cannot ascribe to God the whole glory of their salvation : and by attributing to them, in no very measured terms, the assumption of self-righteousness, and the arrogance of boasting.

I shall not here stop to notice particularly, the arguments by which these imputations are usually supported. They consist, as far as I am acquainted with them, in speculative subtilties, or metaphysical deductions from insulated texts of Scripture ; and I should consider it an unprofitable employment of time, to set about unravelling their sophistry. I think it quite sufficient to know, that they pretend (most`unphilosophically) to decide on matters of fact, by scholastick abstractions. To the same experience, then, as before, and to the same tests of that experience, do I appeal in reply to them also. For it may, I think, be truly averred; that the same consciousness, the same penitence, the same confessions, the same supplications, that testify against the existence of irresistible grâce; do, with a voice equally clear and explicit, testify against every claim to self-righteousness, against every pretence for boasting. They disclose to us, not by vain speculations, but by legitimate induction from the testimony of consciousness, what is the truth in point of fact. They announce to us, as the universal decision of Christian experience; that without divine grace, we are "wretched, and miserable, and poor, "and blind, and naked; "5 and that even when regenerated and adopted, we are (in ourselves and in our works) but unworthy and "unprofitable servants."6 And here, I may be permitted to remark, how much more conducive to the purposes of practical piety, is

6

this method, of commencing our investigation with the things best known to us-the spiritual phenomena we experience than that, of trusting so important a decision, to mere verbal distinctions, and to the uncertainty of Metaphysical reveries. He, whose estimate of himself -of his spiritual state, and his spiritual wants-depends on such Theoretical conclusions, may continually change his views, as he is more or less entangled, by their endless and perplexing subtilties-but he, who judges himself, from the humiliating testimony, of a conscience enlight ened by revelation, cannot go far astray. Hence it is, that pious Christians, how various soever their abstract views, do practically adopt the same language, when the pride and folly of human wisdom, are prostrated in prayer, before the throne of Grace.

On the whole, I see no just grounds for reproaching, as deniers of the necessity, the freedom, and the sufficiency of Grace; those, who only deny that (generally speaking) it is irresistible. On the contrary, I think it has been shown, that all the sentiments of genuine remorse, all the feelings of true contrition, (sentiments and feelings which are themselves the gifts of grace) testify against it. For, they teach us, that we are worthy of censure and punishment, (even after regeneration), for doing those things, which through Grace, we might have avoided; and for omitting those things, which, through the same Grace, we might have performed. Whereas, were Divine Grace irresistible, it would be utterly impossible (as has been already shown,) that any regenerated Christian should, in spiritual matters, think, desire, will, or act otherwise than he has done, does, or shall do. To all attempts therefore to establish such positions, by mere abstract arguments, I feel quite content in opposing that instinctive rejection, with which, the spiritual con

sciousness, of unbiassed and practical Christians, generally meets them. When, therefore, such casuistry is used, to prove to me, that in spiritual matters, I am not (through Grace) a free Agent; the true reply is "I feel that I am.” When such fancied demonstrations are adduced to show, that I cannot act otherwise than I do; the legitimate, the philosophical refutation is, "I am conscious that I can." It is, in short, the answer in this case, (as well as in natural things) of experience to speculation-of fact to hypothesis."7

7 Vid. Sub. P. 162, 163. On the subject of this Appendix, I beg also to refer to Dean Graves's work on Calvinism, Pref. Address, P. ix. to xvi. Introd, P. 51.-and Dis

course XV.

2 E

SERMON II.

1 COR. X. 11.

Now all these things happened unto to them for en "samples: and they are written for our admonition, upon rr whom, the ends of the world are come."

WERE it permitted us to conjecture beforehand, what would form the prominent character of a Revelation, intended, not merely to gratify speculative curiosity, but to regulate the actions of Men; we might, I think, without presumption, assume the probability of the following positions.

That it would not contain, any metaphysical attempts, to explain the Essence of the Divine Nature, or the operations of the Divine Mind. For, as has been remarked in a former discourse, it would probably be impossible for our finite intellects, to form, with respect to the