diligently and prayerfully to study the Scriptures. When they introduce to us a new conception, or a new phase of a previous conception, we must take it, most thoroughly digest it, and then add it to our stock of Christian knowledge. By this process, we shall experience a progressive enlargement of understanding; the term, Christ, will become something more than a mere Shibboleth, a mere religious watchword for party organization, or an appendage to fill up some little niche in the plan of redemption. He will jut out in bright effulgence, and cast His radiance over the whole scheme of life. Let us also be careful not to separate Him from those doctrines of the Bible, which define Him, and explain the methods and ends of His action; as careful not to separate them from Him. He magnifies the doctrines of redemption; and they also magnify Him. Without Him these doctrines are but mere abstractions, having no more power, than a mathematical theorem. Without them also He is not "the way, the truth and the life," as disclosed in the Bible. In disjoining the two, we do serious harm to both, and almost destroy their good impression upon our minds. The atonement itself degenerates into the emptiness of mere words, if we view it as disconnected with Him, who made it. Let us therefore be careful to keep the Worker and the work always combined in our minds; and when we travel from the one, be sure to carry the other with us. The Christianity of the New Testament is a Christianity of concretes, not of depleted abstracts; and it is best that we should have it in our minds, as God has placed it in the Bible.

2. Christ dwells in the believer, as a Being who engages his affectionate confidence. The intellectual indwelling of Christ lays

a solid and changeless basis for this confidence. Being properly seen, He is seen to be such a Being, that the pious mind not only feels that it ought to trust, but is also conscious of the fact that it does trust in Him. Nothing in Him is perceived which is calculated to intimidate or repel our approach, but everything to invite and win our utmost affection and faith. The fact that we are sinners, that we feel intensely the moral demerit of sin, that our past character is a never ceasing badge of reproach and guilt, is the fact in us, the argument subsisting in our condition, why we should betake ourselves to the cross, and go to Him whose blood cleanseth from all sin. This is what in our condition we must do, unless we adopt the plan of self-merit, thus proving that we are not believers in His name. As we approach Him, we find His throne luminous with promise; the sceptre of peace and pardon is extended, that we may touch it and live. Having come to Him, having looked up to God through Christ, exclaiming "Abba Father," then our wisdom is to remain in this posture, neither receding from it, nor attempting to pass beyond it, for we can do nothing better than to love and trust our Savior. The language of our hearts should be-

"My faith looks up to thee,
Thou Lamb of Calvary,
Savior divine."

This is to be our spiritual dialect while we live--the last action of our souls as we quit this mortal sphere, and rise to worlds unseen. It is this which keeps the Christian out of the slough of despondency, so graphically pictured by Bunyan. His confidence in Christ is the right arm of his soul--the moral lever, on which and through which he exerts his strength. It does not look out upon a vacuum, and weary itself in searching for a resting point. Though the object be invisible, yet the mind is privileged to act " as seeing Him, who is invisible." It overleaps the limitation set by the senses-folds up in its own convictions the facts of Revelation; these constitute a luminous pathway, on which it makes a rapid journey to the residence of the Immortal King, with whom to make a cheerful deposit of itself and all its interests. Here it ìs, and nowhere else, that we can realize the truth of the Savior's promise, "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." To the soul leaning upon Christ He substantially says, "I am the good Shepherd; the good Shepherd giveth his life for the sheep." "And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand." How gloriously therefore is Christ in the mind of the believer, as a Being engaging his fullest confidence! He gave Him this confidence in the matter of his salvation, when he first believed; and he has seen no subsequent occasion for withdrawing it; all his experience goes to confirm and increase it.

Although the objective grounds of this confidence are in themselves unchangeable, yet the exercise in us is capable of increase, from the point of conversion to the full assurance of faith-resulting in a state which casts out all fear, and imparts a heavenly composure, such as the world can neither give nor take away. The more frequent the exercise, the stronger it becomes, and the more expanded and impressive appear the reasons which justify it. This process of growth, vigorously kept up in the soul, may reach a state of enlarged maturity, and ascend to a point of amazing power. How far we have advanced as Christians towards this happy attainment, it is not my province to decide. Christ may have been in us the hope of glory, yet in a very defective and imperfect manner; we may not have honored Him with our confidence, as we should. If so, then let the past suffice-let us not compare ourselves among ourselves, but strive individually to exercise more of a pure, simple and affectionate trust in Him, and this trust more constantly. Nothing prevents our rising but ourselves; and we do rise as fast as, on the whole, we wish. To envy the attainments of others who have gone far beyond us, is as selfish as it is profitless. The path they trod with so much delight invites our feet; and if we choose to be tardy on this heavenly road, let us remember it is because we will have it so.

3. Christ dwells in the believer by the assimilating energy of His own most glorious character.-Nothing is more familiar, than our tendency to derive our mental and moral complexion from objects with which we are frequently in contact, which habitually engage our thoughts, and deeply interest the sympathies and affections of our hearts. Children in this way learn the manners and inherit the moral features of their parents, whether for good or evil. The sailor carries upon his mind the impress of the rolling ocean and the wild howling storm. Those who associate with the degraded, themselves become degraded; those who mingle with the virtuous, inhale the balmy influences of a purer life. Companionship with very devoted Christians has a tendency to make us devoted; they spontaneously impart, and we as spontaneously receive-we come more or less to resemble them by the frequency of our intercourse with them.

This principle of our mental nature, as you perceive, is a principle of assimilation, by which given properties beget in us their own image. Through this principle the character of Christ is made effective in moulding that of His people. If He dwell in them in the intellectual sense, if He be an object of implicit coufidence and strong affection, the tendency is to make them Christlike. A painful and protracted controversy, subsisting between two members of the same church, was once brought under my review. The one felt herself most deeply injured by the other. To the aggrieved it was suggested, that she probably over-estimated the injury, and judged too severely in regard to the motives of the offending party. These thoughts seemed to produce no impres

sion for good. The following train of reflection was then proposed: Let it be granted that the injury is all you suppose, and the motives as bad-the question then is, How ought you to feel and treat the offender? That you may decide this question properly, place yourself before the cross, and behold the Son of God, your Savior, in the agonies of death-hear Him exclaiming, "Father, forgive them, for they know not what they do!" Now will you be Christ-like, or not? Her mind was overwhelmedtears began to flow; and, after a moment's struggle, she replied, "Yes, I will be Christ-like!" She arose, went to an adjoining room, and made a hearty confession. This drew out another; peace was proclaimed, and sealed with prayer. In this case you see the power of a single feature in the Savior's character to beget itself in the character of an erring, but genuine disciple. Now that which is true of one feature, is as true of His whole character. The whole is a perfect model of moral beauty, presented as our example and designed for our imitation. As we hold intercourse with it, we more and more perceive its transcendent excellence. We cannot fail to admire it, and, if we have the least spark of piety, to love its Author. That man is a total stranger to religion who does not love Christ in the light of his moral character. That which we admire in a being whom we love, can never be an object of steady thought, without transforming us somewhat into his likeness. The more we love, the greater the transforming power of the model, and the greater the power, the more we love --the two principles interweaving their agency to make a soul like Him, who is the great example of mankind. This process of assimilation does not consist in an imputation of His moral righteousness to us, but in a spiritual procreation in us of that which is seen in Him. Beholding the glory of the Lord, we "are changed into the same image from glory to glory, even as by the Spirit of the Lord."

It may be suggested, that, as a mere thesis, this is a very pleasant picture for the Christian to look upon; but why, as a matter of fact, are the disciples so unlike their Lord and Master? Why do they possess so little of His Spirit? Some seem disposed to think, that it is not possible in this world, all things considered, to be very devoted as saints of the Most High God-that but very little of the spirit of our Master is to be sought in this unfriendly clime-that no great efforts are to be made, no living proximity to Him attained, until we see Him in the heavenly world, face to face. This view contradicts the Bible, contradicts the experience of the Apostles, also the experience of some Christians called eminent, not because they are such, when compared with the claims and character of Christ, but simply to mark the difference between them and other Christians. Others again seem to imagine, that the inner Christianity of Christ's disciples is of a much purer type than the outward; and hence external appearances are not the proper index to the state of the heart. This upon its face is a