who adopt this mode of reasoning, seem to take it for granted, that the sinner will certainly do the utmost in his power to obey God. But if the sinner will not do what he can, there is the same necessity of Almighty power to make him willing to do what he can, as there would be to enable him to do what he could not.

The point may be illustrated by the following example. A father calls after a child who is departing from home. He has power to run in every direction, but will not obey the call of his father. His father invites, commands, promises and threatens, but all in vain. He utterly disregards his father's authority, and is not influenced by the hope of reward, or the fear of punishment. No inducements will persuade him to desist from his present course. Now what is the duty of that child? You will say at once, it is his duty to obey the command of his father. But this he will not do. Now does this obstinacy of the child make it improper for the parent to command the child to do what he can? If the child were disposed to obey, but was unable, I could see no propriety in the father's conduct. But if he has power to obey, but no disposition, his stubbornness is no excuse. It is the very thing which makes it proper to command, and to threaten. It is the very thing for which he deserves punishment.

But says the parent, "I will reveal one secret. You know not how dreadfully stubborn that child is. Although my commands are reasonable, and although he is capable of obeying them, yet he is so opposed to me, that he will not obey. He never will come, unless I go and bring him by the strength of this arm." Here the child replies, "How absurdly you talk. You

call on me to do what you say I never shall do, unless you make me do it. Now I cannot come. How can I? If it requires the strength of your arm to bring me, then I have not power to come myself, and how can I be to blame?" This, in my view, is the exact state of the sinner. The commands of God are reasonable. The sinner is capable of obeying them; but he has a proud, stubborn, rebellious heart, that will not submit to God's authority. Hence it is necessary that he should be born again in order to see the kingdom of God. While, therefore, those who perish, will be without excuse, and will have none to blame but themselves; those who are saved, will be saved by grace, and will have none to praise but God.

"O Israel, thou hast destroyed thyself; but in me is thy help."

In the light of this subject we see

1. The reasonableness of God's command to sinners that they should make them a new heart.

3. We see a reason why Christians should pray for the conversion of sinners.

SERMON V.

Perseverance of the Saints.

Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.-PHILIPPIANS i: 6.

THESE are the words of Paul. The inspired Apostle speaks with confidence. His language is plain and definite. "Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ."

With respect to this good work, two things claim

our attention.

I. The work itself.

II. The certainty that it will be finished.

I. Respecting the work itself, it may be observed, that it is not the work of conviction of which the apostle speaks. This commonly precedes it, and is the effect of divine influence. Hence, some have concluded that it must be a good work, it being the effect of the Spirit's agency. But this reasoning is not conclusive. For as every effect is distinct from its cause, the one may be good, and the other not. That the devils continue to exist is owing to divine agency. And God will cause the wicked to feel forever the weight of his wrath, and yet this holy and righteous act in God will produce no virtue, or good work in the damned. Felix may tremble, and Judas

despair; but in all this, there is no virtue. God may cause the terrors of hell to seize upon the most hardened sinner, and he may die in despair; but this bears no resemblance to the good work mentioned in the text. It is certainly desirable to see sinners alarmed and convinced of sin; but in itself considered, there is no moral goodness in the fear of hell.

That this is not the good work mentioned in the text, is further evident from the fact, that it does not always continue. Taking the truth of the text for granted, the good work there mentioned will go on. But conviction is often of short duration. Nor is it any thing which can be found in the natural man. For the natural man is wholly depraved and "unto every good work reprobate." Hence, good works are declared to be the effect of a new creation. "We are

his workmanship," says the apostle, "created in Christ Jesus unto good works." The beginning of this good work, therefore, is regeneration.

Respecting it we may observe

1. It is God's work. "We are his workmanship." "Born not of blood, nor of the will of the flesh, nor of the will of man, but of God."

2. In this work, God displays his sovereignty. "Of his own will begat he us, with the word of truth."

3. God not only begins, but carries on this work. Many seem to suppose, that God begins the work, and then leaves it in the hand of the creature. But if it were so, it would never be completed. Every christian grace, in its beginning and progress, is the effect of divine influence. Is the love of God shed abroad in the heart-it is by the Holy Ghost. Does the chris

tian continue in the exercise of faith-it is because he is kept by the power of God. Does he exercise any of the christian graces-love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance— these are all the fruit of the Spirit. "The branch

cannot bear fruit of itself." Does the good man walk in the path of duty—it is because his steps are ordered by the Lord. Of all the children of God on earth, not one can be found who walks alone. "As many as are led by the Spirit of God, they are the sons of God." The same power which begun the good work, is necessary to carry it on.

Let us consider

II. The certainty that this work will be finished— in other words, the certainty that all true saints will persevere.

This may be argued

1. From the covenant of redemption. As the covenant of works was made with the first Adam and all his posterity: so the covenant of redemption was made with Christ, the second Adam and all his chosen seed. This covenant includes all that will ever be saved. Though salvation is freely offered to every sinner who hears the gospel, yet such is the depravity of the human heart, that not a single son or daughter of Adam will accept. Left to themselves, all will go to destruction, notwithstanding the atonement and the free offer of salvation. What then shall be done? Shall the Saviour's death be in vain? Here the covenant of redemption comes in as the only ground of hope. It is through this covenant, that any one ever was, or ever will be saved. The apostle says, "We are saved