face signifies his favourable regard. This can never be a matter of indifference to the Christian, whether we consider his supreme love to God, or his entire dependance upon him. He must be miserable under the loss of God's smiles. And as Absalom said, "What do I here in Geshur unless I see the King's face? so says the believer-what do I in the closet, or in the house of God, or at his table, without him? I cannot improve a providence or an ordinance, I cannot enjoy my friends or myself, without my God. So it was with David. "Thou didst hide thy face, and I was troubled."

But why does he ever hide his face? Is it to display his sovereignty? No; but to testify his disapprobation of our spirit or our conduct. It is of the nature of moral correction. "Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear."

There are some who say-quoting the words of Scripture, but mistaking their design-God sees "no iniquity in Jacob, nor beholds perverseness in Israel." Yet we read of "the provoking of his sons and of his daughters." Yet "the Lord spake unto Moses and Aaron, because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them." And no importunity could obtain a relaxation of the sentence.- Sin never hurts a believer!" "He never need be afraid of sin!" And whose inspiration is this language? Where do we learn this doctrine? Did David believe it, after his

transgression? Along with the very announcement of his pardon, was he not informed of the sufferings that would still result from his guilt? Did he not continue to confess, "my sin is ever before me?" If not bruised and fractured by his fall, why does he pray, "Make me to hear joy and gladness, that the bones which thou hast broken may rejoice?" If not filled with a dread of divine abandonment, why does he say, "Cast me not away from thy presence; and take not thy Holy Spirit from me." If he had not been deprived of the consolation, why does he say, "Restore unto me the joy of thy salvation, and uphold me with thy free Spirit?" If he had not been struck dumb, why does he pray, "Open thou my lips, that my mouth may show forth thy praise ?" If he had not impaired the cause of God, why does he pray, "Do good in thy good pleasure unto Zion, build thou the walls of Jerusalem ?"

Upon this principle, the chief hope I entertain with regard to some professors of religion is their uncomfortableness. For it would be a sad symptom in their case, if they were tranquil and cheerful, and rejoicing in Christ, while they are indifferent to the means of grace, and mind earthly things, and display such a worldly conversation and spirit. For I am sure of this, that if they really belong to God, he will rebuke them, and make them look back, with the exclamation, "O! that it was with me as in months past, when the candle of the Lord shone upon my head, and when by his light I walked through darkness; while as yet the Almighty was with me." The way to see and enjoy God is to live near him, and to be always endeavouring to please him. The first Christians" walked in the fear of

the Lord, and in the comforts of the Holy Ghost." These are inseparable; and all pretensions to the latter without the former, are nothing but delusion. Let me, therefore, if the consolations of God are small with thee, ask, "Is there any secret thing with thee?" Thy gourd withers: Is there any worm at the root? You are repulsed, and turn your back on your enemies; Is there any accursed thing in the camp? "Let us search and try our ways; and turn again unto the Lord." Let us do more. Let us fall upon our knees and pray for divine examination. "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting."-The

Third source is INTELLECTUAL.

For the joy of a Christian is not a vain imagination or a groundless persuasion, endangered by inquiryit flows from knowledge; and the possessor is able to give a reason of the hope that is in him. Hence it will follow, that though a Christian's safety does not depend upon the extent and the degree of his religious information, his comfort will be very much affected by it. Now there are some who are very defective in their acquaintance with the Gospel; and these, like persons walking in darkness, or at least twilight, are afraid to tread firmly; and are liable to convert harmless objects into spectres of terror. Owing to a want of evangelical instruction from books or teachers, there is in them a prevalence of legality that leads them to look after something in themselves wherein they may glory, or which shall entitle them to pardon and acceptance. Instead of resting in a mediator,

between God and them, they seek after something mediatorial, between Christ and them; and thus not coming to Him, as they are, they wait till they shall possess certain qualifications, or perform certain conditions. Thus they labour in the fire and weary themselves for very vanity-for

"If we tarry till we are better,

"We shall never come at all."

They set themselves a mark of attainment; and not being able to reach it, they are cast down. They mistake the degree of their experience for the ground of their hope; and their confidence varies with their frames. And as to their perseverance and final victory, their own vigilance and fidelity usurp their dependence, instead of the everlasting covenant ordered in all things and sure. In the Lord they have righteousness and strength.

His grace is sufficient for them and were they to be only and always looking unto Jesus, their joy might be full and constant: but now they often go mourning all the day.

"

It is therefore of great importance to have the understanding, well informed in "the way of salvation," that we may know the things that are freely given to us of God." For as the Gospel is glad tidings; and all its doctrines are truths and facts; the more distinctly we hear the one, and the more clearly we discern the other, the more effectual will be our relief, and the full assurance of our hope. Peter admonishes Christians to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: and we may consider the latter part of the injunction not only as additional to the former, but as explanatory of its import, and subservient to its performance.

The one is necessary to the other. We never shall grow in grace, but as we grow in knowledge, and in the knowledge of the Saviour. We are well aware that there may be speculative knowledge without practical; but there cannot be practical without speculative. Every thing in religion is produced and supported and influenced by just views of things. And this is peculiarly the case with the consolation of the Spirit. Hence it is said, "They that know thy name, will put their trust in thee." Hence, "Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of thy countenance in thy name shall they rejoice all the day: and in thy righteousness shall they be exalted." Hence also our Lord said to his disciples, "These things have I spoken unto you, that in me ye might have peace." And again, And again, "These things have I spoken unto you, that my joy may remain in you, and that your joy may be full."

Seek therefore the riches of the full assurance of understanding." Gain clear and enlarged views of the nature and provisions of the glorious gospel: of the warrant and command we have to believe on the name of the Son of God: of the ground of our acceptance through the sacrifice and obedience of the surety of the new covenant: of his ability to save to the uttermost of the efficacy of his blood to cleanse from all sin of the perfection of his righteousness to justify the ungodly, and give him a title to endless life of the prevalency of his intercession within the veil; his changeless heart; his constant presence; his infinite fulness of grace: and our being blessed in him with all spiritual blessings in heavenly places. Where shall I end? To be led into