speaks to or of his Apostles is to be applied to all believers. But this cannot be allowed by any who impartially search the Scriptures. They cannot allow, without clear and particular proof, that any one of those texts which related primarily to the Apostles (as all men grant) belong to any but them.

V. 21. Fifthly. Those who so effectually know Christ, as by that knowledge to have escaped the pollutions of the world, may yet fall back into those pollutions, and perish everlastingly.

For thus saith the Apostle Peter, "If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ," (the only possible way of escaping them,)" they are again entangled therein and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them," 2 Pet. ii, 20, 21.

That the knowledge of the way of righteousness, which they had attained, was an inward, experimental knowledge, is evident from that other expression,-they had " escaped the pollutions of the world ;" an expression parallel to that in the preceding chapter, verse 4: "Having escaped the corruption which is in the world." And in both chapters, this effect is ascribed to the same cause; termed in the first, "the knowledge of Him who hath called us to glory and virtue;" in the second, more explicitly, "the knowledge of the Lord and Saviour Jesus Christ."

And yet they lost that experimental knowledge of Christ and the way of righteousness; they fell back into the same pollutions they had escaped, and were "again entangled therein and overcome." They "turned from the holy commandment delivered to them," so that their "latter end was worse than their beginning."

Therefore those who so effectually know Christ, as by that knowledge to have escaped the pollutions of the world, may yet fall back into those pollutions, and perish everlastingly.

22. And this is perfectly consistent with St. Peter's words, in the first chapter of his former Epistle: "Who are kept by the power of God through faith unto salvation." Undoubtedly, so are all they who ever attain eternal salvation. It is the power of God only, and not our own, by which we are kept one day or one hour.

VI. 23. Sixthly. Those who see the light of the glory of God in the face of Jesus Christ, and who have been made partakers of the Holy Ghost, of the witness and the fruits of the Spirit, may nevertheless so fall from God as to perish everlastingly.

For thus saith the inspired writer to the Hebrews: "It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,-if they fall away, to renew them again to repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame," Heb. vi, 4, 6.

Must not every unprejudiced person see, the expressions here used are so strong and clear, that they cannot, without gross and palpable wresting, be understood of any but true believers ?

They were once enlightened;" an expression familiar with the Apostle, and never by him applied to any but believers. So: "The God of our Lord Jesus Christ give unto you the spirit of wisdom and

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revelation: the eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what is the exceeding greatness of his power, to us-ward that believe," Eph. i, 17-19. So again : God, who commanded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ," 2 Cor. iv, 6. This is a light which no unbelievers have. They are utter strangers to such enlightening. "The God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ should shine unto them," verse 4.

"They had tasted of the heavenly gift," (emphatically so called,) "and were made partakers of the Holy Ghost." So St. Peter likewise couples them together: "Be baptized for the remission of sins, and ye shall receive the gift of the Holy Ghost," Acts ii, 38; whereby the love of God was shed abroad in their hearts, with all the other fruits of the Spirit. Yea, it is remarkable, that our Lord himself in his grand commission to St. Paul (to which the Apostle probably alludes in these words) comprises all these three particulars. "I send thee to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God," (here contracted into that one expression, "they were enlightened,") "that they may receive forgiveness of sins," ("the heavenly gift,") "and an inheritance among them which are sanctified," Acts xxvi, 18; which are made "partakers of the Holy Ghost," of all the sanctifying influences of the Spirit.

The expression, "They tasted of the heavenly gift," is taken from the Psalmist, "Taste and see that the Lord is good," Psalm xxxiv, 8. As if he had said, Be ye as assured of his love, as of any thing you see with your eyes. And let the assurance thereof be sweet to your soul,

as honey is to your tongue.

And yet those who had been thus "enlightened," had "tasted" this "gift," and been thus "partakers of the Holy Ghost," so "fell away" that it was "impossible to renew them again to repentance."

"But the Apostle makes only a supposition, 'If they shall fall away.' I answer: The Apostle makes no supposition at all. There is no if in the original. The words are, Αδύνατον τις απαξ φωτισθενίας, και wapandovlas; that is, in plain English, "It is impossible to renew again unto repentance those who were once enlightened and have fallen away;" therefore they must perish everlastingly.

24. "But if so, then farewell all my comfort."

Then your comfort depends on a poor foundation. My comfort stands not on any opinion, either that a believer can or cannot fall away, not on the remembrance of any thing wrought in me yesterday; but on what is to-day; on my present knowledge of God in Christ, reconciling me to himself; on my now beholding the light of the glory of God in the face of Jesus Christ; walking in the light as he is in the light, and having fellowship with the Father and with the Son. My comfort is, that through grace I now believe in the Lord Jesus Christ, and that his Spirit doth bear witness with my spirit that I am a child of God. I take comfort in this and this only, that I see Jesus at the right hand of God; that I personally for myself, and not for another, have a hope full of

immortality; that I feel the love of God shed abroad in my heart, being crucified to the world, and the world crucified to me. My rejoicing is this, the testimony of my conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, I have my conversation in the world.

Go and find, if you can, a more solid joy, a more blissful comfort, on this side heaven. But this comfort is not shaken, be that opinion true or false; whether the saints in general can or cannot fall.

If you take up with any comfort short of this, you lean on the staff of a broken reed, which not only will not bear your weight, but will enter into your hand and pierce you.

25. Seventhly. Those who live by faith, may yet fall from God, and perish everlastingly.

For thus saith the same inspired writer, "The just shall live by faith; but if any man draw back, my soul shall have no pleasure in him," Heb. X, 38. "The just," the justified person, "shall live by faith," even now shall he live the life which is hid with Christ in God; and if he endure unto the end, he shall live with God for ever. "But if any man draw back," saith the Lord, "my soul shall have no pleasure in him ;" that is, I will utterly cast him off; and accordingly the drawing back here spoken of is termed, in the verse immediately following, " drawing back to perdition." "But the person supposed to draw back, is not the same with him that is said to live by faith."

I answer, (1.) Who is it then? Can any man draw back from faith who never came to it? But,

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(2.) Had the text been fairly translated, there had been no pretence for this objection. For the original runs thus: O dixaios ex Tisews (nostar και σαν υποκειληται. f ο δικαιος, “ the just man that lives by faith” (so the expression necessarily implies, there being no other nominative of the verb) "draws back, my soul shall have no pleasure in him.”

"But the Apostle adds: We are not of them who draw back unto perdition."" And what will you infer from thence? This is so far from contradicting what has been observed before, that it manifestly confirms it. It is a farther proof that there are those "who draw back unto perdition," although the Apostle was not of that number. Therefore those who live by faith may yet fall from God and perish everlastingly.

26. "But does not God say to every one that lives by faith, I will never leave thee nor forsake thee?"

The whole sentence runs thus: "Let your conversation be without covetousness, and be content with such things as ye have; for he hath said, I will never leave thee nor forsake thee." True; provided "your conversation be without covetousness," and ye "be content with such things as ye have." Then you may "boldly say, The Lord is my helper, and I will not fear what man shall do unto me.'

Do you not see, (1.) That this promise, as here recited, relates wholly to temporal things? (2.) That, even thus taken, it is not absolute but conditional? And, (3.) That the condition is expressly mentioned in the very same sentence?

27. Eighthly. Those who are sanctified by the blood of the covenant may so fall from God as to perish everlastingly.

For thus again saith the Apostle: "If we sin wilfully, after we have received the knowledge of the truth, there remaineth no more sacrifice for sin; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses. Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing!" Hebrews x, 26-29.

It is undeniably plain, (1.) That the person mentioned here, was once sanctified by the blood of the covenant. (2.) That he afterward, by known, wilful sin, trod under foot the Son of God. And, (3.) That he hereby incurred a sorer punishment than death, namely, death everlasting. Therefore, those who are sanctified by the blood of the covenant may yet so fall as to perish everlastingly.

28. "What! Can the blood of Christ burn in hell? Or can the purchase of the blood of Christ go thither?"

I answer, (1.) The blood of Christ cannot burn in hell, no more than it can be spilled on the earth. The heavens must contain both his flesh and blood until the restitution of all things. But,

(2.) If the oracles of God are true, one who was purchased by the blood of Christ may go thither. For he that was sanctified by the blood of Christ was purchased by the blood of Christ. But one who was sanctified by the blood of Christ may nevertheless go to hell; may fall under that fiery indignation which shall for ever devour the adversaries.

29. "Can a child of God then go to hell? Or can a man be a child of God to-day, and a child of the devil to-morrow? If God is our Father once, is he not our Father always?"

I answer, (1.) A child of God, that is, a true believer, (for he that believeth is born of God,) while he continues a true believer, cannot go to hell. But, (2.) If a believer make shipwreck of the faith, he is no longer a child of God. And then he may go to hell, yea, and certainly will, if he continues in unbelief. (3.) If a believer may make shipwreck of the faith, then a man that believes now may be an unbeliever some time hence; yea, very possibly, to-morrow; but, if so, he who is a child of God to-day, may be a child of the devil to-morrow. For, (4.) God is the Father of them that believe, so long as they believe. But the devil is the father of them that believe not, whether they did once believe or no.

30. The sum of all is this: If the Scriptures are true, those who are holy or righteous in the judgment of God himself; those who are endued with the faith that purifies the heart, that produces a good conscience; those who are grafted into the good olive tree, the spiritual, invisible church; those who are branches of the true vine, of whom Christ says, "I am the vine, ye are the branches;" those who so effectually know Christ, as by that knowledge to have escaped the pollutions of the world; those who see the light of the glory of God in the face of Jesus Christ, and who have been made partakers of the Holy Ghost, of the witness and of the fruits of the Spirit; those who live by faith in the Son of God; those who are sanctified by the blood of the covenant, may nevertheless so fall from God as to perish everlastingly.

Therefore, let him that standeth take heed lest he fall.

A SUFFICIENT ANSWER

ΤΟ

"LETTERS TO THE AUTHOR OF THERON AND ASPASIO.'"

IN A LETTER TO THE AUTHOR.

BRISTOL, November 1, 1757.

SIR, It is not very material who you are. If Mr. Glass is still alive I suppose you are he. If not, you are at least one of his humble admirers, and probably not very old: so your youth may in some measure plead your excuse for such a peculiar pertness, insolence, and self sufficiency, with such an utter contempt of all mankind, as no other writer of the present age has shown.

As you use no ceremony toward any man, so neither shall I use any toward you, but bluntly propose a few objections to your late performance, which stare a man in the face as soon as he looks in it.

I object, First, that you are a gross, wilful slanderer. For, 1. You say of Mr. Hervey, "He shuts up our access to the Divine righteousness, by holding forth a preliminary human one as necessary to our enjoying the benefit of it." (p. 4.)

Again: "You set men to work to do something, in order to make their peace with God." (p. 9.) This is an absolute slander, founded on that poor pretence, that he supposes those who repent and believe, and none but those, to "enjoy the benefit of Christ's righteousness." And has he not the warrant of Christ himself for so doing,-"Repent ye, and believe the Gospel?" If this is "teaching man to acquire a righteousness of his own," the charge falls on our Lord himself.

You say, 2. "As to that strange something which you call faith, after all you have told us about it, we are at as great a loss to tell distinctly what it is, as when you began.” (Ib.)

This is another slander. You are at no loss (as will presently appear) to tell what Mr. Hervey means by faith. Whether it be right or wrong, his account of it is as clear and distinct as any that ever was given.

You say, 3. "The popular preachers" (so you term Archbishop Tillotson, Dr. Lucas, Crisp, Doddridge, Watts, Gill; Mr. Guthrie, Boston, Erskine, Willison; Mr. Flavel, Marshal; Mr. Griffith, Jones, Hervey, Romaine, Whitefield, Wesley) "never tell us what they mean by faith, but by some laboured circumlocutions." (p. 282.)

This is a third palpable slander, as your own words prove: "They say, Faith is a real persuasion that Christ hath died for me." (p. 5.) Are you not here told what they mean by faith; and that without any circumlocution at all?

You confute your own slander still farther, by adding three more: 4. "They make a pious resolve the ground of our acceptance with God." (p. 360.) No, never. Not one of the writers you have named ever did, or does so now. 5. "The faith they talk of, is only a timid resolve, joined with a fond conjecture." Or, 6. "It is a fond presumptuous wish, greatly embarrassed with doubts and difficulties." (p. 404.)

Slander all over. We make the righteousness and blood of Christ the only ground of our acceptance with God. And the faith we talk of