inspect will be ominous. It is surely probable something is wrong where we are so sensitively afraid. to look. Nor must we procrastinate in this business. A delay to examine is not barely to prolong, but to aggravate the evil. Disorder neglected, becomes more disordered; and aberration unheeded, lengthens its distance every hour. IX. Habituation is another important branch of the means we must employ for godly improvement. We must "exercise ourselves unto godliness," if we would excel in it. Whilst God imparts the principle, and truth supplies the motives, yet habit-fixed, cherished, and growing habit-must lead us on to proficiency. The mind proceeds as rationally in this, as in other things; and strengthens and perfects its principles by exerting them. We have therefore to accustom ourselves to the earnest, solemn, uncompromising recognition of our great end in all things. There must be called to our aid on all occasions, profound and unflinching conscientiousness; whilst we are to dread above all things, evasive, shifting, accommodating, concealing modes of treating divine claims. We must also especially practice and habituate our minds to look at our end-to keep it before us to aim at it steadily and vigorously. It must be common for us often to bethink ourselves, not only as to what we are doing, but why we do it. We must be again and again putting our eyes in a proper direction, and our whole selves in a right attitude in reference to our professed end; until no habit shall be more formed and perfected, more natural and easy than to turn in that direction, and settle into that attitude. We shall likewise find it a of incalculable use to discipline our minds to all the difficulties and severities of our course. We must brace our spirits for manly contests, for toil, for hardship, for self-denial, and for whatever else lies in our path to the divine glory. We must guard against an effeminate piety—a weak dread of difficulty--a selfish timidity-a shrinking from severer duties mean avoidance of whatever may be costly or painful to us. This cowardly tenderness over ourselves will be a poor preparation for glorifying God. It is indeed nearly and dangerously allied to unfaithfulness. Alas! how narrow must be his range, and how equivocal his occupation of even that, who is resolved to glorify God only when no lion is in the way, when no difficulty is to be surmounted, no toil undergone, no sacrifice made, no enemy encountered, no suffering incurred. A self-sparing, self-indulging temper is ever inimical to high proficiency in the service of God. He who is bent on pleasing himself, will be too little careful of pleasing his heavenly Master. The daily habit of denying ourselves is no mean aid to godly devotedness. The attention, the vigilance, the deliberation, the resolution, the conscience, the principle, the effort, the devout craving of help from God, thus all perpetually called forth, will, together, form a system of divine discipline of certain and beneficial efficacy. It is a stern, but not unhappy education of the spirit-a sure and rapid training in the heavenly art of glorifying God. What opportunities have we daily for enforcing this advantageous regimen ! What a profitable exchange might be made of many little indulgencies! What sure and inestimable gains might be brought in by the surrender of some little and questionable advantages! Surely "the children of this world are wiser in their generation than the children of light." It hal X. Devotion stands in a very near and subservient relation to the noble aims of a godly mind. In some respects indeed it is the same thing. To worship, to praise, to magnify, to glorify God, are often synonymous and interchangeable expressions. And whilst it is one of the ways of glorifying God, it has also an essential bearing upon all other modes of honouring him. It is that which brings the mind more directly and closely to its object. It concentrates and guides our tendencies and aims. lows and awes the spirit, and makes it feel its relation to God, even in affairs and circumstances, which to a superficial eye, might seem too remote, too little adapted, or too insignificant, to admit of such high and sacred association. It sets the Lord always before us. It places us under the strong and direct beams of divine glory. It promotes the habit of frequent, effectual, and ready recurrence to our great and avowed end; thus counteracting the effects of our too repeated forgetfulness, and of our temporary departures. When we lose sight of our end, or for a time swerve from it, devotion restores us to our proper posture. It attracts our roving eye, and wins us from our wanderings. The importance of humble, earnest, affectionate, incessant devotion, will appear when we consider how incompatible with such a habit, is the maintenance of wrong ends-ends opposed to God. They cannot indeed live in such an atmosphere. They wither and die. Keep alive communion with God, and you kill selfishness, pride, sensuality, and worldly eagerness. Brought out of their own gross element, they gasp for life, they expire, in a region so pure, so refined, so ethereal, as that of exalted devotion. Such is the natural tendency and the known operation of a devout habit. But it has another advantage, and one, the amount of which we cannot calculate. It brings the power of God to our aid. And with that, who shall say to what heights of glorifying God a Christian may attain, even in this world? But this brings us to another point. XI. Rightly estimating and cherishing the influence of the Holy Spirit, must be considered of special moment in these pursuits. The very business of the Spirit is to fetch us up from that deep and aw ful degradation to which we had sunk, to the dignity and blessedness of serving and glorifying God. He opens our eyes to this light. He turns the current of thought in this direction. He gives the affections this upward bearing. He transforms the soul into this image. He brings us nigh to God. He calls us to his eternal glory. And his work is to conduct us step by step, from strength to strength to the perfect knowledge, resemblance, enjoyment, and service of God. He it is who carries us to this everlasting and glorious consummation. Shall we not then put ourselves entirely and perpetually under such influence and guidance? Shall not such discipline and training be coveted? such instructions? Shall we not court and cherish Shall we not crave and implore aid so adapted and so sufficient? the Spirit," he leads direct to God. To "live in the Spirit" is to live in God. "To walk in the Spirit," To be taught of the Spirit, is is to walk with God. to converse with "the deep things of God." "To mind the things of the Spirit," is "to savour the things which are of God." Placing ourselves under this spiritual conduct, we seek the glory of God, he himself guiding and helping us forward to its attainment. Let us take heed how we affect to dispense with this help. Let us not make the needless, foolish, and perilous experiment, of doing alone, in unassisted struggles and weakness, that, for which we may call in instant and all-sufficient succour. What an inviting and glorious prospect does divine influence open to our desires and hopes! It widens the field of godly enterprize to the utmost boundary of natural capacity, and leads us to I love God with all our heart, and mind, and soul, and strength." Nay more, it expands and heightens our mental capabilities, by the enlarging views, the glorious objects, the high pursuits, and the ennobling exercises to which it conducts us; and thus prepares for still loftier attainments. 66 XII. To anticipate the perfection with which God shall be glorified in heaven, is calculated to encourage and stimulate us to glorify him more eminently on earth. This species of practical argument is sometimes employed by the Apostle. "Every man that hath this hope, purifieth himself.” It is a mode of reasoning which appeals to our sense of propriety. Is it not becoming to occupy ourselves now, with what shall delightfully absorb us for ever? It is an appeal also to what may be called the reigning passion of the godly. Shall not they be stirred and stimulated when favoured with a strong view of the consummation of their dearest hopes and intensest desires? If the perfection of godliness in heaven |