add, under the foregoing particular, That the perfeverance of the faints in grace, is the bleffed effect of this union; and that this union, is the ftrongeft argument to prove it,

ESSAY XIV.

Of the FINAL PERSEVERANCE of the SAINTS,

1. AS every bleffing is valuable in proportion to its certainty and dura tion, fo the final perfeverance of the faints in holiness, if it be true, must be a very comfortable doctrine.

2. This doctrine is neceffarily denied by all those who imagine they can put themfelves into a state of grace, and, put themfelves out of it, at pleasure; and indeed by many who acknowledge the neceffity of fupernatural and efficacious influences of the Spirit in converfion, and yet fuppose this grace admissible by the converted finner, who, by his abuse of his natural liberty, may totally and finally fall from grace.

3. When we fpeak of a finner's persevering in grace, or falling from grace, we mean true grace, or a real work of regenerating grace in the foul: For, we make no doubt, that many who have feemed to have had grace, in a judgment of charity, have fallen from that grace which they only

seemed to have, but bad not in.reality. We have observed before, that a very fpecious religious character is often formed on the principles of self-love, honor, fame, reputation and fear or the terrors of confcience, from a fight and fenfe of guilt and demerit, which, although it is exceeding bollow, defective and imperfect, yet often impofes not only on a credulous world, but also upon the perfons who fuftain it. None but GOD certainly and infallibly knows whether perfons have true grace or not. Hypocrites often make as fair a profeffion as real Chrstians; and when fuch fall in a courfe of grofs fins, we are not rafhly to conclude that men may fall from grace, as it is impoffible for us to know whether fuch were ever truly and really gracious..

4. It is no objection against this doctrine, that fome truly gracious perfons have fallen into very grofs fins; yea, into courfes of fin, and thereby difhonored Chrift, and their profeffion of his religion. The question is, whether truly gracious perfons can ever totally and finally lofe the principle: of grace; wholly apoftatize from GOD, and fall into reprobacy and condemnation ?

5. Some have imagined, that the faints may fall totally from grace, but not finally; as in the inftances of David and Solomon: But, though this would folve many difficulties, yet it does not feem to be the fcripture doctrine.

6. If what we have faid of conversion be true, it feems by no means probable, that GOD fhould regenerate men, and give them his Spirit, and wholly change their natures, and put his image on their fouls, and yet, that either they themselves, or the devil, fhould be allowed to deftroy and undo this glorious work, and wholly raze and blot out that image of his, which was engraved by his Spirit on their hearts!

7. If God, by an act of aftonishing grace justifies us when ungodly; if he alfo takes. us out of the devil's family by adoption, and gives us the fpiritand temper of fons, whereby weare difpofed and enabled to cry, Abba, Father, and to render a filial and dutiful obedience: Can we fuppofe him fo capricious (with reverence be it fpoken!) as. to change his own free acts; recal his gifts and favors; condemn us again and caft us back to the family of the devil, from which he had but juft taken us by a miracle of mercy; efpecially when we are told that his gifts and calling are without repen

tance.*

8. If the doctrine of our mystical union with Christ, through faith and the indwel-: ling influences of the Spirit, be true; the perfeverance of the faints in holiness, muft follow of confequence: For, can we fuppofe that the myftical body of Christ can * Psal. lxxxix. 28,-31. Rom. viii. 32,—39.

be mangled or difmembered? That his members may be cut off and made members of the devil? Or that our bodies may be one day temples of the Holy Ghost, and the next synagogues of Satan.

9. Is it not fomething very fhocking and abfurd to reafon, to fuppofe, that the states of men GOD-ward should be liable to hourly change; one hour juftified perfons, the next under fentence of condemnation; one hour holy faints, the next profane reprobates; one hour favorites of heaven, the next confederates with hell The hour before death in a state of falvation, angels ready to guard and convey them to blifs; an hour hence, the prey of devils, and conveyed by them to everlating torments!

10. We do not fay that the faints are infallible by any power of ftanding in themfelves; or that divine grace is a thing, which, in its own nature cannot be loft. We believe, that if believers were left to themfelves, they would fall from grace every hour. But we found this doctrine wholly on the power and promife of GoD firmly believing, on the authority of his iafallible word, "That his gifts and calling "are without repentance; and that all "who are begotten again to a lively hope, "thro' the refurrection of Jefus Chrift front "the dead, to an inheritance, incorrupti"ble, undefiled, and that fadeth not away,

"referved in the heavens for them, SHALL "BE KEPT BY THE POWER OF GOD, "THRO' FAITH UNTO SALVATION, ready "to be revealed in the last times."*

11. For the clear and fuperabundant fcripture evidence of this doctrine, read with attention the scriptures referred to below in the margin.t

12. The fcripture inftances or examples alledged against this doctrine are either,(1.) Of hypocritical professors, or mere temporary believers, falling from an outward profeffion of religion, which we believe to be a very poffible and common cafe. Or, (2.) Of the casual and temporary defections and falls of true faints, which we readily grant to be too frequent a cafe. Or, (3.) Of conditional threatenings madeto true faints, as a means of,and excitement to their perfe-. And all thefe fcripture inftances. which are commonly objected to this doc-trine, may, without ftraining them, be reduced to one or other of these claffes."

verance:

13. The principal objections alledged againft this doctrine, from the nature and ten dency of it, is, (1.) That it minifters to carnal confidence and fecurity, and tends to

1 Pet. i.3-8.

↑ John x. 27,-29.vi. 39, 40.-xvii. 11. I John ii' 19. -iii. 9. Eph. i. 13, 14. 2 Tim. ii. 19.. Matth. xxiv. 24. Rom. xi. 29. Ifa. xlii. 3. 12. Phil. i. 6. Heb. vi. 17, 18. Jude i. Pfal. Ifa. liv. xo. Jer. xxxi. 33, 34. Job. xvii. 9.

-iv.18' -liii. 119 xxii. 30°