ed, so as to attain the most infallible effects, without impairing, in the smallest degree, their moral freedom.

The following, therefore, is the only question on this subject, which requires your careful investigation, and which, with regard to the doctrine, must be decisive. Has God given to the believer, in his holy word, such direct and explicit promises, as to be a sufficient ground of trust, that he will always grant him such a measure of grace, and of his holy influence, as will dispose and enable him to continue faithful till death? A few, even of Calvinistic writers, believe that the holy scriptures do not contain such promises, but that the grace which he hath bestowed at his pleasure, he may at his pleasure, or when the precious gift is negligently improved, withhold. The great majority of orthodox writers, however, think it reasonable to believe that Almighty God doth never bestow his grace in vain, but that the seed which he hath once implanted he will cherish to perfection. But besides the apparent reasonableness of this opinion, they support the principle by many proofs of holy writ which, they suppose, do either directly, or by necessary implication, assert it. And this, indeed, is the only foundation on which it can safely be rested. All other reasoning is mere theory, and must depend on the accuracy with which principles are laid down, and conclusions legitimately drawn, concerning which the minds of men are seldom in perfect accord.The following are a few of the passages which always have

been quoted on this occasion; and which I repeat without comment, as being more than sufficient, I presume, to support the general truth, in the mind of every candid interpreter of scripture. "And there shall arise false Christs, and false prophets, and shall do great signs and wonders, so as to draw away, if it were possible, even the elect,"-Matt. xxiv. 24. "This is the will of my Father who hath sent me, that of all which he hath given me I should lose none; but I shall raise it up at the last day,"―John vi. 39. "And I give to them eternal life, and they shall never perish, neither shall any pluck them out of my hands. My Father who gave them to me is greater than all, and none shall pluck them out of my Father's hand,"-John x. 28, 29. "For we know that to those who love God, all things work together for good, to those who are the called according to his purpose. For whom he did foreknow, those he foreordained to be conformed to the image of his Son, that he should be the first born among many brethren. For whom he did foreknow, those he also called; and whom he called those he also justified, and whom he justified those he also glorified,"-John viii. 28....30. "Now he that establisheth us with you in Christ, and hath anointed us is God; who also hath sealed us, and given us the earnest of the Spirit in our hearts,”2 Cor i. 21, 22. "Grieve not the Holy Spirit of God whereby ye have been sealed unto the day of redemption," Eph. iv. 30. "For us who are kept by the power of God through faith unto salvation ready to be revealed in the last

time,"-1 Pet. i. 5. These declarations seem evidently intended, and certainly are abundantly forcible, to support the conclusion, that those who have once been brought to sincere repentance, and to true obedience, shall never lose the habits of grace, so as, in the language of the systems, finally and totally to fall away.

OF THE IMPORTANCE OF THIS DOCTRINE.

If it be demanded, of what utility can the belief of this doctrine prove to a sincere christian? This is an inquiry to be answered only by the experience of the saints. And many of the most pious christians have given to it their humble and fervent testimony, that it has contributed to preserve them continually mindful of their entire dependance on the gracious aids of the Spirit of God, the true source of their ability for every duty. And the doctrine may afford a lively consolation to the believer in those moments when his faith is strong, and his holy affections are most animated, and fervent, to be assured by the promise of God, of being at all times sustained against the weakness of human nature, and rendered secure of the ultimate possession of eternal life. Yet, confessed it must be, that it can afford small consolation to the most experienced saint when his graces are feeble and languishing, and his mind, in consequence, often in a state of perplexity and doubt. Its enemies stigmatize it with being an indolent doctrine, as if the security of happiness, whatever

effect it might have upon the hypocrite, would ever dispose a pious and generous mind to the neglect of any duty; and would not rather stimulate it to augmented diligence in the divine life, by the powerful excitement of gratitude. This objection must arise from inattention to the genuine principles of human nature; and to the scriptural grounds on which the doctrine rests. As to the first, the assurance of possessing a felicity which we greatly value, and have long earnestly sought to acquire, often redoubles our exertions, and always, in a generous mind, raises its powers to a higher tone of action. With regard to the second, the grounds on which this doctrine rests in the holy scriptures is, the merciful constitution of the Covenant of Grace, and the promised influences of the Holy Spirit. These principles, as they have been already explained, far from nourishing an indolent temper, are connected with the highest exertions of the human faculties and the most faithful use of all the appointed means of sanctification. Upon the whole, however, this doctrine, in the discussions it has undergone, and the manner in which it has often been treated, has unhappily been connected more with the truth of speculation, and contended for more earnestly on that ground, than for its influence on practical holiness. Speculative truth, however, is intimately conjoined with practical utility. But many of the truths involved in the disquisitions which have taken place on this subject, rest upon principles so sublime, or of so refined a

nature, as hardly to be obvious to the greater part of those for whom the gospel was chiefly designed, and are found, in experience, easily liable, in ignorant minds, to mistake and perversion.

The Calvinistic writers appear to me generally to form their conclusions on grounds of the soundest reason, and most according to the spirit of the sacred writings. But, from mutual prejudice, and mistake, the discussions on this, and several related subjects, have been managed, on all sides, with less temper and forbearance than become the professors of a mild and humble religion. Consequences have been mutually imputed which no party would acknowledge. Differences have been studiously magnified. And a writer is liable to incur the censure of all, for presuming to judge candidly between them. But, let me entreat you to remember, that, into the pulpit, speculations too abstruse, and passions too warm, should never enter. All these doctrines, so necessary for preserving the unity and harmony of the system of christian theology, may, by a meek and charitable mind, be treated without acrimony, and with a calmness and benevolence of discussion which the humility of true piety requires, and which, indeed, is best adapted to general edification.

Here would be the proper place for introducing the detail of the moral duties of the gospel. But these being the