is the image of Christ at the bottom. In all cases in which the work of God is carried to its completion, the soul has become an "Infant Jesus;" and like its prototype, the Jesus of Nazareth and the Cross, it will grow in "wisdom, and in stature, and in favor with God and with man.”

Such Christians and such Christianity will have an effect upon the world. Those, who are formed upon this divine model, not only have a noble lineage; but they bear in themselves the impress and the inscription of a true nobility. They are the tree, mentioned by the Psalmist, which is "planted by the rivers of water;" not stinted and dwarfish, as too many are, who bear the name of Christ; not smitten with rust and eaten with the worm, but sound alike in the body, the blossom, and the fruit; not crooked, knotted, and unsymmetrical, but free, expansive, and proportional. Wherever they go, the world recognizes their character, without the requisite of a formal proclamation. The image of Jesus, the divinity of the heart, is so written upon the whole outward life, that they are an "epistle, known and read of all men."

CHAPTER TWENTY-EIGHTH.

On the true idea of Spiritual Liberty.

Ir has probably come within the observation of many persons, that there is a form or modification of religious experience, which is denominated "Liberty." Hence, in common religious parlance, it is not unfrequently the case that we hear of persons being "in the liberty," or in the "true liberty." These expressions, undoubtedly, indicate an important religious truth, which has not altogether escaped the notice of writers on the religious life. The account, which is given by Francis de Sales of "liberty of spirit," is, that "it consists in keeping the heart totally disengaged from every created thing, in order that it may follow the known will of God.”

To this statement of De Sales, considered as a general and somewhat indefinite statement, we do not find it necessary to object. Certain it is that he, who is in the "true liberty," is "disengaged," and has escaped from the enslaving influence of the world. God has become to him an inward operative principle; without whom he feels he can do nothing; and in connection with whose blessed assistance he has an inward consciousness, that the

world and its lusts have lost their enthralling power. Liberty, considered in this general sense of the term, is to be regarded as expressive of one of the highest and most excellent forms of Christian experience. And we may add further, that none truly enjoy it in this high sense but those who are in a state of mind, which may with propriety be denominated sanctification; none but those whom God has made "free indeed." We proceed now to mention some of the marks, by which the condition or state of true spiritual liberty is characterized. Nor does there seem to be much difficulty in doing this, because liberty is the opposite of enthralment; and because it is easy, as a general thing, to understand and to specify the things, by which we are most apt to be enthralled.

FIRST. The person, who is in the enjoyment of true spiritual liberty, is no longer enthralled to the lower or appetitive part of his nature. Whether he eats or drinks, or whatever other appetite may claim its appropriate exercise, he can say in truth, that he does all to the glory of God. It is to be lamented, but is, nevertheless, true, that there are many persons of a reputable Christian standing, who are subject, in a greater or less degree, to a very injurious tyranny from this source. But this is not the case with those, who are in the possession of inward liberty. Their souls have entered into the pleasures of divine rest. And they can truly say they are dead to all appetites, except so far as they operate to fulfil the original and wise intentions of the Being who implanted them.

SECOND. The person, who is in the enjoyment of true spiritual liberty, is no longer enthralled by certain desires of a higher character than the appetites; such as the desire of society, the desire of knowledge, the desire of the world's esteem, and the like. These principles, which, in order to distinguish them from the appetites, may conveniently be designated as the propensities or propensive principles, operate in the man of true inward liberty as they were designed to operate, but never with the power to enslave. He desires, for instance, to go into society, and, in compliance with the suggestions of the social principle, to spend a portion of time in social intercourse; but he finds it entirely easy, although the desire, in itself considered, may be somewhat marked and strong, to keep it in strict subordination to his great purpose of doing every thing for the glory of God. Or perhaps, under the influence of another propensive tendency, that of the principle of curiosity, he desires to read a book of much interest, which some individual has placed before him; but he finds it entirely within his power, as in the other case, to check his desire, and to keep it in its proper place. In neither of these instances, nor in others like them, is he borne down, as we often perceive to be the case, by an almost uncontrollable tendency of mind. The desire, as soon as it begins to exist, is at once brought to the true test. The question at once arises, Is the desire of spending my time in this way conformable to the will of God? And if it is found or suspected to be at variance with the

divine will, it is dismissed at once.

The mind is conscious of an inward strength, which enables it to set at defiance all enslaving tendencies of this

nature.

THIRD.—A man, who is in the enjoyment of true religious liberty, will not be enthralled by inordinate domestic or patriotic affections, however ennobling they may be thought to be; such as the love of parents and children, the love of friends and country. It is true that spiritual liberty does not exclude the exercise of these affections, which are in many respects generous and elevated, any more than it condemns and excludes the existence and exercise of the lower appetites and propensities. It pronounces its condemnation and exclusion upon a certain degree of them, or a certain intensity of power. When they are so strong as to become perplexities and entanglements in the path of duty, then they are evidently inconsistent with the existence of true spiritual freedom; and in that shape and in that degree necessarily come under condemnation. I have, for instance, a very near and dear friend, who is exceedingly worthy of my affections; but if my love to him leads me, perhaps almost involuntarily, to seek his company, when my duty to my God and my fellow-men calls me in another direction; and if I find it difficult to subdue and regulate this disposition of mind, it is evident that I am not in the purest and highest state of internal liberty. I have wrongly given to a creature something which belongs to God alone.

FOURTH.-When we are wrongly under the in