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It is this state of composition, in every one who has been born of the Spirit, between the old man and the new creature, which explains the mystery of a Christian being more humble, just as he becomes more holy-of his growing at one and the same time in dissatisfaction with himself, and in those deeds of righteousness which are by Jesus Christ-of his being both more feelingly alive to the corruption that is in him from one part of his nature, and more fruitfully abundant in all those virtues which have their soil and their nutriment from the other part of his nature, so as to hold out the palpable exhibition of one evidently rising in positive excellence, and yet as evidently sinking into a profounder self-abasement than before; as if it required a so much deeper foundation to uphold the ascending superstructure. The truth is, that wherever there is any real growth of morality, there must be a growth of moral sensibility along with it; and in proportion to this sensibility will there be the annoyance that is felt, and the touching grief and humility wherewith the heart is visited on every fresh evolution of that depraved nature, which is only subordinated, but not yet extinguished and done away. And hence the want of sympathy, and the want of understanding between the children of this world, and the children of light; and the misinterpretation that is sometimes given to the pains and perplexities and mental disquietudes which the latter do experience; and the puzzling appearance of inconsistency which is held out by

the emotions and the exercises of a real Christian, who is troubled on every side, yet not distressedperplexed, but not in despair-persecuted, but not forsaken-cast down, but not destroyed-Bearing about in his body the dying of the Lord Jesus, that the life of Jesus might be made manifest in his body-dying unto earthly honours and earthly gratifications, while the life of Jesus is becoming manifest in his mortal flesh.

To conclude then, let sin reside as it may, he must not be permitted to reign. He may be put up with as a most offensive and unpleasant inmate in the house-but let him be curbed and guarded, and not one item of authority be conceded to him. It is enough that one has to bear his hateful presence, but his tyranny is not to be tolerated. Against this there is ever to be upheld a manful, and strenuous, and persevering resistance. He may distress, but he is not to influence us. There will be a constant prompting on his part to that which is evil; but the evil thing is not to be done, and the desire which incites to that thing is not to be obeyed. This is the strong and visible line of demarcation between the wilful sinner and the aspiring saint. Both of them have vile bodies charged with the elements of corruption, and impregnated with a moral virus, the working of which is towards sin and ungodliness. Both have one and the same constitutional tendency. But the one follows that tendency, the other resists it; and as the fruit of that resistance, though not freed from its detested

presence, he is at least emancipated from its domineering power. It lives in the house, but it is not master of the house; and is there so starved and buffeted, and subjected to such perpetual thwarting and mortification of every sort, that it gradually languishes and becomes weaker, and at length, with the life of the natural body, it utterly expires. The soul which acquiesced in its dominion has been sowing all along to the flesh, and of the flesh it shall reap corruption. The soul that struggled against its dominion, and refused compliance therewith, has through the Spirit, mortified the deeds of the body, and shall live,—has all along been sowing to the Spirit, and of the Spirit shall reap life everlasting.

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LECTURE XXXIV.

ROMANS, vi, 13, 14.

"Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace."

You will observe in the the term 'yield' of the present verse, a counterpart to the term 'reign' of the last verse. We have not been enjoined to root out sin as to its presence; but we have been enjoined so to resist, as that it shall not reign over us in power. And in like manner we are not called upon to exscind from our members their evil tendency to unrighteousness; but we are called upon not to yield them up as instruments of unrighteousness. Could Paul have exscinded from his members their inclination to sin, he would have done it; and then, he would not have had to complain afterwards in the bitterness of his soul, that he found a law in these members, warring against the law of his mind -neither would he have said that in him, that is in his flesh, there dwelleth no good thing. But the truth is, that, after conversion, the organs of the body stand in the same relation as before to the objects that are suited to them-the natural influence of the one upon the other is just what it was-there is a power of temptation in the one,

and a disposition to coalesce therewith in the other, neither of which is extricated by grace, either from the constitution of the man, or from the constitution of outward nature. But what grace does, is, to stir up a resolve in the mind against submitting to this influence, against yielding to this temptation. And so there comes to be a law in the mind, warring against the law that is in the members-a new will that aspires, if not to such a sovereignty as can carry into effect a sentence of expulsion against the evil desires that are in the members, at least to such a sovereignty as shall lay upon these desires an effectual negative-So that if they cannot be got quit of while we are in the body, as so many troublesome companions, they may at least be deposed from the practical ascendancy they want to wield over us, as so many tyrannical lords and oppressors. Like the whole of a wilful and stubborn team that have a perverse tendency to deviation, would they run into disorder on the reins being yielded to them; but, in virtue of the strength and determination of the governor, the reins are not given up; and so, though with much tension and fatigue and watchfulness, are they kept on the proper course. The difference between such a management, and another where all the animals under command go smoothly and vigorously along in the very path of service that you desire, is another mode of exemplifying the difference that there is between the work of a saint on earth, and the work of a saint in heaven. On earth you have to maintain the

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