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SERMON IV.

THE PROMISE OF PERSEVERANCE.

PHILIPPIANS i. 6.

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.

SAINT Paul sometimes addresses Christians in

language adapted to awaken their fear. "Be not

high-minded, but fear: and let him that thinketh he standeth take heed lest he fall." Such exhortations as these are suited not only to the whole visible church, which includes all who profess our holy religion, and in which true believers and merely nominal professors are so blended, that they can only be separated by Christ himself, the great head of the church; but they were also highly suitable as means by which the work of religion is carried on in the hearts of real Christians, in order to their growth in grace, and to their final perseverance in godliness. But as the sacred writers use such advices as these to awaken fear, they also make use of others to excite hope. "Be fervent in spirit; serving the Lord; rejoicing in hope. Gird up the loins of your mind, be sober, and hope to the end." And again, "Hold fast the

confidence and the rejoicing of hope unto the end.” Where there is evidence of the possession of true religion, the working of the Spirit, mortifying the works of the flesh, and drawing up the mind to high and heavenly things, there is good reason to entertain an earnest belief, that the work of grace thus begun will terminate in the possession of everlasting glory. "Hope which maketh not ashamed," may be exercised as far as we have evidence of being the subjects of real religion: and, blessed be God, there is such a thing as real religion, a religion which is excellent in its nature, which has God for its Author and Finisher, and glory for its end. Nothing can separate a true believer from the love of Christ. Of this truth the inspired apostle St. Paul was fully convinced; and under this conviction, he thanked God for the Christian converts at Philippi, respecting the sincerity and reality of whose religion he cherished a strong confidence; and, under this impression, he entertained no doubt of their perseverance in grace, or of their final possession of that glory with which grace will be consummated. Hence in addressing his beloved Philippians, he says, "I thank my God upon every remembrance of you, always, in every prayer of mine for you all, making request with joy, for your fellowship in the gospel from the first day until now; 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." From the latter part of this citation, selected as a text for the discourse, I shall make five observations founded

on it, with respect to the nature, author, finisher,
and end of true religion and while I endeavour to
explain the words I have selected for our consider-
ation, an opportunity will be afforded of a practical
and experimental illustration of the consolatory doc-
trine they convey. I observe,

I. Religion is a good work.
II. It is an internal principle.
III. The Holy Spirit is its author.
IV. He who begins will finish it.

V. That he will do so is a subject of confidence. I. The text leads to the observation that religion is a good work.

Religion may be defined as a good work, because it is wrought in us by some agency; or, in other words, because some agent produces, or works it within us. But as this will more particularly appear under another observation founded on the text, I shall view it here merely as a good work. Elsewhere in the scripture, it is called a "good thing;" and our blessed Lord styles it "that good part which shall not be taken away." True religion is indeed a substantial good. But what ideas shall we affix to the epithet "good" in this connexion? May it not be asserted, that it implies what is beneficial, useful, and durable?

Let us take a view of the beauty of religion in its effects. If you observe the changes which are sometimes made in man by the power of godliness, what can give you a more striking picture of moral beauty? Religion has often made the haughty and

It has rendered the proud, meek and humble. fretful and quarrelsome, patient and peaceful. It has converted the drunkard and the sensualist, into patterns of sobriety and temperance. It has made the idler diligent; the thief, honest; the lascivious, chaste; the profane, prayerful. Now do not such effects as these exhibit religion to us in her garb of moral beauty? And should we use language improperly by saying, it is beautiful to observe a Christian walking in all things consistently with his high and holy calling?-attending to and acting upon the apostolic injunction, "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things."

But the goodness of religion consists, likewise, in its utility. It is not only the most useful personal good to those who possess it; but it enlarges their minds, and influences them to live not for themselves alone, but for others. My brethren, if you possess have real religion it will lead you to do good, as you ability and opportunity. It will influence you to extend your compassion to the bodies and souls of your fellow-creatures. It will teach you to study how you may be useful in your families, in the church, and in the world. It will make "to maintain good works, for these things are good and profitable to men." It will reconcile you to God through the mediation of his dear Son. It will

you

careful

the promises already noticed relating to it, with many others of similar import, you will see that every true Christian may draw the same conclusion. And the foundation for confidence will be still farther strengthened by the consideration of the character and attributes of God. He is faithful and unchangeable. But would He not scorn to act inconsistently with these perfections, were He to leave unfinished the work which in mercy He has begun? What could be said of the faithfulness and immutability of Jehovah (with reverence be it spoken) were He to cast off His people after making them partakers of His grace? "Which of you," this is the question of the great teacher," Which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he be able to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build and was not able to finish." But shall the infinitely and "only wise God" be charged with this want of prudence? Shall He who purchased our souls with the blood of His dear Son, and afterwards made them an habitation of His Spirit, leave us to become an habitation of devils? God forbid that we should entertain such unscriptural thoughts of the divine character and attributes! Has not the God of grace said, "I will never leave thee nor forsake thee?" Shall we say that He, whose "counsels of old are faithfulness and truth," has given us this and many more precious promises in vain? Shall He cause His people to rely on these

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