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and where the call is to regular, well-sustained, and persevering duty, 66 they shall walk, and not faint."

But the armour of God is needed on the right hand and on the left. Effort without grace will not avail. We are not, however, to suppose that grace is given to render effort needless. Let us guard, with no ordinary vigilance and decision, against the fearful error of supposing that we are merely the inert and passive clay in the hands of the potter; the powerless leper in the presence of the Almighty Saviour. Because God worketh in us to will and to do, for that very reason are we to work out our own salvation. There is that in salvation which God alone can accomplish; but there is that the performance of which is required from ourselves. We are to honour him by receiving the first: we are to honour him by obeying the second. To the Christian believer the command is,-not, "Stand still and be saved,”—but, “Work out your own salvation." Effort is absolutely necessary. The question is, How is it to be exerted? The answer may be suggested by yet another question, the one we have already given. Supposing that you really could save yourselves into a full deliverance from sin, into a settled establishment and maturity in holiness, how would you seek to accomplish your purpose? That which we should do in such a case, is what God, in his word,—we acknowledge no other rule, properly and absolutely so called,—most explicitly requires us to do.

In seeking to obey the command, "Be thou perfect," we should, 1. Aim at being complete and entire in great governing principles. What these are, the former part of the injunction clearly suggests. We are to walk before God. From Him are our motives to be all derived. Even our subordinate ones are to be in perfect agreement with these. And to Him are all our aims and intentions to be directed; nor is anything to be proposed to ourselves which is not in the same line. Because of that limitation of our nature by which we are unable to look distinctly and immediately at two different objects at once, we may have sometimes to fix our regard on that which is lower and proximate, at others on that which is higher and ultimate; sometimes on the means, sometimes on the end. We may have to attend to present action and duty; but this attention is so to be directed and controlled, that our view shall never be removed from the course which leads us straight onward to God, our great end and aim. They must be as means, seen and employed only in perfectly-regulated order to the end. We are to take the Lord for our God, and to have no other gods before him. Our grand effort must be, therefore, first, resolutely to turn away our eyes from beholding vanity; regarding all as vanity that does not lead to God, or that is inconsistent with his will. And this to be done so firmly, so continually, as that, by the grace of God working in us according to our created nature, it may become habitual; a part, as it were, of ourselves. But, secondly, and more particularly, we are thus to set the Lord always before us, that by the same power, operating in the same way, the same effect may be produced; and we may habitually live in his sight, with the continual recollection, not only that he is present, but what He is who is thus present. Aim at the full and abiding consciousness of present God. Set him before you as Jehovah, the one true living God, in all the fulness and majesty of his perfections, by, and in, and for whom you live; as possessing supreme authority, and requiring unhesitating and unlimited obedience; as not only infinitely good, but as being your own proper, eternal, and only good, your satisfying portion here and for ever; as the true pattern of all moral excellence and beauty, of whom you are to be

imitators, as his beloved children, aiming to be perfect as your Father in heaven is perfect, as being the source of all being and blessedness; that as from Him, in his own way, you are to seek for the supply of all you need, so likewise to Him you are to refer yourselves in all things, and at all times; doing all, whatever it be, according to His will, and to His glory. Set the Lord always before you.

And as he has revealed himself to us as the one Jehovah, yet, existing with the true and personal distinctions of Father, Son, and Holy Ghost, to each are we to look in the characters, and for the purposes, made known to us. To the Father, as, so to speak, maintaining, in the economy of redemption, all the honours of the Godhead, receiving and blessing all who come to Him by his Son; to the Son, as our incarnate, atoning, and interceding Saviour and governing Lord, for whose alone sake we enjoy all that we enjoy, and hope for all that hope rejoicingly anticipates; and to the Holy Spirit, our Enlightener, Comforter, and Sanctifier. To each are we to look in the offices they condescend to sustain, seeking for all good "from Him which is, and which was, and which is to come; and from the seven spirits which are before his throne; and from Jesus Christ, the faithful Witness, and the first-begotten of the dead, and the Prince of the Kings of the earth." Thus aim at an entire, uniform, and constant devotedness to God, that so, spiritually and morally, as well as naturally, "in him" you may “live, and move, and have" your "being."

2. The perfection at which we are to aim implies particular, as well as this general, entireness. That is not perfect which has not all that belongs to it. And in reference to true devotedness to God, this is strikingly the case. In one sense, holiness is one single disposition: it is rightheartedness with God, shown by its proper fruits in the life. We are to be holy as He which calleth us is holy. And this holiness, as a copious and unfailing spring, is to pour forth its streams into all the issues of life: we are to be holy "in all manner of conversation." But, to these several streams we are diligently to attend, vigilantly caring, intending, and endeavouring, that each receive its proper and full supply. So important are these, that each has a different name, according to the direction in which it runs, and the object which it seeks. It is not only said, generally, " Yield yourselves unto God," but we are pointed to the various modes and expressions of this practical surrender, and commanded to attend to each and to all. We read of the "fruit" of the Spirit; we read also of the "fruits" of righteousness, and are told of them that they "are to the glory and praise of God by Christ Jesus." And it is by this living foliage and fruit that, in the "trees of righteousness," God is glorified. Sometimes these are divided into classes, each involving particulars, implied and required, though not then mentioned. We are to deny ourselves, and to take up our cross. We are to deny ungodliness and all worldly lusts, and to live soberly, righteously, and godly in this present world. We are to do justice, to love mercy, and to walk humbly with God.

But we have likewise references which are far more particular. To give a fully-expanded view of them all, severally, would require, instead of a portion of a single essay, a treatise, rather, in an entire volume. But the reader, if he be in earnest; if his conscience be active with all the activity of a divine life; if he see and feel that he cannot be too obedient, that obedience is his interest and privilege as well as duty; if he have that sense of obligation which, as stimulated by thankfulness and love, will have with it no grievousness, but rather be delightful; if, in a word, it be his strong

desire and full purpose, to walk perfectly with God, his Lord, his Saviour, and his All, he will have no difficulty in finding the way that may only be pointed out to him, and, guided by the specimens with which he may be furnished, collecting all the principles and rules which are necessary.

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(1.) We must be attentive to those duties which, because of their relations to persons and circumstances, are often termed "relative duties." the Scriptures not only are the principles of these repeatedly laid down, but the chief examples are enumerated, and that with such precision and impressiveness, that it is scarcely possible-perhaps, we should say, it is not possible at all-to conceive a position in which the honest believer shall not be able to perceive his duty, however complicated, and even strange, his circumstances may be. Are we rich, have we to labour with our hands; have we to bear rule, are we under authority; are we aged or youthful, men or women; are we husbands, or wives, or parents, or children, or masters, or servants? Duties arise out of each particular relation ; and attention to it is solemnly enjoined. Each of these is a channel in which the issues of life will flow; and if our life be that regenerate one which is hid with Christ in God, the flowing streams will be holy as surely as the living source is so. Neglect of particular duty cannot consist with general holiness. It is a vain religion, and our profession false, when there is decided omission here. Our duty is, carefully to search out what that is which our own situation specifically requires. He who seeks thus to be perfect, must ask, "What is required of me in my actual, particular circumstances? This is my situation, ordered by the providence of God: how am I to serve him in it?" The duty may be, in human estimation, high or low; it may attract notice, and bring the temptation to pride; it may lead in an obscure path, where no human eye thinks it worth while to follow us. Man looks only at the human relations of action. Not so is it with God He, in this, as in other respects, looks at the heart. Some duties may · have wider relations and consequences than others. With God this is as nothing. It is at the performance of duty, as duty, and for His sake, that He looks. We are not to notice, when asking about duty, these social results. God knows them. We can never fully perceive them. To simple duty, therefore, and to that alone, we are to look. Apparently, he who manages the vessel in the storm, or in a place of intricate navigation, performs a visibly important duty. But here is the workman building the vessel. It is possible that carelessness in driving a single nail may, by leaving some plank unsafe, occasion a leak which no effort can stop, and the apparently slight neglect shall sink the ship and cargo and crew. Scores of lives may be lost, widows and children thrown into deep distress, the loss of property may ruin the owner, and, through him, many others. O no! we are not to talk of small duties. The action may be small, but the obligation is great; and wherever there is the intention to please God, all that God requires, be it in appearance small or great, will be rendered. And of this simplicity and purity of intention, he who would walk perfectly with God, must acquire the very habit. Self, to whatever object it may refer, must be denied. We must set the Lord always before us; by his fear we must be restrained; by his love we must be prompted and animated. Not for the body must the soul labour, but the body be governed by the soul. Born for God and eternity, for God and eternity we must live. Not only may not lower motives govern us, but lower motives must be themselves subordinated to higher. At this we must aim, that at this we may arrive, to be able to say, "I live, yet not I, but Christ liveth in me."

"This one thing I do, I press towards the mark for the prize of the high calling of God in Christ Jesus. Whether I live, therefore, or die, I am the Lord's."

(2.) In seeking to be perfect, we are to aim at maturity; at what may be termed fulness and confirmed habit. At first, in the very commencement of our religious course, the strength of our convictions and feelings will produce decision. But even then we shall be conscious that we are walking in what is a path hitherto untrodden by us. The inclination to renounced habits, whether of thought or practice, will be subdued; but a sort of unconscious tendency towards them will sometimes be felt. General correctness will sometimes cover deficiency in minuter details; or in that which is new, and which was heretofore neglected, there may be too great eagerness, and a proneness to insist upon what is comparatively trivial. There may be a stiffness of manner where modest freedom would be far more lovely and attractive. The seriousness produced by a recently awakened sense of eternal things, may wear a rugged, and thus a repulsive, aspect; and a degree of formality may prevent the full manifestation of spirituality. The fruits of righteousness may be present, and yet comparatively unripe. The want of a larger knowledge in divine things may occasion a sort of narrowness of conception, which, when combined with a newly kindled zeal, may have unpleasant effects in our intercourse with others, and greatly limit our usefulness. We are at first very prone to judge all things by our own standard, and to look at that so intently, as to overlook the fact that, in perfect consistency with one great plan of unvarying procedure, the Great Author and Preserver of spiritual life has diversity of operations. This is all natural, but its continuance would become natural in another sense it would show that nature was indulged where grace ought to be obeyed and cherished. "Grow in grace," is a command whose language is as explicit as that of the declaration, "Ye must be born again." Great beyond comparison is the work of a true conversion; but we must not even seem to think that, because it is great, it is the whole. Along with that which is thoroughly right in substance, it seldom is otherwise but that there is connected something, perhaps much, that is incorrect in manner. Increasing light is therefore indispensable. And what is that but the reception of larger and more accurate views of holy truth, in a soul possessing spiritual life, and the light of life, even the sacred illuminations of the Holy Spirit? The prayerful, devout attention of the inner man to divinely-inspired Scripture, is so absolutely necessary, and so powerfully operative, that it might almost be termed growth of itself. The living child receives healthful aliment, and grows; but the growth is unconscious, and yet it is constant. So is it with the living tree, in the kindly atmosphere and soil. Who can mark its hourly growth? But the buds expand into foliage, the blossoms open into full-blooming flowers, and then drop their no-longer-needed leaves, and are succeeded by the fruit, which goes on till fully ripe. This is the very figure-instructive as beautiful analogy, we should rather say--which the Holy Ghost employs to describe the growth of the regenerate soul. Faithful to the laws of the new and divine life, it loves the law of the Lord,-God's gift, God's voice,—and “therein meditates day and night,”—reads it, not as a formal task, but as a pleasant duty, for the satisfaction of the hunger and thirst by which the new life seeks for sustenance that it may work and grow; thinks on it, seeks to understand it, and therein "the will of God." It is added, "Therefore shall he be like a tree planted by the rivers of waters." As

VOL. III.-FOURTH SERIES.

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the water to the roots of the living tree, on which the sun shines, and among whose leaves the moving air breathes, so is the word of God to the new-born soul. God's truth is the soul's food. We refer not to the chaff which encloses the grain,-the merely outward form of Scripture, which may satisfy the literary student in his critical inquiries; but to the grain itself, "the finest of the wheat," the very mind of God,-"the word of Christ," which is to "dwell in us richly." "If so be that ye have tasted that the Lord is gracious," then, "as new-born babes, desire the sincere milk of the word, that ye may grow thereby."

This is most absolutely necessary. Of course, it is implied that there be spiritual life; that it has been received, and that its Giver still dwells within us. The dead roots imbibe no water. The dead stomach, though filled with food, sends no blood into the system. But the living tree must have water. The living body must have food. The Giver of life only causes growth by the instrumentality of its proper aliment,—divine truth contained in the word. To growth, therefore, three things are necessary. The Scriptures must be read. A faithful, that is, a truth-speaking, ministry must be attended. And there must be prayerful, devotional meditation. In the tree, and in the human body, supposing health, digestion is involuntary. But here the comparison fails. What the digestive process is in the stomach, meditation is in the soul. We read; we hear. This is right. We thus receive the food. But now comes that which is man's voluntary act, and therefore his duty,-meditation, by which he sends the received truth to do its work in the circulating system of the inner man. On this his advance to maturity depends. If neglected altogether, life languishes, disease ensues, death may follow. Much depends, too, on the manner of its performance. There are not the same limitations as to time as, for instance, in the tree. One man may grow more in grace in a week, than another in years. If you would walk perfectly before God, aim at growth and maturity; and for this, read and hear the word of God. Mark it, learn it, inwardly digest it. Be actively faithful in spiritual meditation on divinely revealed truth, and growth must follow. It will not follow without. Mere stimulants, however important in their place, do not contain the elements of nutrition. The more richly the word of Christ, which is the very mind of Christ, dwells in us, the more Christ-like will be our whole character, both before God and man.

(3.) In seeking to walk perfectly with God, we must aim at completeness. It should be remembered that there are two words in the New Testament which are both translated by the same expression,-perfect: the one denoting that which is finished and mature; the other, that which is complete, having all its parts, all in their right places, all duly proportioned and balanced. Now, not only is the latter phrase often used, but a variety of directions are given, showing particularly how its more general meaning is to be applied. A few instances of this shall first be furnished, and then two or three specific rules are to be founded on them.

The great duty of the human soul is love. But the command is twofold and discriminative. God is to be loved, and man. But the Infinitely Perfect and Good is to be loved according to the excellence of his nature, with all the heart, mind, soul, and strength. Man is our equal: we are to love him as ourselves. Vain is our profession of a love which regards not both. He who loves truly, loves, thus particularly, God, and his neighbour.

The same discrimination is shown in reference to that state of mind

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