are not. There is a cloud of witnesses to prove that they are not. We are sensible of the frailties of human nature. We know that man, by his own strength, & in his own will, cannot obtain a victory over sin. Neither can he obtain a victory over one individual sin. But as he is endued with the power of God to salvation, he experiences the truth of the answer made to the apostle-"My Grace is sufficient for thee; for my strength is made perfect in weakness." 2 Cor. 12. 9.

As our Redeemer is all-sufficient to deliver us from the very chains and powers of darkness, so, when introduced into the glorious liberty of the sons of God, he is certainly able to preserve us in that liberty.

But though we believe in the possibility of perfection, so as to attain to true holiness and a complete victory over sin, yet we believe it is only experienced by man, "as he is born again, renewed in his mind-raised by Christ, knowing Christ alive, reigning, and ruling in him, and guiding and leading him by his Spirit, and revealing in him the law of the Spirit of life: which not only manifests and reproves sin, but also gives power to come out of it." (Barclay's Apol. p. 242.)

We also believe in the admonition of our Lord, both as to its extent, and its absolute necessity: "What I say unto you, I say unto all, watch." Mark 13. 37. For it is only in this state of watchfulness that we are taught to expect preservation.

The possibility of falling from Grace is clearly established by Scripture testimony. Both the Old and New Testament abound with passages which cannot be misunderstood, in relation to the necessity of Perseverance.

The Prophet Ezekiel is very clear on this point: "Neither shall the righteous be able to live for his

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righteousness, in the day that he sinneth." Ezek. 33. 12. "When I shall say to the righteous, that he shall surely live, if he trust to his own righteousness and commit iniquity, all his righteousness shall not be remembered, but for his iniquity that he hath committed he shall die for it." v. 13.

The apostle Peter admonishes the true believers to "give diligence to make their calling and election sure." And the apostle Paul himself, found it necessary to keep his body under, lest after he had preached to others, he himself should become a cast-away. He speaks also of some who had made shipwreck of faith and a good conscience, which they could not have done if they had never had them. He also gives us to understand that those who had been enlightened, and tasted of the heavenly gift, and were partakers of the Holy Ghost, and had tasted of the good Word of God, and the powers of the world to come, might again fall away so far, that it would be impossible to renew them again to repentance. Heb. 6. 4, &c.

But as the necessity of perseverance will not be denied, unless it be on the grounds of unconditional election and reprobation, and as that doctrine has already been examined, I conceive it unnecessary to enlarge here. (Vide Barclay's Apol. Prop. 8.)

When, in the solemn acts of devotion, we bow before the throne, we feel an irresistible evidence of the riches of his goodness, and the plenitude of his power. We know that he is willing and able to save to the uttermost. And if we sin, we are left without excuse. We can plead no necessity to sin. The witness for God, that was disregarded, and perhaps trampled under foot, arises in judgment against us, and convinces us that the fault is all our own. Were not the fault our own, how could we feel repentance?

If we admit that a life of holiness is not enjoined, it will destroy the weight of religious obligation, and the very life of devotion, and set aside the whole body of divine precepts and commands.

If we suppose that God has not enabled us to obey his commands, it will be casting a grossly injurious imputation on the divine character.

We are bound to believe that we are called to holiness, and to "be followers of God, as dear children"—"to put off the old man, which is corrupt, according to the deceitful lusts," & "be separated” from all those things "for which cometh the wrath of God, on the children of disobedience"--"to be renewed in the spirit of our minds," & "put on the new man, which after God, is created in righteousness and true holiness:" and "walking as children of light, to serve him in newness of life."

And we are equally confident that impossibilities are not required of us. He never designed to bring us under continual condemnation, by our continual falling into sin, for want of ability to resist temptation: knowing that "he will not suffer us to be tempted above that we are able to bear, but will, with the temptation, make way also for our escape."

Those who properly maintain the watch & the warfare, can adopt the language of the apostle: "Nay in all these things we are more than conquerors, through him that loved us, for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord," Rom. 8. 37–39.

CHAPTER VII.

Of the Scriptures.

In giving our belief of the Scriptures, we adopt the language of the apostles themselves; that they "are able to make wise unto salvation, through faith which is in Christ Jesus"-that they were "given by inspiration of God, and are profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3. 15-17. "For the prophecy came not in old time, by the will of man: but holy men of God, spake as they were moved by the Holy Ghost." 2 Pet. 1. 21.

But though we give a full and unequivocal testimony to their divine origin, and the just estimation in which we hold them, yet we are not willing to fall into the error, of ascribing to them a character or an efficacy, which belongs only to that divine Source, from which they came. Thus we do not call them "the Word of God." And our practice in this respect, has sometimes been misunderstood by other religious denominations. But I would ask the calm and patient reflection of such, that they may clearly understand our views, before they pass censure upon us.

What idea, I would inquire, do they themselves intend to convey by the terms, "the Word of God?” If they mean, that the divine Spirit dictated them; so do we. If they mean that God spoke through his servants, as recorded in the Scriptures; so do we, Wherein then, it may be asked, do we differ? It

is in this. The Scriptures themselves, appropriate the epithet in question, to Christ.

The Evangelist says: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; & without him was not any thing made, that was made." John 1. 1-3. "And the Word was made flesh and dwelt among us." v. 14. "The Word of God is quick and powerful, and is a discerner of the thoughts and intents of the heart; neither is there any creature that is not manifest in his sight." Heb. 4. 12, 13. "The worlds were framed by the Word of God." ib. 11. 3. And John, in the Revelations, speaking of him who is "called Faithful and True," whom "the armies in heaven followed," and who is "King of kings, and Lord of lords," says: "His name is called the Word of God." Rev. 19. 13.

We therefore do not feel ourselves at liberty to apply that name to the Scriptures, which in Scripture, is applied to him who created the worlds. It would lead to erroneous conclusions; and might I not say, without giving offence, that erroneous opinions have been already drawn on the subject.

It has been supposed by some, that the Scriptures are the only rule of faith and practice-and, constructively, that without a knowledge of them, salvation is not possible.

Here we take the same ground that was taken in regard to the name; for this is attributing to the Scriptures, what they testify should be ascribed to Christ.

The great body of christian professors, confess that the mysteries which the Scriptures contain, cannot be understood without the illuminating influence of the Holy Spirit. And surely none of these can suppose that the Scriptures are superior