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pitying our misery as sinners, and in bringing all in the same sense, and to the same degree; seehis sympathies to bear honorably and effectually ing he gave all the light which revealed that "unupon our salvation, is not the love of the Spirit, in speakable gift," and all the will and power by pitying both our weakess and depravity, and in which any and every sinner applies to the Saviour. bringing all his grace and strength to bear upon | The Son is thus as much the free and unspeakaour meetness for heaven, love that passeth know- ble gift of the Spirit to individuals, as he was the ledge in its warmth and wonders? Where is the gift of God to the world. difference, between the love which fits sinners for heaven, and the love which opened heaven, by the blood of the Lamb? Both are infinite!

It is desirable on this subject, that our thoughts and feelings should run occasionally in the same channel, and at the same rate they do, when we realize to ourselves vividly what must have been the condition of the world, had no Christ uneither have been another hell, or the gate of "the place prepared for the devil and his angels ;" conscience would have had no peace, and hope no anchor; life no charms, and death no antidote: for man could not have been even what heathen man is, either in condition or character, had there not been a mediator between God and man from the very moment of the fall. No; even the heathen are not a specimen of what the world would have been "without Christ:" for, bad and abominable as idolatry is, it has some moral laws, and proclaims some hopes, however vague or fallacious; whereas, there would have been nothing but "a fearful looking for of judgment and fiery indignation" every where on earth, as every where in hell, had not Christ interfered on our behalf. This fact, in common with many others, renders the love of Christ unspeakable.

Let us now contemplate the love of Christ. If the comparison fail at all, it will fail here. It shall not succeed, however, by any forcing or stra-dertaken its cause. In that case, the world would tagem on my part. It will fail unnecessarily, however, if you determine to think only of the sufferings of Christ; for as there was no penal tests of the love of the Spirit, there can, of course, be no comparison on this point. Christ stands alone, in all the glory of suffering and dying love! The Father's love endured nothing penal or painful, for the world or the church. That it would, however, have done so, had any paternal suffering been either proper or necessary, we can hardly doubt. Well; why not judge in this way of the love of the Spirit also? There was no more occasion for him to suffer at all, in proof of his love, than for the Father to do so in proof of his love. Doing any thing unnecessary, is not a demonstration of love. Doing what is wanted most is the demonstration of that; and nothing of suffering was wanted, in order to atone, when the sacrifice of Christ was finished. His love left no room in Gethsemane, or on Calvary, for the love of the Father or of the Spirit to redeem by price; because he left no drop in the cup of wrath, shrunk from no stroke of the sword of justice, and refused no demand of the law. So far, therefore, the love of the Father, and the love of the Spirit, stand in the same light and relation to redemption by price.

You are prepared to go a step farther towards a comparison, now that you see how the facts stand. The real question is now,-what was wanted, after Christ finished his atoning work? There was his sacrifice perfect, all sufficient, and glorious! Nothing could be added to its merits, or its efficacy, or its acceptableness, before God, as a ransom for souls. But still, around that sacrifice, when it was "finished," stood a world, yea, a church, which knew neither its merits nor its meaning; and which never could have understood them, had not the Spirit explained them; and never would have employed them, had he not applied them. Thus, although the fountain for sin and uncleanness was opened by the death of Christ, there were none to wash their robes in the blood of the Lamb, until the love of the Spirit enlightened and led them. But for his love, therefore, the love of Christ would have remained unappreciated and unknown, both to the world and the church. But for what the Spirit did, all that Christ endured would have had no saving effect upon man on earth, although its instantaneous effect in heaven, was the confirmation of all the angels in their holiness, and the ratification of all the saints in their happiness, and the complacent "rest of God" in his love. O, surely, if God is love because he so loved the world as to give his Son to be the propitiation for our sins, the Spirit must be love also, I (15)

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Well; just ask yourself, what would the world have been without the work of the Holy Spirit? I will not allow myself to answer this question, by supposing the worst. Say, if you will, that we should have gone all the length in morals and hope, which they reach who resist the Spirit. It certainly would have been something, to have even a form of godliness, and a ceremonial of worship, and a theory of Christianity. These, without the Spirit, are useful. Christianity, however nominal, exalts the character of nations; and however corrupted, is still the most powerful check upon immorality. But what is civilization or morality, were they even universal, whilst the heart is unchanged, and heaven not desired, and God not loved, and the Saviour not prized? All thiswould have been the case, every where and all along, had not the Spirit loved the world, and sanctified the church!

These hints do not, I am aware, call up a horrid scene before the imagination: it is, however, an appalling scene to a sober mind. Only think!had all churches in all ages been churches only in name; all ministers mere functionaries for hire; all Christians mere formalists; then, all hope would have been delusion: all faith presumption; all death damnation! This has not been the case. But why? No church would ever have become spiritual, by its own power or choice. No man could have become wise unto salvation, by unaided efforts, however arduous. No sufferer could have extracted solid comfort from the promises, by mere pondering What do we not owe to the love.of the Spirit! But for that, the thief saved on Calvary would have been the only trophy of the cross of Christ. Yes; Paradise might have been barred at once and for ever, when he entered: for, without the Spirit, no man, afterward, could either

have gloried in the cross, or understood it. O, if "Want of a due consideration of this great love we love Christ, the love of the Spirit to us, should of the Holy Ghost weakens all the principles of be an inspiring theme! It is, remember, a part our obedience. We lose both the power and of the greatness of the great mystery of godli-pleasure of our obedience for want of this consiness, that Christ was "justified by the Spirit." deration. Let the soul lay due weight on it: "The Yes; had not the Spirit justified the claims of the Holy Ghost, in his infinite love and kindness toSaviour, by clearing up the glory of his person wards me, hath condescended to be my Comfortand work; and endeared him, by applying his sa- er. He doth it willingly, freely, powerfully! crifice and grace, even his disciples could not have What have I received from him? In the multidone so, and we should not have attempted it. I tude of my perplexities, how hath he refreshed have been chiefly influenced and regulated in my soul! Can I live one day without his consothese hints, by the stress which the Saviour him- lations? And shall I grieve him by negligence, self laid upon the work of the Holy Spirit. He sin, or folly Shall not his love constrain me to had, evidently, as much reference to it, in dying walk before him in all well pleasing?"—Owen on for us, as the Father had to him in pardoning. Communion with God, 3d Part.

Consider this fact. You say, and justly, that but for the love of Christ in dying for us, the paternal love of God could not have saved us, consistently with all the perfections of the divine character and government. Now, this is no reflection upon the love of God. It is, in fact, the very glory of his love, that it thus required to be in full and everlating harmony with all righteousness. Well; in this perfect harmony with eternal rectitude, the love of Christ placed the love of God and just so, did the love of the Spirit place the love of Christ. For, it is the very glory of the Saviour's redeeming love, that it depended as much on the sanctifying love of the Spirit, as the paternal love of God did on the blood of the lamb. Without the work of the Son as a mediator, the Father could not have honorably become our Father; and without the work of the Spirit as a sanctifier, the Son could not have honorably become our mediator. Christ himself, therefore, looked as much to what the love of the Spirit would do for us, as God looks to what Christ has done for us. Thus, as our redemption by price required the death of Christ, so our redemption by power required the agency of the Spirit.

These remarks are, I am aware, but general, if not somewhat vague. They are purposely very general; because the love of the Spirit is traced, in this little volume, throughout all the work of the Spirit, from its beginning as the good work of grace, on to its consummation in glory. I conclude this essay, therefore, by reminding you that the love of the Trinity, although not brought into competition, is so far brought into comparison in Scripture, that the name of Father, Son, and Spirit, is equally connected with baptism, and equally associated in the benediction upon the churches; and in heaven, the Spirit appears as "seven spirits before the throne," that we may know and acknowledge the all-perfect Godhead of his nature, and the all-sufficient power and freeness of his grace. Rev. i.

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Who can read the following passage from Dr. Owen, without regretting that his purpose was "to number rather than to unfold" the actings of the Spirit? The principle or fountain of all his actings for our consolation, is his own great love and infinite condescension. He willingly proceedeth, or comes forth from the Father, to be our comforter. He knew what we were, and what we could do, and what would be our dealings with him. He knew we would grieve him, provoke him, quench his motions, defile his dwelling-place; and yet he would come to be our comforter !

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No. II.

THE LOVE OF THE SPIRIT IN CONVERSION.

THE work of Christ, and the work of the Spirit,” says Dr. Wardlaw, "are mutually necessary to each other's efficacy and are thus both alike indispensable to the salvation of the sinner. Without the work of Christ, the Spirit would want the means or the instrument of his operation; and without the work of the Spirit these means would remain inefficacious and fruitless. Without the work of Christ, there would not have been, for any sinner, a foundation of hope towards God; without the work of the Spirit, no sinner would have been induced to build upon this foundation. Christ has opened the way of access to God;-the Spirit brings sinners to God in the way which Christ has opened."

This bringing of sinners to God, by "the new and living way" opened by Christ, is CONVERSION.— None are brought nigh unto God, nor turned from the error of their ways, by the power of the Holy Spirit, but those who are led "in the way everlasting;" or, as Paul expresses the transition from the broad to the narrow way, "made nigh by the blood of Christ." Without this, there may be departures from sin, and approaches to righteousness, in some things, and for a short time; but, without this there is no saving conversion. The heart, until affected by the cross, does not follow the feet, however fast or far they may run in the path of general duty, by the impulse of ordinary motives.

You have, no doubt, observed and felt this.Perhaps you can recollect instances in your own history, when you made considerable improvements in your conduct, and resolved to make still greater; but neither with good-will. It was compulsion, not choice; fear, and not love, which produced these reformations. Had they even been greater, therefore, and all lasting, they were destitute of the very first principle of true religion, good-will. Forced or slavish obedience is not service rendered to God, but a tax paid to the conscience to moderate its uneasiness."

What a mercy it is, that the gospel contains and presents motives which can win the heart as effectually as the law can work upon the conscience! Were not this the case, we should never yield to God any cheerful or willing obedience, and thus never please or be pleased: for, as it is

impossible to please God at all "without faith" in | dark and desperate character; but neither is inChrist, so it is impossible to find pleasure long in works without faith.

Well; if you are thankful that Christ is "the way" to the Father, you ought to be equally thankful that the Holy Spirit is the guide to and in that way. Did you ever pause to consider how much love the Spirit displays in thus leading sinners to God by Christ? It is worthy of your special notice and gratitude. It will not divert nor divide your attention from the love of God in giving his Son, nor from the love of Christ in giving himself, for us. It will increase your love to God and to the Lamb, to trace the love of the Spirit as that shines in the conversion of sinners.

Now there is no conversion from sin until there be conviction of sin: and there is no conviction of sin, which tends to Christ or to holiness, but that which the Holy Spirit implants in the soul. Thus, there is great love even in the severest part and form of the work of the Spirit.

dulged or welcomed. Both are dreaded and hated.

This is not the case with mere conscience, when it breaks icose upon a sinner. It can sear as it suffers, just as some sores mortify as they spread; or it can madden against God and man, until the opinion of both is despised, and the power of both defied. Such reckless remorse ought not to be ascribed to the strivings of the Holy Spirit. It is not, indeed, natural nor common for even a very guilty conscience, to make a man a terror to himself, or to those around him. Indeed, this occurs so seldom, that it has been the chief cause of confounding natural and supernatural conviction. It is so very rare, to find even a very wicked man trembling or despairing; and so common to see many as wicked as he is, yet quite fearless, that Christians have been tempted by the anomaly, to ascribe all awakenings of conscience to the work of the Spirit.

This may be well meant; but it is ill judged.We forget this, or overlook it, whilst conscience All the conviction wrought by the Holy Spirit, is is either as unquenchable fire, or as a gnawing intended to "glorify" Christ, by rendering his preworm, within us. Such convictions seem, then, cious blood, precious in the sinner's estimation: to be sent in judicial anger, not in judicious love. and, therefore, all hardening horrors, and all terIt is, however, in love, that they are sent: wit-ror which has no tendency towards the cross or ness the design of them at Pentecost. Had not Peter's audience been cut to the heart, they would not have cried out for mercy, much less have looked to Christ for it.

Natural conviction, however strong, never looks to the cross; nor, when very strong, ventures to hope or pray for mercy. It is supernatural when ever it tries to relieve itself at the feet of the Saviour. It is sent in love, whenever it sends us to the gospel to search for hope, or to the mercy-seat to seek for hope, or to the cross to wait for hope. Conviction is then the Spirit wounding, that he may heal; casting down, that he may lift up again. It is evidently his work even when there is only a desire for salvatian; and although the way of salvation be almost unknown at first. Accordingly, both Peter and Paul recognised, in that trembling inquiry, "What shall we do?" the quickening power of the Spirit. Neither the Jews at Pentecost, nor the jailer at Philippi, knew what to do when they were awakened to a sense of their guilt and danger. The sacred fire that inflamed their conscience did not enlighten their understanding equally at the same time. It only revealed danger, and originated the desire to escape, in the first instance; and did not shed guiding light nor cheering warmth upon any mind, until the apostles proceeded to unfold the fulness of the blessing of the gospel."

Here, if any where, we may learn to distinguish between natural conscience, and supernatural conviction. The latter (as might be expected) is not reckless nor desperate, even when most overwhelming. The sinner quickened by the Spirit, may see no way of escape at first; but he desires one, and is looking and inquiring for one. He may have no hope for a time; but he wishes to hope. Like Jeremiah's penitent, he is willing to "put his mouth in the dust, if so be there may be hope." In a word, his sufferings do not irritate his spirit against God. The agony of his conscience does not harden his heart. There may be a passing thought, or a momentary feeling of a

the mercy-seat, should either be left altogether unexplained, or referred to any thing but the agency of the Holy Ghost; for he can have nothing to do with the production of alarm, which either steels the heart against God, or drives the soul away from the Saviour. It is "the sorrow of the world," and not "godly sorrow," that worketh death and despair, in every instance, where there is no insanity: and whenever there is reason to suspect insanity, (of which vice is not the cause,) there is no reason for putting a harsh construction even upon despair itself.

These distinctions ought not to be lost sight of: and yet, they ought not to be hastily applied. The first aspect of an awakened conscience, however awful, should not be treated as mere remorse. The Spirit, as in the case of the jailer, may have much to do with convictions, which, at first, are altogether terrific, and almost desperate. He had, of course, nothing to do with the rashness of the jailer; but he evidently had much to do with the "trembling," which followed it.Whilst the jailer drew his sword to kill himself, the Holy Spirit was certainly not convincing him of sin: but when he called for a light, and sprang in trembling" and inquiring, Paul treated him as a man quickened by divine power. However, therefore, an awakening may open, or express itself, for a time, it ought to be met promptly, fully, and even kindly, by the glad tidings of a free salvation; and never reckoned mere remorse, until it has defeated all the means of grace.

If these hints throw any light upon the way in which we should judge and act in the case of others, they throw still more light upon our own convictions, of the evil and danger of sin. These are more than natural, yea, more than providential, if they have either endeared the Saviour to us, or led us to pray fervently for an interest in his atonement and intercession. Convictions which lead to this, are the leadings of the Spirit; and all in love, however painful they may be.— Had the "hold" which the angel took of Lot, left

its marks upon Lot, he certainly would not have thought it too hard, when he saw the fire burst on Sodom, and found himself safe in Zoar. It was the grasp of an angel's hand; firm, because friendly; and unrelaxing, because resolved to save. Well, therefore, may we trace to the love of the Spirit, any and every conviction, which drew our attention to the love of Christ. Well, may we sing, however we have smarted,

"Eternal Spirit, we confess,

And sing the wonders of thy grace."

Another signal proof of the love of the Spirit in conversion, is, that he convinces chiefly of the sin of UNBELIEF. Remember the Saviour's own account of this characteristic feature of the work of the Spirit: "When he is come, he shall reprove the world of sin of sin, because they believe not in me." This being the point on which the Holy Spirit chiefly plies the conscience, the Saviour does not hesitate to call him "the Comforter," even whilst he is only convincing of sin. Conviction, like affliction, is, indeed, any thing but comfort in itself; it "is not joyous, but grievous; nevertheless, afterward, it yieldeth the peaceable fruits of righteousness unto them who are exercised thereby." Thus, although not comfort, it is preparation for it, and the only way to it.

belief comes from a still clearer sight of the glory and grace of Christ; and thus the disease and the remedy are seen together at the same time. The light that reveals the baseness and ingratitude of unbelief, comes pouring down from the face of Jesus upon the face of the sinner; and although it almost blinds him for a little, as it did Saul of Tarsus, it also enables him to cry, "Lord, what wouldest thou have me to do?"

You will enter into the spirit of this hint, when you pause to notice the point at which real conviction settles down into habitual penitence. It may begin at our besetting sin, and run like fire from crime to crime, through all the catalogue of our transgressions, until the conscience is in flames. But this, although it burns fiercest, is not what abides longest, nor what humbles most. It is the calm, solemn, weighty consideration, that all sin was against grace as well as law; which, like the small still voice at Horeb, wraps the face in the mantle of humility, and lays the spirit in the dust before God. The agonizing sense of individual sins subsides before the hope of pardon; but we never can forgive nor forget our long neglect of the great salvation! Nothing shames or shocks us so deeply and lastingly, as the recollection of having lived without Christ in the world. We see our hearts laid bare in that guilt and folly. We cannot palliate or soften our disregard of the Saviour.

Thus the abiding conviction, by which abiding humility is produced in the soul, is, what Christ said "of sin, because of unbelief."

This is not, however, the most striking fact of the case. There is love-love, wonderful in its tenderness and strength, in thus making unbelief the point at which his sword pierces deepest and oftenest. We could not bear its "piercing, to the My fellow penitent! we cannot tell nor condividing asunder of soul and spirit, and of the ceive how much suffering the Spirit of grace has joints and marrow," in the case of any other sin. saved us from, by making us feel chiefly the exNo human mind could sustain a full discovery of ceeding sinfulness of unbelief. Had he shed and the entire evil of sin, either as it affects the kept as much light upon any other sin, our spirits whole character and government of God, or as it would sink for ever under it. Perhaps we must entails misery on others. Nothing but the two-be far down in eternity, before we are capable of fold immortality of soul and body conjoined, could bearing a full sight of all sin! endure to see how one sin can perpetuate itself If you understand these hints as I intend them, along all the line of a man's posterity, unto the they will suggest to you a very satisfactory reavery end of time; and run its consequences, even son why conviction is so calm and gentle in the in a visible stream, through the bottomless pit for case of many converts. Do you not see at a ever! I doubt very much, if there be one man or glance, that the Spirit's point (which is to glorify woman on earth, who could bear to see the influ- Christ) is gained, when unbelief gives way? ence of even their folly, upon all who witnessed There is, then, no occasion to set on fire the their example, whilst they were unconverted. whole course of nature." Its pride and selfYes; put vicious example out of the question en-righteousness are demolished when Christ betirely for a moment; our mere indecision and formality, for years, told upon every one around us, who were on the outlook for excuses, with hardening effect; and they are now hardening those around them; and thus originating a line of ruin which shall never stop.

The CONVINCER of sin sees this; but he does not show it. In mercy he conceals it, and singles out the sin of unbelief for the fullest exposure, because that is the only hinderance to the pardon of all other sins, and because the conscience itself has no natural tendency to take alarm at mere unbelief.

The love manifested in this is unspeakable. We both require, and can bear, to see a great deal of the sinfulness of neglecting the Saviour; for, although no discovery of the evil of sin is more humbling, or so melting, no discovery brings with it so much to balance itself. A clear sight of un

comes precious to the soul.

Were this duly considered, you would not be afraid lest your convictions, if they have been gradual and gentle, be not the work of the Holy Spirit. He does not work for the sake of working; but in order to bring the soul to the Saviour as its only refuge, and as its supreme example: and therefore, if you have given your heart to Christ, you have as little occasion to doubt your own conversion as to question Lydia's, whose heart the Lord opened without tempest or terror.

On the other hand, if your convictions were deep and distracting, that only shows how deep and stubborn your unbelief was. The Spirit shot no more arrows into your conscience than just the number necessary to subdue your aversion or indifference to the Saviour. He wounded only in order to heal; and, therefore, only deep enough to make the cure certain. It was all bad blood

tions.

you lost, however much you bled under his operaWhat do you think now of the love of the Spirit in conversion-in your own conversion? Are you not ashamed, as well as astonished, that you should never have traced nor marked his love thus minutely before? If so, do follow out the manifestation of it by reviewing still more closely his dealings with yourself. You are only on the threshold of his love yet, even as conversion shows it your own conversion can furnish more lamps to illuminate it.

Consider; what but love could have induced the Holy Spirit to strive with you at all? There was nothing about your heart to attract his hand. He might have justly passed you by: he might have left you for ever when you resisted his first strivings. Oh, were not the Spirit love, equally with God and the Lamb, he would never have tried to make a holy temple of your heart or mine!

also the love of the Holy Spirit in it. His love, too, reigns conspicuously in that great act of grace, although not exactly in the same way. He does not, indeed, pass the act of justification: "It is God that justifieth." Nor does he furnish any part of the righteousness, for the sake of which we are treated as righteous: it was Christ that died and rose again "for our justification." But still the Spirit does something, whatever it be, which so connects both his hand and heart with the reign of justifying grace, that the apostles do not hesitate to identify him with the Father and the Son in this transaction. Paul said to the Corinthians, "Ye are justified in the name of the Lord Jesus, and by the Spirit of our God!" to the Galatians, "We, through the Spirit, wait for the hope of righteousness by faith." The Saviour himself said of the Spirit, "He shall convince the world of righteousness." Observe, also, how prominent the place is which Paul gives to the work of the Spirit, when explaining to Titus the process by which believers are justified by grace, in order that they may be heirs of glory: "Not by works of righteousness which we have done; but according to his mercy, God saved us, by the washing of regeneration and the renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour." Why? "That, being justified by his grace, we should be made heirs according to the hope of eternal life." Do speak well of the Holy Spirit to those of Tit. iii. 4-7. In like manner, Peter connects your friends who have not yet asked for him."the sanctification of the Spirit" with the "sprinkSome of them may be afraid of him. So little is said of his love by many who say much of his power, and the need of it, that not a few are discouraged. Do speak a word in season to those who are thus weary and heavy laden. It will increase your own love to the Spirit, and the Spirit's love to you, to commend him as love to others.

Again; what but love gave power enough to your convictions, to render them strong enough to send you fully to the Cross of Christ for relief? There are terrors and stings of conscience which drive some, like Judas, away from Christ, and on to destruction: yours have brought you to your right mind, and set you down where a sinner never yet perished, at the foot of the cross, and under the shadow of the mercy-seat.

No. III.

THE LOVE OF THE SPIRIT IN JUSTIFICATION.

To justify a sinner is more than pardoning his sins, much as that is it is also to accept and treat him as righteous, or as if the righteousness of Christ were his own personal virtue.

ling of the blood of Christ," which is the meritorious cause of justification. 1 Pet. i. 2.

Thus, it is not without the warrant of precept or of example, that I invite you to trace the love of the Spirit in justification. The apostles never overlooked or forgot it; nor can any believer be unaffected by it when he studies it. It may not strike you at a glance, but it will amply repay fixed attention.

Now, it is no part of the official work of the Father or of the Son, to convince sinners of their need of a justifying righteousness. The Son has brought in an everlasting righteousness by his mediation, and the Father hath set it forth by his authority; but neither officially apply it to the soul, nor stir up the soul to apply for it; that is left to the love of the Spirit to do; and the love which does that cannot be weak or wavering. It is a This is a wonderful plan of saving the guilty! task which nothing but real love would undertake, Well may it be called "the manifold wisdom of and which nothing but great love could accomGod." How sublime, and yet how simple, is this plish; for we are not soon nor easily convinced of plan! Paul felt all this, when he said of God, our need of either an imputed or a personal For he hath made him to be sin for us, who righteousness: both are against the grain of our knew no sin; that we (who knew nothing but sin) nature. Indeed, except a man's character be might be made the righteousness of God in him." very bad, it is not easy to convince him of the neAs if the apostle had said,-For the sake of sin- cessity of being better. Many speak as if they acners, God treated his own Son as if he had been tually dreaded, as well as disliked, to be very righteguilty; and now, for the sake of Christ, he treats ous; thus deeming it not only unnecessary, but in sinners, when they believe, as if they were inno- some way dangerous, or discreditable, to be so. cent; not imputing unto them their trespasses, No wonder, therefore, that a justifying righteousbut giving them the full advantage of the righte-ness should be far from their thoughts, seeing a ousness of Christ, just as if it were their own personal one is thus lightly valued, and even property. "BEHOLD what manner of love the laughed at, when it is zealous of good works. Father hath bestowed on us, that we should be called the sons of God."

It will not divert you from admiring the love of the Father or of the Son in justification, to behold

This is the bent of human nature: I cannot, therefore, but trace much of both the love and power of the Spirit even in convincing us of the necessity of being more righteous than the aver

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