Obj. "Judas is said to be chosen or elected, and yet was lost. John vi. 70. Ans. He was chosen to the Apostleship, but not to salvation, as our Lord teaches, John xiii. 18.

II. The doctrine of Particular Redemption proves it. Whatever general bearing the atonement of Christ may have towards the rest of the world, the chief object manifestly was to purchase the salvation of his people.

The doctrine of the Bible is that he died as a Substitute for others, to prevent the death of those for whom he died. He took their law-place, endured the penalty and obeyed the precept of the law for them. Thus Isa. 53. 5. "He was wounded for our transgressions; he was bruised for our iniquities; and by his stripes we are healed. All we like sheep had gone astray, and the Lord laid on him the iniquity of us all." i. e. of all Israel.

Now it appears to me that if he was wounded for our transgressions, the Lord will not wound us also again for the same transgressions. If the Lord laid on him the iniquity of his people, he will not lay that iniquity, (or punishment of iniquity) on any body else. This would be to require a double offering or atonement, and Christ has by his one offering forever perfected them that are sanctified. Heb. x. 14.

Again, John x. 15. “I lay down my life for my sheep." i. e. to save the lives of my sheep. Now if Christ's sheep any of them perish, his death will have been in vain! That he died as a substitute is evident from Rom v. 7, 8, " Scarcely for a righteous man will one die; yet Christ died for us.' Now if one should die "for a righteous man," and after all that righteous man be himself compelled to die, the death of the substitute would be thrown away. Just so, if after Christ has died for his sheep, they nevertheless are not saved, his death is vain' He gave his life a Ransom for many." Matt. xx. 28. Now if the "ransom" was sufficient, shall not the captives be delivered? The very nature of the atonement, therefore, in my opinion,proves the infallible salvation of all for whom it was offered.

Obj. "But he died for all, for every one, for the whole world &c." Ans. Those expressions mean no more than all and every one of his people, in all ages and nations.

swer.

(It is not consistent with my plan, at this time, to enter deeply into this subject. Many objections are brought, but all, as I think, admit a satisfactory anBut as this is probably the most offensive doctrine of what is called the "Calvinistic system," and is by many Presbyterians not thought essential to the general scheme, and as more fault will probably be found with this argument than with all the rest,-I will attach no importance to it at this time, and rely entirely on the other arguments.)

III. Efficacious Grace. The manner in which a man becomes a Christian makes it probable that when once converted, he will never cease to be a Christian. His conversion is not of himself, if it were, he might of himself go back again; but his conversion is an act of Almighty Power and Sovereign Grace. Eph. i. 18. 19. and ii. 4 8. The doctrine of the Bible is that all mankind are by nature at enmity with God, Rom. viii. 6.7. That in order to be Christians we must be born again John iii. 7. That those who are born, are born not of the will of man nor of the will of the flesh, but of God Johni 13. That those who are willing to serve him become willing in consequence of his power, Ps. 110. 3. (and hence our opponents so often call on God to "come down with power.") That those who are called, are called not of works, but of grace given in Christ Jesus before the world began, 2 Tim. i. 9.

From all which we are taught that the cause of a sinner's coming to Christ is not in himself, but wholly in God. Now if God glorifies his power and grace in thus bringing a sinner to Himself; what good reason can be assigned for his ev. er casting him off? The sinner can never be worse than he was when he was called; and if God loved him then, why should he ever after change and hate him? I will illustrate my argument by a single text. John vi. 44. "No man can come unto me, except the Father which hath sent me draw him, and I will raise him up at the last day." ""

Observe 1. This is an universal proposition, applying to every man,— "No man can come &c."-2. The cause of the sinner's coming to Christ is not in himself. He nei her will come, nor can come unless converted by Divine influence. 3. When he does come, his convers on is to be attributed not to himself, but to God alone to the "drawing of the Father." 4. What shall become of him when be is thus drawn and has come to Christ? Shall lie be suffered to go back? or shall he be saved? Our Lord answers the question, “I will raise him up at the last day." This is certainly a promise and not a curse and therefore the resurrection is used in a good sense for a resurrection to life. As the term “ life,” in the New Testament does not mean mere existence, but happiness; so the " resurrection" generally means the resurrection of the righteous. Therefore Paul was so anxious to "attain unto the resurrection of the dead" Phil. iii. 11.

Our Lord, therefore, promises in this text, that he will grant eternal salvation to those who are hus drawn to him by the Father. And as all saints are thus drawn, it is evident they will persevere till "the last day."

IV. The Nature of the Covenant of Grace, and the Character of our Surety. From the 5th Chapter of Romans, it is evident God hath made two covenants with m n, the first with Adam for himself and all his posterity; the second with Christ, for himself and all his people.

The design of the second covenant was to remedy the defects of the first. Heb. viii. 6-13.

Our Surety in the first covenant was frail and fallible; our Surety in the present, infallible. Under the first covenant the conditions were never performed, and the blessings were lost Had Adam fulfilled the conditions, he would have been confirmed and all his posterity with him in happiness forever. But our second Surety has fulfilled the conditions and secured tie blessings of the Covenant for himself and all his people. He has been admitted into heaven, and there can be no doubt his people will all be admitted also. If the Atonement was yet to be offered, if the Righteousness by which they are to be justified, was yet to be provided; if the conditions of the covenant were yet to be fulfilled; if salvation depended on their faithfulness,--there would indeed be great uncertainty as to the salv tion of saints. But since our Surety has performed all the conditions, the Father will not break his covenant with the Son, by refusing to save every individual of his people. Ps. 89. 34.

In short, the whole comes to this ;-your salvation, O Christian, depends on Christ's faithfulness, or on your faithfulness, or on both. If it depends on your faithfulness, you are lost; if on Christ's, you are sufe, for "he is faithful who hath promised." If he has promised to be faithful to you only so long as you are faithful to Him, then the whole depends on your faithfulness at last!!! And in this case, you are worse off than before the Fall; for then you had a Surety in Adarn who was perfect and not likely to fall; but now you have yourself for a surety, and are sure to come short and perish.

But if Christ be the Surety of saints, they are certain to persevere,

Thus far my Brethren, I have argued with you from the General Principles of the Gospel, because as you admit them, they will have their force with you in proving the doctrines of Perseverance. But if I were arguing with an "Armi nian," I would waive all these Principles, which he would either wholly, or in part deny, and would argue with him from the following plain passages of ScripPlease refer to the Bible for the texts in full.

ture.

V. Because none become saints but those who have been previously GIVEN to Christ and such can never be lost. John vi. 37, 39. "All that the Father giveth me shall come to me; and him that cometh unto me I will in no wise cast out. This is the Father's will who hath sent me, that of all which he hath given me I should lose nothing, but should raise it up at the last day." Observe, the terms " given" to Christ" Coming" to Christ—“in no wise cast out"-and "lose nothing"-all cover precisely the same extent. So that if one who was given to Christ should not come to Christ, or one who came should be cast out or lost, the whole would be falsified. See the text.

Suppose for instance the number given to Christ to be a thousand millions, (tho we hope ten thousand times that number will be saved,) then it is evident, 1. Every individual of these thousand millions given to Christ, shall come to Christ, or become Christians. Can you doubt? Suppose then, one of them should be overlooked and should not come to Christ, do you not perceive the declaration would be false-for"all" who were given to Christ would not have come to him! It is absolutely certain therefore, all will come to Christ. Suppose them come. Shall they persevere? Yes, for

2. Not one of these thousand millions can be cast out or lost, without breaking this absolute promise of Christ. Suppose only one individual after coming to Christ, should on some wise be cast out,-only one-would not this break the promise as effectually as tho a million were cast out! This single text, therefore secures the infallible perseverance of every saint that ever lived, or ever will live on earth.

Ah, but, says an objector, tho Christ will not cast him out, he may cast himself out Ans. would he not then be lost? But Christ says, "I should lose nothing," ,”—and adds the positive promise, before explained, “And I will raise him up at the last day."

Now, my Brethren, if you would duly appreciate the weight of this argument, bring up all the OBJECTIONS I have named "Perseverance is inconsistent with free agency-tends to licentiousness-inconsistent with cautions, warnings, falls of Christians-apostacies &c."-bring them all to bear on this single text, and you will find them" like snow balls pelting a wall of brass," or like noisy waves dashing and breaking on a Rock!

This text too will confirm all that I have said about election, redemption &c. Obj. "Coming to Christ is a condition of their salvation." Ans. Call it "condition" or what you please, it is sure to take place, for Christ has promised “all that the Father giveth me shall come to me." Their coming, therefore, and their salvation are just as certain as tho there were no such "condition" in the case.

VI. Saints are Christ's SHEEP and shall never perish. John x 11-29. Note 1. Christ knows his people before their conversion and calls them his sheep. Speaking of the yet unconverted Gentiles, he says, (16.) "Other sheep I have which are not of this fold, them also I must bring." (They were therefore not yet brought.) Just so, our Lord told Paul of the unconverted Corinthians, “I have much people in this city." Acts xviii. 10.

2. The conversion of his people is certain and infallible. "Them also I must bring, and they shall hear my voice." Their calling therefore is absolutely fixed. Well, suppose they are called and become Christians, will they persevere,—or shall they be left to perish? Hearken,

3. Christ secures to them Eternal Life. 28. 29. "My sheep hear my voice and they follow me, (he takes that for granted) and I give unto them eternal life." Observe, He does not say "will give, if you persevere &c"-but "I give" now, immediately. And what does he give, mere temporary favour, so long as they are faithful?-No, he gives unto them "eternal life." And lest some one should say tho you now favour them, they will by and by perish; he adds "and they shall NEVER perish." And lest some one should say, Satan or wicked men will pluck some of thein out of your hand, he adds "neither shall any pluck them out of my hand." And lest some caviller should still object, Thou art but a man, and cannot guard thy people, in all quarters of the world, he rises still higher," my Father, which gave them me is greater than all, and none is able to pluck them out of my Father's hand!"

And lest an obstinate believer in falling from grace, should still object "Your Father may be of a different mind," our Lord declares "I and my Father are One!!"

Thus by five things as "immutable" as for Christ to lie, those who have heard Christ and followed him may be perfectly sure of perseverance to the end, and of everlasting life. Please refer to the Passage.

Obj. "Hearing Christ and following him are conditions of becoming his sheep." Ans. No, for they were his sheep before they heard and followed him. (16.) And, secondly, call them "conditions," or what you will, they do not make perseverance doubtful; because these will certainly take place, for Christ has promised they "shall hear" and be brought. Of course, whether you call them conditions or cobhouses, they do not oppose the doctrine of the certain perseverance of every saint.

Bring all the OBJECTIONS to bear against this also, and you will find the wall as solid here as before.

VII. The PRAYER OF CHRIST for all saints secures their salvation. John xvii. 9. 20. "I pray for them: 1 pray not for the world, but for them which thou hast giv. Neither pray 1 for these alone, but for them also which shall believe on me

en me.

thro their word."

Obj. "Christ here alludes to his apostles." Granted; he does allude to them principally, and some things in the chapter may allude to them only; but the bur den of the chapter manifestly refers to all his people in every age.

1. Because he speaks of "power given him over all flesh that he should give eternal life to as many as his Father had given him." (verse 2.) Now it seems to be narrowing this text too much to suppose he alludes only to the twelve apostles. But supposing him to have had in his eye all his future people, the sentiment is sublime and grand.

2. But whether he here alluded to all his saints or not, it is evident in the 20th verse, he had in view the whole of his future church. "Neither pray I for these (apostles) alone, but for ALL them which shall believe on me thro their word."

Now not only all the early converts believed on Christ thro the word of the apostles, but all Christians since have believed thro the same word written; and all future saints will be brought to Christ thro the same word of these apostles. Hence it follows, that in this Prayer, the Mediator actually interceded for every individual believer.

The only question, therefore, is, will his Prayer be heard? or will some one for whom he prayed be lost? He shall answer it himself. (xi. 41) "Father, I thank thee, that thou hast heard me. And I knew that THOU HEAREST ME ALWAYS, but because of the people which stand by I said it &c."

Now, before this argument can be got over, one of these two things must be proved-either that Christ did not pray for all his people, or that his prayer was rejected by the Father!

VIII. The CHAIN OF SALVATION, Rom. viii. 30. "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." Here Predestination, Calling, Justification and Glorification, are represented as so many links of an Almighty chain. If there be any meaning in the Apostle's argument, the predestination of a person ensures his calling; his calling ensures his justification; and his justification ensures his glorification. Do you doubt? Suppose the contrary, break the chain, and see what will be the consequence. God predestinates Peter and John; but in the event it appears Peter and John are not called! Does not this falsify the declaration of the text; "whom he did predestinate, them he also called!" Or suppose Peter and John are called, but God refuses or neglects to justify them! Would not this contradict the word of God, "whom he called them he also justified?" Again, suppose Peter and John are predestinated, called and justified, but after all they do not persevere, are never glorified! What a fall is here!-not of two immortal souls only, but of what is far greater, the TRUTH of Gou!

And yet we are told of Saul, Solomon, Judas &c. that they were called and justified-and yet not glorified! Which will you believe, the Apostle or them? We are told that the cautions and warnings of Scripture prove it possible to fall away; but here the Holy Spirit declares it impossible. Whose word shall stand, the Lord's, or theirs?

Here then, my Brethren, is a STRONG TOWER, into which the Calvinist runs and is safe. Men may rail, but no argument formed against it can prosper.

IX. Because NOTHING SHALL SEPARATE CHRISTIANS FROM THE LOVE OF GOD. Rom. viii. 35, 38. "What shall separate us from the love of Christ?" The Apos tle challenges to name any thing which shall prevent final salvation. And then adds, For I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present nor things to come &c. shall ever separate us from the love of God which is in Christ Jesus our Lord."

From which it is evident. 1. God loves his people with an unchangeable love. 2. One reason why Christians are never separated from his love, is that they are loved, not for their own sakes, (not chosen for their merits, nor rejected for their sins) but for the sake of Christ Jesus their Lord.

3. Therefore the Apostle had a full assurance, (for this is the meaning of the word persuaded,) not only for himself, but for every saint, that no temptations of the world, the flesh or the devil, should ever prevent their eternal salvation. Obj. "He does not mention Sin."

Ans. 1. Neither does he except it, and those who say he does except it, should prove their assertion.

2. Sin was the only thing which he or his brethren were afraid of-the only reason for dreading persecution, famine, peril, death, devils &c. was lest these should lead them into sin. This was the only way in which these things could possibly separate saints from the Saviour. And therefore, when he expresses his firm persuasion that none of these things should separate them from the love of God, it is the same thing as saying, these shall never influence us to sin. God will give us grace equal to our day.

3. Sin is certainly included in the "things present or things to come." And therefore, my Brethren, it is refusing the comfort offered us in this text, to admit a supposition which would completely destroy not only our triumph, but our hope!

X. Because God hath made the decree of Salvation IMMUTABLE, for this very purpose, that his saints may have STRONG CONSOLATION and an ANCHOR to their souls. Heb. vi. 17, 18. "Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an outh; that by two immutable things (his word and his oath,) in which it was impossi ble for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us;-which hope we have as an anchor of the soul, both sure and steadfast, &c."

Now 1. Saints are the persons who have "fled for refuge to the hope set before them."

2. To these God wishes to give strong consolation, an anchor to their souls, by which they may ride in safety however boisterous the storm, or terrible the temptation.

3. How does he accomplish this?-by giving them an immutable promise and confirming it by an oath, that nothing shall ever separate them from his love!

What could be stronger. It appears to me, that if a man be conscious of having fled to the hope set before him in the Gospel,-as many a Christian is, and every Christian ought to be ;-for him, under such circumstances, to doubt his infallible salvation,-is to suspect God capable of falsehood and perjury !!

Obj. "He only promises to be faithful in case we are faithful" Ans. Not to say that Christ our Surety secures our faithfulness, so that we should be in no danger even on that supposition;-the Arminian idea that the faithfulness of God to us depends on our faithfulness to Him, would completely overset this cup of consolation, and render our strong anchor of no use. For a sinner, even after his conversion, is as unable to stand or to persevere, in his own strength, as a stone unsupported to remain balanced in the air. And Christ might just as well take us up into the air, and tell us, "If you remain here without falling, I give you my word and oath to save you,"-as to tell us My faithfulness shall continue as long as yours!"

What strong consolation could there be if salvation were promised upon such conditions! If indeed we had an anchor to our souls, we should hold it only by a cobweb-cable!