sary that he should do all he knows; God must and does know all he does, but he does not do all he knows. His knowledge is infinite, and comprehends what he will do himself, and what every other being will do; yet he is not the author of all he knows. He is, therefore, the proper judge of all the earth; for known unto him are all things, and the judge of all the earth will do right.

In order to embrace those leading points under consid eration, all must have an election to a state of trial. Hence all Adams family were chosen in Christ from the foundation of the world, that they might, through sanctification of the spirit and belief of the truth, be made holy and become personally the elect of God, and chosen or set apart. to a state of glory.

Therefore, as all were chosen in Christ, to a state of trial, the atonement was made for all. All, then, have an election, and founded on that election, is an atonement for all. Then, if the Father chose all, and the Son atoned for all, in order to have perfect unison in the office of the united THREE, all must come into this world under the office of the Holy Spirit, and a measure of his influence must be given to every man as well as a general influence: he must convince the world, &c.

We will now run our lines from all these general points, to see whether we can secure those cardinal points for which we set out, and which we must embrace in order to be correct. If only a part have an election, an atonement and divine influence, then, only a part can be saved. Although I will admit, that those who are saved, are saved by grace, and God receives the glory, yet, there is a part damned, and why? Because God did not design to save them; therefore, they could not be saved. Then, we have laid the damnation of those who are lost, at the door of divine agency, and so we have lost one of our leading points, designed to direct us in our system, and so it will be, if we hang every thing on man's agency. The guilt of those who are lost will lie at their own door; but remember, some are saved, and God is robbed of the glory of their salvation, for they saved themselves. But, if we give all an Election, all an atonement, and all surFICIENT aid by the Holy Spirit, then, any and every sinner may and can be saved. When a sinner may and can, he ought to believe; and when he ought and does, he has only

done his duty; and when he has only done his duty, fre has merited nothing; and if saved without his own merit, he is saved by grace; and if saved by grace, God receives all the glory; therefore, we have gained the first point. viz. that there are some saved, and saved by grace, and God receives all the glory.

But, let us in the next place, with this general plan, lay the guilt at the door of those who are damned.

All have an Election, all have an atonement founded thereon; the spirit convinces all: then all sinners may and can be saved; and if they may and can, they ought; and if they ought, and refuse, they ought to be damned; and if they be damned, the guilt will lie at their own door, and heaven will be clear. What more could the Lord have done for them that he has not done? So I have secured both points; my system operates both ways; and of course it must be true.

ON ELECTION.

In the discussion of this subject, I propose first to consider the term-secondly the application.

Ist. As to the term, it is to be understood in a gracious sense, as you may see in Romans xi. 5. where it is called an election of grace. An election of grace is not to be understood to take or choose one and leave another; for there is no grace in leaving any one; but choosing one or many to obtain salvation, when they might have been left on the principles of justice.

To make a choice, which might not have been made, evinces sovereignty; to choose to save those, who might have been damned, evinces grace. In the case of man,. God did choose to do what he might not have done, and therefore, election is sovereign. But, he not only chose to do what he might not have done, but he chose to save those whom he might have damned; and therefore, it is an election of grace, or a gracious election. An election that would leave any out, when all were exactly in the same situation, would be a sovereign partial election, for

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there would be no grace in those who were left out. Grace would only be displayed in saving the unworthy, and not in passing by a part of the unworthy.

Man must be considered as fallen, and, consequently, unworthy, when the decree of electing grace took place; and as in view of the divine mind, all things are present, so, in the first instance man is considered as chosen from the foundation of the world, or before the world began.— I. Tim. i. 9.

As to the application of the term, it is first used in a general sense-secondly in a personal sense; but both the general and personal must be understood in a gracious All were chosen in Christ when they might have

sense.

been left.

They were chosen in Christ, who died for their offences; and they were chosen, that they might be holy. The Election in the first instance, was not to a state of glory, but a state of trial, that they might be holy. &c. Sec the text above quoted, with many others.

The Election in the first instance, gives all Adam's family an opportunity of salvation, and suspends that salvation on such a condition as excludes boasting, and completely saves the subject by grace-as you may see in Mark. xvi. 15. Eph. ii. 8. Romans iv. 16.

Some say, that a part of the human family was chosen from eternity; others, think a certain character (the believer,) was elected from eternity; but as all are guilty and depraved, none could form the elect character without a previous election; and to leave out a part, leaves that part under fate. All must have had an election, and when any believe it becomes personal. In Christ, all have had an election: predicated on that election, all are called by the Holy Spirit, as you may see in Prov. i. 23. Turn ye at my reproof; behold I will pour out my spirit. unto you, &c. John xvi. 8. And when he is come, he will reprove the world of sin, and of righteousness, and ofjudg

ment.

There is just one thing more to make it personal"Give diligence to make your calling and election sure," by yielding to the spirit who will lead you to Christ, and enable you to rest upon him for salvation; and then you will be "elect, according to the foreknowledge of God the Father, through sanctification of the spirit unto obedience, and sprink

ling of the blood of Jesus Christ." I. Peter i. 2.

“But we are bound to give thanks always to God 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." II. Thess. ii. 13.

Every sinner may be saved by the death of Christ; for by virtue of his death all have an election in him; by the operations of the Holy Spirit every sinner can be saved, because a measure of his influence is given to every man. But every sinner must believe for himself. The agency of man was first tested frederally, but now personally. When a sinner believes, then all the advantages of the first and general Election become his; and as only a part believe, so only a part are elected to a state of glory.

The first and general Election was from eternity to a state of trial, that we might be holy; the second and present election, which is personal, is to a state of glory. Those who are personally elected are justified and sanctified as you may see in the following scriptures.

"Know, that the Lord hath set apart him that is godly for himself." Psalms iv. 3. "Paul, a servant of God, and an Apostle of Jesus Christ, according to the faith of God's elect." Titus i. 1. "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ: Grace unto you, and peace be multiplied." I. Peter i. 2.

ON THE PERSEVERANCE OF THE SAINTS.

Holiness of life is a consequence of a change of heart, This is an essential doctrine of our holy religion, about which, we all agree. But whether the real christian will persevere, and be eternally saved, is disputed. Some believe that he will, while others believe that he may fall away, lose his religion, and obtain it again, become sanctified, and yet lose it and obtain it again. We believe, however, that a real christian will not lose his religion, and finally fall into hell. But to be certain, let us reason together.

On this subject, one of two propositions must be true: either the gospel secures to the believer complete safety, at some given period, or else he is eternally in danger of falling, and if so, eternally the subject of fear, and consequently, never the subject of real happiness. This idea is contrary to the gospel, which secures to every believer complete and everlasting felicity. Therefore, the doctrine of apostacy cannot be true, and the doctrine of final perseverance must be true.

ven secure.

But at what period is the believer's happiness secured? Some say, at the hour of death. But if the gospel cannot secure his happiness until death, then DEATH is the GREAT thing. It frees him from temptation and makes his HeaBut some have been secured some time before death. Job knew that he should see his Redeemer for himself, and Paul had finished his course. And many saints in our day have an assurance of Heaven, which they could not have, if they were in a state of uncertainty. It is true that sometimes, they have doubts (and who will not doubt, when he has a clear view of his own weakness, and especially, ifin addition to this, he views the gospel as insufficient to secure him until death?) yet every time they have a spiritual view of the gospel plan, they can say, I know in whom I have believed, and am persuaded that he is able to keep what I have committed to him, until the last day. Hence it appears that salvation is made secure on this side of death, and if so, what period is so scriptural and reasonable as the moment of conversion, when a sinner first believes in Christ and is sealed with the Holy Spirit of promise?

But it is said that the doctrine of Apostacy is the safest, and therefore, must be true.

To which I would reply, that many doctrines appear good in theory, which are not so in practice, and we ought to prove all doctrines by their practical influence. No doctrine can be true, whose practical influence is bad. Both doctrines have been long believed and preached, You can judge as well as I, of their practical influence. The safest doctrine will present the fewest instances of falling, backsliding, &c. Are there fewer instances of falling, among those who preach and believe this doctrine, than among others? I think not. Why then advocate it

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