bestowing such favors upon them. And now let me ask, whether what follows regeneration, during a life of conflict with sin and the powers of darkness, does not tend very much to increase in the minds of believers a sense of the greatness of gospel salvation; of the goodness of God in bestowing such favor, and their great unworthiness to receive it? The heavenly rest from sin and sorrow will be much more prized by the redeemed church, for having gone through a scene of spiritual warfare and trouble in their way to that rest.

It

This divine constitution, which connects sinful imperfection with the church in its earthly state, tends to display the whole of the Redeemer's character to better advantage; and to make him more precious to them who believe. It displays to better advantage the fulness of the atonement. gives the redeemed a more impressive understand ing of that sweet declaration, 1 John i. 7; "And the blood of Jesus Christ his Son cleanseth us from all sin." The sin of backsliding is in their view the worst of sins, and attended with pecul. iar aggravation; but they find, by their own happy experience, that the blood of Christ is sufficient to cleanse away even this. They learn that this sacrifice is infinitely acceptable and wellpleasing to God,---that for the sake of it, he will pass over all their repeated transgressions.

The imperfect state in which the saints are placed in this world, gives them a more affecting view of the exceeding great mercy and patience of God towards them. They cannot but admire the patience which bears with so much pride, self-seeking, worldly-mindedness, impenitence,

hardness of heart, unbelief, ingratitude, and disobedience, as have been found in them since. they have been by his grace called out of darkness into his marvellous light. They are prepared more feelingly to say, "O give thanks unto the Lord; for he is good, for his mercy endureth forever.

66

The strength of indwelling sin in the saints makes way for richer displays of the power of Christ. Christ's people are first made willing in the day of his power. Their total opposition makes way for the display of his power. And all the opposition which remains in their hearts, the dreadful effects of which they carefully notice, through their whole pilgrimage, makes way for wonderful displays of the power, as well as grace, of the Redeemer. Christ says to the believer, My grace is sufficient for thee: for my strength is made perfect in weakness." This reconciles him to the appointment of God even in his spiritually infirm and imperfect state, and makes him say, "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." When the christian sees and feels, by much painful experience, how deep-rooted depravity is in his heart, he has adoring views of the excellency and greatness of that power, which can entirely eradicate it. It makes the Redeemer appear in his sight, not only merciful, but mighty to save.

This divine plan also makes way for the display of the truth and faithfulness of the Redeemer. He has invited the poor and wretched to put their trust under the shadow of his wings, with

66

an assurance, that he will never leave nor forsake them. If at the moment of their espousals to the heavenly Bridegroom, they became perfectly subject to him, and ever after did the things which pleased him, there would be but a comparatively small opportunity for him to display his faithfulness. Christ has betrothed his church to him in faithfulness; and such is her conduct towards him, after she is betrothed, that there is opportunity to display this faithfulness to the best advantage. Many a time does her heart turn back; many a time does she go after other lovers; and he might in justice forsake her: Yet he says, "Turn, O backsliding children, for I am married unto you." He says again, "I will heal their backsliding, I will love them freely." Having loved his own which were in the world, he loved them to the end." The disciples of Christ do enough, after he has called them out from the world, to ruin themselves forever, if they were not in the keeping of an infinitely faithful Redeemer. When those who are redeemed from the earth shall in the heavenly world review all the way which they were led ; when they remember all their wanderings, how they often strayed like lost sheep; and when they remember in what merciful ways the kind shepherd looked them up, and brought them from their wanderings, they will have exalted conceptions of his undeviating faithfulness to his engagement, to save to the uttermost all who should come to God by him. This will prepare them to sing, upon the highest key, that song peculiar to the redeemed, "Unto him that lov

ed us and washed us from our sins in his own blood."

PART II.

INFERENCES.

1. If good men are never free from sinful imperfection in this life, it may be inferred, that they are deceived about themselves, who think they live without sin. We are taught not only by our text, but by the current of scripture, that there is not one saint on earth, who is free from all sin. From the scripture we also learn, that the saints are made acquainted with the plague of their own heart; they must therefore know that they do not live without sin. It is inconceivable that a man should have a work of grace in his heart, and yet not discover that there is much sin which yet dwelleth in him: therefore it is that we hear Job saying, "If I say I am perfect, it shall prove me perverse." This very declaration would prove him to be destitute of true religion. The apostle John considered this would be sufficient proof against the genuineness of any one's religion. "If we say, We have no sin, we deceive ourselves and the truth is not in us.” It is not rash judging to say, that a man who boasts of having already arrived at such a perfect state, as to live without sin, is most assuredly in the gall of bitterness and bond of iniquity. We may, with the Bible open before us, as clearly perceive, that this is his state, as Peter perceived that this was the state of Simon the Sorcerer, when he sought by money to purchase the power of giving the Holy Ghost. We cannot; we believe, we ought not to entertain

the least mite of charity for the religion of that man (however apparently pious he is) who shall say, that for years, or months, or weeks, or days, he has lived in such a holy manner, that he discovers nothing in his conduct, in his words, or the frame of his heart, of which he feels that he ought to repent. Such a man has certainly no right knowledge of the spirituality, strictness, and extent of the law of God. He is undoubtedly in the

same situation in which Paul was, when he was alive without the law. And if the commandment could come into his mind, as it did into the mind of Paul, it would produce the same effect, sin would revive. There is sin enough in the heart of any man on earth, to make it manifest at once, that he is not perfect, as soon as he knows the difference between sin and holiness. But by not knowing this difference, many think they are wholly free from sin, when they have never had a disinterested exercise in their lives. They have never loved God, nor served him from any better motive, than a regard to their own happiness. As far as I know my own heart, these things are not said with bitterness, or party spirit, but from a regard to truth, and a tender concern for the salvation of that " generation that is pure in their own eyes, and is not washed from their filthiness."

2. If good men are not free from sinful imperfection in this life, then we conclude that when the scripture represents them as perfect, it is to be understood as expressive of the nature and not of the degree of their religion. In the language of scripture, every good man, or real christian,