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the flesh; for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds, casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." To Titus he writes, "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. But after that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Spirit; which he shed on us abundantly through Jesus Christ our Saviour, that being justified by his grace we should be made heirs according to the hope of eternal life." Whatever may be the depravity of their hearts and however they may be enslaved by Satan, God is able by the sword of the spirit, to subdue the hearts of his people and deliver their souls from the power of the destroyer.

3. God does effect the salvation of his people by the ministry of the gospel. The ancient patriarchs heard of the Saviour and believed on his name. The holy prophets predicted his appearance and proclaimed the glories of his kingdom. By the ministry of the apostles, thousands and thousands were called from their native darkness into the marvellous light of the gospel. Since the days of the apostles, by his

ministers, God has been calling, instructing, comforting and sanctifying those persons, whom he had ordained to eternal life. And the gospel will still be preached, until all who were given to Christ shall believe on his name and be prepared to be with him, where he is, to behold his glory. For the Lord Jesus has prayed for his people, saying unto the Father, "Sanctify them through thy truth; thy word is truth. For their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also who shall believe on me through their word; that they all may be one as thou, Father, art in me, and I in thee, that they also may be one in us." "When he ascended on high, he led captivity captive, and gave gifts unto men. And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowl edge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ, who is the head over all things unto the church, which is his body, the fulness of him that filleth all in all." AMEN.

SERMON IX.

JOHN VI. 37.

All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out.

HAVING examined the enquiries which these words have suggested to our consideration, it is now proposed to consider several objections, which may be raised against what has been said in the preceding discourses.

I. It may be objected that such sentiments, as have been advanced in these discourses, represent God as an imperfect being. According to these sentiments he has formed such a plan as includes the eternal existence of sin and misery; and without their existence he cannot effect his purposes. And what must we think of such a being, as cannot do without what is most evil and hateful? Surely he is weak, unwise and very imperfect.

To this objection it may be replied,

Sin and misery do exist. They exist among the creatures of God. And their existence will

be eternal. God must either have intended, or opposed their existence; or respecting their existence he must have been indifferent. Will you say he is indifferent respecting the exist ence of sin and misery? What must we think of a being, who is indifferent respecting the existence of what is most evil and hateful? If God is indifferent respecting the existence of evil, what reason have we to conclude that all rational creatures will not fall into sin and for ever suffer its terrible consequences? What reason have we to suppose that he is concerned respecting any creature, or action, or event? If we believe that he is indifferent respecting the existence of sin and misery, why should we believe that he is concerned in the creation, preservation and government of the universe? If he is not concerned in what most deeply concerns rational creatures, may we not conclude that he has nothing to do with such creatures? And from such a conclusion may we not justly infer, that rational creatures are not bound to have any thing to do with God? If God cares nothing for us, why should we care for him? Shall we then renounce every profession of regard to God, and live by profession, as well as in reality, without God in the world? Or if we wish to maintain religious appearances, the god of this world has his priests and his temples. But if we worship the living and true God, we must worship him in spirit and in truth. We must worship him as the Creator, Preserver and Governor of the universe;

who hath made all things for himself, and who worketh all things after the counsel of his own will, and bringeth glory to his great and holy name by every creature, every action and every event. His counsel and his agency are concerned in whatever exists. As to every creature and every thing he feels the deepest and liveliest emotions. If we do not love and serve this God, we love and serve his great enemy. Will you then say, that God is indifferent respecting the existence of evil?

But, perhaps, you will say, that God is not indifferent respecting the existence of evil, but opposes its existence; and that it exists against his desires and his designs. What then do you think of that being, who could not prevent what he desired and designed to prevent? Is there a God stronger and wiser than Jehovah ? Or will you say that creatures are independent of God in their moral exercises, and that from the very nature of rational and moral agents, they act independently of divine influence, and therefore might have sinned against the desires and designs of God? If so, then there is no security against the universal and eternal sinfulness and misery of rational creatures. If God could not prevent the existence of evil, though he desired and designed to prevent its existence, then he has not the government of the universe in his hands. He is not on the throne. Why should we ascribe to him the kingdom, the power, and the glory for ever? Why does he demand our love and our service?

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