Corinthians, in these words: "Dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." We shall never, it is true, be able, with all our endeavours, to keep ourselves entirely free from iniquity. Corruption, in a greater or less degree, clings to the best of God's people to the end of their lives. Paul, even while "delighting in the law of God after the inward man," had to mourn over “the law in his members, that warred against the law of his mind;" and John wrote regarding himself, in common with other Christians, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." To be "without fault," is reserved for those who are "before the throne." But let us not willingly be subject to iniquity. If, through the weakness of the flesh and the force of temptation, sin does, from time to time, obtain an advantage over us, let us at least not consent to its yoke, nor lie unresistingly under it. Let us be ever fighting against our lusts with a holy determination, though we should not succeed in getting the better of them completely. If not perfectly holy in fact, let us be perfectly holy in our habitual reigning desires and intentions. And since God alone "is able to keep us from falling," let us strive against iniquity in a spirit of humble dependence upon divine grace. Let us work out our own salvation with fear and trembling," with a constant faith in the presence and aid of "God, which worketh in us both to will and to do of his good pleasure." Of ourselves we are utterly insufficient to contend against our spiritual enemies-the devil, the world, and the flesh; but we take courage, and feel assured of victory, when we remember who has said, "My grace is sufficient for thee, for my strength is made perfect in weakness." There is a beautiful relation-a relation not merely of consistency, but of mutually-realised completeness in the two scriptural declarations-"Without

me ye can do nothing," and "I can do all things through Christ which strengtheneth me."

In every point of view in which a profession of Christianity can be regarded, the obligation to depart from iniquity, under which it places those by whom it is made, is abundantly evident. By naming the name of Christ, we virtually own subjection to him as our Master. If, then, we live in sin, and trample the Redeemer's most solemn injunctions under foot, are we not giving the direct lie to our profession? "Why call ye me, Lord, Lord," is Christ's own expostulation with such disciples, "and do not the things which I say?" In naming the name of Christ, we bind ourselves to imitate his example: for he has said, "Learn of me;" and "if any man serve me, let him follow me." Shall we then live in sin, when he was "holy, harmless, undefiled, separate from sinners?" No. We cannot but be sensible of the force of the apostle John's statement, "He that saith he abideth in him, ought himself also so to walk, even as he walked." By naming the name of Christ, we declare our belief of the great truths of Christianity. Can these be believed, without purifying the heart, and creating a sincere disposition to depart from iniquity? "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life." "Christ Jesus came into the world, to save sinners." Can a person be indeed receiving these as "faithful sayings and worthy of all acceptation," can he apprehend their meaning, and really credit them,— can he be presenting to himself those aspects of the divine character which they bring before the mind,—without feeling sin to be an exceedingly evil and bitter thing, and earnestly desiring to be freed from its pollution? By naming the name of Christ, we profess to be looking to him for the redemption which is through his blood. And what is that? A redemption, not from wrath merely,—but likewise, and

principally, from sin.

He "gave himself for our sins, that he might deliver us from this present evil world." He "gave himself for us, that he might redeem us from all iniquity and purify unto himself a peculiar people, zealous of good works." To say that any one is, in fact, looking to Christ for such a salvation, and yet is not anxious to be emancipated from sinful lusts,-to say that any one is looking to Christ for such a salvation, and is at the same time in a state of mind which will allow him to continue in

iniquity,—is a contradiction in terms. If, in a word, we are intelligently and honestly naming the name of Christ, can we but be loving him? He bought us with his own blood. He loved us, and gave himself for us. "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." To the atonement which he made for our sins, we are indebted for all the blessings which we either enjoy now, or expect to receive hereafter. Surely we cannot but love such a Saviour; and love him we cannot, without having a rooted detestation of iniquity, the cause of all his sufferings,-the abominable thing which he hates,—and that which alone at any time clouds or interrupts our communion with him.

Upon a review of all that has been said, the frame of spirit which a Christian ought to cherish will be manifest. If sincerely conscious of having received Christ as our Saviour, and given ourselves up to him as our Lord and Master, we ought to rest upon his atonement without dismay or doubting. We should not admit the thought, that we can be plucked out of Christ's hand, and perish. "The Lord knoweth them that are his," and he will keep us safe. Maintaining this confidence, we should render a constant filial obedience to God's commandments. We should serve him "without fear, in holiness and righteousness before him, all the days of our life." The holiness which he re

quires should be cultivated by us, not out of servile dread (which never can produce real obedience), but from the higher motives, which have their origin in the cross of God's dear Son, and which exercise their full and legitimate influence, only where every thing of the nature of terror and slavish apprehension is banished from the soul. It is a mistake which, we trust, has been sufficiently exposed in the previous part of the discourse, that fear is, in any degree, a sentiment which it is right or salutary for a believer to cherish. In particular, we trust we have exposed the erroneous notion that such a sentiment is friendly to holiness. When a believer has temporarily turned away his eyes from the cross,—when he has been betrayed into sin, and is beginning to yield himself in voluntary subjection to it,— then (as we showed) fear has its appropriate part to play in the scheme of Christian motives; its function being to drive him back to Christ. But when, to use an excellent expression, common with old theological writers, he is acting faith on a crucified Saviour, shall we say that it would be any advantage for him to have some degree of fear mingled with the confidence which the humble view of Christ inspires? Would a little fear, tempering his confidence, be a safeguard against presumption? Far, very far, from it. With singular beauty it has been said, “the fixed stars do tremble most." The man who will stand most in awe of God, who will shrink most from the idea of offending God, who will be most watchfully solicitous to neglect nothing that God has commanded, is not he who sees the pit of destruction opening its mouth to swallow him up; but he who, in the grasp of the Saviour, and clinging to the Saviour, feels himself secure,-with no cause for alarm,—but with greater cause than tongue can tell or heart conceive for gratitude to the Father of mercies.

XI.

THE INTERCESSION OF THE SPIRIT.

"Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God."ROM. viii. 26, 27.

BEFORE stating the points which it is my main design to illustrate in this discourse, I would crave your attention tò some remarks explanatory of the meaning of the text, which will prepare the way for what is to follow.

First, with regard to the purpose for which the statement of the text is introduced, I would observe that the apostle is, in this part of the chapter, speaking of the afflictions by which Christians are often so severely tried, -that he is suggesting a variety of considerations for their comfort under trial,—and that the aid which they receive from the Holy Spirit is mentioned as one among other things full of rich consolation. "Likewise" (that is, besides what has been previously named) "the Spirit also helpeth our infirmities,"-assists us amidst our distresses. Again, if it be asked what particular kind of help the apostle alludes to, we answer that the reference is to the aid which believers receive in prayer,-an aid of which