cleansing operations, turning the strong man out of possession, and enabling us to say triumphantly, "Behold all things are become new." The great danger of miscarrying in this work, is by passing too cursorily over the first step, healing our wounds slightly, and justifying ourselves too hastily.

We are never so near heaven as when we find ourselves almost in hell. We cannot stay long there.

It is impossible we should ever be upon a footing of truth and sincerity with others, till we know how to speak the truth to our selves.

CHRIST comes with a blessing in each hand; forgiveness in one, and holiness in the other, and never gives either to any who will not take both.

Christ's forgiveness of all sins is complete at once, because less would not do us good; his holiness is dispensed by degrees, and to none wholly in this life, lest we should slight his forgiveness.

I owe it to Jesus that I have a moment's

quiet.

The love of God springs from the knowledge of Christ, and seems impossible to man in any other way.

I owe Christ a heart, a will, a life.

The Lord's Christ is the soul's joy, support and confidence in all states and conditions; riches in poverty, comfort in trouble, ease in pain, health in sickness, life in death.

I see the glory and blessedness of God in giving his Son to die for such sinners as I am, and would give the world to have a lively gratitude and burning love to him in my heart; but can have no peace but in thinking he died for my ingratitude.

Christ's riches, as in himself, are unsearchable; in us they are soon told.

The salvation of man is as much the gift of God, and the work of Christ, as his life and being.

Christ never comes into the soul unattended; he brings the Holy Spirit with him, and the Spirit his train of gifts and graces. Lay the foundation in him, and leave it to him to raise God's building upon it.

Christ obeyed and suffered for me, that his obedience and sufferings might be imputed to me; and because no obedience or sufferings of mine could answer the demands of divine justice, or be effectual to my purification. A maintainer of this opinion, at the same time affirms it is no argument for

the presumption, impenitence, or lukewarmness of man; but an operative, and most efficacious principle of obedience, and a sacred bond of gratitude upon his soul, to do and suffer in his turn, according to the measure and capacity of a creature, and to press to every height of virtue after the example of so kind a conductor, in obedience to the commands of so gracious a master, in confidence of the assistance of so powerful a Saviour, who died for him upon earth, intercedes for and succours him from heaven, and hath taken him into himself by a mysterious union, that he might accept him to the reward of his own spotless holiness.

It has been the general opinion of Christians, in all times and places, that Christ suffered instead of sinners, and that we have remission of sins through faith in his bloodshedding; but the opinion of an imputed righteousness is far from being general; though a substitution is every whit as intelligible, and perhaps as much wanted in one case as the other; and the same reasons that hold for the rejecting one, will equally hold for the rejecting of both.

The righteousness of Christ is never imputed to any man who does not desire and endeavour to be so completely righteous, as not to stand in need of it.

Let him who rejects the righteousness of Christ, consider well what ground he stands upon, and what he has to trust to.

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The righteousness of Christ imputed, and applied by faith, becomes such a reality as is not at all for an impenitent sinner's purpose. If he knows what it is, and for what end it is given, he does not desire it; nor do I think it possible for an impenitent person to believe it, let him pretend what he will. Christ is the glass in which we see God and ourselves; and if we attempt to see either ourselves or him through any other medium, we shall fall into infinite mistakes.

Christ still manifests his Messiahship by his presence, and says to the desiring soul, as he did to the woman of Samaria, "I that speak unto thee am he."

To comprehend the breadth and length, and depth and heighth of the love of Christ, we must first take the dimensions of our own sin.

I know so much of Christ as not to be afraid to look my sins in the face.

Christ was Christ to a believing Jew before his coming, as well as now to a Christian: nay, the faith of the Jew seems to have been of a more excellent kind, as it had a thicker veil to penetrate through.

Christ says, "take up the cross ;" and very evident it is, that some of his commands, literally taken, have the cross in them. Take this out, and then wherein does he differ from other legislators? Or, what remains but a bare religion of nature?

which we may be sure will never bear too hard upon flesh and blood.

All the power and love of God is in the man Christ.

Christ is God stooping to the senses, and speaking to the heart of man.

Christ brings down God to the capacity of man, and raises man to the nature of God.

Christ stands between the wrath of God and the sin of man, intercepting the one, and purging the other.

Nothing in nature is life, light, and truth but Christ, and therefore nothing else can be so to the soul.

Christ saw and felt every sin of mine distinctly, when he sweat great drops of blood in the garden, and cried out upon the cross, "My God, my God, why hast thou forsaken

me."

God will come near to us to judgment, and be a swift witness sgainst us, whenever we dare present ourselves at his bar in our

own name.

Christ had most amazing love, and a piereing sight of the danger and misery of mankind, when the pain of the cross could not hinder him from saying, "Father forgive them." A lively apprehension in us of what he then saw and knew, sets us at work in good earnest for ourselves and others.

I want the outward sun to cherish my body, and invigorate the animal life; much