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 usor 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 :

"All that the Father giveth to me shall come to me; and he that cometh to me I will in no wise cast out; and this is the Father's will that hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day." Which he explains by what follows: "And this is the will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day." He that comes to Christ, and he that believes on Christ, performs one and the same act, and is entitled to the same promise, the promise of eternal life.

A like use of these terms is found in the following chapter: "In the last day, that great day of the feast, Jesus stood and cried, saying, "If any man thirst, let him come unto me and drink ;" and immediately subjoins, "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water;" alluding to the Spirit which they who believe on him should receive.

But what is it to believe on Christ? It implies,

1st. That we credit the Divine record concerning him; that he is very God as well as very man; that in this mysterious union, he sustains the office of Mediator, and has performed a glorious work of obedience and suffering, by which he hath expiated sin and brought in everlasting righteousness, so that God can extend pardon to the penitent and believing, without derogating from the honor of his government, and in a way which both glorifies his attributes, and secures and illustrates the rights of his throne; that as Mediator, Christ is now exalted to the right hand of his Father, and sways the sceptre of universal dominion; while as an omnipotent Saviour, he proclaims to all, through the medium of the Gospel, that whosoever will may come to him, and that he that cometh to him he will in no wise cast out.