fulness and prayer is laid up for us in the unsearchable riches of Christ, and is comprised in that salvation from evil which is secured to us by his life at the right hand of God.

Nor is Christ seated there alone, for all his members are even now spiritually there in Him; for, having quickened us together with Christ, God hath raised us up together, and made us sit together in heavenly places in Him (Eph. ii. 5, 6). Surely it is there, in the sacred enjoyment of this life in Him, within the veil, that we learn the blessed power of watching and praying concerning the things down here, bringing into the most ordinary and detailed duties of our daily path that exquisite sense of oneness with the risen Jesus, the height, and depth, and length, and breadth of which we have learned within the veil before the throne of God, where we are declared to be not only redeemed, but made kings and priests.

How beautifully are we taught in the word the combined blessing of our heavenly and earthly union in and with Jesus; in Him at the right hand of God, from whence we have permanent salvation through his life, while, at the same time, He tenderly vouchsafes the assurance that He is with us always, to the end of the age (Matt. xxviii. 20). Is it not, then, continually made evident in Scripture that this is indeed "God's will, even our sanctification; " that this constant vigilance, this uninterrupted communion with Jesus, necessarily flows from a clear sense of our completeness in Christ-our indissoluble union with Him; and are declared to be effectual for the resistance of Satan, the world, and our own evil nature (James ii. 7; 1 John iv. 4; v. 4). Are we not then guilty of positive unbelief if we turn despairingly away from the command, "Be ye holy, for I am holy"? I speak of no human pretension to holiness, but of Christ's holiness, not imparted, but ours by virtue of irrevocable union with Him; for being joined to the Lord we are one spirit. Let me dwell for a few moments on the soul-cheering promise I have quoted, “Lo, I am with you always." Did we enter, even in a degree, into the perfect safety, the untroubled calm, of being always in the manifested presence of Jesus; the God-man communicating to us, through the Spirit, his own ineffable thoughts on every subject brought before us; his infinite wisdom and perfect will; could we ever again fall into listless indifference as to whether we

recognize his presence or not? Could we suffer our communion with Him to be interrupted, even for the briefest period, by Satan's lures and the world's baits?

All Christians understand what it is occasionally to know that Jesus is with them, of a truth, as their dear familiar Friend; but how few believe that to be abidingly in the enjoyment of this happiness is their purchased (but, alas! how often unclaimed) possession; not by self-effort, but by faith in the repeated declarations of God, that Christ and his church are one; yea, that we are members of his body-of his flesh and of his bones. It is written (Mark xi. 24) “ Whatsoever things ye desire when ye pray, believe that ye receive them, and ye shall have them." Strange that some dear bright Christians can credit this carte blanche from their God concerning everything but that best of all blessings, next to our being reconciled to God by the death of his Son, even the blessing of being saved, continually saved, by his life. I am sure that you Christians who will begin to claim the promise I have just quoted, for the inconceivable happiness of constant communion with Christ, will no longer have to deplore that Satan, the world, and the flesh, have, at times, more power over you, than the Father, the Son, and the Holy Ghost. You will no longer find that sin has dominion over you; for is it not definitely promised that this shall not be the case?

If it be supposed that it is only in age and seclusion that we can be always in the Spirit, that would be to argue the possibility of holiness in the flesh, a most God-dishonouring lie; for the moment faith is given us to believe that we are not only justified by Christ's death, but saved by his life, that moment power is given to triumph always in Christ Jesus, to be always in the Spirit, in one word, never to lose our sense of identity with Jesus. H. P.

THE LATE PRINCE CONSORT.

HE nation deplores the loss which, in the providence of God, has befallen it, and truly sympathizes with the beloved Sovereign Lady and her children, who have been so suddenly bereaved. With no simulated sorrow have the people mourned; with no fulsome flattery have they eulogized

the departed Prince. But while we are partakers of the universal sorrow, it will be well that we learn the lessons that our God is teaching in it. And the quotation from the leading daily journal of some remarks in which we must all accord, affords us the opportunity to observe how the morality of the Bible is that alone by which men can live happily together, even in this present world; and how the teaching of the Lord Jesus is at times endorsed by those who are not his avowed disciples. The Times says:

We cannot tell yet how much we have lost. The PRINCE CONSORT was the natural bond and unity of the Royal House. . . Union is now the watchword of the nation, and no where is it so necessary as in its very head and focus. The way to preserve that union is that which the PRINCE CONSORT himself has marked out. It is modesty, humility, and reserve. It is to assume no greatness, to submit to all honourable conditions, to find the course of duty, to do the best within it, and to respect the Constitution, even when oneself may be its principal victim. In this way the loftiest personages, with the most commanding talents and the most ardent ambition, may learn at once to obey and overcome. They may be humble and sacrifice themselves, and yet be more than conquerors. They may resign, and yet gain. They may lose self-consequence, cherished rights, and dear privileges, and yet win all hearts and possess the world. This hard and self-denying path is the example which the PRINCE CONSORT has bequeathed to the nation, and first of all to the family that has most reason to lament him.

It was the Lord of glory who, first by example, and then by precept, taught that service is the path to rule; and showed us how, by self-sacrifice, to be more than conquerors. It is, indeed, an honour to the memory of Prince Albert, and a blessing to ourselves, that his life should afford any illustration of these blessed lessons. The Times goes on to say:

No retrospect of the PRINCE CONSORT's life and character would be complete without some notice of a point of cardinal importance in all estimates of Royalty. Till the present reign the principal vice of British Sovereigns and Princes, as, indeed, of most Princes, has been thriftless management and reckless expenditure. Prince ALBERT had the full benefit of the national repentance on this point. The wisdom which Parliament had learnt by experience was shown to him in good time, and prudent care was taken that neither for good nor for evil should he have much encouragement to excess. It was hinted, indeed, that, should he prove trustworthy, the generous public would increase his allowance. Such was the premium offered to a moderation and virtue which, even with this inducement, were thought almost impossible in a Prince. At the same time, all the constitutional learning of the country was directed to discover what a Prince Consort was not, and when, for this purpose, the legal relations of husband and wife had been carefully transposed, the problem was satisfactorily solved. The practical reply, for there was none other, to this unseasonable outbreak of jealousy and prejudice was the noblest ever given. During a period of unparalleled private and public expenditure, when speculation has taken new wings, when luxury has run a race with pride, and the national Exchequer has been stormed and carried a dozen

times for unheard-of requirements, the Royal Family has set a unique example of cheerful and dignified economy. When there came the cry of famine and pestilence, and then war, they freely paid their share of the public contributions. They have discharged the debts and obligations of several Royal personages both here and abroad. Nor have they neglected the future wants of their family. Thus have they passed for rich on an income which would have been penury by the GEORGIAN standard. Domestic happiness and the sense of duty have been their cheap luxuries. Compared with the reckless waste and the heartless misery of å former reign, it may, indeed, be said of this, "Better is a dinner of herbs where love is, than a stalled ox and hatred therewith."

These are truly valuable sentences. Nowadays frugality and contentment are old-fashioned, almost obsolete words. The children seek to begin where the parents left off. To "be content with such things as ye have;" to "mind not high things, but be contented with mean things," are maxims greatly in disrepute in the present day. But the Way of Holiness, the King's Highway, has to do with such mean things as these. If what the oracle of public opinion declares be true, that "speculation has taken new wings," and "luxury has run a race with pride," at least let those who profess to follow the Lowly One not be hurried down the stream. "Godliness, with contentment, is great gain." In living, in dress, in everything, let not the labour of our hands be laboriously spent upon ourselves, lest, after all, we should not "have to give to him that needeth." Yet remember, that only by the cross of the Son of God can the world be crucified to us and we to it.

The Times concludes with a panegyric in which it is quite forgotten that by the deeds of the law shall no flesh be justified. We know little of the Prince's inner life; but we trust he had built upon a more sure foundation than his "noble and blameless career." Fain would we believe that his natural "simplicity and straightforwardness" were sanctified by the word of God and prayer, and the iniquity of his holy things atoned for by the blood of Christ. We cannot penetrate the veil which hides from us the dead; we would not if we could. But let love, not duty, be our guiding-star; and while we find "a heavenly ordinance in earthly rules," for the Master's service in the little things of every day, let the love of Christ constrain us thus to judge, that if One died for all, all died in Him; and that He died for all, that they who live should not henceforth live unto themselves; but unto Him who died for them, and rose again.

SANCTIFICATION BY FAITH.-II.

BY THE REV. S. GARRATT.

the last number we examined what sanctification is; "the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith," or fidelity, "meekness, temperance;" in other words, the development of the seed sown in regeneration; and we are now to consider how it is that we are sanctified by faith.

But before so doing, there is a point of great importance on which it will be well to touch.

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The seed sown in regeneration is the direct result of Divine power. It is called " a new creature," that is, a new creation, and, like every other work of God, is absolutely perfect. Therefore John says of this new creation,—or new man," as Paul calls it, or "hidden man of the heart," as Peter calls it,-that "whosoever is born of God sinneth not, for his seed remaineth in him, and he cannot sin, because he is born of God." "Whatsoever is born of God overcometh the world." "We know that whosoever is born of God sinneth not." The light which is let into the soul ip its new birth is capable of enlargement from a spark into a flame, but not of being made more perfect. The new man has all his parts and organs, and needs nothing but growth. Instead of the improvement of that which man has naturally, there is the creation of that within him which God, who commanded the light to shine out of darkness, can pronounce very good.

But there does still remain in those who are regenerate, who have this perfect seed of the Divine life within them, that old and fleshly nature, which they derived from Adam. It not only remains, but is not in any way improved. "The carnal mind is

enmity against God, for it is not subject to the law of God, neither indeed can be." When it comes into contact with the mind of the Spirit, the new creation within, the necessary result is conflict. The two cannot mix. They keep each other in check. But neither can nature spoil grace, nor grace mend nature. Sanctification is the growth of the new man in spite of the opposition of the old. It is, therefore, cradled in conflict, and