3. O Lord, how often have I doubted and feared, instead of looking joyously out of myself, and considering all things as Thine!' And when Thou gavest me richly and undeservedly, how prone have I been to claim it as mine own, and to use it as mine own. Yet bitterness and disappointment have attended this. O teach me henceforth to devote all, by first giving myself up unto Thee; and by Thy grace let me ascend into Thy mountain, and dwell in Thy holy place for ever!

THOU King of Light! our deepest longing

Is shallow to Thy depths of grace;

Deep are the woes to us belonging,
But deeper far Thy joy to bless.
Teach us to trust the Father's love,
Still looking to the Son above;
Blest Spirit! through our spirits pour
True prayers and praises evermore.

Jesus, Thine own with rich grace filling,
Thy mighty blessing on us shed,-
New life through every member thrilling,
Diffused from Thee, the living Head.
Show us how light Thy mild yoke is,
And how from self's hard yoke it frees.
If Thou wilt teach Thy household so,
The works the Master's hand shall show.

ZINZENDORF.

(The Voice of Christian Life in Song.)

XXXVII.

ADVENT HYMN.

4 HE that hath clean hands, and a pure heart;

Who hath not lifted up his soul unto vanity, nor sworn deceitfully.

5 He shall receive the blessing from the Lord,

And righteousness from the God of his salvation.

6 This is the generation of them that seek Him,

That seek Thy face, O Jacob. Selah.

7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; And the King of glory shall come in.

8 Who is this King of glory?

The Lord strong and mighty, the Lord mighty in battle.

9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; And the King of glory shall come in.

10 Who is this King of glory? The Lord of hosts, He is the King of glory. Selah.-PSALM XXIV.

PERHAPS nothing else is so characteristic of our longing after fellowship with God here, and the enjoyment of His presence hereafter, as holy jealousy of ourselves. In measure as we appreciate these benefits, do we realize their spiritual bearing and our need of corresponding grace for their fruition. 'Blessed are the pure in heart: for they shall see God;' and in the nature of things, only they can 'behold the King in His beauty.' The Lord gives us not only adoption, but ‘the spirit of adoption,' the family likeness with the family privi

leges, and not only the name but the character of children. In this respect also, so far as our desires are concerned, we are created anew in the image of Him who created us. Not merely guilt and condemnation, but sin and alienation form the burden of our souls. Through grace, we would not, if we could, enter heaven in our state of nature. We have learned to dread, not the consequences of sin alone, but sin itself, and to long for being like unto Him in whose blessed presence we hope to stand. We want to be conformed to the image of His Son,' and 'transformed by the renewing' of our mind, that we may 'prove what is that good, and acceptable, and perfect will of God.'

Accordingly, ver. 4 really expresses our joyous confession and the desire of our hearts, not in the language of selfrighteousness, far less of presumption. To the query, 'Who shall ascend into the mountain of Jehovah? and who shall stand' (in the sense of 'abide') 'in His holy place?' the believer unhesitatingly replies: 'He that hath clean' (innocent, guiltless) 'hands, and a pure heart' (the innocent of hands, the pure of heart); who hath not lifted up his soul to vanity' (or, borne his soul unto vanity), 'nor sworn to deceit.' And ver. 5 is added, both by way of caution against all selfrighteousness, and to indicate how this evangelical righteousness is accomplished in us. It is scarcely necessary to say, that the above description includes alike our justification and sanctification. 'I will wash my hands in innocency: so will I compass Thine altar, O Jehovah.' Guiltlessness, or the removal of our sin, is combined with inward purity, the one preceding the other.

And the notice of the two forms

of sin which 'more easily beset' us, is appropriately added. For to yield our souls to vanity, and to be actuated by motives of self-interest, are not only the characteristics of worldly men, but the temptations to which even believers are, in the present state of matters, constantly exposed. From these snares we are only delivered by cultivating that purity of heart which a constraining sense of Christ's love and continued fellowship with God preserve and increase. It cannot be too often repeated, that abstinence from the policy and the ways of the world is the result of that holy independence which flows from a sense of the sufficiency of Christ, and from joy in Him. Thus in life, heart, and purpose-but chiefly in heart is there a wide difference between the world and the Church, and the effacing it either by want of assurance or of separation is the main cause of our weakness.

The promises of grace to those who walk in His ways are as numerous as they are necessary for our encouragement and comfort. Yet it should be noted that, from first to last, they are not as of right, but as of grace (ver. 5). These are the two main gifts which we covet,-His felt blessing and the gift of righteousness. Both are connected with the covenant of mercy in Christ Jesus, and come to us from the God of our 'salvation.' Washed in His precious blood, we walk in the sunlight of His countenance, and enjoy the bestowal of His righteousness. Purified within, we have calm and peace. Holy thoughts and feelings spring up within us, like flowers in spring-time. And with these our inward possessions, we are above reach of those privations which the world feels, and those temptations to which the world yields. Neither the

causes.

priestly blessing in Old Testament times, nor Levitical purity, could take the place of these higher realities. Jacob'-'the Israel of God'-was ever the generation of them that sought Him and His face (ver. 6). Outward privileges, however precious, cannot constitute us true members of the Church of Christ. It were altogether a misunderstanding to conceive that anything less than the blessing of God in Christ, and the possession of righteousness in every sense-both justification and sanctification-constitute the distinctive benefits which the Church enjoy. That is not a Church, and those are not members of it, who have not share and lot in this matter. And for the attainment of these blessings, no outward profession, no rite, ceremony, nor aught man can give or do, is sufficient. Such spiritual effects are connected with spiritual Pardon (cleanness of hands), heart-renewal, separation from the ways and the aims of the world, and constant seeking after Him, even after the felt light of His countenance, are the characteristics of 'Jacob.' 'This is the generation of them that seek Him, that seek Thy face—Jacob' (this is Jacob). They are not all Israel that are of Israel.' Therefore is the Church not any one visible community, but an invisible brotherhood, bound to Christ, and in Him to one another, by identity of faith, hope, and love. Very marked in this description of the Church are these three points. Believers are called a generation, properly an age or period (being derived from a verb signifying to circle), probably to mark their continuation from age to age. Again, the term 'Jacob' is paraphrased by 'they that seek Him,' to indicate their common and distinctive object. Lastly, it is shown how