and ourselves; to acquire which is, therefore, the highest attainment of Christian wisdom, and can only be gained by the teaching of that Holy Spirit who is the fountain of all instruction. Nothing makes so great a difference between individual Christians as a habit of calm and serious reflection, while those only who have experienced the difficulty can appreciate how great and energetic a struggle is requisite not to remain strangers always to our own souls, and to the real motives. by which our apparently best actions are dictated. While daily acquiring more depth in the knowledge of this world, we may at last be found to know every thing but that which it chiefly concerns us to know. We may dedicate our minds to the interesting and instructive study of history, yet it merely tells us the past experience and actions of other men

To fix a hero's birthday or descent. We may contemplate the wonderful structure of plants without perhaps a thought of the hand that formed them, or we may enlarge our comprehension by inquiring into the majestic wonders of astronomy, but it matters comparatively little to understand or admire the starry firmament, if still, while years are striding on, our hearts remain grovelling on the earth.

To become thoroughly imbued with the wisdom belonging to eternity is what elevates the soul to creation's highest level, by giving nobleness of

D

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purpose, greatness of mind, and calm steadiness of intention, all resting on a foundation perfectly secure in the revealed mercy of God to man. in this life, however, it is decreed that "all things are full of labour," these can only be acquired at a cost of self-denial and exertion proportioned to their worth, and such efforts are especially requisite in those who would testify the sincerity of their faith by the holiness of their works.

Those who do little, and sacrifice nothing for God, while their piety consists in mere occasional impulses, are but feathers on the stream. Their souls may be unsettled or shaken by every eddy of caprice or temptation, and the words of Jacob to Reuben become in their case most sadly ap-propriate, "Unstable as water, thou shalt not excel." No man becomes a saint in his sleep; and we might as well determine to be learned without ever reading, to acquire an estate without exertion, to be healthy without exercise, or safe without guarding against danger, as to become religious without using the means appointed for becoming so. By fervent, earnest, and habitual prayer, the most difficult of all tasks to those who have not practised it, and the most delightful of duties to those who have, we are told to seek the assistance of God's Holy Spirit, as the only sure director for our blinded consciences, and erring inclinations. We might as well expect to live under water as to keep our souls alive without prayer;

but under such guidance, we shall be taught to live as circumspectly as if our salvation depended on each action of our lives, and to feel that the eye of God is as continually present with us as the light of day; yet the more conscientiously we endeavour to fulfil our duty, the more shall we become aware, how impossible it is so much as to think a good thought without assistance from on high. The best and holiest of Christians would but hold a taper to the sun, if he expected by any merit of his own to deserve that salvation, purchased for man, by the propitiation of Christ, and the whole cost of which was paid in that moment when he said, "It is finished." Then the gate of mercy flew open, and a free admission has ever since been offered to all who come, weary of sin and heavy-laden with sorrow, to their benignant Saviour for rest.

Since the only hope of man for eternity rests, then, on Christ our Redeemer, we must be willing, as his followers, to suffer much; for who can expect, or should even wish, to reach heaven on any other road than that by which he returned there, thorny and rugged though from his birth to his crucifixion it was,

all heaven in tears above,

Earth unconcern'd below.

As Robert Hall remarked during his own last struggles, and truly agonising they were—“A

contemplation of the sufferings of Christ is the best antidote against impatience under any troubles, we should therefore reflect much on this subject, when in pain, in distress, or in expectation of death."

A distinguished author in the English church, wishing to express the infinite worth of our blessed Saviour's intercession, has recorded his opinion in these words:" Had I all the faith of the patriarchs, all the zeal of the prophets, all the good works of the apostles, all the sufferings of the martyrs, and all the glowing devotion of the seraphs, I would renounce the whole in point of dependence, and glory only in the atoning blood and justifying righteousness of Jesus Christ my Lord."

Bound upon the accursed tree,

Dread and awful, who is he?

Son of God! 'tis thou! 'tis thou!-MILMAN.

CHAP. IV.

THE REAL BENEFIT OF AFFLICTION.

From darkness here, and dreariness

We ask not full repose,
Only be thou at hand to bless

Our trial hour of woes.

Is not the pilgrim's toil o'erpaid

By the clear rill and palmy shade ?

And see we not, up earth's dark glade,

The gate of heaven unclose?-R. MONTGOMERY.

Ir may be generally said of a book as of wine, that the older it is the better, and few can excite more interest than the Meditations of St. Augustine. To be brought in contact so very close and confidential with the most secret thoughts of one who lived in retirement and meditation so many centuries ago is indeed strange and pleasing, especially when the reader discovers in the mind of that early Christian a mirror which reflects his own. A long vista of generations divides us from the period of his life and death, yet we know all he felt, all he believed, all he suffered, and all he did. We read with pleasing sympathy in how many respects he resembled those we love and