tion of this slander.-If then the advantages and consequences of growth ir grace be so important, and the nature of it so evident, little need be said concerning the way in which we ought to seek so great and desirable a blessing. The motives and encouragements of the gospel are abundantly sufficient to animate those who duly attend to them: we have free access to the throne of grace; exceedingly great and precious promises to plead with our merciful God and Father; and an inexhaustible fulness from which to draw all things" pertaining to life and godliness." We are directed and commanded to ask and receive, that our joy may be full :" God hath appointed various means, which he hath engaged to render effectual to all those who diligently attend on them in humble faith; and every person may soon learn for himself, if he duly watch, and keep his own heart, what employments or companions prove helps or hindrances to his soul, in this grand concern. Could we therefore succeed in convincing men that it is possible, even in this world, to arrive at degrees of spirituality, fruitfulness, and stability, far beyond what is commonly attained that it is their bounden duty to "press forward-forgetting the things which are behind, and reaching forward to the things which are before:" that they have great cause for deep humiliation, on account of their unfruitfulness in times past, and yet ought not to be discouraged from expecting more effectual help in their future endeavours: if, I say, men could be thus induced, heartily to set themselves to seek and pray for more abundant growth in grace, as the most important and desirable of all blessings: there can be no doubt, but they would make greater progress than they generally do. Yet it should also be observed, that Christians would not therefore become better satisfied with themselves, or their attainments; perhaps, through self-acquaintance, tenderness of conscience, and deep humility, they might not be sensible of making any advances in grace; but assuredly they will more and more hunger and thirst after righteousness, till they come to the fountain above, when they shall drink, and thirst no more for ever. But to such persons the words of the apostle are peculiarly suitable and encouraging. "Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord: forasmuch as ye know, that your labour is not in vain in the Lord.” 1 Cor. xv. 58. 66 Now, the God of peace, that brought again from the dead our Lord Jesus Christ, that great Shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work to do his will, working in us that which is well pleasing in his sight, through Jesus Christ: to whom be glory, for ever and ever. Amen."

THE DOCTRINES

OP

ELECTION AND FINAL PERSEVERANCE,

STATED FROM SCRIPTURE,

AND SHEWN CONSISTENT WITH EXHORTATORY AND PRACTICAL PREACHING AND CONDUCIVE TO HOLINESS OF LIFE.

A SERMON,

PREACHED AT THE LOCK CHAPEL,

NOVEMBER 26, 1786.

PREFACE.

THE Sermon, originally published under this title, was written on a very particular occasion, and in too great haste for the difficulty and importance of the subject. The author's mind likewise was agitated at the time, by the circumstances in which he was placed: yet, amidst these disadvantages, it was deemed necessary to print it verbatim as preached, except as some notes were added.

When therefore the occasion which required the publication was passed, and the second Edition, which had been called for in a few days, was disposed of, he dropped all thoughts of reprinting it: deeming it too personal, and too much adapted to special circumstances, to answer the permanent purposes of a calm, deliberate, matured, and impartial treatise on the deep and mysterious subject.

He finds, however, that the Sermon is frequently inquired for: and this has made him apprehensive lest the circumstance of its being out of print should be considered as a dereliction of his principles. He has, therefore, at length, determined to publish another edition: but in doing this, while he adheres strictly to the arrangement and sentiments of the original Sermon, he deems himself at liberty to omit some things personal or occasional, to revise the style, and to make several additions and alterations, in order to render it something more adequate to the ends proposed by the publication.

The reader will perceive, that the principal difference betwixt the statement here given of the doctrines in question, and that of many modern Calvinists, relates to Redemption by the death of Christ, as being of infinite sufficiency, and therefore in some respects, the common benefit of mankind. This view of the subject makes not the least difference, in respect of the entire freeness of salvation by the sovereign purpose and grace of God, made known in the effectual calling of his chosen remnant: while it gives the preacher an immense advantage in fulfilling the ministry of reconciliation, and yields the awakened sinner the greatest encouragement in applying to Christ for salvation. On this ground we may say to any human being, "Believe in the Lord Jesus, and thou shalt be saved." But, on the other plan, no sinner can know, previously to conversion, whether he has any more right to rely on the merits and mediation of Christ, than fallen angels have.

The Author earnestly desires the candid inquirer after truth, and all who dare to think for themselves, to examine the passages quoted from Scripture in this Sermon, and to observe accurately whether they do not fully establish his statement. Then let them weigh all the other testimonies of holy writ with the same design; and finally let them consider what immense pains and ingenuity it requires, to explain a variety of texts in consistency with the other scheme; with what confidence and plausibility opponents urge them