flesh, that is, from interest, ambition, worldly policy, or private passions. Whereas he was in Christ; and Christ was the Christian's yea, the Living Truth; and the word is but the expression of the life. Now what Christ was, the Christian is, in degree. Christ, says St. Paul, was true; and God has established us in Christ. Therefore fickleness, duplicity, or deceit, are impossible to us.

Such is the Apostle's argument. Let us notice how, even in apparent trifles, St. Paul fell back on main principles: "The Gospel goes into the life: Christ is yea, therefore be ye true." So, in another place: "Lie not one to another, seeing that ye have put off the old man with his deeds." He does not teach veracity as a separate virtue, but veracity as springing out of Christianity-a part of truth; to be veracious was simply the result of a true life: the life being true, the words and sentiments must be veracious.

Let us also see why "being in Christ" makes caprice and instability impossible. Consider what caprice is-it comes from not knowing one's own mind. A fickle-minded man's inner being is like an undisciplined mob-first one voice of passion, then another is heard-of interest, of ambition, or policy. "A double-minded man," says St. James, "is unstable in all his ways;" "he that wavereth is like a wave of the sea.” And we read in Genesis: "Unstable as water, thou shalt not excel." A man who is governed by self, whose desires are legion, "purposes according to the flesh," and his yea is nay as often as yea. Now what is the Gospel of Christ? What is it to be "established in Christ"- -"anointed ?" It is freedom from self, from all selfish and personal wishes. It is to say, "Not as I will, but as thou wilt:" it is to place the right uppermost, and not pleasure. It is to be delivered from those passions whose name is Legion, and to "sit at the feet of Jesus, clothed and in our right mind." Hence a blow is struck at once at the root of instability. It is as if a ship tossed about

by a hundred gusts of whirlwind were to feel suddenly a strong breeze blowing from one point, and at once to right and go steadily before the wind.

A man who is free from the manifold motives of self-will moves like the sun-steady, majestic, with no variableness, neither shadow of turning. His course can be calculated. You cannot calculate the quarter from whence the wind will blow to-morrow, but you can calculate the precise moment when the sun will reach a particular point. Such is the description of a Christian. St. Paul was a Christian: therefore he could not be tricky, or manœuvre, or do underhand things: the Spirit of Christ was in his heart. Observe too, that he does not assert his truth because of his Apostleship, but because of his Christianity; for he associates the Corinthians with himself "us with you."

But we!-we!-how does this describe us ?—changeful, vacillating, many of us tempted to subterfuges, unsteadiness, even to insincerity? Well, it is the portrait of a Christian; and, so far as it does not describe us, we are not Christians, we have not the Spirit—so far we need that Spirit to redeem us from self. For it is redemption in Christ from self, and that alone, which can make us true.

Let us note two things here, by the way :

1. Remember that the Apostle calls this truthfulness-this gift of the Spirit-"God's seal" marking His own, and an "earnest." The true are his; none else.

Let us distinguish between an "earnest" and a "pledge." A "pledge" is something different in kind, given in assurance of something else, as when Judah gave his staff and ring in pledge for a lamb which he promised should be given afterwards. But an "earnest" is part of that thing which is eventually to be given; as when the grapes were brought from Canaan, or as when a purchase is made, and part of the money is paid down at once.

Now Baptism is a pledge of Heaven-“a sign and seal.” The Spirit of Truth in us is an earnest of Heaven, it is Heaven begun. Therefore, it is a foolish question to ask, Will the true, pure, loving, holy man be saved? He is saved; he has Heaven: it is in him now-an earnest of more hereafter; God has shown him the grapes of Canaan; God has given him part of the inheritance, all of which is hereafter to be his own.

2. The solemn character of the relationship between ministers and congregations,-ver. 14.

LECTURE XXXVII.

2 CORINTHIANS, i. 23, 24; ii. 1-5.—July 25, 1852.

WE

E have seen that a double charge had been alleged against St. Paul-of duplicity both as respected his ministry, and also as respected his personal character. The charge against his personal character had been based on the non-fulfilment of his promise to visit Corinth: and we found his defence was twofold:

1. General-resting on the moral impossibility of one in Christ being wilfully untrue; and this was our subject last Sunday.

2. Special-and this is our business to-day. This part of the defence extends from the 23rd verse of the first chapter to the 5th verse of the second.

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The first reason for the non-fulfilment of his promise was one of mercy: Moreover, I call God for a record upon my soul, that to spare you, I came not as yet unto Corinth." By spare" the Apostle means-to save them from the sharp censure their lax morality would have necessitated. They had treated this great crime which had been committed amongst them as a trifle; they had even boasted of it as a proof of their Christian liberty: and had St. Paul gone to Corinth while they were unrepentant, his apostolic duty would have required from him severe animadversion. Now it was to spare them this that he changed his intention. It was no caprice, no fickleness, it was simply tenderness to them; by which we learn two things respecting St. Paul's character.

I. He was not one of those who love to be censors of the

faults of others. There are some who are ever finding fault: a certain appearance of superiority is thereby gained, for blame implies the power of scanning from a height. There are political faultfinders who lament over the evil of the times, and demagogues who blame every power that is. There are ecclesiastical faultfinders, who can see no good anywhere in the Church, they can only expose abuses. There are social faultfinders, who are ever on the watch for error, who complain of cant and shams, and who yet provide no remedy. There are religious faultfinders, who lecture the poor, or form themselves into associations, in which they rival the inquisitors of old. Now all this was contrary to the spirit of St. Paul. Charity with him was not a fine word: it was a part of his very being : he had that love "which thinketh no evil, which rejoiceth not in iniquity, but in the truth, which beareth, believeth, hopeth all things." It pained him to inflict the censure which would give pain to others: "to spare you I came not as yet unto Corinth."

2. St. Paul was not one of those who love to rule: "Not for that we have dominion over your faith." He had nothing within him of the mere Priest.

Let us draw a difference between the mere priest and the minister. Both are anxious for men's salvation, but the mere priest wishes to save them by his own official powers and prerogatives; while the minister wishes to help them to save themselves. Now see how exactly this verse expresses the distinction between these two spirits: "Dominion over your faith" there is the very spirit of the Priest. "Helpers of your joy:" there is the spirit of the Minister; a desire, not to be a ruler, but a helper; not that he shall hold men up, but that they shall "stand."

This is the great quarrel between Paganism and Christianity, between Romanism and Protestantism, between the proud pretensions of mere Churchmanship and spiritual Christianity.