nally lost, is, in our apprehension, one of the grossest absurdities and inconsistencies imaginable. And what is worse, it seems to be a reflection on the wisdom and power, as well as the goodness and faithfulness of the Deity, that he should begin and carry on to a certain length such a glorious work, and yet never complete it, but suffer the adversary to wrest his own sheep out of the hand of their great Shepherd. We cannot believe this. We believe that the final perseverance of the saints, certainly accompanies and flows from justification, adoption, and sanctification.

That there have been hypocrites in religion, who have abused this doctrine, as they do every doctrine, we admit. But what is the chaff to the wheat? The doctrine, by those who understand it and treat it according to its legitimate import, is not abused. How can it be? The doctrine is, that the saints will persevere in grace. If they do not persevere, they of course are not saints, and are entitled to no hope of salvation. The saints, we hold, may fall. But while they are in a fallen state, they lose their evidence of being in a safe state; and can never have it restored, but by reformation and repentance. Remember, I repeat, it is perseverance in grace that we hold, and you will see that the doctrine can never lead to licentiousness. But surely it must be, and certainly is, a most desirable and encouraging circumstance, that when a believer obtains evidence that he is now in a gracious state, he also has evidence that he will always continue in that state, and will not, after all, be eternally lost.

We freely admit, that there have been many who have made a very zealous profession of religion, who did not persevere in it to the end, but became apostates, infidels, and profligates. But the fair conclusion from this fact is, that these apostates never were what they pretended and professed to be. And you should particularly observe, that this is the very account which the Apostle John gives of this subject. Speaking of certain corrupt men in his time, he says, They went out from us, but they were not of us; for if they had been of us they would NO DOUBT have

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continued with us; but they went out, that they might be made manifest that they were not all of us." If it be objected to this doctrine, that Paul himself says, that "he kept under his body and brought it into subjection, lest after having preached to others, he himself should be a castaway;" and that this seems to imply that he might be a castaway; we answer no. It only states that he used all those precautions, which every good man will use, to avoid danger and ensure safety.

The truth is, that it is through the influence of a cautionary fear, as a principal means, that God preserves his people. They are afraid of sin and of a declension in grace; not because they doubt the perseverance of the saints, but because they would thereby displease God, which they deeply dread, and would also lose the evidence that they now are, or ever were, in a gracious_state, and thus be exposed to be finally cast away. In a word, their fear of falling is made instrumental in keeping them from what they fear. I say instrumental, for although many means are used, it is God who gives them all effect, and upholds his people by his power, and the constant communications of his grace. The perseverance of the saints does not in any instance, depend on their having such a stock of grace, or having made such attainments in religion, as to ensure perseverance. By no means. Adam, in a state of sinless perfection, when standing by himself, was seduced by Satan; and beyond a doubt, the same great adversary who prevailed against him, would also prevail against any of his less perfect posterity, if they were not under the guardianship of their almighty Saviour. But they are given to him in covenant, and he has given them the assurance that he will preserve them. He has said, "My sheep hear my voice, and I know them and they follow me; and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater than all; and none is able to pluck them out of my Father's hand. I and my Father are one."

In concluding this lecture, let me entreat you to consider how unspeakably valuable, or rather, how altogether invaluable, are the benefits which even in this life," do accompany or flow from justification, adoption, and sanctification." If you were permitted to choose whether you would have an assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end; or whether, at the expense of renouncing these, you would choose all the wealth and power and sensual pleasures which the world contains; would you not be justly chargeable with the very madness of folly, if you should hesitate for a moment, to make sure of the former, rather than of the latter? Why then, my dear youth, will you not choose and seek the former, when you are called, in doing it, to renounce nothing that is really valuable; nothing that will diminish your present happiness; nay, when your present happiness itself will be unspeakably increased by making such a choice? True happiness infinitely more depends on the inward state of the mind, than on any outward circumstances. These circumstances may in appearance be of the most enviable kind, and yet he who is placed in them may, by inward disquietude and anguish, be the most wretched of mortals. This has often been seen in fact. But on the other hand, the benefits which the answer before us specifies, give such inward satisfaction, such pure, and permanent delight, such soul-filling pleasure, that their possessor cannot be rendered miserable by any thing outward. They have put the language of holy ecstasy and triumph into the mouths of martyrs, when they have ascended the scaffold, or been consumed at the stake. Make it then your first and great concern; view it, as it is indeed, the one thing needful, to secure, each for himself, a share in these benefits. lead you to this, is the object of all my addresses. It is the great purpose and scope of the blessed gospel which you so richly enjoy. Be not so foolish, so stupid, so wicked, as to lose these benefits by carelessness, by sloth, or by the love of sin. Give no

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peace to yourselves, till you have that "peace of God which passeth all understanding."

LECTURE XXXII.

WHAT BENEFITS DO BELIEVERS RECEIVE FROM CHRIST AT

DEATH ?

We are now to consider the benefits which the people of God receive from justification, adoption, and sanctification at the hour of death.

"The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies being still united to Christ, do rest in their graves till the resurrection."

True Christians, the genuine disciples of Christ, are, in the answer before us, denominated believers; and they are called so because none but they, really and practically believe; none but they believe with all the heart to the saving of the soul. A historical, speculative, or educational belief of the gospel, although infinitely preferable to deliberate or careless infidelity, because more likely to lead to saving faith, is still not the belief which is connected with the pardon of sin, and with life everlasting. The faith that is saving affects the heart, as well as the understanding. "With the heart man believeth unto righteousness." True practical believers have that "faith which worketh by love," the faith which the gospel demands as indispensable to salvation; and therefore they are, with an emphasis which is proper and discriminating, called in the answer before us, believers. To all others death is the king of terrors. Death was the penalty denounced for sin; and on all who remain in their sins, and under the sentence of the violated law, this penalty in all its extent is executed, when the body dies. They have lived under the influence of spiritual death,

and when the soul is separated from the body, they suffer an eternal death.

But a most happy difference distinguishes the lot of true believers. În virtue of their union with Christ, they are entirely delivered from the sentence and curse of the law, from the desert and dominion of sin. "The sting of death is sin, and the strength of sin is the law." But from both these the believer is freed at the dissolution of the body, and hence even "the king of terrors" becomes a friend to the believer. Death is one of the articles in the inventory of his blessings; and he is enabled to triumph and say, "Oh death where is thy sting! O grave where is thy victory!— Thanks be to God, who giveth us the victory through our Lord Jesus Christ."

Death to believers is indeed a great gain. At death they receive benefits from their Redeemer of the most precious kind, which, till then, they could not receive. Their souls are then "made perfect in holiness." Sin first contaminates the soul when it is united to the body, and the contamination will in some degree remain, while the connexion between soul and body lasts. But as we are assured that there shall in no wise enter into the New Jerusalem above, "any thing that defileth," it is the divine constitution that all the remaining corruptions of believers shall be dropt with their bodies; and that their souls shall then be made perfect in holiness, and capable of full and uninterrupted communion with God.

This is an event after which the soul of every saint has earnestly panted. Oh how has it groaned under that body of death, which it has dragged through the whole of its spiritual life! How has it wished and struggled to get free! How has it sighed after a complete deliverance from all sin!-no more to be tormented by the risings of sinful passions, no more annoyed by unholy propensities, no more hindered in holy exercises. And all this is now completely attained. Quitting the earthly tabernacle, all sin is left behind, and the happy emancipated spirit comes