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ing their faith by their works," according to an apostle's injunction, they will most effectually reprove gainsayers, recal wanderers, and prepare 'themselves," in this day of trial which is come upon all the earth," to give account of their stewardship when summoned before their Judge.'1 I most earnestly pray God, by his special grace, to incline the hearts of the parochial clergy, yea of all the clergy without exception, to follow the excellent advice contained in this conclusion of the chapter. The substance of it is so excellent, that I have no disposition to except to any particular expressions, which may not exactly accord to my own sentiments. By zealously and steadily attending to these counsels, and by no other means without this, the parochial clergy may recover, and establish, that preponderance over the dissenting teachers, which is so much desired by them. It may, however, be foreseen, that, if only a part of them do this, so that the total number forms by far the minority among the whole company, they will soon either be classed with the evangelical clergy, so called, or will receive some other name of opprobrious distinction, from the majority which continues to neglect the advice.

'Ref. 284-286.

CHAPTER III.

ON FINAL PERSEVERANCE, OR THE GIFT OF PERSEVERANCE.1

OUR views on this subject are generally and most grievously misunderstood: and it must candidly be acknowledged, that very many crude and unscriptural things have been delivered and published respecting them, which have given too much occasion for these misapprehensions.

But

I trust that in the following positions I shall deliver the sentiments of many among the more Calvinistic part of the evangelical clergy, as well as my own.

1. We do not hold that all, whom the most discerning Christian or minister considers as true Christians, will be "kept by the power of God "through faith unto salvation:" for God alone can search the heart; and he may see that to be a dead and temporary faith, which we, in the judgment of charity, think living and permanent.

:

2. Much less do we think that all, who contend for the doctrine of final perseverance, will be thus preserved for, alas! many of them have nothing but notions, formality, hypocrisy, enthusiasm, and presumption, in which to persevere.

3. Nor do we confine the benefit, of what the learned and pious Witsius calls conservation, ex

1 The latter part of this title is taken from St. Augustine, who wrote De dono Perseverantiæ; which the Author in the first edition notices as well describing the doctrine intended.-J. S.

clusively to those true Christians who believe the doctrine; but we extend it equally to those who cannot receive it. Of all those whose faith worketh by love of Christ, of Christians, of holiness, and of all mankind, with genuine benevolence, shewn in its proper effects, and who yet cannot receive this doctrine; we are ready to say, in the words of the poet,

· O fortunatos nimium, sua si bona norint!'

4. Nor do we maintain that any man can know himself to be interested in this unspeakable privilege, except by giving diligence, in all the means of grace, and in all holy obedience, to "make his "calling and election sure;" and who is thus enabled to say to our Lord with Peter, "Lord, thou "knowest all things, thou knowest that I love "thee:" or, with St. Paul, "I am crucified with "Christ; nevertheless I live: yet not I, but Christ "liveth in me; and the life, that I now live in "the flesh, I live by the faith of the Son of God, "who loved me and gave himself for me."1

5. Nor is it our opinion, that he who is warranted to speak this decisive language will be endued with the gift of perseverance, except by habitually exercising "faith which worketh by

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love," and love which "constraineth" to devoted obedience in all good works; for he is "kept by the power of God, through faith, unto sal"vation." "The grace of God working with him, 'when he has a good will,' generally, as we suppose, preserves him in an uniform course of upright obedience: but, if he be left to fail in this, he must lose his confidence; and will be brought

' John xxi. 17. Gal. ii. 20.

CHAPTER III.

ON FINAL PERSEVERANCE, OR THE GIFT OF PERSEVERANCE.1

OUR views on this subject are generally and most grievously misunderstood: and it must candidly be acknowledged, that very many crude and unscriptural things have been delivered and published respecting them, which have given too much occasion for these misapprehensions. But I trust that in the following positions I shall deliver the sentiments of many among the more Calvinistic part of the evangelical clergy, as well as my own.

1. We do not hold that all, whom the most discerning Christian or minister considers as true Christians, will be "kept by the power of God "through faith unto salvation:" for God alone can search the heart; and he may see that to be a dead and temporary faith, which we, in the judgment of charity, think living and permanent.

2. Much less do we think that all, who contend for the doctrine of final perseverance, will be thus preserved for, alas! many of them have nothing but notions, formality, hypocrisy, enthusiasm, and presumption, in which to persevere.

3. Nor do we confine the benefit, of what the learned and pious Witsius calls conservation, ex

'The latter part of this title is taken from St. Augustine, who wrote De dono Perseverantiæ; which the Author in the first edition notices as well describing the doctrine intended.—J. S.

clusively to those true Christians who believe the doctrine; but we extend it equally to those who cannot receive it. Of all those whose faith worketh by love of Christ, of Christians, of holiness, and of all mankind, with genuine benevolence, shewn in its proper effects, and who yet cannot receive this doctrine; we are ready to say, in the words of the poet,

O fortunatos nimium, sua si bona norint!'

4. Nor do we maintain that any man can know himself to be interested in this unspeakable privilege, except by giving diligence, in all the means of grace, and in all holy obedience, to "make his

66

calling and election sure;" and who is thus enabled to say to our Lord with Peter, "Lord, thou "knowest all things, thou knowest that I love "thee:" or, with St. Paul, "I am crucified with "Christ; nevertheless I live: yet not I, but Christ “liveth in me; and the life, that I now live in "the flesh, I live by the faith of the Son of God, "who loved me and gave himself for me."1

5. Nor is it our opinion, that he who is warranted to speak this decisive language will be endued with the gift of perseverance, except by habitually exercising "faith which worketh by "love," and love which "constraineth" to devoted obedience in all good works; for he is "kept

by the power of God, through faith, unto sal"vation." "The grace of God working with him, ' when he has a good will,' generally, as we suppose, preserves him in an uniform course of upright obedience: but, if he be left to fail in this, he must lose his confidence; and will be brought

1
' John xxi. 17. Gal. ii. 20.

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