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preached, and the common influences of the Holy Spirit have been imparted, and yet not a single individual of Adam's offspring have been saved. If this common provision be all that is requisite—if the grace that bringeth salvation, being made known to men, be all that is necessary to secure their spiritual deliverance and future blessedness, why are not its effects equal and invariable? Why are not all alike benefited by the provision? Some, under the ministration of the gospel, become evidently new creatures are changed in their tempers, tastes, and sources of happiness; while others, under substantially the same means, pass through life without evincing any beneficial alteration in their character. The same gospel becomes to some, the savour of life unto life, and to others, a savour of death unto death. To some, it is the power of God unto salvation, to others, it is only foolishness. Now shall these widely

opposite results be attributed to the different effects of moral suasion, accompanied with the same measure of divine influence? And are sinners created anew by moral suasion? Have you the power to change their hearts to give a holy bias to their minds?

"Go bid the winter cease to chill the year

Replace yon wandering comet in its sphere,"

and then, but not till then, expect by the efficiency of your rhetoric, and the common energies of truth, to bring back apostate man to the love and service of his Maker! No! my hearers, means which are common to all, are saving to none. The diversity of effects apparent under essentially the same outward means, and the same common influences, evinces the operation of a superadded power. Unless we admit the efficiency of such a power, it is impossible satisfactorily to account for the phenomena, which have ever been exhibited where the gospel is preached. This fully accounts for the unequal success of the gospel in the world. This furnishes a reason why all are not alike benefited by

the same external religious advantages. This explains the fact, that while many are called, few are chosen. Now it is this additional energy-this excellency of power, which alone regenerates and saves the souls of men. It is this of which the apostle speaks in the text. By GRACE ARE YE SAVED. It is SPECIAL, as distinguished from those blessings of nature and providence which come alike to all. It is SPECIAL, as distinguished from those salutary influences from the word and Spirit of God, which are vouchsafed in some degree to all who dwell amidst the light of christianity. It is SPECIAL too, because it not only renews the soul, but makes it a partaker of all the unspeakable good implied in salvation. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Moreover, whom he did predestinate, them he also called ; and whom he called, them he also justified; and whom he justified, them he also glorified!

In addition to the evidence of facts which have ever been of frequent occurrence in the christian world, the doctrine of the text receives not a little confirmation from the universal testimony of religious experience. Such evidence may indeed have but little weight with those who reject the sentiment it goes to establish. But when it proceeds from the mouth of holy men of old, who spake as they were moved by the Holy Spirit, although it be the testimony of experimental religion, it surely is entitled to no small consideration. And as many, who admit of no peculiar spiritual agency in the work of human salvation, do nevertheless acknowledge the fact, that with what they deem a uniform divine influence, some become decidedly religious, while others do not, they should be slow to reject the testimony of such, as under what they suppose a common operation of the Spirit, give very decisive proof of being taught of God. If we look through the bible, we shall find that the godly of scripture history, in the disclosures which they make of their views and feelings on this subject,

very clearly recognize the doctrine of the text. How often are their cries directed to the God of their salvation? How often does their ardent prayer ascendSave me, O God of my salvation-Save me, O Lord, for thy mercy's sake. What mean their fervent plaints under the hidings of God's countenance, and their importunate breathings after the joy of his salvation, if all their experience had not taught them that such joy was the production of God's special agency on the heart? Why else their devout acknowledgments-God only is my salvation. Thou hast wrought all our works in us. It is God who maketh us to differ. We are his workmanship. By the grace of God, I am what I am. Not by works of righteousness which we have done, but according to his mercy he saved us. Is not this the language of those who had felt their own original weakness, ruin, and misery, and the operation of God's mighty power in delivering them from sin, and guilt, and woe? Does not such language indicate something more than a bare knowledge of the great salvation provided for fallen man by the sufferings and mediation of Jesus? Does it not express an actual experience of its direct and mighty application to their own souls? And does not the acknowledgment, that their existing moral state was the effect of grace, and that God had created the difference between them and the world, most evidently refer their altered condition and prospects, not to the ordinary effusions of the Spirit, not to a grace of congruity, not to a divine influence merely co-operating with the pious direction of their own hearts, but to an energy from above, more exclusive, more distinguishing, and more effective in its operation? And could we ascend to the present high abode of those, who have left on the page of inspiration the witness of their own experience to the truth of this precious doctrine, we should hear them in their unceasing hallelujahs, saying-Salvation to our God, who sitteth on the throne, and unto the Lamb! Nor is the truth of

the sentiment under consideration without its witnesses in the feelings and convictions of existing saints. The spirit of true piety is ever the same, as well in its nature and effects, as in its origin. There has ever been a coincidence in the views and feelings of those who possess it. David, and Isaiah, and Paul, and Brainard, and Martyn, felt alike in reference to spiritual objects. This shows that godliness is the result, invariably, of the same divine efficiency on essentially the same state of heart. The views of human salvation entertained by living examples of a spiritual piety, perfectly accord with those of Paul. Not so much because they have derived them from the apostle's writings, (for others equally familiar with them, have come to embrace opposite sentiments,) but because they have drunk into his Spirit-have been taught of God. Yes, my brethren, the most spiritually-minded person with whom you are acquainted, who delights in all holy services, who is afraid of the least sin, and who entertains a godly jealousy of himself, actually regards himself as less than the least of all divine mercies as a brand plucked from the burning, and as brought into a state of salvation solely by the distinguishing grace of Jehovah.

But I have a still greater witness to the truth of this doctrine. God has declared it to be true. The volume of his word is full of the interesting sentiment. It represents him as the alone author and finisher of man's salvation. He provided the ransom. God so loved the world, that he gave his only begotten Son to die for us. He hath chosen his people in Christ before the foundation of the world, that they should be holy, and without blame before him in love, having predestinated them unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace. He saveth them and calleth them with an holy calling, not according to their works, but according to his own purpose and grace. So then at this present time also, there is a remnant according

to the election of grace. And if by grace, it is no more of works. BY GRACE ARE YE SAVED THROUGH FAITH,

AND THAT NOT OF YOURSELVES, IT IS THE GIFT OF GOD.

Jesus

Man does not of himself exercise that faith through which he is saved. IT IS THE GIFT OF GOD. answered and said unto him, Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father who is in heaven. As many as received him to them gave he power to become the sons of

God-even to them that believe on his name-who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. All that the Father giveth me, shall come unto me. No man can come unto me, except it were given unto him of my Father:

I have thus endeavored to show from the character and condition of fallen man, from facts which have ever been of frequent occurrence in the world, from the experience of all the truly religious from age to age, and lastly from the accumulated testimony of inspiration, that the salvation of man is effected by the special grace of Jevovah.

A few remarks will close the discourse.

1. If this doctrine be according to the sure testimony of scripture, good works, instead of being the cause, are a part of salvation. Men are not saved because they are holy, but they are holy because they are saved. Á hope of salvation, therefore, through the merits of moral virtue, or without those good works which are the fruit of the Spirit, is alike unscriptural, and must prove alike ruinous. Salvation is not of works, and yet it is not without works. Those who expect heaven on the ground of any obedience, and those who expect it through grace alone, while they remain disobedient and the slaves of sin, must be equally disappointed, and sink together beneath the righteous displeasure of God. The saved are God's workmanship, created in Christ Jesus unto good works. Let us, my brethren, apply this test to our character. If we are in a state of salvation, we have

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