are sealed unto the day of redemption; to put away from them all bitterness and wrath, and anger, and clamour, and evil-speaking, with all malice? Why bid even these "dear children, the children of light in the Lord,” to walk in love, and not to be partakers with the children of disobedience upon whom cometh the wrath of God? Why exhort" all the saints in Christ Jesus which are at Philippi" to let their conversation be as becometh the Gospel, to let nothing be done through strife or vain glory, but to show themselves the sons of God without rebuke; "that I may rejoice," he says, "in the day of Christ, that I have not run in vain, nor laboured in vain?" Why bid even these brethren,

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dearly beloved, and longed for, his joy and his crown," to stand fast in the Lord, to let their moderation be known unto all men? Why, finally, exhort them, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, to think on these things? If there were any such undeviating and immutable principle of piety and virtue even in the regenerate heart, why always in prayer, that the "saints and faithful brethren in Christ," at Colossi,

might walk worthy of the Lord, and be fruitful in every good work? Why, though he tells them that Jesus Christ has reconciled them to God through his death, to present them holy and unblameable, and irreproachable in his sight; why add that affecting expression of doubt-IF ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel?

Of the stedfastness of the church of the Thessalonians, "which was in God the Father and in the Lord Jesus Christ," he had already had proof, giving thanks to God always for them, making mention of them in his prayers; remembering without ceasing their work of faith, and labour of love; "knowing," he adds, "brethren beloved, your election of God." Yet even with regard to these converts, "his hope, his crown of rejoicing, his glory, and his joy;" he feared that by some means the Tempter had tempted them, and his labour should be in vain. He beseeches even them to be quiet, and to do their own business, to quench not the Spirit, to hold fast that which is good, to abstain from all evil; and he thinks it necessary to pray the

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very God of peace that they may be PRESERVED

blameless unto the coming of the Lord Jesus Christ. Though he addresses them by the title of "Brethren, beloved of the Lord, chosen from the beginning to salvation, through sanctification of the Spirit, and belief in the truth," yet does he exhort even them not to be weary in well-doing. May I not then be allowed to say that the great Apostle of the Gentiles; if his exhortations, his prayers, his fears, his reproofs, his affecting doubts, his disappointment and anguish of heart, and tears, have any meaning; does not acknowledge, even in the saints and the elect, any such principle of love as must necessarily of itself, work, and cannot but work, notwithstanding the infirmities of the flesh, and the innumerable temptations that within and around us are perpetually betraying the very best of men into sin ?

Again, I would ask, does St. Peter recognize even in those, whom he calls "Elect, according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ," any such undeviating principle of conduct? Does he

not rather exhort even them to gird up the loins of their mind, to be sober, not to fashion themselves according to their former lusts in their ignorance? Does he not enjoin them, if they call on the Father, who, without respect of persons, judgeth according to every man's work, to pass the time of their sojourning here in fear; to lay aside all malice, and all guile, and hypocrisies, and envies, and all evil speaking, and to abstain from all fleshly lusts which war against the soul? When he is addressing even them that "have obtained like precious faith with himself through the righteousness of God and our Saviour Jesus Christ," does he not exhort them, giving all diligence, to add to their faith virtue, and temperance, and patience, and charity? Does he not think it necessary to stir up their pure minds, that they may be mindful of the words of the Prophets, and the commandments of the Apostles; to admonish even them to be diligent, that they may be found of Him in peace, without spot, and blameless? Does he not bid them beware, lest they also, being led away with the error of the wicked, fall from their own stedfastness?

Again, what are the words of Jude, even "to them that are sanctified by God the Father, and preserved in Jesus Christ, and called," "but, ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God?" Do these words recognise any such principle, much less the expressions, deeply affecting, when we think what manner of persons they were to whom he is writing, "unto Him that is able to keep you from falling"?

To these authorities what can be opposed? The well-known and striking text of St. John, "Whosoever is born of God doth not commit sin; for his seed remaineth in him, and he CANNOT sin, because he is born of God." The usual interpretation of this text is, that the word sin denotes a wilful and habitual indulgence in sin, and that the phrase "cannot" is sometimes used with great latitude. If this explanation is not satisfactory, I presume not to what the precise meaning of the text may be, though I have little doubt as to what it does not mean; particularly as the same Apostle in the same Epistle declares, that " If we say we have

say