miraculous, if it were only because we do not experience it in others. Not that God's power is less than it was of old, or His Spirit at all withdrawn from us, but that He Who dispenses to every man severally as He will, has withdrawn at least the open, ordinary, and frequent exercise of miraculous powers in the latter days. We are not to make rules for Him; but we must regulate our own expectations by what appears to be the course of His Providence. And we must not value His gifts the less because they are of the highest and most needful kind, and not of the sort which might gratify carnal pride and self-love, or prop a wavering faith by outward supports.

But we may confidently expect His help in all those things which are needful for all men to the end of the world, remembering only that some such things have been given once for all, in such sort that we must not expect them to be given over again. Of this last kind is the positive revelation of God's truth and of His will, which has been so clearly and decisively given, that any one who pretends to a private spirit, teaching him otherwise than he has received, is deservedly accounted presumptuous and selfexalting.

But grace to understand the faith already delivered, and to advance in all the virtues of the Christian life, is not the less needed because of all that has been made known to the Church, and it is but reason that we should seek that grace of Him Who has promised it, and should expect to find it. And where shall we find it? Clearly in following up those things which Holy Scripture teaches us are works and fruits of the Spirit, and in cultivating those powers within us by which our spirit strives toward its Maker and Father. And again, in striving to subdue and keep under all those low and selfish desires which belong to the world and the flesh, and all those proud imaginations that imitate Satan, so as to keep our spirit free for communion with God.

But when we do this, still we must not expect to be able to say "at this moment the Spirit works strongly in me," " this and that feeling is evidently from Him," or, as some would say, "now He sensibly assures me that I belong to Christ." Many people think they can distinguish such motions within them as clearly coming from above. But there is good reason to believe that such impressions may be produced in the mind by natural causes, and that they are of them

selves very little to be trusted. The safer way is to remember that no real love or obedience toward God can exist without the aid of His grace, and to receive whatsoever power is given us to love or to obey Him as His gift, and a sure sign of the working, so far, of His Holy Spirit. This is no wild enthusiasm, but plain sober Christianity; and the man who does not believe it, is not, properly speaking, a Christian. And yet such a view of our religious life calls for a very different kind of practice from that which most of us follow.

Reflect for a moment on the fact, as set before us in Holy Scripture, and consider what kind of life you would lead if you always kept it in view.

Consider that you have received the gift of the indwelling of the Holy Spirit to work in you the work of God, and the knowledge of that gift and of that work, that you may be workers together with Him, and that all may be done with your own free will.

This cannot be less than the chief thing in your life it cannot be a thing to put off to a more convenient season; it cannot be a thing to leave to take its own course. you trifle with it you are as culpable and as foolish as soldiers on the eve of a battle, if

If

they neglect to prepare their arms, or to take up the position assigned them by their general. The work you have to take part in, as Christians, is the chief thing in the world's history, and the chief thing in your own, and even the least part of it takes importance from its place in the whole scheme. Besides, each one of you is in the immediate Presence of the Almighty Power, that at once requires you to act, and is ready to act with you. Every the least movement of your will is watched by Him, and either has His approval and concurrence toward your salvation, or His displeasure and condemnation toward His departing from you, and appointing your lot with His enemies.

Whether

you look to the result for your own souls, or for those whom you might, under His blessing, influence for good, nothing can be plainer than that there is no moment to be lost, but that while such a Presence is with you, anything like neglect is grievous waste, and grievous sin, and must bring grievous loss and punishment.

And if this thought awakens you, and makes you wish to be doing something toward the work of God, remember that though it is great, it is by no means distant or strange. It lies before you every day when you awake.

God does not despise your daily task in His service, but wheresoever there is room, even in the least thing, for the exercise of an obedient will, or a zealous affection toward Him, He is ready to work with you and to support you. Your rising in the morning, and commending yourselves to Him when you rise, your worship in this place, your diligence and faithfulness in your daily work, the guard you keep over your temper, your tongue, your thoughts, your expenditure of time or of money, your friendships, your regulation of appetite in your meals, your very exercises and amusements, may all be ordered so as to be subject to the Spirit, and that without any galling restraint, when once your mind is set in the right direction. Of course it is galling restraint to the carnal mind to be told, you must not waste a day in mere amusement, you must not spend money in mere sensual indulgences, you must not inflame yourself with wine, must not let the eye wander after enticing objects, or the thought dwell upon carnal imaginations. But if you are worthy the name of Christians you have other objects to put in the place of these, so that your turning from these things will not be mere restraint, but free-will choosing the better part.