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of those whom they think wiser than themselves, or stumbled by the falls of professors who were once advocates for this doctrine, or perplexed because they cannot rightly understand those passages of Scripture which seem to speak a different language. But as light and knowledge increase, these difficulties are lessened. The Lord claims the honour, and he engages for the accomplishment of a complete salvation, that no power shall pluck his people out of his hand, or separate them from his love. Their perseverance in grace, besides being asserted in many express promises, may be proved with the fullest evidence from the unchangeableness of God, the intercession of Christ, the union which subsists between him and his people, and from the principle of spiritual life he has implanted in their hearts, which in its own nature is connected with everlasting life, for grace is the seed of glory. I have not room to enlarge on these particulars, but refer you to the following texts, from which various strong and invincible arguments might be drawn for their confirmation; Luke xiv. 28-30. compared with Phil. i. 6.; Heb. vii. 25. with Rom. viii. 34-39.; John xiv. 19. with John xv, 1. 2.; John iv. 14. Upon these grounds, my friend, why may not you, who have fled for refuge to the hope set. before you, and committed your soul to Jesus, rejoice in his salvation; and say, "While Christ is the found

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ation, root, head, and husband of his people, while "the word of God is Yea and Amen, while the coun"sels of God are unchangeable, while we have a Me"diator and High Priest before the throne, while the

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Holy Spirit is willing and able to bear witness to the "truths of the Gospel, while God is wiser than men, " and stronger than Satan, so long the believer in Jesus "is and shall be safe? Heaven and earth must pass

away, but the promise, the oath, the blood, on which 'my soul relies, affords me a security which can never "fail."

As the doctrines of election and perseverance are comfortable, so they cut off all pretence of boasting and self-dependence, when they are truly received in the heart, and therefore tend to exalt the Saviour. Of course they stain the pride of all human glory, and leave us nothing to glory in but the Lord. The more we are convinced of our utter depravity and inability from first to last, the more excellent will Jesus appear. The whole may give the physician a good word, but the sick alone know how to prize him. And here I cannot but remark a difference between those who have nothing to trust to but free grace, and those who ascribe a little at least to some good disposition and ability in man. We assent to whatever they enforce from the word of God on the subject of sanctification. We acknowledge its importance, its excellency, its beauty; but we could wish they would join more with us in exalting the Redeemer's name. Their experience seems to lead them to talk of themselves, of the change that is wrought in them, and the much that depends upon their own watchfulness and striving. We likewise would be thankful if we could perceive a change wrought in us by the power of grace: we desire to be found watching likewise. But when our hopes are most alive, it is less from a view of the imperfect beginnings of grace in our hearts, than from an apprehension of him who is our all in all. His person, his love, his sufferings, his intercession, compassion, fulness, and faithfulness,— these are our delightful themes, which leave us little leisure, when in our best frames, to speak of ourselves. How do our hearts soften, and our eyes melt, when we

feel some liberty in thinking and speaking of him! For we had no help in time past, nor can have any in time to come, but from him alone. If any persons have contributed a mite to their own salvation, it was more than we could do. If any were obedient and faithful to the first calls and impressions of his Spirit, it was not our case. If any were prepared to receive him

beforehand, we know that we were in a state of alienation from him. We needed sovereign irresistible grace to save us, or we had been lost for ever. If there are any who have a power of their own, we must confess ourselves poorer than they are. We cannot watch, unless he watches with us; we cannot strive, unless he strives with us; we cannot stand one moment, unless he holds us up; and we believe we must perish after all, unless his faithfulness is engaged to keep us. But this we trust he will do, not for our righteousness, but for his own name's sake, and because having loved us with an everlasting love, he has been pleased in loving kindness to draw us to himself, and to be found of us when we sought him not.

Can you think, dear Sir, that a person who lives under the influence of these sentiments, will desire to con tinue in sin because grace abounds? No; you are too candid an observer of men and manners, to believe the

calumnies which are propagated against us. It is true, there are too many false and empty professors amongst us; but are there none amongst those who hold the opposite sentiments? And I would observe, that the objection drawn from the miscarriages of reputed Calvinists is quite beside the purpose. We maintain, that no doctrines or means can change the heart, or produce a gracious conversation, without the efficacious power of Almighty grace; therefore, if it is found to be so in fact,

it should not be charged against our doctrine, but rather admitted as a proof and confirmation of it. We confess, that we fall sadly short in every thing, and have reason to be ashamed and amazed that we are so faintly influenced by such animating principles; yet, upon the whole, our consciences bear us witness, and we hope we may declare it both to the church and to the world without just fear of contradiction, that the doctrines of grace are doctrines according to godliness. I am, &c.

LETTER X.

A; or, Grace in the Blade. Mark, iv. 28.

Dear Sir,

ACCORDING to your desire, I sit down to give you my general views of a progressive work of grace, in the several stages of a believer's experience; which I shall mark by the different characters A, B, C, answerable to the distinctions our Lord teaches us to observe from the growth of the corn, Mark, iv. 28. "First the blade, "then the ear, after that the full corn in the ear." The Lord leads all his people effectually and savingly to the knowledge of the same essential truths, but in such a variety of methods, that it will be needful, in this disquisition, to set aside, as much as possible, such things as may be only personal and occasional in the experience of each, and to collect those only which in a greater or less degree are common to them all. I shall not therefore give you a copy of my own experience, or of that of any individual; but shall endeavour, as clearly as I can, to state what the Scripture teaches us con

cerning the nature and essentials of a work of grace, so far as it will bear a general application to all those who are the subjects of gracious operations.

By nature we are all dead in trespasses and sins, not only strangers to God, but in a state of enmity and opposition to his government and grace. In this respect, whatever difference there may be in the characters of men as members of society, they are all, whether wise or ignorant, whether sober or profane, equally incapable of receiving or approving divine truths, 1 Cor. ii. 14. On this ground our Lord declares, "No man can come "unto me, except the Father who has sent me draws "him." Though the term Father most frequently expresses a known and important distinction in the adorable Trinity, I apprehend our Lord sometimes uses it to denote God, or the Divine Nature, in contradistinction from his humanity, as in John, xiv. 9. And this I take to be the sense here: "No man can come unto "me unless he is taught of God," and wrought upon by a divine power. The immediate exertion of this power, according to the economy of salvation, is rather ascribed to the Holy Spirit than to the Father, John, xvi. 8—11. But it is the power of the God and Father of our Lord Jesus Christ; and therefore severally attributed to the Father, Son, and Spirit, John, v. 21. and ch. vi. 44-63.; 2 Cor. iii. 18.; 2 Thess. iii. 5.

By A, I would understand a person who is under the drawings of God, which will infallibly lead him to the Lord Jesus Christ for life and salvation. The beginning of this work is instantaneous. It is effected by a certain kind of light communicated to the soul, to which it was before an utter stranger. The eyes of the understanding are opened and enlightened. The light at first afforded is weak and indistinct, like the morning

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