servant will be free from his master, "with fear and trembling." This is a proverbial expression, which cannot be understood literally. For what master could bear, much less require his servant, to stand trembling and quaking before him? And the following words utterly exclude this meaning: “In singleness of heart," with a single eye to the Will and Providence of God, "Not with eye-service as men-pleasers, but as servants of Christ, doing the will of God from the heart:" doing whatever they do as the will of God, and, therefore, with their might, Eph. vi. 5, &c. It is easy to see, that these strong expressions of the Apos tle clearly imply two things: First, that every thing be done with the utmost earnestness of spirit, and with all care and caution; (perhaps more directly referring to the former word, μera Qoßs, with fear.) Secondly, that it be done with the utmost diligence, speed, punctuality, and exactness: not improbably referring to the latter word, μɛra teous, with trembling.

3. How easily may we transfer this to the business of life, the working out our own salvation? With the same temper, and in the same manner, that Christian servants serve their masters that are upon earth, let other Christians labour to serve their Master that is in heaven: that is, First, with the utmost earnestness of spirit, with all possible care and caution; and, Secondly, with the utmost diligence, speed, punctuality, and exactness.

4. But what are the steps which the Scriptures direct us to take, in the working out of our own salvation? The Prophet Isaiah gives us a general answer, touching the first steps which we are to take, "Cease to do evil; learn to do well." If ever you desire that God should work in you that faith, whereof cometh both present and eternal salvation, by the grace already given, flee from all sin as from the face of a serpent: carefully avoid every evil word and work; yea, abstain from all appearance of evil. And "learn to do well:" be zealous of good works, of works of piety, as well as works of mercy: family prayer, and crying to God in secret. Fast in secret, and "your Fa

ther which seeth in secret, he will reward you openly." "Search the Scriptures:" hear them in public, read them in private, and meditate therein. At every opportunity be a partaker of the Lord's Supper. "Do this in remembrance of him," and he will meet you at his own table. Let your conversation be with the children of God, and see that it "be in grace, seasoned with salt." As ye have time dọ good unto all men, to their souls and to their bodies. And herein "be ye steadfast, unmovable, always abounding in the work of the Lord." It then only remains, that ye deny yourselves and take up your cross daily. Deny yourselves every pleasure which does not prepare you for taking pleasure in God, and willingly embrace every means of drawing near to God, though it be a cross, though it be grievous to flesh and blood. Thus when you have redemption in the blood of Christ, you will "go on to perfection;" till "walking in the light as he is in the light," you are enabled to testify, that "he is faithful and just," not only to "forgive your sins, but to cleanse you from all unrighteousness.'

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III. 1. "But (say some) what connection is there between the former and the latter clause of this sentence? Is there not rather a flat opposition, between the one and the other? If it is God that worketh in us both to will and to do, what need is there of our working? Does not his working thus supersede the necessity of our working at all? Nay, does it not render our working impracticable, as well as unnecessary? For if we allow that God does all, what is there left for us to do?"

2. Such is the reasoning of flesh and blood. And at first hearing it is exceeding plausible. But it is not solid, as will evidently appear if we consider the matter more deeply. We shall then see there is no opposition between these, "God works, therefore, do ye work:" but on the contrary, the closest connection, and that in two respects. For, first, God works; therefore you can work; secondly, God works, therefore you must work.

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3. First, God worketh in you; therefore, you can work : VOL. X.

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otherwise it would be impossible. If he did not work, it would be impossible for you to work out your own salvation." With man this is impossible," saith our Lord, "for a rich man to enter into the kingdom of heaven." Yea, it is impossible for any man; for any that is born of a woman, unless God work in him. Seeing all men are, by nature, not only sick, but "dead in trespasses and sins," it is not possible for them to do any thing well, till God raises them from the dead. It was impossible for Lazarus to come forth, till the Lord had given him life. And it is equally impossible for us, to come out of our sins, yea, or to make the least motion toward it, till he who hath all power in heaven and earth, call our dead souls into life.

4. Yet this is no excuse for those who continue in sin, and lay the blame upon their Maker, by saying, It is God only that must quicken us: for we cannot quicken our own souls. For allowing that all the souls of men are dead in sin by nature, this excuses none, seeing there is no man that is in a state of mere nature: there is no man, unless he has quenched the Spirit, that is wholly void of the grace of God. No man living is entirely destitute of what is vulgarly called Natural Conscience. But this is not natural: it is more properly termed, Preventing Grace. Every man has a greater or less measure of this, which waiteth not for the call of man. Every one has, sooner or later, good desires, although the generality of men stifle them before they can strike deep root, or produce any considerable fruit. Every one has some measure of that Light, some faint glim mering ray, which, sooner or later, more or less, enlightens every man that cometh into the world. And every one, unless he be one of the small number, whose conscience is seared as with a hot iron, feels more or less uneasy when he acts contrary to the light of his own conscience. So that no man sins because he has not grace, but becausé he does not use the grace which he hath.

Therefore, in as much as God works in you, you are now able to work out your own salvation. Since he worketh in you of his own good pleasure, without any merit of

yours, both to will and to do, it is possible for you to fulfil all righteousness. It is possible for you to "love God, be cause he has first loved us," and to "walk in love," after the pattern of our great Master. We know, indeed, that word of his to be absolutely true, "Without me, ye can do nothing." But on the other hand, we know, every be liever can say, "I can do all things through Christ that strengtheneth me."

6. Mean time let us remember, that God has joined these together in the experience of every believer. And, therefore, we must take care, not to imagine they are ever to be put asunder. We must beware of that mock humility, which teacheth us to say, in excuse for our wilful disobedience, "O, 1 can do nothing:" and stops there, without once naming the grace of God. Pray, think twice. Consider what you say. I hope you wrong yourself. For if it be really true that you can do nothing, then you have no faith. And if you have not faith, you are in a wretched condition: you are not in a state of Salvation. Surely, it is not so. You can do something, through Christ strengthening you. Stir up the spark of grace which is now in you, and he will give you more grace.

7. Secondly: God worketh in you; therefore, you must work: you must be "workers together with him," (they are the very words of the Apostle) otherwise he will cease working. The general rule on which his gracious dispensations invariably proceed is this, "Unto him that hath, shall be given but from him that hath not," that does not improve the grace already given, "shall be taken away what he assuredly hath;" (So the words ought to be rendered.) Even St. Augustine, who is generally supposed to favour the contrary doctrine, makes that just remark, Qui fecit nos sine nobis, non salvabit nos sine nobis: "He that made us without ourselves, will not save us without ourselves." He will not save us, unless we "save ourselves from this untoward generation :" unless we ourselves "fight the good fight of faith, and lay hold on eternal life :" unless we "agonize to enter in at the strait gate," "deny our

selves, and take up our cross daily," and labour, by every possible means, to "make our own calling and election sure.' 8. "Labour" then, Brethren, "not for the meat that perisheth, but for that which endureth to everlasting life." Say with our blessed Lord, though in a somewhat different sense, "My Father worketh hitherto, and I work." In consideration that he still worketh in you, be never "weary in well-doing." Go on, in virtue of the grace of God, preventing, accompanying, and following you, in "the work of faith, in the patience of hope, and the labour of love." "Be ye steadfast and unmoveable; always abounding in the work of the Lord." And "the God of peace, who brought again from the dead the great Shepherd of his sheep, [Jesus] make you perfect in every good work to do his will, working in you what is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever!"