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I. WHAT IS MEANT BY INFIRMITIES. There is a wide difference between an infirmity and a sin. Sin is the deliberate choice of wrong. A man's failure to comply with a Divine command is not always a sin. The failure may arise from inherent weakness or ignorance.

1. Men and women come into life with physical infirmities. Some are born blind, some deaf, some consumptive, and it is impossible for them to wholly overcome their physical defects. They may do something in this direction, but they will never be the men and women they would have been had they been better born.

2. Some are born with mental infirmities; some with less or poorer brain than others. Go into a public school and look at the heads and faces of the children. It does not follow that the scholar at the foot of the class is less industrious or less ambitious than the one at the head.

3. So people come into life with moral infirmities, and they are no more responsible for being born with these than for being born with physical or mental infirmities. "The creature," Paul says, "was made subject to vanity, not willingly." It is as though we came into life with a protest against our nature and surroundings. There are hereditary moral diseases as well as physical. It is their infirmity, and not their sin. Some are not only badly born, but born under conditions that are not favourable to growth in goodness. Man's physical nature demands certain conditions for its full perfect development. He will never grow to man's stature unless he has appropriate food, warmth, clothing, exercise, etc. As the foot of the Chinese girl is cramped by circumstances over which she has no control, and as the flat-headed Indian's child has its head flattened by the board put on it by its ignorant parents, so the moral nature of millions is dwarfed and starved because they are born and reared under adverse influences. Here is a little one beginning life in a den of vice. By precept and example it is taught the decalogue of the devil. Its first steps in life are on the burning pavement of hell. It grows up through the formative periods of childhood under immoral influences. Thousands are thus born and reared. Is their immorality their sin? I say it is their infirmity. You might as well blame the bruised reed for bending before the hurricane, as to blame these people for falling under the sweeping tides of temptation. There are thousands of fallen men and women who have done what they never intended to do. They were deceived. They were "overtaken in a fault."

II. WHAT ARE THE FEELINGS AND ATTITUDE OF GOD TOWARD THIS INFIRM MASS? There are a multitude of passages which clearly reveal God's sympathies with man's infirmities (Psalm 73:36; 103:13, 14). I would not preach so as to lead men to excuse themselves for their wrong-doing, or lessen their sense of responsibility. The knowledge of the sympathy of the Divine Spirit for you should quicken you to seek a higher, holier, nobler life. There may be much against you. The conditions of your birth, early education, or habits, may be against you. But do not forget that God is for you, And if God be for you, who or what can be against you?

III. WE MUST TAKE ADVANTAGE OF THE SYMPATHY AND HELP OF GOD TO REMEDY THEIR MORAL DEFECTS AND INFIRMITIES. The fact that a man has been born morally infirm is no excuse for remaining so, any more than being born poor is an excuse for continuing in poverty. Men born with physical defects seek, by the aid of medical science and skill, to remedy these defects. We overcome the obstructions of Nature. We convert the forest into a fruitful field and make even the desert blossom as the rose. What we do in the physical realm we may do in the moral. As a matter of fact, we all begin life at zero. The child in its mother's arms is nothing more than "a little bundle of possibilities." It has no original mathematics, philosophy, poetry, or anything else. It has undeveloped capacities for knowledge, but that is all. They are latent, and must be exercised and trained. So it is with our moral and spiritual faculties. They are there in embryo, and must be developed by exercise. By the grace of God you may overcome all natural inherent weaknesses, and attain unto the stature of a perfect man in Christ Jesus. Moses in his early life was rash, hot-tempered, and violent, but by the grace of God he became the meekest among men. Peter, by nature, was impulsive, vacillating, but by the grace of Christ he developed self-control, and became as steadfast as a rock. The heart of Mary Magdalene was once the home of seven devils, but by the love of Christ it was cleansed, and became the home of the Holy Ghost. Saul of Tarsus was brought up in the narrowest school of the narrowest sect of religionists, but by the grace and truth of Christ he became a leader in liberal Christian theology. Such transformations of character are possible to-day. There is a gospel for all of us in this short text, "The Spirit also helpeth our infirmities." There is encouragement for the worst man to go to God for help. The Divine Spirit can enlighten the darkest soul, cleanse the foulest heart, ennoble the lowest life.

(J. B. Silcox.)

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KJV: Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

WEB: In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered.