Perseverance of the Saints

Being confident of this very thing, that he which hath begun a good work in you, will perform it until the datj of Jesus Christ. — Philippians i: 6.

These are the words of Paul. The inspired Apostle speaks with confidence. His language is plain and definite. Being confident of this very thing, that he which hath begun a good work in you, wiJl perform it until the day of Jesus Christ.”

With respect to this good work, two things claim our attention.

I. The work itself.
II. The certainty that it will be finished.

I. Respecting the work itself, it may be observed, that it is not the work of conviction of which the apostle speaks. This commonly precedes it, and is the eflfect of divine influence. Hence, some have concluded that it must be a good work, it being the eflfect of the Spirit’s agency. But this reasoning is not conclusive. For as every eflfect is distinct from its cause, the one may be good, and the other not. That the devils continue to exist is owing to divine agency. And God will cause the wicked to feel forever the weight of his wrath, and yet this holy and righteous act in God will produce no virtue, or good work in the damned. Felix may tremble, and Judas despair; but in all this, there is no virtue. God maycause the terrors of hell to seize upon the most hardened sinner, and he may die in despair; but this bears no resemblance to the good work mentioned in the text. It is certainly desirable to see sinners alarmed and convinced of sin; but in itself considered, there is no moral goodness in the fear of hell.

That this is not the good work mentioned in the text, is further evident from the fact, that it does not always continue. Taking the truth of the text for granted, the good work there mentioned will go on. But conviction is often of short duration. Nor is it any thing which can be found in the natural man. For the natural man is wholly depraved and “unto every good work reprobate.” Hence, good works are declared to be the effect of a new creation. “■ We are his workmanship,” says the apostle,” created in Christ Jesus unto good loorks.^^ The beginning of this good work, therefore, is regeneration.

Respecting it we may observe —

1. It is God’s work. “We are his workmanship.” “Born not of blood, nor of the will of the flesh, nor of the will of man, but of God.”

2. In this work, God displays his sovereignty. “Of his own will begat he us, with the word of truth.”

3. God not only begins, but carries on this work. Many seem to suppose, that God begins the work, and then leaves it in the hand of the creature. But if it were so, it would never be completed. Every christian grace, in its beginning and progress, is the effect of divine influence. Is the love of God shed abroad in the heart — it is by the Holy Ghost. Does the christian continue in the exercise of faith — it is because he is kept by the power of God, Does he exercise any of the christian graces — love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance — these are all the fruit of the Spirit. ‘The branch cannot bear fruit of itself.” Docs the good man walk in the path of duty — it is because his steps are ordered by the Lord. Of all the children of God on earth, not one can be found who walks alone. “As many as are led by the Spirit of God, they are the sons of God.” The same power which begun the good work, is necessary to carry it on.

Let us consider —

II. The certainty that this work will be finished — in other words, the certainty that all true saints will persevere.

This may be argued —

1. From the covenant of redemption. As the covenant of works was made with the fiist Adam and all his posterity: so the covenant of redemption was made with Christ, the second Adam and all his chosen seed. This covenant includes all that will ever be saved. Though salvation is freely offered to every sinner who hears the gosjpel, yet such is the depravity of the human heart, that not a single son or daughter of Adam will accept. Left to themselves, all will go to destruction, notwithstanding the atonement and the free offer of salvation. What then shall be done? Shall the Saviour’s death be in vain? Here the covenant of redemption comes in as the only ground of hope. It is through this covenant, that any one ever was, or ever will be saved. The apostle says, ‘’We are saved and called with an holy calling”, not according to our works” — how then? — “but according to his own purpose and grace, which was given us in Christ Jesus, before the world began.” Again. The apostle traces all spiritual blessings to the same source. “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us in him, before the foundation of the world, that we should be holy.” And Christ says: “All that the Father giveth me, shall come unto me;” and to complete the argument, it is added, ‘’ and him that cometh unto me, I will in no wise cast out.” All that are given to Christ shall come; those that come shall in no wise be cast out. This covenant is “ordered in all things and sure.^“* It is true, God promises salvation to the sinner, on condition of faith and repentance; but he does not promise him faith and repentance on any condition whatever. The conditions on which salvation is offered, are most reasonal)le; but none will ever comply with them, but those to whom they are secured by the covenant. To those whom it includes, the covenant secures the conditions themselves. In this covenant, God has engaged to cause his people to persevere. It runs thus: ‘’ They shall be my people, and I will be their God. And I will give them one heart and one way, that they may fear me forever. And I will make an everlasting covenant with tb.em, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from mc.” Here God, who cannot lie, declares in the most explicit manner, that those who are included in this covenant, shall not depart from him and he will never cease to do them good.

2. The love of. God is engaged for their security. The unmerited, eternal love of God moved him to begin this work. Hence, he declares, ‘-I have loved thee with an everlasting love, and with loving kindness have I drawn thee,” Again. “The mercy of the Lord is from everlasting to everlasting, upon them that fear him.” And we hear the apostle exulting in God’s immutable love; affirming that nothing in the heights above, nor in the depths beneath; nothing present, nor any thing future, nor life nor death itself, shall be able to separate us from the love of God which is in Christ Jesus oiu’ Lord.

3. The power of God is engaged on the behalf of those who are begotten again unto a lively hope. They are ‘’ kept by the power of God, through faith unto salvation.” Christ says: ^’ My sheep, hear my voice” — and then affirms: ‘-And they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my father’s hand.” He who has all power, and whose kingdom ruleth over, all, has declared, that ‘• all things shall work together for good to them that love God; to them that are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his son. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified, and whom he justified, them he also gloiified.” Here is a chain, which all the powers of darkness cannot break.- “They that trust in the Lord, shall be as Mount Zion, which cannot be removed, but abideth forever.”

4. The intercession of Christ for his people, secures their perseverance. He is a glorious advocate. He ever liveth to make intercession for them, and he will successfully plead their cause. Our ascended Redeemer is not a mere petitioner who may or may not succeed. He is always heard, for he has fully performed the conditions of the everlasting covenant, and to all its blessings he has a perfect right. In his intercession, every believer is interested. “Who, then, shall lay any thing to the charge of God’s elect?” “Who is he that condemneth?”

5. The faithfulness of Christ is pledged for the security of his people. He cannot forget the great eirand on which he came into our world. He says: ^’ I came down from heaven” — for what? — ‘not to do mine own will, but the will of him that sent me. And this is the Father’s will, which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up at the last day.” Now, if Christ, to whom his people are given, became responsible for them to the Father, that they should be kept in safety till the last day, he will doubtless lose nothing.

6. The same truth is evident from the union of believers to Christ. He is the living head. They are members of his hody, of his Jlesh, and of his bones. Christ is the believer’s life. Says the apostle; “your life is hid with Christ in God, and when he who is your life shall appear, then shall ye also appear with him in glory.” The life of one is bound up in the life of the other. For “he that is joined to the Lord, is one spirit.” By reason of this union, the life of Christ, and the eternal life of the christian, are equally certain. No other meaning can I affix to that heart-cheering dcchTration of Christ to his disciples, ‘^ Because I live, ye shall live also.” If he meant simply to affirm that they would live, because he should live to uphold (hem in being; then he affirmed no more of his disciples than is (rue of wicked men and devils.

7. The promises of God to his people secure their perseverance. “He that believeth and is baptized, shall be saved.” This language is unqualified, and the promise absolute. It is maintained, however, by some, that the promises are all conditional, and that where the condition is not expressed, it is implied. They accordingly attempt to correct the word of God, by adding, “if we continue to believe” — “if we do our duty” — ‘’if we are not wanting on our part.” &c. This is inverting the order of the promises, and also subverting the whole of God’s work at a single stroke. For if we continue to believe — do our duty, and are not wanting on our part, God has nothing to do. The work is wrested from his hand; and the creature undertakes it alone. If these are the conditions on which we are to receive the promise of salvadon, then there is not an absolute promise in the Bible; for such conditions cannot be fully complied with till death. Hence, it would be absurd to talk of piomises on this side of the grave. For the conditions must be complied with, before the promise can be claimed. On this ground, as well may the infidel claim the promise before he believes, as the believer before his death.

Again — On such conditions all will be lost. If the proiPiise of salvation is suspended on the condition that we do our duty — that we be not wanting on our part — then all will be lost. For if we do our duty, we shall keep all the commandments of God. This is our duty. And if we are not wanting on our part, we shall henceforth be absolutely perfect. After the performance of such conditions, there would be no necessity for God to carry on the work of sanctification. What shall we then say? If we do as well as we can, may we not claim some promise of divine assistance? My hearers, such language is common; but it cannot be found in the Bible, and if it could, not one soul would be saved on this ground. As well might we console ourselves with the thought, that if we have never sinned, we shall be saved. Who could claim the promise on this ground? Who will dare stand up before his judge, and tell him that he has done the best in his power?

Besides — if the assistance of the Spirit of God is granted, only to lead the christian to do his duty, as has already been proved, on what conditions does God grant that assistance? You will remember that every good work is the fruit of the Spirit. God begins and carries on the work. On what conditions, then, does he do it? Let me freely answer. None whatever. If you make the perseverance of the christian depend originally on himself; he will never advance a single step. He will neither do his duty, nor do what he can. None ever did — none ever will. Very different is the language of the text. Paul said: “I have no confidence in the flesh.’’ But when looking at the christian and the work which God had undertaken, he could say: “I am confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.”

While considering the promises of God to his children, your attention, my hearers, is directed to one important fact. It will be granted on all hands, that if God has made one promise to carry on this work, he will certainly do it. There is either some connection between your believing now, and your final salvation; or there is not. If there is not, then the fact that you now believe, is no evidence that you will not be lost. If there is no certain connection between the first act of evangelical faith and final salvation, then the fact that the jailor rejoiced, believing in God, was no evidence that he would not be in hell the next day. You, my hearers, believing in Christ, may rejoice with joy unspeakable and full of glory; and your sins may now be actually forgiven; and yet this is no evidence that you will not, for all your sins, suffer the pains of hell forever. My brethren, can you believe there is no sure connection between your believing now, and your final salvation ‘? Where, then, will you look for safety “i Will you begin to form resolutions? But these are no evidence of safety. You may now say,” Though I should die with thee, yet will I not deny thee.” But look at Peter. ‘’ He that trusteth in his own heart is a fool.” If you have ever seen the depravity of your hearts, and your absolute dependence on the sovereign, unmerited grace of God, where can you find an anchor for your souls? No where, without adopting the language of Paul in the text. If you cannot say that you are confident 13.i God will perform the good work wherever he begins it, you certainly can have no confidence that you shall be saved. Whatever hope or consolation you may derive from any

Other source, it is all vain confidence and mere delusion. Whoever thinks he shall be faithful, unless God is first fLiithful to him — that man is deceived. He has never yet seen his own heart. Where are we, then, my brethren, and whither are we going 1 If God has made no promise to secure the perseverance of his children, the best christian on earth stands in jeopardy every hour. But God has not only promised to save his people if they shall persevere; but he has promised perseverance itself. “The foundation of God standeihsure.^^ Wherever lie has begun a good work in the believer, he has sealed it with the Holy Spirit of promise which is the earnest of his inheritance. The Father of mercies hath declared in reference to his people, that he will “confirrii them unto the end” and “ler severe them unto his kinirdom” — that “the righteous shall hold on his ivaij,’’ and ‘’ be stronger and strongei’’ — that though the good man fall, “he shall not he utterly cast down, for the Lord aphohleth him loith his Jiand” — that he will put his fear in the hearts of his people, “that they shall not depart from him” — and that he will never — ?io, never leave ihe?n, nor forsake them. These promises, with many others, are unconditional and absolute; yea and Amen. They were made by him who cannot lie, and he has annexed to them his most solemn oaih, for the express purpose “that we might have strong consolation, who have lied for refuge to lay hold upon the hope set before us.” If God is iminutable — if there is any validity in his promises, the true believer will certainly persevere. Rejoice, then, ye feeble followers of the Lamb. The basis of your confidence and consolation is firm and strong. The only wise God who has beg-un this good work in regeneration, will not leave it unfinished. No — it shall never be tauntingly said by his enemies, that God began to build, but was not able to finish.

There are some objections to this doctrine, which it may be important to notice.

1. It is said, that if christians believe that their salvation is certainly secured, they will feel that it is no matter how they live.

This objection involves the grossest absurdity. It may be thus expressed. If we believe we shall certainly persevere, it is no matter how we live; because we shall certainly persevere, whether we persevere or not. If the righteous shall hold on his way, it is no matter if he stops, or even goes back. Nor is the supposition that the belief of this doctrine tends to make the christian careless, less absurd. It is true, that the formal professor, the self-righteous, the hypocrite, and all who esteem the service of God a weariness, and who are building their hopes of heaven on the sand, may think to find some relief in this doctrine. But the person who can thus pervert this doctrine, has no evidence that he is a child of God. The objection involves this plain absurdity. I have evidence that I love God, and the duties of religion; and now, since I shall certainly continue to love God and the duties of religion, I care nothing about the honor of God, and the duties of religion.

This objection, if made sincerely, is likely to prove that the objector has no religion, and that he would be glad to give up all attention to the duties of religion, as an intolerable burden. No one who feels disposed to make this objection, can possibly have good evidence that a work of grace has been begun in his soul. On the contrary, this disposition itself is positive evidence against him. Besides — there are many zealous christians who firmly believe this doctrine. I adduce Paul as an example. He says: I am persuaded that neither death nor life, shall be able to separate us from the looe of God. And yet, Paul was not a careless christian.

2. The following passage of Scripture has been supposed to militate against the doctrine of the saints’ perseverance.” Fo?^ it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the powers of the world to come, if they shall fall away, to renew them again to repentance.’^ Heb. vi: 4-6.

It may admit of a question whether this passage was intended to describe the experience of real christians. There is nothing said respecting their love to God, their faith in Christ, and their repentance for sin, which are the common evidences of regeneration. If the text was intended to describe the condition of those only who have been greatly enlightened and outwardly reformed, it proves nothing against the doctrine we are considering. But if it was intended to describe the experience of real christians, it is only hypothetical. It does not affirm that any such ever did, or ever will fall away. It barely states what the consequence would be, if they should fall away.

But it may be said, if Paul was not fearful that those christians to whom he wrote would fall away — if he was persuaded that they would persevere, why did he speak in this manner? I answer — Paul was persuaded that they would persevere, and yet he did speak in this manner. Anticipating this very objection, he adds: “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak J^ This passage, therefore, taken in connection with the context, goes to establish the doctrine which we are considering. For Paul here declares his full persuasion that his Hebrew brethren had experienced something which was infallibly connected with their final salvation.

3. It is said the Scriptures mention cases of total and final apostacy, such as Hymeneus, Philetas, Alexander, Demas, Saul, Judas and others.

In reply to this objection, I would say, that the lives of these persons clearly proved that they never were true saints. Their case is described by the apostle: ‘’ They went out from us, but they were not of us, for if they had been of us, they would, no doubt, have continued with us.” It seems that in the opinion of the inspired apostle, there could be no doubt of the perseverance of true believers. Besides — when the wicked shall all be assembled on the left hand of Christ, at the day of judgment, there will not be found among them one whom Christ ever did acknowledge as his disciples. Although it is now maintained, that Saul and Judas, and others were once real saints, and although they may stand up at the last day and plead for themselves, saying, ‘’ Lord, Lord, have we not prophesied in thy name, and in thy name east out devils, and in thy name done many wonderful works?”

he will profess unto them, “I nevey knew you, depart from me, ye that work iniquity.”

I shall dismiss the objections with a short contrast.

On the one hand it is said: “He that believeth and is baptized, shall be saved.”

On the other hand it is said, he may be lost.

On the one hand: “Verily, verily, I say unto you, he that believeth on the Son of God, hath everlasting life, and shall not come into condemnation.”

On the other: he may be condemned.

On the one hand: “There is, therefore, no condemnation to them that are in Christ Jesus.”

On the other: they may be condemned.

On the one hand: “The gospel is the power of God unto salvation to every one that believeth.”

On the other: some who believe will be lost.

On the one hand. ‘’ Whosoever liveth and believeth in me, shall never die. Believest thou this?”

On the other: no, we do not believe it.
Inferences.

1. We see a reason why angels rejoice at the repentance of one sinner. If an-els did not believe this doctrine, they could have no ground on which to rejoice. They must wait till the sinner gets to heaven.

The true penitent will certainly arrive safe at the mansions of the blessed. A firm belief of this doctrine lays the only foundation for joy in heaven over his repentance. If angels did not believe this doctrine, their joy would be unfounded. Their language would y)e: that sinner has truly repeiued. He is now a child of God — an heir of heaven. But whether he will ever reach this happy place — whether he will ever sing with us in glory, is a matter of great uncertainty. He may yet become a child of the devil, and an heir of hell. Could we know that he would certainly arrive safe at heaven, we might now tune our harps, and sing glory to God in the highest. But since we have already been disappointed, and devils and damned spirits are now triumphing over some at whose repentance we once rejoiced, it is best to wait and see how he holds out. Hear them triumph in the regions of despair. “Ye angels,” say they, “ye may suspend your songs, and hang up your harps. Let your joy be turned into mourning. Victory is ours.”

What think ye, my hearers’? Has there been joy in heaven over some who are now in hell 1 If they so rejoiced at the news of the sinner’s repentance, what messenger shall carry back the mournful tidings that he is lost?

2. It is a great thing to be a christian.

If this doctrine were not true, the state of the christian would be little or no better than that of the sinner. He could be no more certain of salvation than the sinner. Though he may be a christian to-day, he can have no evidence that he shall be a christian to-morrow, or the next moment. He may be a christian one day, and a sinner the next — a christian one moment and a sinner the next. But it is not so. A child of God is an heir of heaven. When we look on a christian, what do we see 1 A stranger — a pilgrim on the earth — an inhabitant of another world

3. A revival of religion is a joyful event.

On the supposition that the doctrine which we have been considering is true, there is solid ground for rejoicing” in a true revival of religion; because those who are truly converted have a sure title to eternal life. Hence we read that when Philip preached in Samaria, “there was great joy in that city.” But if this doctrine is not true, their joy was premature, for there was no certainty that all who were then converted, would not be lost. If this doctrine is not true, all who were converted on the day of pentecost may now be in hell. We have no proof to the contrary. On this ground, you, my hearers, may now rejoice in a revival, because sinners are brought out of darkness into marvellous light; but this is no evidence that they will not dwell in the blackness of darkness forever. Butitis not so. Whenever God has begun a good work, lie will certainly perform it until the day of Jesus Christ. Being confident of this very thing, how joyful to behold sinners flocking to Christ. “Him that cometh imto me,” says Christ, ‘’I will in no wise cast out.” All who truly repent of their sins, will certainly meet in heaven.

I infer —

4. That there may be such a thing as the full assurance of hope in this life.

If the doctrine is not true, the best christian on earth must be altogether uncertain of heaven. But it being true, we learn on what the full assurance of hope is founded. So far as the christian can be certain that the good work has been begun in his soul, so far he can be certain of arriving at heaven.

It is surprising that some who deny this doctrine, will yet say that they are certain of heaven. This is plainly absurd. If one christian may fall away and perish, then another and another may; and so all may be lost. Not one can have assurance of salvation.

I remember a short conversation on this subject, of the following import. A person who denied this doctrine, was expressing his joy in believing. He was interrogated on this subject. “Why do you rejoice, my friend 1 Do you think there is any certain connection between your believing now, and your final salvation?” He perceived that if he answered in the affirmative, he must admit the doctrine, and so he answered in the negative. The question was then put to him: “if there is no certain connection between your present belief and your final salvation, why do you rejoice 7 He replied, because my sins are forgiven. But why rejoice because your sins are forgiven? You say you have no evidence that you are not to suffer in hell for your sins after all, why rejoice because your sins are forgiven? Why, if I am faithful, if I persevere to the end, I shall be saved. Very true — unless j’ou persevere, you cannot be saved. But what reason have you to conclude that you shall persevere? What makes you so confident that you shall be saved 1 Show us the ground of your confidence. Do you trust in your own resolutions ‘? No. Well, what then? Do you trust in the stability of your own will? Do you feel superior to the power of temptation? Do you think you are a person of such decision, such stability and firmness, that when you undertake the work, you shall certainly go through with it? Is this the reason you have to think that you shall persevere and be saved 1 No. What then 1 What reason have you to think that you shall be faithful — that you shall persevere and be saved? If God is not first faithful to you, you will not be faithful to him. And, my hearers, he could see no reason why he bo SERMONS AND R E .AI A I N S

should rejoice. He could find no rest for the sole of his foot, until he was driven back on the ground of our text: Being confident of this very thing, that he which hath begun a good work in )^ou, will perform it until the day of Jesus Christ.” And, my hearers, wiat evidence have you that you shall persevere 1 Do you trust in yourselves? You lean on a broken reed. You build on the sand. There is depravity enough in your hearls to sink you to hell, if left to yourselves. If you have never seen and felt this awful truth, you have never yet seen your own hearts, nor been thoroughly awakened. If you have not felt this awful truth, you have not been driven out of yourselves — not yet left the strong-hold of self-righteous deception — not yet fled for refuge to lay hold on the hope set before you.

5. It follows from what has been said, that salvation is entirely of grace, from first to last.

The believer is taught to place no confidence in his own strength or resolutions. It is of free, rich and sovereign grace, that he has been renewed in the temper of his mind; and the same grace which begun the work, has engaged to carry it on to perfection. However weak and feeble the christian may be, the Almighty has said, “lwill never leave thee” — ‘Tear not” — I am thy shield, and thy exceeding great reward.” And what God lias promised, he is able to perform. When the powers of earth and the gates of hell combined, assail the christian, menacing his destruction; then the name, the promises, the oath and the attributes of God, are a strong tower — an impregnable fortress; and conscious of his own weakness, he runneth into it and is safe. The righteous man dwelleth on high. “His place of defense is the munition of rocks — immovable as their solid foundationsj and inaccessible as their lofty summits. Those who have evidence that they are true believers, can with confidence take hold of the promises. Those great and precious promises, to which God has annexed his oath, were made, that such persons who have no other hope, and who would otherwise sink in despair, might have strong consolation. But no others can derive consolation from this doctrine, or from any of the promises of God.

If any of you, my brethren, have no present evidence of your adoption, you have great reason to question, not the truth of this doctrine, but the genuineness of your conversion. The good work which God begins, will be carried on to perfection, and if you find no evidence that God is carrying on such a work in your hearts, you have great reason to fear, that such a work has never yel been begun.

And let the true child of God take warning. God has not promised, my brethren, that jou shall never fall into sin. But he has pioiuised to correct his backsliding children, and sometimes they are sorely chastised. God hides his face in anger. Their hope of heaven is terribly shaken, if not lost, for a season, and their hearts are filled with the keenest anguish; till after deep repentance and many prayers, they are permitted to enjoy again the light of God’s countenance, and experience the joy of his salvation. God will correct his children, but he will not disinherit them. This is a part of his covenant with them; “If they break my statutes, and keep not my commandments; then will I visit their transgression with a rod; and their iniquities with stripes; nevertheless, my loving kindness I will not utterly take from him, nor suffer my faithfulness to fail.”

That professor of religion, who can live long in the neglect of duty, and without sweet intercoLirse at the throne of grace, and experience no tokens of God’s displeasure, has awful reason to fear that he is not a child of God. ‘’ Wo to them that are at ease in Zion.” But “say ye to the righteous, it shall be well with him.” Christians, ye know not what ye are — heirs to an eternal inheritance, reserved in heaven — heirs of God — it doth not yet appear what you shall be; but if it be true that you are now the sons of God, “^ we know that when he shall appear, [you] shall be like him, for [you] shall see him as he is.” Shortly will you join the company of angels, and unite in the song of the redeemed. For God has undertaken your salvation. All heaven was moved at your repentance. Angels are now waiting with joyful expectation to see the work completed: “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.” Yes,

“Grace will complete what grace begins,
To save from sorrows and from sins,
The work that wisdom undertakes.
Eternal mercy ne’er forsakes.”