vincingly of spiritual power to be conformed to Christ's image, to perfect holiness in the fear of God. While it humbles us on the one hand, pointing out our inherent weakness; on the other it cheers us with the most exalted hope, promising us the victory over sin, and fellowship through the Spirit with God himself, even the Father and the Son. Here then is the practical remedy for hereditary corruption in man. The Christian is put in possession of the means, whereby it may be overcome, and a higher degree of holiness, through the discipline of his will, attained. And lest it should be said that the difficulty lies, not in continuing to do well, but in beginning, the promise of the Spirit implies preventing as well as assisting grace; for as human parents put their children in a condition to make use of those good gifts, which they provide for them; much more will our heavenly Father enable us to turn unto Him, that we may be able to receive the blessing of his assisting grace. The Holy Spirit is the Author and Giver of life: he works in us the will: he quickens as

well as strengthens faith in God: he draws us to Christ as "the way, the truth, and the life." Thus he begins, carries on, and completes the good work; yet we have our part to perform, to yield ourselves willingly to his guidance, to be his workmanship, created anew unto good works," which God hath before ordained that we should walk in them"." As far then as the Christian is concerned, nothing is wanting to enable him to perfect holiness; and though the heathen have not yet received the promise of the Spirit, yet Christ being the propitiation for the sins of the whole world, shews that "the prodigal son" hath still a place in the affections of his heavenly Father, to whose uncovenanted mercy they are left. Let us bless God that he hath called us to the enjoyment of the promise; nor let us be slack to carry the glad tidings of redemption and sanctification to the most distant corners of the earth, satisfied that in this way we are accomplishing the divine will, although his

P Eph. ii. 10.

judgments are unsearchable, and his ways. are past finding out.

If in contrast with this portion of the Christian scheme, we examine the Pelagian doctrine; suggested by carnal pride to remove if possible the "hard saying" of hereditary corruption; we are struck at once with the different tone of mind, which must be the effect of each. The confidence of one is in the Spirit of God, of the other in man; the sufficiency of one is divine, the other human; by the one boasting is excluded, by the other man hath whereof to glory. Well then does the Psalmist teach us to pray,

Keep thy servant from presumptuous sins, lest they get the dominion over me"," when such a system has arisen even among Christians, and wants not followers even at the present day. The carnal mind will, if possible, establish its own righteousness. It made the Jews reject Christ; it makes the worldly Christian neglect the fellowship of the Holy Spirit; but nevertheless" the kindness and love of God our Saviour toward 9 Ps. xix. 13.

man hath appeared, not by works of righteousness which we have done, but according to his mercy he saves us by the washing of regeneration, and renewing of the Holy Ghost"."

It remains to advert to those practical inferences, which the promise of the Spirit suggests. And first as to sin after baptism; must it not now be exceeding sinful? or do we question the power of the Holy Spirit to cleanse the thoughts of our hearts? God forbid. "The Lord's hand is not shortened that it cannot save',' nor is he "slack concerning his promise1." If we sin then after baptism, we either ask not, or we ask amiss; hence it is that men fall away from baptismal grace, and instead of walking religiously in good works, willingly commit sin. And what is the excuse with which the majority of Christians satisfy their deadened consciences? Is it not the weakness of their nature? True, there is this weakness; but is it not magnified beyond the reality? Is not the grace of God depreciated? Do not they seem to imply that they are under some

Tit. iii. 4.

• Is. lix. 1.

t

2 Pet. iii. 9.

necessity of sinning? At all events, that awe of the divine displeasure is not felt, which every sin willingly committed ought to awaken. It may be said, that being under grace and not under a law, God is not extreme to mark our failings; but is not such reliance on Christ's mediation at the expense of faith in the sanctifying power of the Holy Spirit? There can be no doubt that grace is sufficient for us, and that it is made perfect in our weakness. But if instead of habitually seeking that help, we rather choose to rely upon the blood of our Lord, as atoning for whatever amount of sin we wilfully contract, is not this to sin, that justifying grace may abound? Is it not unwarrantably to rely on Christ's holiness? to rest in that as if supplemental to, or vicarious for, our own? Doubtless repentance is not to be denied to sin after baptism; but with the mass of Christians, carelessness in going on to perfection is often concealed from themselves under an idle hope of the indiscriminate mercy of God.

There is another,

not

uncommon,

view of the method in which the Spirit