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you cannot do this, but by appropriating to this object a due portion of your time, and diligently employing suitable means." But, having said this, I leave it. I cannot limit and define to such men the exact way in which they must apply these principles, but the principles themselves I insist on. What I ought to do myself under my circumstances, I know; and what I ought to do were I in trade, I seem now to know: but what I really should do were I in trade, I know not; and, because I know it not, I am afraid, in telling another man precisely how he ought to apply this principle, that I should act hypocritically and pharisaically. Stated seasons of retirement ought to be appointed and religiously observed, but the time and the measure of this retirement must be left to a man's own judgment and conscience.

I am restrained from dogmatizing on this subject, by reflecting on the sort of religion which seems in fact to be best suited to human nature itself; and especially to human nature harassed, worried, loaded, and urged as it is in this great city.

But I am restrained also by another consideration.-Difference of character seems to stamp a holy variety on the operation of religious principle. Some men live in a spirit of prayer, who are scarcely able to fix themselves steadily to the solemn act of prayer. Our characters are so much our own, that if a man were to come into my family in order to form himself on my model, and to imitate me for a month, it might seriously injure him. I have a favorite walk of twenty steps in my study and chamber: that walk is my oratory: but, if annother man were obliged to walk as he prayed, it is very probable he could not pray at all.

In defining the operation of religious principle, I am afraid of becoming an Albert Durer. Albert Durer gave rules for forming the perfect figure of a man. He marked and defined all the relations and

proportions. Albert Durer's man became the model of perfection in every Academy in Europe: and now every Academy in Europe has abandoned it, because no such figure was ever found in nature. I am afraid of reducing the variety, which, to a certain degree, may be of God's own forming, to my notion of perfection. "You must maintain and cultivate a spirit of devotion"-I say to all: "but be ye judges, as conscientious men, of the particular means suited to your circumstances."

The SPIRIT of devotion should be our great aim. We are, indeed, buried in sense, and cannot possibly attain or improve this spirit, but by proper means; yet these means are to be adapted and varied to character and situation.

"I MUST walk with God. In some way or other, whatever be my character or profession, I MUST acquire the holy habit of connecting every thing that passes in my house and affairs, with God. If sickness or health visit my family, my eye must see and my heart must acknowledge the hand of God therein. Whether my affairs move on smoothly or ruggedly, God must be acknowledged in them. If I go out of my house or come into it, I must go out and come in as under the eye of God. If I am occupied in business all day long, I must still have the glory of God in my view. If I have any affair to transact with another, I must pray that God would be with us in that affair, lest we should blunder, and injure and ruin each other."

This is the language of a real Christian. But, instead of such a spirit as this among the great body of tradesmen professing themselves religious-what do we see but a driving, impetuous pursuit, of the world!-and, in this pursuit, not eldom-mean, low, suspicious, yea immoral practices!

Yet I once went to a friend for the express purpose of calling him out into the world. I said to him--"It is your duty to accept the loan of ten

thousand pounds, and to push yourself forward into an ampler sphere." But he was a rare character: and his case was rare. His employers had said, "We are ashamed you should remain so long a servant in our house, with the whole weight of affairs on you. We wish you to enter as a principal with us, and will advance you ten thousand pounds. It is the custom of the city-it is your due-we are dissatisfied to see you in your present sphere." I assured him that it appeared to me to be his duty to accede to the proposal. But I did not prevail. He said "Sir, I have often heard from you that it is no easy thing to get to heaven. I have often heard from you that it is no easy thing to master the world. I have every thing I wish. More would encumber me-increase my difficulties-and endanger me."

SOLITUDE shews us what we should be: Society shews us what we are. Yet, in the theory, solitude shews us our true character better than Society. A man in his closet will find nature putting herself forth in actings, which the presence of others would restrain him from bringing into real effect. She schemes and she wishes, here, without reserve. She is pure nature. An enlightened and vigilant self-observer is surprised and alarmed. He puts himself on his guard. He goes forth armed into the world. But society shews him that nature is practically evil. The circumstances of the day as they arise carry him away. If he could abstract himself, and follow the actings of his own mind with an impartial eye, he could not believe himself to be the man who had entered into the world with such holy resolutions.

RECOLLECTION is the life of religion. The Chris tian wants to know no new thing, but to have hi

heart elevated more above the world by secluding himself from it as much as his duties will allow, that religion may effect this its great end by bringing its sublime hopes and prospects into more steady action on the mind.

I KNOW not how it is, that some Christians can make so little of recollection and retirement. I find the spirit of the world a strong assimilating principle. I find it hurrying my mind away in its Vortex, and sinking me among the dregs and filth of carnal nature. Even my ministerial employments would degenerate into a mere following of my trade and crying of my wares. I am obliged to withdraw myself regularly, and to say to my heart "What are you doing?-Where are you?"

On a Spiritual Mind.

DR. OWEN says, if a man of a carnal mind is brought into a large company, he will have much to do: if into a company of Christians, he will feel little interest: if into a smaller company engaged in religious exercises, he will feel still less: but if taken into a closet and forced to meditate on God and eternity, this will be insupportable!

The spiritual man is born, as it were, into a new world. He has a new taste. He savors the things of the Spirit. He turns to God, as the needle to the pole.

This is a subject of which many can understand but little. They want spiritual taste. Nay they account it enthusiasm. Bishop Horsley will go all the way with Christians into their principles: but he thinks the feelings and desires of a spiritual mind enthusiastical.

There are various CHARACTERISTICS of a spiritual mind.

SELF-LOATHING is a characteristic of such mind. The axe is laid to the root of a vain-glorio spirit.

It maintains, too, A WALK AND CONVERSE WIT GOD. Enoch walked with God. There is a tran action between God and the spiritual mind: if t man feels dead and heartless, that is matter complaint to God. He looks to God for wisdo for the day-for the hour-for the business in han A spiritual mind REFERS ITS AFFAIRS TO Go Let God's will be obeyed by me in this affai His way may differ from that which I should choos ut let it be so! Surely, I have behaved and quiete yself as a child that is weaned of his mother: m ul is even as a weaned child.”

A spiritual mind has something of the nature e SENSITIVE-PLANT. "I shall smart if I touc is or that." There is a holy shrinking away from il.

A spiritual mind enjoys, at times, the INFLU

A HOLY JOY AND SATISFACTION, which sur ises even itself. When bereaved of creature com rts, it can sometimes find such a repose in Chris hd his promises, that the man can say "Well! it nough: let God take from me what else he pleases!

A spiritual mind is a MORTIFIED mind. Th Church of Rome talks much of mortification, bu her mortification is not radical and spiritual. Simo Stylites will willingly mortify himself on his pillar If he can bring people around him to pray to him to pray for them. But the spiritual mind mus mortify itself in whatever would retard its ascen toward heaven: it must rise on the wings of faith and hope, and love.

A spiritual mind is an INGENUOUS mind. Ther Wa sort of hypocrisy in us all. We are not quit ripped of all disguise. One man wraps round hi covering of one kind, and another of anothe hey, who think they do not this, yet do it thoug y know it not.

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