the purposes of God, and work together to bring about the glorious consummation. When all the parts shall be brought together and set in order, how beautiful will the work appear! Angels and men shall shout for the glory of it; shall acknow ledge that God hath done nothing in vain; shall see no deficiency of power, no want of wisdom, no change of resolution. Now begin to magnify the riches of his grace, his love never to abate, his purpose never to alter, his plan of operation never to be frustrated. 2. The doctrine of the saints' perseverance, though often reproached as tending to licentiousness, is a most powerful incentive to holiness. It promotes obedience the most cheerful, because it removes all those hard thoughts of God, the tendency of which is to impair our love to him. If we could be persuaded that the Father of Mercies is so careless of some of the children of his family as to permit Satan to enter in and take them away; that Jesus, "the Good Shepherd," is so regardless of his flock as to allow lions and wolves to make havoc of it at their pleasure; that God is so unmindful of his covenant as to suffer the regenerated soul, on whom his heart is fixed, finally to perish; what impression would be produced upon our heart? Are not thoughts like these calculated to quench the flames of love to God, and insensibly to weaken the delight which his children have in the contemplation of his character? But, on the contrary, is there any thing more endearing to the heart of the believer, or more calculated to fix their souls upon God than the assurance that his love to them is unchangeable and eternal? that though the manifestations of it may vary, yet its existence shall never cease. The doctrine of perseverance displays the love of God to his saints as infinitely free and totally undeserved. It teaches us that he loved them, and gave them to Christ not because of their worthiness, but because of the sovereignty of his grace; that the same grace sanctified and kept them from falling and that the same grace will exert its power in bringing them all safely into the kingdom of heaven. Can an ingenuous new-born soul resist the power of love so rich, and free, and sovereign? Must it not constrain to gratitude and obedience? Must it not lead the pardoned rebel to strive continually to make some suitable returns of affection and thankfulness. Surely the value of God's love is inconceivably diminished if we take away its constancy and unchangeableness; if we say that it is of such a nature that he may love his children one day, and the next be alienated from them; that he may one hour embrace them, and the next cast them into hell; that he may at one time "rejoice over them with joy," and at another be willing to destroy them. The doctrine of perseverance on the contrary teaches us that the love of God, like himself, is immutable; that it may be eclipsed and obscured in its influences for a season, but that it cannot be changed, or entirely turned away. Must not such a consideration render it unspeakably precious to the saints, and lead them to make God the supreme object of their faith, confidence and hope? It is a great mistake to suppose that the fear of hell is the greatest preventive of sin, the most cogent incentive to holiness, and the most powerful stimulant to obedience. It does at times influence the unregenerate, and act as a curb upon their passions, though Saul and Judas, with this restraint, rushed headlong to perdition. But it lays not the axe at the root of sin, and therefore cannot effectually destroy it: it is a spirit contrary to the spirit of "love, of faith, and of a sound mind:" it is a principle from which flows only that servile obedience which is unacceptable to God; that service which is weak and wavering; that reluctant duty which enervates the soul, and takes away all its strength. But love that "casteth out fear" produces obedience which is heart-felt, affectionate, and joyful. And what will tend so much to excite this strong and operative principle, as the persuasion that our covenant-God will never leave nor forsake us, but by his grace "keep us through faith unto salvation !" What different views of the Divine Being does this doctrine present from that which is exhibited by the opposite sentiment! Shall we call her a loving and affectionate mother who could behold a ravenous beast, which she might easily drive away, tearing her child from her arms, and devouring it before her face, and not put forth her strength for its assistance and deliverance? And shall we suppose that the love of God to his children, which infinitely exceeds the love of the tenderest mother to her offspring, is of a nature like this? Can we suppose that he will carelessly behold them languishing, falling, and sinking into endless misery; that he will see the "roaring lion" coming to snatch them from his arms, and deyouring them in his presence, without putting forth his power and the efficacy of his grace for their preservation? No! no! we cannot dare not, ascribe such a disposition to God. Our doctrine assures us that the divine love is a fountain whence streams of mercy, grace, and refreshment constantly flow; that from this source proceed pardon, peace, purity of heart and life; and that in consequence of it, we " shall not want." When we consider that from this covenant love our wasted portion has been so often renewed, our dying graces so often quickened, our dreadful backslidings so often healed, the pardon of our sins so often sealed, we must be constrained to cheerful, active, holy obedience. Let us then hear no more that unfounded objection that a persuasion of the certain continuance of the divine love to be'ievers is the means of making them careless, negligent, and unfruitful. What! are the saints such monsters as to reason thus: "because God loves us with an everlasting love, therefore we will hate him with a perpetual hatred; because he will assuredly give us grace to serve him unto death, therefore we will despise him and trample on his goodness; because he will never leave nor forsake us, therefore we will abandon him, and disobey his commands." Can they be true believers, animated by the Spirit and renewed by grace, who make such deductions from this doctrine? No! they are dead in sin, and in the broad way to final ruin. Let us show by our conduct how unfounded is this objection. Though we may be assured of our perseverance, yet we should live continually pleading for the aid of divine grace, for support in times of trial, and for protection against all our enemies. Our Saviour was absolutely sure of enjoying the reward which was promised to him as Mediator; yet he supplicated for it with as much fervour as any saint can possibly do for holiness and heaven-a noble example to us amidst our confident persuasion of the covenant faithfulness of our God. Let us live near to him, and be ever at the throne of grace; let us "adorn the doctrine of God our Saviour in all things," lest by our careless conduct, the Redeemer be dishonoured, the Holy Spirit grieved, the glorious gospel reproached, weak believers offended, and the hands of the wicked strengthened. Let us "watch and pray lest we enter into temptation." A sense of our own weakness and insufficiency should ever abide on our souls, ever appear in our conduct, ever influence us to " keep the heart with all diligence.' The enemies of our peace and salvation are active in seeking to compass our fall and disgrace, and to impair our usefulness and comfort. Let us 66 fight the good fight of faith;" never relaxing our exertions until we are beyond the reach of danger; never laying down our armour until we are called to wear our crown; never mistaking the field of battle for the bed of repose Be sober, be vigilant." 3. This doctrine is the only solid and sufficient founda tion for peace and joy to the believer. 197 How can he who supposes that the love and faithfulness of God were not engaged for his preservation, secure for himself solid peace? How can he free himself from perplexing apprehensions and fears? He may say, "For the present I am in a good condition; but so were the rebellious angels who are now groaning in hell. Were they not in a far better state than I am? and yet they are now bound in chains of everlasting darkness. Adam in Paradise had no corrupt nature to tempt him, and no sinful charms of the world to entice him; and yet being in honour he abode not. What hope is there then that I should stand? I, in whom by nature dwelleth no good thing; I who am assaulted continually by a deceitful world and a tempting devil? There is no eternal purpose of God that I shall be preserved; no absolute promise that I shall not depart from him; no constant and effectual intercession of Christ that my faith may not fail: I am left to myself, and what may be the issue I know not." If a person have such thoughts, (and surely every one who rejects the perseverance of the saints should have them) what solid consolation can he enjoy? But on the contrary, when we embrace this interesting doctrine, and have satisfactory evidence of the renovation of our hearts, of our union to Christ, and of our interest in the covenant, then we have a sanctuary to which we may flee in our fears and dangers. Though there is nothing within, or around us to sustain, yet there is something above in which we can confidently trust. "The Lord is faithful who shall establish and keep you from evil." Rejoice then, ye feeble followers of the Lord; ye shall be kept safely, even unto the end. If there be any immutability in the purpose of God, any fidelity in his promises, any stability in his covenant; if there be any efficacy in the intercession of Jesus, any power in the operations of the Spirit, ye shall persevere. When the powers of earth and the gates of hell assail you, menacing destruction, then " the name" the promises, the oath, and the attributes, "of the Lord," are 66 a strong tower;" you can run into it, and be safe." When you are afflicted by the apprehension that you shall finally fall into perdition, then think of your Redeemer; of his compassion on the cross, and his power on the throne. While there is love in his heart, and omnipotence in his hand; while his name is Jesus, and his work salvation, he must "see of the travail of his soul and be satisfied." "Rejoice then in the Lord alway; and again J say, rejoice." 66 |