is the following. "If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment, and fiery indignation, that shall devour the adversaries."

In regard to those who once appeared to be Christians, and who have totally and finally apostatized, the apostle John has given us ample information. "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; but they went out, that they might be made manifest, that they were not all of us." 1 John ii. 19. This text settles the question as to the previous character of all apostates. If they had been true believers, they would no doubt have continued so. You may produce ever so many instances of total apostacy, and this text teaches us in what light to regard them. They never were believers. There is another text which decides this point. Matt. vii. 22, 23. "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name ? and in thy name have cast out devils ? and in thy name done many wonderful works? And then will I profess unto them, I never knew you, (i. e. as my disciples.) But if any of these had been Christians, Christ did once know them; for he says, "My sheep hear my voice, and I know them." Again, "The foundation of God standeth sure, the Lord knoweth them that are his." But he will say to them all, "I never knew you, depart from me, ye that work iniquity." There is a third text, equally decisive. 1 John, iii. 6. "Whosoever sinneth hath not seen him, neither known him."

Persons may go to great lengths in the externals of religion, while their hearts are unrenewed. We read of those who have a form of godliness without the power; and of stony-ground hearers, who receive the word with joy, but having no root in themselves, endure only for a time. We read of tares among the wheat, and of foolish virgins among the wise, who have no oil in their lamps. These representations sufficiently account for all those apostacies of which we read, and which we witness.

13. It is objected that this is a very dangerous doctrine; that it leads to licentiousness; that it tends to render Christians careless, and that to preach it is the direct way to destroy souls.

In reply to this, it may be said, if it is taught in the Bible, we may know that it has no such tendency, for every doctrine of the Bible is according to godliness. That it may be perverted by hypocrites and wicked men, is not denied; and what doctrine of the Bible has not been perverted? That it tends to render real Christians careless, I cannot believe. Show me the man who takes encouragement from this doctrine to sin, and I will show you the man who has never tasted and seen that the Lord is good.

In this objection two things are taken for granted, which are far from being true. One is, that persons may know that they have been converted, while they choose to live in sin. The other is, that a fear of punishment is the only motive by which Christians are influenced. But neither of these things is true. No man has any good evidence that he has been converted, unless he finds himself disposed to persevere in holiness. One characteristic of true religion is, it is a religion that endures. And if a person finds that his religion does not endure, he has reason to conclude that it was not genuine religion. This doctrine presents no opiate to quiet him in his sins. It is as full of terror to the backslider, as the doctrine of falling from grace.

But further. Suppose that the real Christian knew that he had been converted; this would have no tendency to render him careless, for he is not prompted to duty by mercenary motives. He serves God because he loves to serve him. And when a person feels, that if he were sure of heaven, he should indulge freely in sin, it is a certain evidence that his heart is not right with God. The doctrine of perseverance, therefore, has no such tendency as has been represented.

14. It is said that Adam fell, and angels fell, and why may not saints fall?

I reply, There is nothing in the nature of holiness to secure saints from falling; and if God has not secured them, by promise, there is no security. But Adam was placed under the covenant of works. In that covenant there was no promise to secure him from falling. Be

lievers are placed under the covenant of grace, a cove nant established upon better promises. Of these one is that they shall be kept by the power of God through faith unto salvation. If it were not for this fact, I see no reason to hope that any will persevere. Adam fell when he was perfectly holy. Believers are but partially sanctified; and assailed as they are by foes without, and foes within, what hope is there that they will stand, it God has not promised to keep them?

Besides-If the covenant of grace does not secure the perseverance of believers, I see not but they may apostatize in heaven, if any should be so happy as to arrive there. Angels fell, and saints in heaven will not be more holy than angels. How do we know, then, that all who have been saved, and all who will be saved, will not hereafter apostatize and perish? And is it so? Is the eternal salvation of God's people left in such uncertainty ? No, my brethren-God will put out the sun and moon and all the stars-He will burn up this world-but he will first gather together his elect.

Having considered the most common objections against the doctrine of the Saints' Perseverance, I proceed as was proposed,

II. To adduce some of the evidence by which it is established.

That all true saints will infallibly persevere is evident, 1. From the nature of the covenant of redemption. By the covenant of redemption is meant the covenant between the Father and the Son, in which God promised to Christ, that he should have a seed, and see of the travail of his soul and be satisfied. (See Isa. liii. 10, 11.) Of this promised seed Christ speaks, when he says, all that the Father giveth me, shall come to me." Now will any of these be lost? If so, where is Christ's security that he shall have a seed? And what evidence is there, that the whole plan of redemption will not be frustrated? There is no more security that one saint will persevere, than that another will, and if we admit that one may utterly apostatize, we must admit that it is totally uncertain whether one wid be saved. The whole scheme of redemption is consequently left at uncertainties. And is it so? Did Christ come down from heaven and die for

sinners, when there was no certainty that his death would not be in vain ? And can we suppose that in all those things which relate to the plan of salvation, God may finally be disappointed? But our Saviour has set this subject beyond all reasonable doubt. He has said, "All that the Father giveth me shall come unto me; and him that cometh unto me I will in no wise cast out."* " My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life; 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."+ "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him."‡ "And this is the Father's will that hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up at the last day."

2. I argue the certain perseverance of the saints from the nature of the covenant of grace. By the covenant of grace is meant the covenant which exists between God and the believer. In this covenant God promises to be lievers, that he will be their God, and that they shall be his people.

It has been said, however, that the promises are all conditional, and that if believers fail to perform the conditions, they cut themselves off from the promised blessings.

Now I admit, that salvation is offered conditionally, but I maintain, that in the covenant of grace, God not only promises salvation on certain conditions, but that he actually promises to his people the conditions themselves, i. e. that they shall perform the conditions. If this can be shown, the doctrine of perseverance will be established upon an immoveable basis.

I will now refer you to some promises of this description. Job xvii. 9. "The righteous shall hold on his way." Ps. xxxvii. 23, 24. "The steps of a good man are ordered by the Lord-though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand." 1 Pet. i. 5. "Who are kept by the power

• John vi. 37. † John x. 27-29.

John xvii. 3. § John vi. 39.

of God through faith unto salvation." Ps. xxxvii. 28. "For the Lord loveth judgment, and forsaketh not his saints: they are preserved forever." 2 Thes. iii. 3, 4. "The Lord is faithful, who shall establish you and keep you from evil. And we have confidence in the Lord touching you, that ye both do, and will do the things which we command you." 1 Cor. i. 8. "Who shall also confirm you unto the end." Jer. xxxi. 31, 34. "Behold the days come saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah ; not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord ;) but this shall be the covenant, that I will make with the house of Israel; after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people :- for I will forgive their iniquity, and I will remember their sin no more." Jer. xxxii. 38-40. "And 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 thern, and will not turn away from them to do them good; but I will put my fear in their heart, that they shall not depart from me."

You will notice the terms, in which the promises of this covenant are expressed. God not only promises to believers, that he will be their God, if they will be his people, but he promises that they shall be his people. He promises to write his law upon their hearts, and to put his fear in their hearts that they shall not depart from him. These promises are absolute. They are suspended on no condition whatever; for they include the conditions on which salvation is promised. God not only engages to give eternal life to believers, if they endure to the end; but in the promises which have been cited, he actually engages that they shall endure to the end.

3. I argue the certain perseverance of all true believers, from the fact, that there is such a thing as assurance of salvation. Many of the ancient saints expressed the fullest assurance of arriving at heaven. This was the