eious events. In what a state of mental degradation were we-religion, superstition--the service, performed in an unknown tongue the Scriptures, kept from the common people and nothing suffered to peep or mutter, but as priestcraft allowed!

And when men began to know the words of life, and to serve God in Spirit and in truth, what interdictions were they under: and to what fines, imprisonments, tortures, and deaths, were they exposed by the spirit of persecution-Popish, and-even Protestant! Remember the former times, in which your forefathers endured a great fight of affliction for conscience' sake. Think how they would have rejoiced to see a day in which we sit under our own vine and fig-tree, and none can make us afraid; and the Gospel is spreading far and wide; and individuals, and churches, and communities, combine to make manifest the savour of the Redeemer's know

ledge in every place. Christians should judge by

a rule of their own; and deem those the best times in which the best cause flourishes most. We therefore live in the most preferable æra the world ever yet witnessed.

But it is well for us also to remember the earlier periods of our own personal history and experience our days of religious nothingness, when we never called upon his Name, and had no fear of God before our eyes. What feelings does the review of these days require!

But other days, better days, blessed days followed, after we knew God, or rather were known of him. He remembers these: "Go and cry in the ears of Jerusalem, saying, Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown. Israel was holiness unto the Lord, and the first-fruits of his increase." And shall we forget them? Can we forget them? "How sweet their memory still!"

In one respect, the review must be humbling. For how little has our practice corresponded with our profession? or our proficiency with our advantages? Yea, instead of advancing, have not we stood still, or rather have we not gone back? We read of "the first ways of David." They were, alas! his best. The king of Israel never equalled the shepherd of Bethlehem. When at ease in Zion, his soul prospered much less than when he was hunted like a partridge upon the mountains. And have we never sighed, "Oh that it was with me as in months past!" Here is the charge, "I have somewhat against thee, because thou hast left thy first love." Let us not deny it; but remember from whence we are fallen, and repent, and do our first works.

Are we in trouble? Do we see no way for our escape? Does God seem to have forgotten to be gracious? Let us remember the years of the right hand of the Most High. His love, and power, and truth, are still the same. And because he has been my help, therefore, under the shadow of his wing will I rejoice.

JULY 17.-"Ye have an unction from the Holy One." 1 John ii. 20.

WHO is this Holy One? Unquestionably the Lord Jesus. It was one of the names by which he was known in the days of his flesh. The devils knew him by it; and said, We know thee who thou art, the Holy One of God. Ye denied, said Peter and John to the Jews, the Holy One and the Just. He was so called from the innocency of his life; the purity of his nature; and the eminency of his perfections: and therefore, in a sense, applicable to

no mere creature.

God is often called the Holy

One, in the Old Testament: and, alluding to the very place where holiness is thrice ascribed to him by the Seraphim, the Evangelist affirms, "This said Isaiah, when he saw his glory, and spake of him." He is relatively, as well as personally, holy; and evengelically, as well as legally. He is as holy in his Gospel, as in his Law. He is as holy in his dispensations, as in his ordinances. He is holy in all his ways, and righteous in all his works. He came by water, as well as blood; and gave himself for us, to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works-And though he will bring millions from the depraved race of Adam to glory, he will bring them all there, not having spot, or wrinkle, or any such thing.

And what is this unction from Him? John was a Jew; and well knew that oil, unction, anointingit is all the same thing-was used, to consecrateto beautify-to refresh, and delight. delight. The word, therefore, is used, here, for the influence of the Holy Spirit. And this is derived from the Lord Jesus. This was typified in the case of Aaron, when the oil was poured upon his head, and went down to the skirts of his garments. So, here, the unction descends from the head of the Church to the lowest members of the body. Hence it is so often called the Spirit of Christ. It comes to us through his mediation; and it comes to us from his possession. For it was not, as Mr. Howe observes, the design and effect of the sufferings and death of Christ, that the Spirit should be given immediately to any individuals; but that the whole dispensation should be lodged in his hands, and the administra tion be the honour of his office. He received gifts for men and this was the chief of them. Being by the right hand of God exalted, says Peter, and having received of the Father the promise of the Spirit,

he hath shed forth this which ye now see and hear. He therefore said to his disciples, "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you"-" And he shall not speak of himself; but whatsoever he shall hear, that shall he speak and he will shew you things to come. He shall glorify me; for he shall receive of mine, and shall shew it unto you."

Thus it pleased the Father, that in him should all fulness dwell. And of his fulness, says every saved, every sanctified sinner, have all we received, and grace for grace.

Have we this unction from the Holy One? If any man have not the Spirit of Christ, he is none of his. Destitute of this, our religion will be a form of godliness, without the power; practice, without principle; duty, without delight-a task-wearinessvanity. We can only know that He abideth in us by the Spirit which he hath given us.

If strangers to the benefit, let us seek it. We know to whom we are to apply. He is able, he is willing, to give us the supply of his own Spirit. How encouraging to address ourselves to one who loved us, and gave himself for us-who says, If any man thirst, let him come unto me and drink-who never sent one suppliant empty away-who never will-never can-for he cannot deny himself.

Let us cherish this unction. It is what the Apostle means, when he says, "Grieve not the Holy Spirit of God, by which ye are sealed to the day of redemption." Not only does gratitude require this, because of what the Spirit has already done for you; but a concern for your own welfare. What can you do, without his aids and comforts? In consequence of his sin, David feared the entire loss of his agency; and therefore cried, Cast me not away from thy presence, and take not thy Holy Spirit from me Yea, he had suffered the loss of

the consolation and support which he alone can give-Restore unto me the joy of thy salvation, and uphold me with thy free Spirit.

Let us diffuse this unction. Let us make manifest the savour of the Redeemer's knowledge, in every place; in every condition; in every company. Let it so abound in our conduct, temper, and discourse, that we may be distinguished and recommended by it. So that all may take knowledge of us that we have been with Jesus.

JULY 18." God, who is rich in mercy."

Ephes. ii. 4.

IN a thousand things God entirely eludes our research. In every thing he surpasses our comprehension. But we know that he is merciful-we are sure that he is rich in mercy. And we cannot be too thankful, that the eminence of an attribute, so essential to our happiness and hope, is not obscurely revealed, but so plainly and fully made known, in the works of his hands; the dispensations of his providence; the promises of his Word; the provisions of his house; and the Son of his love.

For who does not need this assurance? The selfrighteous Pharisee, who thanks God that he is not as other men are he does not require it. And the proud pretender, who is free from all sin-he does not require it-he formerly required it; but he has now attained, he is now already perfect. But there are four classes of characters to whom it must be like life from the dead.

First. The victims of affliction. These are not rarely to be met with in this vale of tears. To such we would say-We ask you not what your distresses are; but if oppressed, pray, Lord, undertake for me. Cast thy burden upon the Lord, and he shall sustain