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One great point of difference between the First Covenant, or the covenant of works, which said to men, " Do this and live," and the Second Covenant, or the covenant of grace, which says, Believe and live," is this :-The first covenant did not lead men to anything that was perfect. It showed men what was right and good; but it failed in giving them the power to fulfill what the covenant required. Men not only understood what was right and good, but they knew what was evil; but, in their love and practice of depravity, they had no longer power of themselves to flee from it.

The new or Christian covenant of grace, not only prescribes and commands, but gives also the power to fulfill.

In the practical dispensations of divine grace, there are number of principles which it may be important to remember.

1. God being LOVE, it is a part of His nature to desire to communicate Himself to all moral beings, and to make Himself one with them in a perfect harmony of relations and feelings. The position of God is that of giver; the position of man is that of recipient. harmonized with man by the blood and power of the Cross, he has once more become the infinite fullness, the ori­ginal and overflowing fountain, giving and ever ready to give.

2. Such are the relations between God and man, involved in the fact of man's moral agency, that man's business is to receive.

3. Souls true to the grace given them, will never suffer any diminution of it. On the contrary, the great and unchangeable condition of continuance and of growth in grace is cooperation with what we now have. This is the law of growth, not only deducible from the Divine nature, but expressly revealed and declared in the Scriptures :-" For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath."-Matt. xiii. 12.

A faithful cooperation with grace, is the most effectual pre­paration for attracting and receiving and increasing grace. This is the great secret of advancement to those high degrees which are permitted; namely, a strict, unwavering, faithful coopera­tion, moment by moment.

4. It is important correctly to understand the doctrine of cooperation. A disposition to cooperate, is not more opposed to the sinful indolence which falls behind, than to the hasty and unrighteous zeal which runs before. It is in the excess of zeal, which has a good appearance, but in reality has unbelief and self at the bottom, that we run before God.

5. Cooperation, by being calm and peaceable, does not cease to be efficacious. Souls in this purified but tranquil state are souls of power; watchful and triumphant against self; resisting temptation; fighting even to blood against sin. But it is, never­theless, a combat free from the turbulence and inconsistencies of human passion; because they contend in the presence of God, who is their strength, in the spirit of the highest faith and love, and under the guidance of the Holy Ghost, who is always tran­quil in His operations.


Those in the highest state of religions experience desire no­thing, except that God may be glorified in them by the accom­plishment of His holy will. Nor is it inconsistent with this, that holy souls possess that natural love which exists in the form of love for themselves. Their natural love, however, which, within its proper degree, is innocent love, is so absorbed in the love of God, that it ceases, for the most part, to be a distinct object of consciousness; and practically and truly they may be said to love themselves IN and FOR God. Adam, in his state of inno­cence, loved himself, considered as the reflex image of God and for God's sake. So that we may either say, that he loved God in himself, or that he loved himself IN and FOR God. And it is because holy souls, extending their affections beyond their own limit, love their neighbor on the same principle of loving, namely, IN and FOR God, that they may be said to love their neighbors as themselves.

It does not follow, because the love of ourselves is lost in the love of God, that we are to take no care, and to exercise no watch over ourselves. No man will be so seriously and con­stantly watchful over himself as he who loves himself IN and FOR God alone. Having the image of God in himself, he has a motive strong, we might perhaps say, as that which controls the actions of angels, to guard and protect it.

It may be thought, perhaps, that this is inconsistent with the principle in the doctrines of holy living, which requires in the highest stages of inward experience, to avoid those reflex acts which consist in self-inspection, because such acts have a ten­dency to turn the mind off from God. The apparent difficulty is reconciled in this way. The holy soul is a soul with God; moving as God moves; doing as God does; looking as God looks. If, therefore, God is looking within us, as we may generally learn from the intimations of His providences, then it is a sign that we are to look within ourselves. Our little eye, our small and almost imperceptible ray, must look in, in the midst of the light of His great and burning eye. It is thus that we may inspect ourselves without a separation from God.

On the same principle, we may be watchful and careful over our neighbors; watching them, not in our own time, but in God's time; not in the censoriousness of nature, but in the kindness and forbearance of grace; not as separate from God, but in concurrence with Him.


The soul, in the state of pure love, acts in simplicity. Its in­ward rule of action is found in the decisions of a sanctified con­science. These decisions, based upon judgments that are free from self-interest, may not always be absolutely right, because our views and judgments, being limited, can extend only to things in part; but they may be said to be relatively right: they conform to things so far as we are permitted to see them and understand them, and convey to the soul a moral assurance, that, when we act in accordance with them, we are doing as God would have us do. Such a conscience is enlightened by the Spirit of God; and when we act thus, under its Divine guidance, looking at what now is and not at what may be, looking at the right of things and not at their relations to our personal and selfish interests, we are said to act in simplicity. This is the true mode of action.

Thus, in this singleness of spirit, we do things, as some ex­perimental writers express it, without knowing what we do. We are so absorbed in the thing to be done, and in the importance of doing it rightly, that we forget ourselves. Perfect love has nothing to spare from its object for itself, and he who prays per­fectly is never thinking how well he prays.


Holy souls are without impatience, but not without trouble; are above murmuring, but not above affliction. The souls of those who are thus wholly in Christ may be regarded in two points of view, or rather in two parts; namely, the natural appetites, propensities, and affections, on the one hand, which may be called the inferior part; and the judgment, the moral sense, and the will, on the other, which may be described as the superior part. As things are, in the present life, those who are wholly devoted to God may suffer in the inferior part, and may be at rest in the superior. Their wills may be in harmony with the Divine will; they may be approved in their judgments and conscience, and at the same time may suffer greatly in their physical relations, and in their natural sensibilities. In this manner, Christ upon the cross, while His will remained firm in its union with the will of His heavenly Father, suffered much through His physical system; He felt the painful longings of thirst, the pressure of the thorns, and the agony of the spear. He was deeply afflicted also for the friends He left behind Him, and for a dying world. But in His inner and higher nature, where He felt Himself sustained by the secret voice uttered in His sancti­fied conscience and in His unchangeable faith, He was peaceful and happy.


A suitable repression of the natural appetites is profitable and necessary. We are told that the body should be brought into subjection. Those physical mortifications, therefore, which are instituted to this end, denominated austerities, are not to be dis­approved. When practiced within proper limits, they tend to correct evil habits, to preserve us against temptation, and to give self-control.

The practice of austerities, with the views and on the principles indicated, should be accompanied with the spirit of recollection, of love, and prayer. Christ himself, whose retirement to solitary places, whose prayers and fastings are not to be forgotten, has given us the pattern which it is proper for us to follow. We must sometimes use force against our stubborn nature. "Since the days of John, the kingdom of heaven suffers violence; and the violent take it by force."


The simple desire of our own happiness, kept in due subordi­nation, is innocent. This desire is natural to us; and is properly denominated the principle of SELF-LOVE. When the principle of self-love passes its appropriate limit, it becomes selfishness. Self-love is innocent; selfishness is wrong. Selfishness was the sin of the first angel, "who rested in himself," as St. Augustine expresses it, instead of referring himself to God.

In many Christians a prominent principle of action is the de­sire of happiness. They love God and they love heaven; they love holiness, and they love the pleasures of holiness; they love to do good, and they love the rewards of doing good. This is well; but there is something better. Such Christians are inferior to those who forget the nothingness of the creature in the infini­tude of the Creator, and love God for His own glory alone.


No period of the Christian life is exempt from temptation. The temptations incident to the earlier stages are different from those incident to a later period, and are to be resisted in a differ­ent manner.

Sometimes the temptations incident to the transition-state from mixed love to pure love are somewhat peculiar, being adapted to test whether we love God for Himself alone.

In the lower or mixed state the methods of resisting tempta­tions are various. Sometimes the subject of these trials boldly faces them, and endeavors to overcome them by a direct resist­ance. Sometimes he turns and flees. But in the state of pure love, when the soul has become strong in the Divine contempla­tion, it is the common rule laid down by religious writers, that the soul should keep itself fixed upon God in the exercise of its holy love as at other times, as the most effectual way of resist­ing the temptation, which would naturally expand its efforts in vain upon a soul in that state.


The will of God is the ultimate and only rule of action. God manifests His will in various ways. The will of God may in some cases be ascertained by the operations of the human mind, especi­ally when under a religious or gracious guidance. But He re­veals His will chiefly in His written word. And nothing can be declared to be the will of God, which is at variance with His written or revealed will, which may also be called His positive will.

If we sin, it is that that God permits it; but it is also true, that He disapproves and condemns it as contrary to His immut­able holiness.

It is the business of the sinner to repent. The state of peni­tence has temptations peculiar to itself. He is sometimes tempted to murmuring and rebellious feelings, as if he had been unjustly left of God. When penitence is true, and in the highest state, it is free from the variations of human passion.


Among other distinctions of prayer, we may make that of vocal and silent, the prayer of the lips and the prayer of the affections. Vocal prayer, without the heart attending it, is superstitious and wholly unprofitable. To pray without recollection in God and without love, is to pray as the heathen did, who thought to be heard for the multitude of their words.

Nevertheless, vocal prayer, when attended by right affections, ought to be both recognized and encouraged, as being calculated to strengthen the thoughts and feelings it expresses, and to awaken new ones, and also for the reason that it was taught by the Son of God to His Apostles, and that it has been practiced by the whole Church in all ages. To make light of this sacri­fice of praise, this fruit of the lips, would be an impiety.

Silent prayer, in its common form, is also profitable. Each has its peculiar advantages, as each has its place.

There is also a modification of prayer, which may be termed the prayer of silence. This is a prayer too deep for words. The common form of silent prayer is voluntary. In the prayer of contemplative silence, the lips seem to be closed almost against the will.


The principles of holy living extend to everything. For instance, in the matter of reading, he who has given himself wholly to God, can read only what God permits him to read. He can­not read books, however characterized by wit or power, merely to indulge an idle curiosity, or to please himself alone.

In reading this may be a suitable direction, namely, to read but little at a time, and to interrupt the reading by intervals of religious recollection, in order that we may let the Holy Spirit more deeply imprint in us Christian truths.

God, in the person of the Holy Ghost, becomes to the fully renovated mind the great inward Teacher. This is a great truth. At the same time we are not to suppose that the presence of the inward teacher exempts us from the necessity of the outward lesson. The Holy Ghost, operating through the medium of a purified judgment, teaches us by the means of books, especially by the word of God, which is never to be laid aside.

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