deeds, and put on the new man, which after God is created in righteousness and true holiness P."]

4. Ye who are bowed down with desponding fears

[I must not overlook you; for the text speaks powerfully to you also. In the habit of your minds you are saying, "My sins are too great to be forgiven; or, my lusts are too strong to be subdued." But is Christ unable to effect the work he has undertaken? Was he manifested to take away your sins, and has he proved incompetent to the task? Are we not told that "the blood of Jesus Christ will cleanse from all sin?" And that "his grace is sufficient" for all who trust in him? What then is there in your case that renders you an exception? Oh, do not so dishonour your adorable Saviour, as to doubt his sufficiency for the work that has been assigned him. Know that his blood is a sufficient "propitiation, not for your sins only, but also for the sins of the whole world ;" and the weakest creature in the universe is authorized to say, "I can do all things through Christ who strengtheneth me." Put away then your unbelieving fears; and look to him to "accomplish in you all the good pleasure of his goodness." So shall you find that "he is able to save you to the uttermost ;" and soon you shall join in that blessed song, "To Him that loved us and washed us from our sins in his own blood, and hath made us kings and priests unto God and our Father, to him be glory and dominion for ever and ever. Amen."]

THE END OF CHRIST'S INCARNATION.

1 John iii. 8. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

THE author of this epistle survived all the other Apostles; so that, long before his death, the professed followers of Christ had had ample opportunity of shewing what the effects of religious principle would be, after that the impulse of novelty should have ceased: in some the sacred fire would burn with undiminished ardour; but in others it would languish so as to leave room to doubt whether it were not altogether extinguished. Hence, in this General Epistle, St. John lays down a variety of

marks, whereby men might judge of their state before God. In the chapter before us he shews the indispensable necessity of holiness, and the extreme danger of imagining ourselves in a state of acceptance with God, whilst destitute of his image on our souls he shews this, as from other topics, so especially from this, that the indulgence of any sin counteracts the very end for which Christ came into the world; since "he was manifested on purpose to destroy the works of the devil."

Let us inquire,

I. What are those works which Christ came to destroy

Satan, envious of the happiness of man in Paradise, endeavoured to bring him to the same state of guilt and misery to which he himself was reduced. How successful he was, it is needless now to mention we all without exception experience in ourselves the sad effects of Adam's fall. Two things in particular that wicked fiend has introduced:

1. Sin

[This was unknown to man, till Satan invaded the peaceful regions of Paradise, and prevailed on Eve to eat of the forbidden tree. He questioned the prohibition itself, or at least the equity of it; and then, denying that any evil consequences would ensue, he urged the vast advantages that would be derived from transgressing the Divine injunction; and thus beguiled Eve by his subtilty." From that time he has practised upon others in a similar way, "blinding their eyes"," and putting all manner of wickedness into their hearts". It is at his instigation that all the children of disobedience execute their wicked purposes: he, as their father, teaches them, and constrains them, as it were, to fulfil his will.

Even the godly he tempts, and labours to deceive by innumerable "wiles," and most subtle "devices:" and, "if it were possible, he would deceive the very elect."]

2. Death

[This also he introduced; for by sin came death, as its proper "wages," and its necessary consequence. Satan had

a ver. 3-10.

c Luke xxii. 3. Acts v. 3.

e 1 Thess. iii. 5. 2 Cor. xi. 3.

b 2 Cor. iv. 4.

a Eph. ii. 2. and vi. 11, 12.

assured our first parents that "they should not die :" but in this he shewed himself "the father of lies:" and by it he became "a murderer from the beginning." The very instant they obeyed his voice, they died: temporal, spiritual, eternal death became their portion, and the portion of the whole human race: nor would any child of man have ever seen the face of God in peace, if the Lord Jesus Christ had not interposed to "destroy this work of the devil." As to the great mass of mankind, they are experiencing all the bitter effects of that first transgression: inheriting a corrupt nature, they follow the bent of their own inclinations, and rush on blindfold to everlasting perdition ". "The devil has taken them in his snare, and leads them captive at his will." Hence he is called Apollyon, and Abaddon, as being the great and universal destroyer.

Nor does he relinquish his endeavours to destroy even the best of men: "he goes about, as a roaring lion, seeking whom he may devour:" there are not any so holy, but he shoots his "fiery darts" at them, and torments them with cruel buffetings', and "desires to have them that he may sift them as wheat:" and, were he permitted, he would soon reduce even the soundest of men to chaff.]

Let us next inquire,

II. How he destroys them

He came into the world, and "was manifested' in human flesh on purpose to destroy them: and he effects their destruction,

1. By the virtue of his sacrifice

66

[The death of Christ was a true and proper atonement for sin; it was a propitiation for the sins of the whole world:" and by it "he finished transgression, made an end of sin, and brought in everlasting righteousnessm." Nor has he merely cancelled our debt, or removed our obligation to punishment, but has "abolished death, and brought life and immortality to light." "On the cross he triumphed over all the principalities and powers of hell";" and, "by death, overcame him that had the power of death, and delivered them, who, through fear of death, were all their life-time subject to bondage "." Yes, when our final victory over sin and death shall be celebrated in heaven, to this shall we ascribe it altogether; "Thou wast slain, and hast redeemed us to God by thy blood"."]

2. By the operation of his grace

["Dead as we are in trespasses and sins, we are quickened by Christ;" and immediately begin in his strength to conflict with sin and Satan. The warfare we maintain is attended with many difficulties; so that we are sometimes ready to cry out, "O wretched man that I am! who shall deliver me from this body of sin and death?" but in our lowest state it is our privilege to add, "I thank God through Jesus Christ our Lord"." "In him we are strong;" and through his gracious communications "we can do all things:" "none can be effectually against us, whilst he is for us." Having infused into our souls a principle of life," he dwells in us," and " is himself our life"," and carries us forward " from conquering to conquer," till sin and "Satan are bruised under our feet," and "death itself is swallowed up in everlasting victory."]

OBSERVATIONS

1. How infatuated are they who live in wilful sin!

[Do they consider whom they serve, and against whom they fight? Do they consider that they are doing those very works which proceed from and characterize the devil, and which Christ was manifested to destroy? Reflect on your conduct, brethren, in this view, and then judge, whether ye do well to continue in it

2. What reason for humility have even the best of men!

[There is no man who has not daily occasion to lament his short-comings and defects. We are not any of us so watchful, but Satan finds some opportunities to deceive us; nor so expert in our warfare, but he wounds us occasionally by "his fiery darts." And when that wicked fiend has " got an advantage over us," with what exultation is he filled, even though he knows that he can never ultimately prevail against our blessed Lord! Be watchful, brethren, that ye do not so gratify your malignant adversary, or so grieve the Spirit of your adorable Saviour. Put yourselves more habitually under the protection and guidance of your Divine Master; and "through him you shall be more than conquerors."]

3. How unbounded are the obligations we owe to Christ!

[Who but he could have ever redeemed us from sin and death? Who but he could have ever destroyed for us those works of the devil? Think what would have been the state of the world, if he had never become incarnate; what slaves we s Col. iii. 4.

4 Eph. ii. 1.

Rom. vii. 24, 25.

must have been if he had not liberated us; and what a death we must have undergone, if he had not died in our stead! Verily, if we felt our obligations as we ought, we should scarcely pass a moment without adverting to them, and magnifying him with songs of praise and thanksgiving. Let us dwell on the delightful thought, which, wherever it is entertained, creates a heaven upon earth: and in a little time our deliverance shall be complete; and we shall unite with all the hosts of heaven "in singing Hallelujah to God and to the Lamb for ever and ever."]

MMCCCCXLVI.

THE CHRISTIAN'S DELIVERANCE FROM SIN.

1 John iii. 9. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

MANY mistakes in religion arise from not considering sufficiently the style and manner in which the inspired writers are wont to express themselves. They speak strongly on all subjects; and never contemplate, for a moment, the niceties of criticism; or dream of their words being weighed in a balance, so as that there shall be the minutest possible precision in their weight and import. They are content with speaking in popular language, and with conveying their sentiments in terms which every candid mind shall fully apprehend. St. Paul, speaking of the danger of persons who are once enlightened, falling away from the truth which they have received, says, "It is impossible to renew them again to repentance"." We are not to suppose, from this, that the restoration of such an apostate is a work which God is not able to effect; but only, that it is a work which we cannot reasonably hope to see effected by him. The same kind of interpretation must be given to the words which we have just read: we are not to suppose that a regenerate person is brought into such a state, that there is an absolute and physical impossibility for him to commit any the minutest sin: such an

a Heb. vi. 4-6.