purposes which the same Holy Spirit has, at first, assisted us to form. Accordingly, the grace of the Holy Ghost is called in Scripture a light whereby we are enabled to see the things which belong to our peace, and the dangers which we ought to avoid and which grace, without of itself giving us any knowledge, is yet the only means whereby we are enabled to learn for ourselves, or to bear in mind what we have already learned in the written word of God. It is thus a guide, a comforter, a supporter, and a remembrancer; and without it we may vainly read the Scripture; vainly attend on public worship; our hearts will be empty of the power of godliness, and the form will profit us nothing.

But, on the other hand, this grace and assistance does not exclude, but plainly supposes, the concurrence of our own endeavours. It strengthens us, and enables us to work; but it does not work for us while we continue idle. So that, though we are not sufficient of ourselves for any thing that is good, yet, being promised this merciful support, we both may, and must endeavour to work together with God; lest, by our own want of diligence, we should receive His grace in vain. "Work out your own salvation;" are the words of St. Paul, "for it is God that worketh in you both to will and to do of His own good pleasure.”

I shall conclude my discourse on this subject

with a few practical observations on those truths whereof I have endeavoured to convince you.

First, it is plain that, as this gift of grace pro ceeds from God for Christ's sake, and is, therefore, called the grace of Christ; so it is plain that a sincere faith in Christ, whereby we abide in Him and He in us, is the means by which we derive it to our souls. I do not mean that the converting and sanctifying grace of God may not be given to others besides Christians; were it otherwise, no man could become a Christian, or be converted at all, since it is God who calleth us, as well as God who keeps us in our calling; but this I mean, that, unless we, who are thus called, abide by faith in Christ's mystical body, we can, as that blessed Redeemer Himself assures us, "do nothing."

But, secondly, this faith must be expressed, and shown forth by those means which God Himself appoints,-by prayer, by the use of the Sacraments, and by that, which is in itself, in God's eyes, a continual and most availing prayer, a hearty and faithful endeavour after holiness. God gives no favours except to those who seek them earnestly; we must ask, before it is given to us; we must knock, before it will be opened; we must strive to enter in at the narrow gate, or we shall never be enabled to enter that Paradise which is beyond it. And to these exertions we are the more encouraged by our Father's assur

ance, that, if made in the manner which He directs, they shall not be made in vain; that His grace is indeed sufficient for us; and that, however weak and powerless our own nature may be, we are enabled to do all things through Christ that strengthneth us.

Thirdly, let us take heed, that we resist not the Spirit of God, and receive His grace in vain. And this we do, if at any time, when, God having clearly shown us our duty, we shrink from its performance ;-when we wilfully shut our eyes to the light which His Holy Spirit has kindled in our souls, and disregard those blessed whispers, whereby He reminds us, that such or such conduct we ought to pursue: and that such or such actions are contrary to the commandments of Scripture ;-"My Spirit," said God, "shall not always strive with man',"- and they, who quench these blessed motions in their hearts, may reasonably fear, that the guidance, which they thus despise, will be for ever taken away; and that they will be abandoned to their natural blindness and wickedness; a habitation of devils, and a cage of all unclean and hateful thoughts.

Lastly, we should thankfully acknowledge and ascribe all the good which we do, [little, as God knows, that is, even in the best of us,] and all that is righteous within us, to Him alone, from

1 Genesis, vi. 3.

whose free mercy we thus receive the power of rendering Him, what He is graciously pleased to consider,-acceptable service: and we should learn to say with St. Paul, "not I, but the grace of God which is with me1;"-and with David, "not unto us, O Lord, not unto us, but to thine own name be glory, for thy loving kindness, and thy truth's sake." 2

And may He, by whom we are called and sanctified, having already begun a good work in our souls, conduct the same to a blessed conclusion; and, finally, lead us to that eternal crown of glory, which His mercies, not our merits, shall bestow, through His blessed Son, Jesus Christ our Lord. Amen.

SERMON VIII.

THIRD SUNDAY AFTER EPIPHANY.

ROMANS, xii. 19, 20, 21.

Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.

IN these verses, which form a portion of the Epistle which has been read to you this morning from the altar, St. Paul explains in few words the conduct which a Christian should pursue towards his enemies. For, though the life which a Christian ought to lead is, of all others, one would imagine, the least exposed to the malice of mankind,—though it is an essential part of his duty to live, as far as is possible, peaceably with all men,-yet still, this condition of entire peace, this unoffending and unoffended life, (though much more possible than the proud or violent will imagine) is, in a great degree, unattainable.