the way of redemption. He only is sufficient, for he only is all the doer, let him have all the praise. Let us not withdraw from him his majesty, and give it to creatures, for he alone satisfies for the sins of the whole world. So that all who believe in Christ are clean from all the filthiness of their sins. For St. John Baptist saith, "Behold the Lamb of God which taketh away the sins of the world." (John i. 29.) Does the devil call thee from prayer? Christ calls thee unto it again for so it is written, "To this end the Son of God appeared, to destroy the works of the devil." (1 John iii.)-Latimer.

OMNIPRESENCE OF THE HOLY SPIRIT.

If the Holy Ghost be God, "behold the heaven, and heaven of heavens cannot contain him; how much less this house," this temple of the human body? By receiving him, then, we do not limit and circumscribe his presence.

The apostles had him bestowed upon them, in order to teach all nations in their several dispersions; and when they separated from one another, they were not separated from him, by whose continued assistance they had power to "be witnesses both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." This boundless sphere of

his activity and communion with Christians in every place, is an argument of his Divinity against those who would degrade him into the rank of creatures; and this consideration of his immensity would lead us to change the question, and, instead of asking, whether we have received, rather inquire how it is possible to exclude him? For there is no "going from the presence of this Spirit." As the power of God is infinite, yet by us discerned only in some particular instances; so the Holy Ghost, though he pervades all things, yet yields some especial notices of himself, which are particular evidences of his presence. Thus, as we see God in the works of creation, so we feel the Holy Ghost in our souls; not that they, either of them, are themselves the objects of our senses, but we discern them in their works: "the heavens declare the glory of God," and diversities of gifts are a manifestation of the Spirit.-Ridley.

THE CHRISTIAN'S GAIN.

There is none worthy to be counted a Christian, except he can find in his heart, for Christ's sake, if the confession of his truth requires it, to renounce all which he hath, and follow him. And in so doing he gains a hundred fold more in this life, as our Saviour said to Peter, and

hereafter is assured of eternal life. Behold, I pray you, what he loses, who in this life receives a hundred for one, with assurance of eternal life. O happy exchange! perchance your outward man will say; if I were sure of this great recompense here, I would be glad to forsake all. But where is this hundred fold in this life to be found? Yes truly; for instead of worldly riches which thou dost forsake, which are but temporal, thou hast found the everlasting riches of heaven, which are glory, honour, and praise before God, angels, and men; and, for an earthly habitation, thou hast an eternal mansion with Christ in heaven; for even now thou art of the city and household of the saints with God, as is verified in the fourth to the Philippians. For worldly peace, which can last but a while, thou dost possess the peace of God, which passeth all understanding; and, for the loss of a few friends, thou art made a fellow of the innumerable company of heaven, and a perpetual friend of all those that died in the Lord, from the beginning of the world. Is not this more than a hundred fold? Is not the peace of God, which in this world we have through faithful imitation of Christ (which the world cannot take from us), ten thousand fold more than those things that are most highly

esteemed in this world, without the peace of God? All the peace of the world is no peace, but mere anguish and a gnawing fury of hell: as God of late has set examples before our eyes, to teach us how horrible an evil it is to forsake the peace of Christ's truth, which breedeth a worm in the conscience that never shall rest. Philpot.

"GOD IS MY SALVATION, AND MY GLORY." Psalm lxii. 7.

The psalmist, by the eye of faith, seeing this glorious triumph, strength, and power in God, saith, that in this glorious, almighty, and triumphant God is his glory; and desires to have part of that victory, and of that marvellous majesty. And as the psalm saith, he calls and names the God of glory, "his glory." O marvellous and unspeakable boldness and constancy of faith! A man nothing but sin by nature, in the sight of God nothing but earth and ashes full of misery and wretchedness, by nature corrupt, the very enemy of God, a vessel prepared unto all dishonour, ignominy, shame and perdition, contemned through sin, and shamed before all creatures; and yet now, with all these dishonours, by faith, he saith, the King of

glory is his glory, and that the conqueror of all dishonour is his shield and buckler.

On the other part, who can think or speak anything thankful to such a King of glory, and most mighty conqueror, that abhors not, by mercy, to be the honour and glory of so vile, sinful, and wretched a thing as man is? whose eyes see no filth of sin in penitent sinners, whose presence refuses not the company of the sick and miserable, whose strength comforts the weak, whose mercy rejoices the comfortless, whose life expels death, whose health banishes sickness, whose love vanquishes hatred, whose immortality gives everlasting life, and who crowns us with endless pity and compassion in perpetual joys. (Psalm ciii.)

Thus the psalmist after he had perceived the almighty God in himself gloriously to be void of all troubles, dolours, and other adversities, and that he had also gloriously conquered the captains of all adversities, hell, death, Satan, and sin; he challenged by faith, and craved by God's promise, to be partaker of God's glory in this point. And, doubtless, he that can feel in his heart that God is his glory, shall take no dishonour nor shame by all the works of the devil, sin, or the world.-Hooper.