undertake the most arduous duties, and inspires us with hope of success. While we are constrained to say, that without Christ we can do nothing, we are able to say also, that through Christ who strengtheneth us, we can do all things. Had you yourself the power of him by whom all things were made, you would surely be ready to engage in the most difficult work. You would feel that nothing could be above your strength. You could command every valley to be exalted and every hill to be made low. Now the power of Christ will avail you as much as if it were your own. Yes, humble believers, it is a most comforting, inspiring truth, that, if you trust in Christ, you are as well off, as though his immeasurable power were all your own. What resolution does this thought inspire! I will go in the strength of the Lord. Through him I can overcome the world, and reach the heavenly Canaan. I am conscious of my weakness and insufficiency;- but I rise above it, — I even rejoice and glory, in it, that the power of Christ may rest upon me. Such is the tendency of the doctrine of our dependence. And its actual results are correspondent. The noblest instances of courage and vigorous action which have ever been known on earth, have been found in those who have been most fully sensible of their own weakness, and have most cordially trusted in the all-sufficient grace of Christ.

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The doctrine of our dependence on Christ, is adapted to exert a sanctifying influence. For, who can have a constant intercourse and communion with a holy Saviour, without being assimilated to him? Who can live near to that divine Friend and Redeemer, and receive continually the most precious gifts from him, without being powerfully drawn to imitate his spotless character? Who can daily look to him, and behold his glory, without being changed into the same image? It must also be remembered, that the spiritual influence which believers continually receive from their blessed Lord, gives purity of heart; and that everything for which they are dependent on him, and which comes to them from his fulness implies sanctification. The strength he imparts to them, is strength against sin strength for holy action, and for a holy

endurance of affliction.

Finally, the doctrine before us, conduces to the purest enjoyment of Christians. It is inexpressibly delightful to their hearts to enter into the deep spiritual meaning of the various passages of holy writ which represent their relation to Christ and their entire dependence upon him. Are not those the happiest hours of your life in which you have the fullest conviction of your dependence on Christ? When you can say from the heart: “His grace is sufficient for me, and his strength is made perfect in weakness;" and when you plainly see, that notwithstanding your own inconstancy and unfaithfulness, your souls are safe, resting, as you do, on the rock of ages; when you see and feel this, are not the dark clouds, which at other times overshadow you, all chased away, and are not your hearts filled with quietness and peace?

Now if it is a plain truth, that we are in a state of complete dependence on Christ, and can do nothing without him; then why should we ever attempt it? Why should we try to do the work of Christ in that way, in which Christ himself tells us that we cannot do it? It is perfectly plain, that the branches cannot bear fruit, except they abide in the vine. How absurd and foolish then would it be, if we should entertain the thought, that the branches have in themselves the principle of life and fruitfulness, and should go about to make them live and bear fruit, when cut off from the vine!

If, brethren, you entertain any opinion respecting the power of man, which overlooks the doctrine of our entire dependence on Christ; if you give place to the idea, that you have of yourselves an ability, to do anything spiritually good, without the help of God's grace;-you are certainly off the line of divine truth. You have departed from the standard of God's word. Your inward thought on the subject is not like that of the inspired writers; your language is not like their language, and your feel ings are not like theirs.

This I lay down as a test of the truth or falsehood of any opinion which may be maintained in regard to the subject in

hand. If the opinion is such as naturally works in with what the sacred writers teach respecting our weakness and dependence; if it leads us to feel as they felt, to speak as they spake, and to pray as they prayed; then we have reason to believe the opinion is right. But if the opinion does not harmonize with the obvious teachings of the inspired writers; if it renders important parts of the Bible unwelcome and strange to us, and if its real tendency is to make us feel and speak differently from prophets and apostles; then, however plausible the opinion may be, we are sure it is untrue.

It is very clear, that we ought to endeavor to bear fruit and that we ought actually to bear fruit; but not separate from Christ. We should certainly attempt to do our duty. But we should not attempt to do it, without Christ, because in this way, we cannot do it. Such an attempt besides being unsuccessful, would be sinful. As God has pointed out the way, and the only way, in which we are to do the work that he has assigned to us; it would certainly be offensive to him if we should neglect the way which he has prescribed, and attempt to accomplish the work in another way. Such an attempt would imply an ungrateful disregard of divine goodness; a contempt of that everlasting strength which is offered to us.

Such an attempt would betray a state of mind directly contrary to our prayers. If we pray as we ought, we acknowledge our own impotence and insufficiency, and seek divine help. Now to confide in our own sufficient power, and to attempt to do the work assigned to us, without strength from above, is a virtual contradiction to our prayers. It must then be either that we do not pray with sincerity; or that we pray with one state of mind, and act with another; that we pray humbly, and act proudly; that in prayer we are sensible of our moral impotence, and then act without any sense of impotence; that we pray in faith, and act without faith; that when we pray, we are conscious that we can do nothing without Christ, and that when we act, we contradict all this, and think we can do everything without him.

Once more.

Our attempting to do anything without Christ will

certainly prevent the success of our labors. Christians know to their own shame, how many times their efforts have proved unsuccessful, because they have trusted in themselves, and endeavored to do their duty in their own strength. Let us then guard against pride and self-confidence, and keep steadily in mind, that we are not sufficient of ourselves for any part of the work assigned to us, and that all holiness and all blessedness, here and hereafter, must come from him in whom all fulness dwells.

A SERMON

DELIVERED IN THE CHAPEL OF THE THEOLOGICAL SEMINARY, ANDOVER, FEB. 16, 1845.

Titus 1: 15.- UNTO THE PURE ALL THINGS ARE PURE: BUT UNTO THEM THAT ARE DEFILED AND UNBELIEVING IS NOTHING PURE; BUT EVEN THEIR MIND AND CONSCIENCE IS Defiled.

THE Apostle here suggests a general principle, namely, that the manner in which anything affects us depends upon the state of our minds. If our minds are pure, the things we contemplate will be pure-pure to us; that is, will produce a pure effect upon us will excite pure thoughts and pure emotions. But if our minds are impure, then whatever comes before us will be the occasion of defilement will excite impure thoughts and feelings. The impurity or purity is really in ourselves; and the influence of other things is only to give it action. The Apostle in another Epistle applies this principle to things which in their own nature are indifferent, and teaches us, that nothing of this kind is "unclean of itself," and that whatever of uncleanness or defilement there is, comes from ourselves. Our Saviour also brought this principle into view, when he reproved the Pharisees for making so much of external purity while they disregarded purity of heart, and told them to do their duty, and "all things" would be “clean to them."