conversation may be neither vain, nor worldly, neither perverse, nor proud; but in meekness, in kindness, in singleness of heart, let us follow after those "things wherewith one may edify another." (Rom. 14. 19.) Let us from one duty to another so proceed, as to be in each what is here called a new creature; considering, in every thing we have to do, what in it we may daily change for the better, and changing it without delay, each day that we are longer spared. That so we may be in Christ; may here enjoy the fulness of his grace, and may be found in Him, on that day, when there shall be a new heaven, and a new earth, and when He that sitteth upon the throne shall say, "Behold, I make all things new." (Rev. 21.1-5.)

SERMON IV.

GRACE SUFFICIENT.

2 COR. 12. 9, 10.

And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong.

WE have here a doctrine most widely opposed to our natural notions. We are taught, that, so far at least as we are like unto St. Paul, when we are weak, then are we strong. We learn to take

pleasure not only in distresses, but in infirmities also, for Christ's sake; yea, even to glory in our infirmities, that the power of Christ may rest upon us.

Let us attend therefore to the words of the Apostle in the text. For as the doctrine is one which human reason could have never guessed, we must be the more inclined to seek its meaning by considering the words of revelation.

The occasion of these words may be found in the verses which precede the text. St. Paul had given unto him "a thorn in the flesh, the messenger of Satan," to buffet him; lest he should be exalted above measure. This has been thought by many to mean some bodily disease. But the whole passage taken together seems plainly to prove, that it was rather some spiritual infirmity, some such weakness as might best check all spiritual pride, and might most properly be opposed to spiritual strength. We conclude then, that he suffered under some strong temptation, that Satan was permitted to suggest to him some strong

desire to do wrong. And this temptation was allowed to beset him, lest he should be too much elated, by the many and high spiritual privileges he enjoyed. Hence then we may all learn, that temptation visits us for our good; if at least we rightly use it. The evil spirit is permitted to assail the souls of the faithful; but it is only that, like gold purified in the fire, they may shine the more bright hereafter.

The particular nature of the temptation, which beset St. Paul, is not revealed. But whatever it was, we learn, from what follows, how best to resist those which beset ourselves. "For this thing I besought the Lord thrice," says the Apostle, "that it might depart from me." Prayer, earnest prayer, often repeated, is the appointed means of resisting temptation. When therefore you are tempted, imitate the Apostle; beseech the Lord that the temptation may depart from you. Though the force of evil habit be strong in you, though, in spite of your better wishes, wicked thoughts still return; though,

after earnest prayer, you still feel tempted to go back into the ways of sin; whether your besetting sin be drunkenness, or swearing, impurity, or dishonesty, lying, slandering, hatred, or uncharitableness; pray, I exhort you, after the example of the Apostle, persevere in praying. Beseech the Lord, again, even thrice. peat your prayers, not with the lips only, but with the heart. And if there be truth in God's word, your prayer shall be heard, and the heaven at which you knock shall be opened unto you. (See Matt. 7. 7.)

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But observe, it may be that your prayer will be heard, and yet your request not granted. St. Paul besought the Lord, even thrice; St. Paul's prayer was heard, for it was graciously answered by a special revelation. And yet we learn not that the thorn in his flesh was removed. Hence it appears, that, when we pray, we must consider how surely God knows what is best for us, and must be ready to say with Jesus, "nevertheless, not my will, but thine be done." Though He