Let this term then be referred even to the renewing spoken of in our text, or to the falling away, and it will draw after it no such inference as our opponents imagine, but leave our interpretation free and unembarassed. There are other objections of minor importance, which, did time allow, we might take leave to consider. I name one or two. It is said that Paul expresses his fear of final perdition after he was a Christian, and after he had the happiness to know that this was his character, which cannot be reconciled with our statement that there is no ground to fear any such result with regard to the established believer. But I ask how does it appear that the Apostle was the subject of any such apprehensions? Why, he says "he kept his body under, lest after preaching to others he himself should be a castaway." This is certainly his language, but if we advert to the connection we shall instantly perceive that it authorizes no such conclusion. "So run I not as uncertainly; so fight I not as one that beateth the air; but I keep my body under, lest after preaching to others I myself should be a cast-away."

"So run I

He had a race to run, and he must not stop in the midst of his course; perseverance to the end, he knew, was essential to his obtaining the prize. But was he doubtful whether he should pesevere and obtain the crown? Nothing can be wider from the fact. not as uncertainly." He had a definite object, and was sure of winning it. He had a conflict to sustain, but this was neither trifling in itself, nor uncertain in its issue. It called forth all his powers, and pointed to a victory which he was sure to win; not by his own unaided strength, but by the power of the spirit which rested upon him. But notwithstanding his confidence of victory, you may say, he was afraid of being a castaway, and therefore kept his body under. We do not so understand him. Keeping his body under, lest he

should be a cast-away," implies no more than using the appropriate means to secure an important end. Selfdenial was necessary to salvation; but not self-denial for a few days, but a perseverance in this duty. Nothing short of this would save him from being a cast-away, and secure the final approbation of his Judge. This fact he fully recognized, and governed himself accordingly. And this is all the passage teaches. It neither intimates nor admits that he has any doubts or fears as to final results.

A similar objection may be urged, from the language of Paul, in Acts xxvii.: "Except these abide in the ship, ye cannot be saved." But was this the language of fear? Had he any doubts or misgivings, as to the ultimate salvation of the ship's crew? Did he not firmly believe God, who had positively and explicitly promised their safety? There seems no reason for doubt. But though he expressed and believed that all would be saved, he expected this result in the way, or by the means which God appointed; and this way he announces, when he says to the centurion and soldiers, "Except these (meaning the sailors) abide in the ship, ye cannot be saved." The end was certain, but the means to it were no less certain; and both were of God's appointment. The end would not take place without the means; and this is what he asserts, while, at the same time, he distinctly informs them that the continuance of the sailors in the ship was an indispensable part of these means. There is no evidence that he had any doubts or fears as to the final issue.

But did he not address the fears of others? This must depend upon the confidence which the centurion and the soldiers had in Paul's testimony, that none of them should ultimately be lost. If they had an unwavering assurance of this fact, there is no necessity of supposing that they acted from fear, when they cut the ropes, and

let the boat fall into the sea; but only from a prompt regard to the Divine intimation that their salvation was connected with the seamen's abiding in the ship. The probability is, that they had fear, and that they took the course which Paul suggested, because they deemed it the most prudent, in the perils which surrounded them. Little as they knew of the Apostle, they could not well be certain, that his announcement of the final safety of the ship's crew would be verified. They doubtless hoped it would, and thought it best to be governed by his counsel. But they could not positively know, until the event should decide. Admitting, therefore, that they had fears, and that these fears were addressed by the Apostle, as the means of their salvation, it furnishes no objection to the doctrine advocated in this Lecture, because the case here is not parallel with that of true believers, provided they have the full assurance of hope, and provided, also, the doctrine of the saint's perseverance be true. The centurion and soldiers had no certainty as to the issue of their perils, on any condition, and might well, therefore, fear the result; but in the case of true believers, known and considered as such, there is no ground to fear. By the promise and oath of God, they are positively assured of eternal life, and can no more doubt of this, than they can doubt the veracity of Jehovah.

We retain, therefore, the undiminished conviction, that the language of the Apostle, in the passage which stands at the head of this Lecture, can be justly interpreted of those only who are distinguished by their privileges and attainments; not of those who believe to the saving of the soul.

LECTURE XXII.

ABILITY AND INABILITY.

JOHN vi. 44.— -“No man can come to me, except the Father, which hath sent me, draw him.”

It is good for us to be humbled-and God has declared it to be a leading design of the Gospel, to stain the pride of all human glory. Every part of this wonderful scheme, in its origin, in its progress, in its consummation, tends to exalt God—and to lay man in the dust! We cannot turn to a page of the Gospel record, without finding something of this character. Do we glory in the dignity or strength of our natural powers, in our acquisitions, or in our enjoyments? The Gospel teaches us that we have nothing but what we have received, and that it is God alone who causeth us to differ. Do we think favorably of our moral dispositions, or secretly flatter ourselves with our virtues? The Gospel declares that we are, by nature, children of wrath and disobedience, having no power to please God; because, with all our good qualities, we possess nothing in our unrenewed state which he dignifies with the name of virtue. Do we think ourselves safe because the Word of life is preached to us— or because we hear the voice of our Redeemer calling to us to come unto him and be saved? Our Lord confounds this self-deluding imagination, with all the vain hopes attached to it, by declaring, as in the words before

us: "No man can come to me, except the Father, which hath sent me, draw him."

But will not many object to this declaration? Will they not say, "If we cannot come to Christ, how are we to blame for not coming? And if we can come, what need of being drawn by the Father? Are not these things strange and contradictory ?" Strange and contradictory as they may seem, the Divine Teacher will not take back his words, nor soften their import. He lays down his doctrine with great clearness and strength: He speaks with the authority of one who came forth from God, and who is God himself. Whatever may be our opinions or our feelings, his Word will stand in broad and legible characters when the fire, which consumes all things, shall have dissolved this earth and these heavens. It is in vain to contend against what is written; the rock will not be removed out of its place for us. But though we may not contend, we may lawfully inquire; and sure I am, the more diligent and humble our inquiry, the more cheerfully shall we subscribe to what God has revealed.

In attending to the words before us, I propose, in the First place, briefly to consider what it is to come to Christ.

Second. To notice our Lord's assertion, that no man can come to him unless drawn by the Father.

First. What is it to come to Christ? This is a question of great practical importance, and requires often to be discussed. To come to Christ, is but another expression for believing on Christ, and is so expounded by our Lord in the chapter before us. After stating to the Jews that he was the true bread, which came down from heaven, and which giveth light to the world, he says: "He that cometh to me shall never hunger, and he that believeth on me shall never thirst;" as if coming to him, and believing on him, were one and the same thing. And again :