cious and finful exercifes in their hearts, in which they are perfectly holy, and perfectly finful by turns; and that nothing more is meant by the doctrine, of the Saint's perfeverance than this, that all those who are born again, though they will fall, every fin they commit, into a totally finful flate, being nevertheless fecured by the covenant of grace, fhall obtain eternal life. I beg leave to fubmit the follow though a few fettlements may be wealthy, far the greater number are otherwife. Say, not, that they do not defire fuch affiftance, for it is a miftake, and the defire of multitudes is ardent. There are infidels and haters of piety in the new settlements, as there are in the old, and thefe men will attempt to ridicule all the means of religion; but believe them not, nor be deterred from doing good by their fuggeftions. There are vast numbers who defire to hear, and they thanking confiderations in fupport of the God for the opportunity. The former opinion, which I believe to labors of your Millionaries have be the truth. been greatly bleffed, to call the attention of many thousand fouls, many of whom are now rejoicing in the peace and obedience of the gofpel. In another letter I fhall lay before you an estimate of the Miffionary fervices furnished by this ftate, and fome further motives for your future liberality. MINORIS. It is evident that there is fuch an oppofition either of principles or of exercifes in every Saint as in the fcriptures is called a warfare. St. Paul, addreffing Timothy fays, That thou by them mightest war a good warfare." Alfo, "Fight the good fight of faith, lay hold on eternal life." Of himself he fays, "So fight I, not as thofe who beat the air, but I keep under my body, and bring it into fub On the nature of the Saint's perfe- jection." In another place he fays, I' verance. T is admitted by all who are denominated Calvinifts that all those who are born again will through the grace of God, fo per fevere in a courfe of holy obedience, as to obtain eternal life in the coming world. But there are two differing opinions concerning the nature of this perfeverance. One, which feems to be the most ancient and general, is, that grace or holiness in the heart, once implanted, is an inamaiffible principle, and is, in truth, the beginning of eternal life, though at firft very imperfect. The other is, that grace or holiness is not a principle, but merely an exercife, and that, as faints are imperfectly fanctified in this life, there is, in the prefent ftate, a conftant alternation of gra "We wrestle not (or not only) against flesh and blood, but againit principalities and powers." Again, in the Song of Solomon, Chrift addreffing the Sponfe fays; "What will ye fee in the Shulamite ; as it were the company of two armies." But certainly there can be no warfare unlefs the armies, or the combatants, are on the field together; and this is equally true of a fpiritual as of a natural warfare. If the exercifes of the Saints are all perfectly holy, or pefectly finful, then the existence of the one fort of exercises neceffarily precludes the exiftence of the other; during the prefence of a holy exercife, there can be nothing to oppofe it, and when it ceafes to be, oppofition to it comes too late, becaufe by the fuppofition, it no new longer exifts: fo during the pref- | the members, denominates the man, ence of a finful exercife, there can he concludes, that it was not propbe nothing to oppose that, for there erly he who did that which he can no contrary exercife coexift would not, but fin that dwelt in with it, and when it ceases to be, him. Here it is evident that the oppofition to it comes too late, and man gave denomination to is utterly impoffible. Both exer- Paul's perfon; and in that view cifes, while they exist, hold an of it, it was not he who did entire and uncontrolled dominion; wrong, but fin the old man or but this is utterly inconfiftent with the body of fun within him. And a war between them. No war can in the fame fenfe St. John fays, exist between them unless they ac "He that is born of God doth tually conflict and struggle with not commit fin, for his feed reeach other, as Jacob and Efau did maineth in him, and he cannot while in their mother's womb; fin, because he is born of God." but this is impoffible, for there is But if the new principle called the no moment in which they coexift.new man or the new creature deThat two oppofite exercifes of nominates the perfon of every the will fhould coexift, I admit is Saint, then certainly it always eximpoffible, but I do not think it ifts, and there is a vital feed in impoffible for two oppofite laws or the heart that never dies. He is principles of action to coexift, and not therefore perfectly holy and that they actually do fo is, I think, perfectly finful, by turns, but he demonftrated by the Apostle Paul, is always a Saint, or a holy perin his difcourfe on that fubject, in fon. The fame is proved by the the 7th Chapter of his Epistle to whole of the Apoftle's discourse. the Romans. He plainly fpeaks He fays, "For what I do, I alof two oppofite laws, the law in low not," that is, at the inflant I his members, and the law of his do evil, I allow it not, "for what mind; by which, I think, he must I would, that do I not; but what mean two oppofite principles of I hate that do I." That is, opaction. Diftinct, independent ex- pofite propenfities, at the fame ercifes cannot properly be called a moment, exert themfelves in opJaw; but that within us, whatever pofite directions. "For to will it may be, that lays a foundation that is, a propenfity to do good, is for a train of exercifes of a cer-prefent with me," he must mean zain kind, may be fo called, wheth-always prefent, for it is afferted er it be tafte, propensity, inclina-without limitation, "but how to tion, or other divine conftitution perform that which is good I find whatever. The feat of thefe op- not." Further he fays, "I find, pofite laws, according to the Apof then, a law, that when I would tle's figurative reprefentation, is do good, evil is prefent with me." not the fame; one is in the mem-That is, prefent at the time, when, bers, the other in the mind; ftill, he would do good. To will, that it is evident, he fpeaks of them as is a difpofition to do good, then, coexisting. And as he would do is always prefent, and evil is algood uniformly and conftantly, ways prefent when he would de obeying the impulfe of the law of good, or which is the fame thing, his mind, were he not dragged the they always coexift. The conother way by the law in his mem-ftant ftruggle there is between the bers; and as the mind, rather than two principles, or between the old man and the new man, conftitutes the fpiritual warfare which exifts in every true Chriftian. "The flesh lufteth against the fpirit, and the fpirit against the flesh, and these are contrary the one to the other." corn in the ear. Again he repre fents the Kingdom of God as it was to exist in the world, and alfo in the foul of the believer, in its progress towards perfection, by a grain of muftard feed, which a man took and fowed in his field. This parable, in addition to what was reprefented by the good feed, further fhows, that from fmall beginnings the Kingdom will become immenfely great and glorious.Again, he reprefents it by leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. Now this again fhows the unceafing progrefs of the kingdom, in both the fenfes mentioned, towards perfection; not by intermitted steps, but in a leaven is to produce a fermentation in the meal duly prepared, which will never ceafe to operate, till the whole mafs is fermented, and changed into its own nature. As the Holy Scriptures are every where full to the fame purpose, I will felect a number of paffages which, I think, will place the matter in a still clearer light. In general, all thofe texts which prove that the faved pafs through the new-birth, or are born of God, equally prove the perpetuity of a principle of fpiritual life. The moft prominent idea in birth is the commencement of life, and the most prominent idea in the newbirth is the commencement of fpir-gradual advance; for the nature of itual life. A new creature is formed. "That which is born of the flesh is flesh, and that which is born of the fpirit is fpirit." Here the question will be, does this new creature ever die? Or, is the vital principle ever extinct? Now if all holinefs and fin lie in exercife, and that exercife, in the regenerate, is alternately perfectly holy and perfectly finful; then the fpiritual life produced in the newbirth, which is holinefs, is often extinct, or the new creature often dies; indeed, what is called the old man and the new man die and revive as often as the oppofite exercises alternate. But, this feems not to be the truth. On the contrary, fpiritual life in the foul is the commencement of a life which never ends, or eternal life. In the 13th Chapter of Matthew Chrift reprefents it, by feed fown in good ground, which does not die in the earth, but germinates, and progreffes forward, till it brings forth fruit to perfection. Its progrefs is marked, first the blade, then the ear, then the full The Apoftles, following the fteps of the great teacher who came from God, frequently repFefent fpiritual life in the foul, under the fame emblem of feed fown. The Apostle Peter fays, "being born again, not of corruptible feed but of incorruptible, by the word of God which liveth and abideth for ever." The feed, according to our Lord's explanation, is the word of God in the heart, or what elsewhere is called the engrafted word or the word mixed with faith; this is expressly faid to be incorruptible, and which liveth and abideth for ever. Paul fays this fame word of God' is quick or living, and powerful, fharper than any two-edged fword, piercing, &c. and is a difcerner of the thoughts and intents of the heart. It is, when mixed with St. Luke xvii. 21. Romans xiv. 17. Our Saviour therefore eternal. Again, the divine writers compare this principle of grace in the Our faith, and fo become the engrafted word, an immortal principle of life in the foul. St. John, in his firft Epiftle, fays, "Whofoever is born of God doth not commit fin, for his feed remaineth in him," &c. if the feed, or fpiritual life remaineth, it is never intermitted. A gain he says, "I have written unto you young men, becaufe ye are ftrong, and the word of God abi-heart to living waters, than which deth in you," &c. On which nothing has a more unceasing enerthe fame remark may be made. gy and motion. Solomon fays, He adds, "But the anointing" Keep thy heart with all diliwhich ye have received of him ;" gence, for out of it are the illues or the fanctifying influences of the of life. The mouth of the rightfpirit of God," abideth in you, eous man is a well of life. The law &c. and as the fame anointing of the wife is a fountain of life. hath taught you, ye shall abide in Understanding is a well-fpring of him." Here is not only their ac- life unto him that hath it." tual fate, abiding in Chrift, but a Lord addreffing the woman of Sapromife of their continuing fo to maria, fays, "If thou knewest do, ye shall abide in him. Again, the gift of God, and who it is, 66 We know that we have that faith unto thee, give me to paffed from death to life becaufe drink, thou wouldeft have afked we love the brethren. He that of him, and he would have given loveth not his brother, abideth in thee living water. Whofoever death. Whofoever hateth his drinketh of the water that I fhall brother, is a murderer, and ye give him, fhall never thirst; but know, that no murderer hath eter- the water that I fhall give him, nal life abiding in him." Here, fhall be in him a well of water he who loves, and he who hates, fpringing up into everlafling life." his brother, are contrafted; the Again, "He that believeth on one hath life the other hath not mie, as the fcripture hath faid, eternal life abiding in him; to make out of his belly fhall flow rivers of the antithefis complete, the life living water." No image in nawhich he who loves his brother ture could more fully illuftrate the hath, is eternal life; for if neither vital energy and perpetuity of grace of them have eternal life, he who in the heart. hates his brother, is not distinguished from him, who loves his brother, by faying, he hath not eternal life abiding in him; the confequence is, he who loves his brother, hath eferral life abiding in bim; but eternal life is an indefectible principle. Conformably to this idea, St. Paul, in his firft letter to the Corinthians, fays exprefsly, charity or love to God and man, never faileth; it is The fame truth is evident by what Chrift fays of himself, "I am the living bread which came down from Heaven, if any man fhall eat of this bread he ball live forever. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whofo eateth my flesh and drinketh my blood, hath eternal life." And much more of like import, in the fame paffage. Every true believer, in the fenfe | thou Father art in me and I in thee, that they may be one in us, that the world may know that thou haft fent me. And the glo ry which thou gaveft me, I have of this paffage, eats the flesh and drinks the blood of Chrift. It is an act of faith, and is neceffarily involved in the general notion of faving faith; every true believ-given them, that they may be one, er, then, hath eternal life; and he even as we are one, I in them and hath it in prefenti, in the very at thou in me, that they may be of feeding upon Chrift; which made perfect in one." In virtue eternal life will of courfe continue of this prayer, all who believe, through the prefent ftate, and will become One Body, informed and be perfected in Heaven. animated by One Spirit, even the fpirit of God. The God and Father of all, who is above all, and through all, is in them all. Chrift dwells in them, in like manner, as the Father dwells in him. Juft before Christ had faid, The fame is manifeft from Chrift's words to Peter, juft before his deplorable fall. "And the Lord faid, Simon, Simon, behold Satan hath defired to have you, that he may fift you as wheat. But I have prayed for thee, that" I will pray the Father, and he thy faith fail not." He makes fhall give you another comforter, the fame interceffion for all Saints, that he may abide with you forev and we know that the Father hear-er; Even the Spirit of truth, eth him always; the faith of the whom the world cannot receive, Saints, therefore, never fails. But because it feeth him not, neither faith worketh by love, or charity. knoweth him, but ye know him, Charity, therefore, never fails, for he dwelleth with you, and ball which the Apostle Paul fays, in fo be in you." Thus it is evident, many words, as we have feen be- that the three persons of the ever fore. The love of God and man, adorable Trinity dwell in the rethen, once inkindled in the heart, deemed, not only collectively, but is a holy flame, which is never individually, and shall dwell in extinguished, but lives forever. them forever. They are, and each one is, an holy temple of the Lord, and a habitation of God through the fpirit. But furely all this implies a principle of spiritual life, nay of eternal life in every Saint, and can by no means confift with the notion, that the Saints are perfectly finful wher they have finful exercifes or volitions, and that at fuch times they have no vital principle of holiness within them, by which they are diftinguished from the unfanctified. Again, Chrift is formed in the foul of every Chriftian, of which, his being formed in the womb of his virgin mother is a fcripture emblem. "To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Chrift in you the hope of glory." "My little children," fays the fame divine writer, in his letter to the Galatians," of whom I travail in birth again, until Chrift be formed in you." Now Chrift, "Is the true God and eternal life." Having faid, what I purpose, in Eternal life, then, is formed in proof of the point in question, I the foul of every Chriftian. Fur-will conclude with this reflection, in ther Chrift prays in behalf of all the words of fcripture." That who believe on him in these words, eye hath not feen, nor ear heard, "That they all may be one, as nor have entered into the heart of VOL. I. No. 9. $ f |