It remains therefore for them to prove that David became spiritually dead and was "born again" a second time.

SOLOMON is another instance of a saint supposed to have fallen from grace. My reasons for believing Solomon neither totally nor finally fell from Divine fa

your are

1. The circumstances of his birth and infancy. "Before he had done either good or evil, in his infancy it is said "the Lord loved him;" 2 Sam. xii. 24. the same expression which is used of Jacob, Rom. ix. 13, and denotes his choice to salvation.

2. The Name which the Lord then gave him, " Jedediah" or beloved of the Lord. I do not think an instance can be brought of a person thus honored with a Divine name who was afterwards rejected.

3. The Promise concerning him, 2 Sam. vii. 14, 15. Where the Lord promises to be a father to him, to chasten but not disinherit him; and expressly distinguishes the favour intended for him from the mere temporary favour granted

to Saul.

4. The Reserve expressed 1 Kings xi. 4, 6. "And his heart was not perfect with the Lord his God, as was the heart of David his father. And Solomon did evil in the sight of the Lord, and went NOT FULLY after the Lord, as did David his father." This is spoken of him at the time of his greatest wickedness, even "when his wives turned away his heart after other gods,"-verse 4.

5. Commendation after his death, 2 Chron. xi. 17.

6. He wrote the book of Ecclesiastes (i. 1.) when he was an old man, and confesses the very sins of which the objectors suppose he did not repent. And the Apostle says of the Scripture writers generally, "Holy men of God, spake as they were moved by the Holy Ghost." 2 Pet. i. 21.

Thus it appears from the history itself, as I think, that Solomon did not perish. But if all this were blotted out, I would not believe he was lost, until

7. The ABSOLUTE PROMISES of God in regard to every saint are blotted out also.

PETER did not finally fall, as all admit. That he did not totally fall is evident to my mind from Luke xxii. 32. Where our Lord says, "Simon, Satan hath desired to sift you as wheat; but I have prayed for thee that thy faith may not fail." From which it is evident that his faith did not entirely fail.

OBJ. VI. "Some acknowledged Apostates were once Christians, as Saul, Judas, Hymeneus and Philetus."

As to Saul, it is said the Lord "turned him into another man and gave him another heart" 1 Sam. x. 6, 9. (i. e. made him a wiser and greater man to qualify him for the kingdom,) but it is no where said God gave him a new heart and made him a holy man, and there is no evidence that he ever had grace. "But he had the Spirit of the Lord and prophesied." True, and so had some men. tioned in the New Testament, Matt. vii. 23. who "prophesied and cast out devils and did many wonderful works" and yet Christ says "I never knew you." That is they never were saints.

Of Judas, it said that he was once a good man because the Lord says "Have not I chosen you twelve" John vi. 70: We grant he was chosen to the Apostleship but not to salvation! Thus the Lord says "I speak not of you all, I know whom I have chosen. Ye are clean but not all." John xiii. 10. 18.

Obj. "But would Christ call a devil' to the Apostleship, and send him forth to preach the gospel? what should we think of a church now that would send forth a wicked man to preach the Gospel ?"—Ans. Which is the worse to call a devil unto the Apostleship, or to continue him in the Apostleship after his character is discovered? And did not our Lord do this? David foretold many centuries before that one of the disciples would be a wicked man, and Christ knew this well and who it was that should betray him, when he called him to the Apostleship.

Obj. "But he cast out devils, and if he were a devil at this time, then Satan casted out Satan, which our Lord says is absurd." Ans. This is a mere quibble.

Suppose Judas did cast out devils, it was not Satan but our Lord who gave him the power and disposition to cast them out.

Obj. But it is said "Judas, by transgression, fell" True, and the same passage states what he fell from, to wit, "the ministry and apostleship" Acts i. 25.

Obj. "Jesus says Them which thou hast given me I have kept and none of them is lost; but the son of perdition, that the Scriptures might be fulfilled." John xvii. 12. This is a Hebraism and does no more denote that Judas was one of those who were given to Christ, than the expressions Luke iv. 24. 25. denote that the widow of Sarepta was "one of the widows of Israel," or Naaman the Syrian, was "one of the lepers of Israel," see also Rev. xxi. 27.

Hymeneus and Alexander are also said to have fallen from grace, because they 26 put away a good conscience and made shipwreck of faith." 1 Tim. i. 19, Ans. 1. A man may have a "good conscience" and not be a Christian, for Paul "lived in all good conscience" before his conversion. Acts xxiii. 1. And the "faith" of which shipwreck was made is the doctrine of the Gospel. As it is said in 2 Tim. ii. 18. "Hymeneus and Philetus concerning the truth have erred, saying that the Resurrection is past already, and thus overthrow the faith of

some."

2. These Apostles are expressly distinguished from true saints in the next verse. After mentioning their fall, the Apostle says "nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his." -plainly implying that Hymeneus and Philetus never were really "his."

OBJ. VII. "The warning given concerning the Righteous in Ezek. xviii. and xxxiii. proves that the righteous may fall away," &c.

Ans. 1. Look at the object of the sacred writer, which is to teach that God will" deal with men according to their ways." In the xviii. chap. the object is to do away the parable of the "sour grapes," or the punishment of children for the sins of their parents. The Lord declares that the righteousness of a parent shall not save a wicked son; neither shall the wickedness of a parent prevent the salvation of a righteous son. And in the xxxiii. chap. the object is to show that no past righteousness shall save a man if he falls away; and no past sins shall ruin a man, if he repents. There is nothing in this contrary to our doc. trine.

2. The "righteousness" here spoken of may be a mere external, ceremonial righteousness, such as Paul had before his conversion. Phil. ii. 6. And I do verily believe that apparent righteousness rather than real sanctity is here spoken of: and also that the rewards and punishments here more immediately alluded to, are of a temporal kind. The contrary, at any rate, never can be proved. Now, we admit from such a righteousness a man may fall away.

3. If we grant that the righteousness here mentioned be real sanctification, it does not follow that a righteous man ever did, or ever will actually fall from grace. The text only makes a supposition "When a righteous man turneth away from his righteousness-If he trust to his own righteousness &c.” Now we grant if he does this and when he does this, he will be lost.

But it is an old maxim in logic, "suppositio non ponit in esse," i. e. supposition of a case does not prove its actual existence. Suppose "an angel from heaven should preach another gospel, he would be accursed," Gal. i. 8. Our Lord says "If I should say I know Him not, I should be a liar." John viii. 55. But these suppositions do not prove that an angel ever will preach another gospel; nor that our Lord ever will declare a falsehood.

OBJ. VIII. "The breaking off the Jewish branches proves falling from grace.” Rom. xi. 17.

Ans. 1. The Olive Tree from which these branches were broken off, and others graffed in is the visible church. From this the Jews were cast out, and the Gentiles introduced. If this is "falling from grace," we do not deny it.

2. That there was not a single saint lost by the rejection of the Jews, is evident from the first part of the chapter, "Hath God cast away his people? God forbid. God hath not cast away his people whom he foreknew. The election hath

obtained it, and the rest were blinded," verses 1, 3, 7. Hence it appears that every elect person or every Christian was saved.

3. At the conclusion of the account, the Apostle makes this remark, "The gifts and calling of God are without repentance In which he alludes to his never casting off his real people.

OBJ. IX. "Paul laboured lest he should be a cast away." 1 Cor. ix. 27. Ans. So did our Lord; he was "straitened until his work was accomplished," but he had no fear of being finally cast away. The Apostle, in all his Epistles, (as I shall show hereafter) expresses his full confidence of the final salvation of every saint. And if he ever doubted of his own salvation, it was because he doubted his conversion. But I do not believe, after his rapture to the third heaven, and the clear testimonials of a Saviour's love, he ever doubted either. In this text he simply intends to show how he lived and laboured, as an example for them to imitate. He exhorts them to run as if for a prize which only one of them would obtain, (24) (though all would obtain the prize) And so he run, as a racer would, who knew that if he did not run well he would be disgraced. Saviour compares himself to a thief, to express the unexpectedness of his coming, though he resembled him in nothing else. So the Apostle compares himself to a racer to show the intensity of his labours, though unlike a racer he was perfect. ly sure of victory.

Our

After all, it is not said, he was cast away, or that any saint will be cast away. So that all such texts prove nothing against perseverance. That we should all run and strive in the same manner, every Calvinist grants.

OBJ. X. "It is said of the Galatians, Ye are fallen from grace." Gal. v. 4. This is an objection drawn from the mere words of Scripture, without noticing the scope and intention. By the same rule I could prove "There is no God" Ps. xiv. Or that the Apostle was a "robber of churches." 2 Cor. xi. 8. The doctrine of Scripture, and not the mere words, is the word of God. Now let any one glance at the preceding part of the Epistle, and he will readily perceive what "fall" was referred to,-even a fall from the doctrines of grace. They had "turned away to another gospel," and forsaking the doctrine of salvation by faith, they sought Justification by the works of the Law. Therefore he says "Christ has become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from grace," i. e. from the doctrines of grace.

If this is all the "falling from grace" which is contended for, we are very will ing to admit its possibility and frequency. Observe again, that if it could be proved that the Galatians fell totally for a time there is no proof they fell finally, and therefore here is no proof that any real Saint will be finally lost. Of course understand it as you will, it argues nothing against our doctrine.

OBJ. XI. "Salvation is every where offered on condition of perseverance, which shows that the condition may fail to be complied with” Ans. It shows no such thing; but only that unless the condition be complied with, the blessing will be lost. This we freely grant. But we contend that the conditions (if they must be so called) are sure to be complied with by every one of Christ's people. Thus when it is said, "If ye abide in me, ye shall ask what ye will."-If ye continue in my word, then are ye my disciples indeed. We shall reap, if we faint not," &c. &c, It is all certainly true. But unless our opponents prove that some real Christian actually fails to "ubide, continue," &c. these texts will not prove the loss of a single believer.

And I will show presently that these "conditions" are sure to be performed by all of Christ's people.

OBJ. XII. "It is impossible for those who were once enlightened,—if they shall fall away," "&c. Heb. vi. 4. 6.

The objection must prove two things;-first, that these were real Christians, and secondly, that they really fell away. But in my opinion, neither of these things can be proved. I see no reason to believe them real saints.

1. Because these expressions may apply to those who had only those miracu

lous external gifts so common in that day. There is nothing said of these persons more extraordinary than of the false professors mentioned Matt. vii. 22, 23, of whom Christ says. "I never knew you." The stony ground hearers" tasted of the good word of God,"-" they received the word with joy," and yet had 66 no root in themselves," that is were not truly converted.

2. They are manifestly compared to the barren ground in the 8th verse, which is a proof the soil of their hearts was never prepared by the Holy Spirit for a true reception of the seed.

"But be

3. The Apostle had no idea real Christians would thus fall away. loved we are persuaded better things of you, though we thus speak." (9.)

In fact the whole is a solemn warning to persons who have been enlightened and convicted, not to stifle their convictions lest they commit the unpardonable sin.

But could it be proved these were real Christians, it is not said they will certainly fall, but "if they shall fall away &c." And this I have before shown proves nothing as to the actual event.

OBJ. XIII, "A sinner may tread under foot the Son of God and count the blood of the Covenant wherewith he was sanctified an unholy thing &c." Heb. x. 29. From which it is argued that a man may fall from sanctification and from saving grace.

It is taken for granted in the objection that "He who was sanctified" is the apostate. Whereas

1. It is generally supposed by commentators that the " Son of God" is here referred to; and according to the grammatical construction of the sentence, "the Son of God" is certainly the last antecedent. And it is equally true of Christ that he was sanctified and fitted to be the Mediator "by the blood of the covenant." John xvi. 19. Heb. xiii. 20

2. But admitting it to be the Apostate, it remains to be proved that the sanctification was any thing more than external and ceremonial sanctification. That both persons and things are called holy and said to be sanctified which are only externally dedicated to God, we have abundant evidence in this same Epistle. In the preceding chapter, 13, 22, and 23 verses we read of a sanctification which had nothing to do with the heart. "The blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, SANCTIFIETH to the purifying of the flesh &c " What sanctification of heart could ever be accomplished by the "blood of bulls and goats!" And yet if a person upon whom this blood had been sprinkled should despise the ordinance, he would be guilty of "trampling on the blood of the covenant," for this typified the blood of Christ. In like manner, if after having been baptized, and making profession of religion, we break our covenant vows and apostatize, we "despise the blood of the covenant wherewith we were sanctified," or separated and dedicated to the service of God.

The whole however is merely a caution against apostacy from our profession, and does not teach that any will thus despise the blood of the covenant-much less that any will fall from real sanctification of heart. "If we sin wilfully after having received the knowledge of the truth, there remaineth no more sacrifice for sin.' ." (26.) If this proves "falling from grace," it proves also that after such fall there is no recovery! for, for such persons "there remaineth no more sacrifice for sin, but a fearful looking for of judgment &c."

But these texts prove nothing as to the actual event, which is the thing to be proved.

OBJ. XIV." If any man draw back, my soul shall have no pleasure in him." Heb. x. 38.

Ans. 1. This is perfectly true in its literal sense, and not at all opposed to our doctrine. An opposite doctrine would be horrible.

2. There may be a difference between "drawing back" and "drawing back to perdition A saint may draw back in part. And if he draws back at allGod will be displeased with him.

3. Here is the "if" again, by way of caution.

4. It is expressly said immediately after, that real Christians do not draw back

B

to perdition. "We are not of them who draw back unto perdition, but of them that believe to the saving of the soul."

OBJ. XV "A man may escape the pollutions of the present world and afterwards fall away &c." 2 Pet. ii. 20.

Now 1. All this may be said of those who are only externally reformed from the infidelity, vice and immorality of the world, and have a speculative head knowledge of the ways of righteousness. That such persons may and do fall away we do not doubt.

2. That these persons were not changed in heart, that their nature never was renewed, is evident from the comparison used by the Apostle on the subject. He compares them to "a sow that was washed returning to her wallowing in the mire." The nature of the animal was not changed; tho externally washed, her appetites remained the same; she was a sow still. Had her nature been changed to that of a sheep, she would never have returned!

Thus, my Brethren, I have noticed some of the strongest arguments I have ever heard or read against the "Perseverance of the Saints." There are others adduced, of the same general nature, but no more difficult to answer than those I have mentioned.

You will observe some of them are drawn from Metaphysics,-some from supposed Facts, and the rest from what they think is implied in several passages of Scripture. If I understand the controversy, the only express declaration of the fact of falling from grace, which the adduce, is Gal. v. 4. And that text, as I have shown, evidently speaks of a falling not from sanctification but from orthodoxy There is not in all the Bible, that I have ever seen, a solitary declaration that any real saint ever actually perished.

That there are cautions and warnings of the most solemn kind against drawing back at all, we cheerfully admit.

Now if I can bring express declarations of Scripture, and absolute promises of God that every saint shall persevere, all the cautions and warnings and apparent apostacies before mentioned, must be understood as not inconsistent with our doctrine.

III. ARGUMENTS for Perseverance.

My first arguments shall be founded on the General Principles of the Gospel; afterwards I will adduce express passages of Scripture.

I. The doctrine of Election proves perseverance. I shall not here enter fully into this mos' unpopular subject, but shall content myself with observing, Saints are elected unto salvation, of course to perseverance. 2 Thess. ii. 13. "We are bound to give thanks to God always for you Brethren, beloved of the Lord because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth." God hath chosen"-here is Election-" chosen from the beginning"-here is the eternity of that election,— "chosen to salvation."-here is the end of that election-" through sanctification and belief of the truth,”—here is perseverance in grace. See also Eph i. 4-12. 1 Pet. i 1-4.

Saints therefore are chosen or elected to salvation. The only question is whether this election secures salvation? Now that it does is evident from two considerations.

"In

1. The elect can never be deceived or led fatally astray. Matt. xx iv. 24. somuch that if it were possible, they should deceive the very elect." Does not this teach that it is impossible to "deceive" them, so as to ruin them? This impossibility arises however not from the wisdom of Christians, but from the immutable purpose of God to bring them to salvation.

2. Because at the Day of Judgment nothing shall be laid to their charge, Rom. viii. 33. "Who shall lay any thing to the charge of God's elect?" The Apostle challenges any one to name an accuser, or a charge which should appear against them. Now the Apostles, in the texts I have quoted, address all saints as elected, of course teach that all saints will persevere.