speaking on this subject, to hear it said of our chief faults and defects, "This kind goeth not out but by prayer and fasting." And this is perfectly true, if the maxim be taken (as the Saviour intended it to be) always in connexion with learning of Him, and setting His image and example before us. Apart from doing that, however, even special prayer, and literal fasting, will not "cast out" a wrong habit nor a rash spirit, effectually. Accordingly, we have prayed, at times, very fervently, against the tendencies and temptations which betray us oftenest; and yet we have been soon betrayed by them again. Indeed, it has not always been from the want of trying to stand, that we have so often fallen. Others may say so, and even think so, when they see us falling away from some duty, or falling into some wrong spirit but we know the contrary. We have not, alas, "done all to stand," which we might

have done but we have done more than

others give us credit for at times, and suffered more too than they imagine. Any one can see our faults: but God alone knows our struggles against them.

Well; the great reason why these struggles are so unsuccessful often, is, that we pray and plan without having the image of Christ distinctly before us, or without looking chiefly to that feature of His image which is most imperfectly reflected by us: for we can no more steer a right course through the sea of life by any star of the Saviour's character, than the mariner can steer through the ocean by any star of the skies. We must look oftenest to that part of the image of Christ, which we are most unlike. And this must be done "with open face;" or with an honest desire and express determination, to be "changed into the same image."

Here, now, comes on the trial of our spirit, and of our integrity too. Are we willing to learn a new lesson; willing to try a new experiment; willing to make a new effort, in order to be more holy? Nothing else or less than this, can cure the faults and imperfections we confess and deplore. Well; whether will you go on confessing and deploring them, or set yourself to contemplate the glory of Christ in the glass of Revelation, that that part of His glory which reproves them, may disperse them also? Would you rather succumb to them, than conquer them at this expense of time and thought? Would you rather give the time thus called for, to prayer for the forgiveness of them, than to meditation for their removal? Would you

rather throw them on the blood of Christ for pardon, than upon the image of Christ for sanctification?

These questions are bringing out the secrets

of your heart, upon the very surface of your conscience! Take great care, however, that the discoveries you are now making, of “what is in" you, neither discourage you too much, nor irritate you at all: for it is as possible to dispute as to despond, when the unexpected. discovery of some great oversight in religion, forces home upon us the conviction, that we have almost to begin anew, or, at least, to take new lessons on sanctification. We do not like to see the necessity of thus going to school again as meekly and humbly, as when we first sat down at the feet of Christ, saying with child-like simplicity, "Lord, what wouldst thou have me to do?" Some, when they find that it must come to this, begin to doubt whether all their past experience has not been a delusion; and others allow themselves to be chafed into an impatient or speculative spirit, which tries to rid itself of the conviction, that new

lessons and measures are thus indispensable. Thus, just according to the frame of our mind at the moment of this humiliating discovery, is the effect of the discovery itself. If we happen to be rather well pleased with the state of our piety upon the whole, we are in great danger of straining our ingenuity, to prove that we are doing pretty well, without studying the image of Christ more than usual. If, again, we happen to be in Doubting Castle, when this great oversight flashes upon our spirit, we are but

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too ready to put our feet into the stocks" of utter despondency, or to conclude that we were never converted nor sincere. And, if we happen to be in a slothful or worldly temper, when we are brought to a dead stand by the startling fact, that we have never been so intent on having the image of Christ upon our soul, as the Righteousness of Christ upon our sins; then Satan is sure to set our wits to work, to

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