spirit through the strait gate of opposing animalism, into the sweet and holy Paradise-element. There is

an element of which Jesus is the Prince, and there is an element of which Satan is prince. While we appropriate the elements of the nethermost prince, we may be strong in the powers of nature, but perhaps not so strong in the life that is hid with Christ in God; for in the exercise, and indulgence, of our fleshly appetites, we do not breathe deeply enough to inspire the holy element of our risen Prince. Finding that deep and holy spirit-breathing was suspended during bodily enjoyments, godly souls have often interdicted the gratifications of the flesh, in order to help their spirits in the God-ward direction.

I fancy, before we can become invincible men in the power of the Divine Might, we must come to the encounter of our deadly enemies, in the wilderness of privation, and then, the Devil and his angels tempting us, and God and holy angels helping us, we must get a clean victory over the former, that they may know us, and leave us alone to our life and work in God.

If hunger for the corrupt bread of nature was the fall of man, if the actual eating of the same developed in man the corrupt body of flesh; then a hunger for the incorruptible bread of righteousness, is an evidence that the new life in Christ is awakened

As

in man, and the actual eating of that new and living Bread, which is the flesh of the Son of Man, will develop again in man, the incorruptible nature. sensual souls abstain from the Eternal Bread, and surrender body and soul to nature's bread, the holiest souls have at times abstained from nature's bread, in order to turn their longing appetite wholly to the Bread of Eternity.

I read too much, I think too much, I do too much, I am too much. In this muchness, the Devil has his castle. God is for quality: the Devil for show and quantity. God commends to me the "little child:" the Devil commends to me the great man, the learned man, the talented man. God commends to me the "little flock:" the Devil tempts me to join my soul to some great Babylon, reformed or unreformed, he cares not which, so that it be Babylon, and not the little flock.

Experience has decided that the early morning air is much more inspiring and vigorous than the evening. What is the law? Is not the atmosphere,

like all other substances, and tissues,

spoiled of its Does it not,

energy by the action of light and heat? like the vegetable and animal kingdom, require rest? After a night's rest it is recruited and young again.

Joy fatigues the spirit in the same way, and requires rest from delight, no less than the body requires rest from labor. Grief, like night, is salutary. It cools down the soul, by putting out its feverish fires; and if it oppresses her, it also compresses her energies. The load once gone, she will go forth with greater buoyancy to new pleasures. The night of death is a wise and merciful conclusion to the excitement of mortal life; with a calm, beautiful, wondrous strength, the regenerate spirit enters upon its new life.

Time and Eternity touch me; for I am both. Time assaults me for the dust which I have, and insists that I give back to the Dust every atom which I have derived therefrom. Eternity appeals to me for the spirit which I have. Owing to these two claimants, the partnership will soon have to be dissolved between my soul and body, that Earth may take its own, and Eternity its own.

THE YOUTH AND BEAUTY OF

ETERNITY'S MORNING, STANDING STILL UPON THE BROW OF JESUS, FOR EVER.

I.-IF the Beauties of the Divine Humanity of Christ have faded from the brow of the Church, they have not faded in Him. The powerful authority of the Divine Beauty abides in unaltered and unalterable freshness with Him. The Church may therefore become new again, yea young again, from Him. And, I add, without a misgiving, the Church will put on her beautiful garments, and assert the power and glory of Holiness, as it is in Jesus. The Church will yet arise from the dust, and, by communion with the Eternal Youth of her risen Lord, will put on more than her Pentecostal freshness and youth, and by the Beauties of Holiness which are the beauties of Humanity, will attract unto her "the heirs of salvation."

II.-Every thing young and fresh, every thing bright and smiling, every thing buoyant and happy, may be traced to the perpetual Youth of Godhead, which streams forth for ever and ever, impregnating all receptive souls and substances with its own quality.

"Thou hast the dew of Thy Youth."-It is owing to the unchangeable youth of the Son of God, that every new born babe, after thousands of years, preserves the freshness and the beauteous innocence of the first-born child of Adam. The fulness of life which rises and dances in every young heart, and the living sunbeams which play upon the face of youth, are from the same, one, and only, Eternal Source.

And after myriads of spring-times in myriads of planets, each succeeding spring is as fresh, and full of young vigour and beauty, as were the springs before the flood.

Every babe, and every spring, and every new morning, are world-types of the everlasting youth of our God. There is no light like the early morning light, there is no air like the early morning air, there is no water like the dew of early morning, and when do the birds sing as they sing in the opening day? Every morning is a new sermon on the youth of Jesus. And the new life that rises with us in the morning, after our nightly death in sleep, is a daily