at times betrayeth them, and their actions at others. Sin is very generally acted over in the mind first. Men do in thought what they would not do in deed; they become familiarised with the evil, and then, by-and-bye, it is acted out in the conduct. Sin always hardens the heart, brutalises the passions, and sears the conscience. It is by degrees that we are led into open transgression. The world within is far worse than the world without, bad as it is. The eye of God sees what would make us ashamed to lift up our heads among our fellows if it was known to them. Some do not seem to realise the evil there is in mental impurity. They yield to temptation, give way to folly, and perpetrate crimes in the chamber of their imagery; and do not feel ashamed, because no eye but God sees it; nor do they humble themselves, just because men are unacquainted with it. Some have reason to say with Solomon, though in a different sense to that in which he used the words, "I was almost in all evil, in the midst of the congregation and assembly." Oh, what does God's eye behold of impurity, even in his own house, and among his own professed people! If the pulpit was ex

posed to the pews, or the pews to the pulpit, we should not be able to endure the presence of each other.

"Keep thyself pure" from actual uncleanness. He that indulges in unclean thoughts, will soon use unclean words, and then fall into unclean practices. God only knows the vast amount of impurity which is practised by professors of religion in the present day. We dare not write what we know, or even whisper to others what has been communicated to us. Beloved, let us cultivate purity of thought, purpose, speech, and action. Let us live under the impression that everything impure is odious in the sight of God; and that while he hates uncleanness anywhere, he especially hates it in his own people. Young men, who live in large towns and cities, who are thrown into the company of loose professors particularly, be you cautious. Keep a tender conscience. Realise that the ever-waking eye of a sin-hating, sin-punishing God is upon you, and fear. But especially realise the tenderness and greatness of God's love to you in Jesus, and that nothing can offend or grieve him but sin; and so from love keep yourselves pure. Impurity weakens faith, confuses the judgment, degrades the

affections, hardens the heart, alienates the soul from God, and renders our efforts to do good ineffectual. Many wonder that their work is not successful; but the real secret of the want of success often lies in the want of holiness. We are not fit for God's hands to touch. We are not fit for the Holy Spirit to sanction. The apostle, referring to evil men, evil principles, and evil practices, says, "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, prepared unto every good work." Then he immediately adds, "Flee also youthful lusts; but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." (2 Tim. ii. 21, 22.) We want more holiness,-more entire consecration to God,-more inward hatred to all sin,-more self-denial in all its thousand forms,-more non-conformity to the world, and a more exact copying of the example of our blessed and beloved Lord and Master. We must not expect much success without this; nor must we expect this until we are thoroughly broken down and humbled before God, and take this word for our guide, "Keep thyself pure." No holiness, no heaven.

Before we can have power with God, we must be reconciled to him. By nature we are enemies. We are rebels up in arms against him. We are opposed to him, and can have no power with him. When the Holy Spirit convinces us of sin, burdens us with a sense of guilt, alarms us with an apprehension of everlasting destruction, we then feel the sad consequences of alienation from God. We try various means to make peace with him, but all fail. At length he leads us to the cross, unfolds to us the wondrous love of God, explains to us the nature of the Saviour's work, fixes the eye of the mind upon the Crucified One; and then the heart softens, the tears begin to flow, enmity is subdued, hope springs up, reliance is placed on the glorious sacrifice, God appears a friend, and reconciliation is effected. The love of God is shed abroad in the heart, and the sinner heartily loves God as the effect of it. Friendship for eternity commences. God and man are upon the best possible terms. It was the righteous Judge meeting with the guilty criminal; it is now the gracious Father meeting with his tenderly beloved child. The soul has "power with God,"-it asks and receives, that its joy may be full.

There must be faith in God. We must give a warm-hearted credit to God's word, and exercise confidence in God's veracity and faithfulness. We must endeavour to understand just what God means in his promises and proclamations, and give credit to them; and we must go to God, expecting that he will prove himself true and faithful to his word. Without faith it is impossible to please God, therefore we can have no power with God. Neglect or disbelief of his word pours contempt upon him; but attention to it, and confidence in it, does him honour; and when he sees us struggling with unbelief, fighting against the vile insinuations of Satan, and endeavouring to confide in his truthfulness, he looks upon us with approbation, sympathises with us in our conflicts, and receives us at his throne with pleasure. Crediting his testimony, and confiding in his faithfulness, we have "power with God."

There must be an abiding sense of our own weakness. It was not until the patriarch felt himself unable to combat with his brother, and was broken down before God, that he prevailed. Weak Jacob overcomes the omnipotent angel. Nothing has such an influence upon our covenant God, as the