STACLES WHICH OPPOSE THE SIMPLE AND FULL RECEPTION OF THIS TESTIMONY OF THE SPIRIT TO THE SOUL.

The apostle says, "Ye have not received the spirit of bondage again to fear."

It is an inconceivable privilege, and a proof of a very strong faith, to be for ever placed beyond the reach of bondage. The soul is slow to receive the whole testimony of God; and ever quick to receive the suggestions of its own alarms. When convinced of iniquity, when laid prostrate at God's feet, without excuse or shelter; when fully conscious of the holiness of God, and of the baseness and pollution of sin, it can then scarcely believe the grace and the love of God to be as large and as free as God has declared them to be. Like the disciples, who were long incredulous as to the resurrection of their Lord, deeming the tidings to be too good to be true, the converted soul is for a long time straitened in its conceptions of God's character, and of Christ's work of atonement. It clings to its own standard of mercy, and cannot adopt that of God. It cannot fully recognise that "God's ways are higher than our ways, and God's thoughts than our thoughts." It cannot divest itself of the notion of merit, and claim, and worthiness in reference to God's mercy. It is ever fond of the idea of a price in the hand to insure ac

ceptance. Hence, fear keeps back the soul, when faith is leading it to Christ. Satisfied that all its resources must be in God alone, it trembles lest God should be too pure to impart his mercies in this individual case. It hopes, but yet doubts; prays often with fervour and gratitude, and love, but dreads the charge of presumption in receiving the whole assurance of God.

All this wears the aspect of humility; but it is in fact the working of unbelief-the power of self-righteousness secretly secretly opposing the simple notion of mercy. The voice of God is unembarrassed, clear, and absolute: "Return unto me for I have redeemed thee." "Come unto me and I will give you rest." If then the soul believed absolutely its own confession of utter misery, and God's assurance of unconditional mercy, it would at once enter into God's counsel, and give its fears to the winds. It would cry without a moment's interval," "Abba Father." It would receive the mighty remedy and repose within the sure asylum. It would be tossed no more upon the waves of doubt, but would be enabled to reach "the haven where it would be." The Spirit of God is a Spirit of adoption, but its kind and generous admonitions are thus chilled and resisted by the suggestions of unbelief. No doubt the malice and subtlety of Satan plies the soul

in this case with ten thousand counteracting apprehensions. The testimony of God, nevertheless, is sure; and great peace have they who receive it without abatement of its import.

It is very possible, likewise, that unbelief should mar the peace of the soul, even after it has received the full evidence of its adoption. If carelessness, or levity, or the absence of prayer should have exposed the soul to the attacks of evil; if it should have been led into conduct inconsistent with its relation to God, and thereby " grieved the Spirit," so as to induce the Holy Comforter to withdraw his light and warmth, and vigour, a new danger becomes apparent. Sin is a fearful evil, and ever reproduces itself. To offend God in one instance is to give occasion for many other offences. When the Spirit withdraws in any measure, unbelief arises immediately in the heart. The path of duty therefore in any offending child of God is to make immediate confession; to kneel before the cross; to apply by faith the blood of atonement to the wounded conscience; to go again to the Lord, and to say, "I have sinned;' to implore again the succours of grace, and the cure of the soul's disease. This would soon bring back tranquillity, and cleanse the heart of its defilements. But unbelief suggests a doubt of sincerity, the anger of God, the presumption of drawing near to his throne. And

thus the alienation is prolonged, the soul is weakened, the power of temptation is increased, and the heart growing harder would never again approach to God, did not the faithful Comforter bring back contrition, self-reproach, tenderness, faith, and again become the gracious Spirit of adoption; gently constraining the repentant child, under the mingled sensations of misery and love, to exclaim at length in the peaceful confidence of renewed intercourse, "Abba Father!" "Restore unto me the joys of thy salvation, and stablish me with thy free Spirit." "Make me to hear of joy and gladness, that the bones which thou hast broken may rejoice."

Children of God! contemplate then the indissoluble connection between holiness and love. Realise the promises, and sin shall not have the dominion over you. The Spirit of Adoption is a spirit of courage, and purity, and peace. Cherish its influences. Believe and be happy. Then shall "the love of Christ constrain you to live no longer to yourselves, but to him that died for you and rose again."

407

SERMON XXV.

THE ENCOURAGEMENT TO PRAYER.

HEB. iv. 16.

"LET US COME THEREFORE BOLDLY TO THE THRONE of GRACE; THAT WE MAY OBTAIN MERCY, AND FIND GRACE TO HELP IN TIME OF NEED."

A TRUE Christian knows well the nature and the value of prayer. Prayer is his intercourse with God; the source of his strength, and joy, and peace. Prayer is, in truth, the measure of his felicity. When dull, and cold, and heartless in this exercise of his spiritual faculties, he culls but scanty fruit from the varied comforts of life, while he finds every temptation to evil augmented in its power and influence over his mind. When, on the other hand, his prayer is warm, fervent, and unremitting, all is quiet and joyful in his heart. The smile of God sheds its light over every object which he contemplates, and thus disarms the world of its power to disturb his peace. "Watch and pray," said our Saviour, "lest ye enter into