tight that the case of those apostates, mentioned by Peter, turns. After they have KNOWN the way of righteousness, to turn from the holy commandment, is that which seals their doom.

IV. The impossibility of such characters being recovered and saved, arises from two causes:

1

1. The only way, or medium, of a sinner's salvation is by the sacrifice of Christ; but the nature of their sin is such, that they wilfully tread him under foot, and treat the blood of the covenant, wherewith he was sanctified, as an unholy thing. Now, if the sacrifice of Christ be thus treated, there is no other way of escape: There remaineth no more sacrifice for sin, but a fearful looking for of judgment. Hence it be comes a hopeless undertaking for the servants of God to attempt any thing for their recovery. What can they do? Nothing but what they have done already in vain. The grounds which they have ordinarily to go over in saving sinners from the wrath to come, are, Repentance from dead work-faith towards God-baptism of water, and in the primitive times, of the holy Spirit, accompanied with the laying on of hands; exhibiting to them the resurrection of the dead, and eternal judgment: but these things having been known and rejected, have lost their force: why should they be repeated? No, saith the apostle, leaving these first principles, and those who have rejected them, in the hand of God, we will go on with our work, unto perfection—The plowman doth not plow ALL DAY to sow and bread-corn is bruised because he will not EVER be threshing it.

2. The only efficient cause of a sinner's being brought to repentance, and so to forgiveness, is the almighty and sovereign influence of the Holy Spirit; and the only hope that is left for such chracters, must

arise from the exertion of his power, with whom all things are naturally possible: But of him they are given up! They have done despite to the Spirit of grace, and he hath utterly abandoned them to their own delusions! See Heb. vi. 7, 8.

V. The cases which in our times appear to approach the nearest to this sin, are, those of persons who apostatize from the truth, after having enjoyed great religious advantages, obtained much fight, felt strong convictions, and made considerable progress in reforming their conduct. The apostasy of such characters, as of some amongst the Hebrews, is sometimes sentimental. Having long felt the gospel way of salvation to grate upon their feelings, they fall in with some flesh-pleasing scheme; either that of open infidelity, or some one of those which approach the nearest to it; and now their conduct becoming equally loose with their principles, when reproved by their friends, they keep themselves in countenance by professing to have changed their sentiments in religious - matters. In them is fulfilled what was predicted of some by the apostle Paul: They received not the love of the truth, that they may be saved; and for this cause, God shall send them strong delusions, that they may believe a lie, and be damned*.

The apostasy of others, like those described in the second epistle of Peter, is of a more practical nature. Having long felt the yoke of religion galling to their inclinations, they burst the bonds, and let loose the reins of lust; and, to ward off reproof, and keep themselves in countenance, affect to treat all religion with contempt; raking together the faults of professing Christians, as an excuse for their own iniquities. Such characters are commonly the worst of all, and

* 1 Thess. . 11, 12.

the most dangerous to society; nor do I recollect any instance of their having been renewed again unto repentance: twice dead, they seem doomed to be plucked up by the roots. In them is verified what our Lord speaks, of a man out of whom should be cast an unclean spirit, which goeth forth in search of a new habitation, seeking rest, but finding none, at length resolves on a return to his old abode. And when he come, he findeth it empty, swept, and garnished. Then he goeth, and taketh with him seven other spirits, more wicked than himself, and they enter in, and dwell there; and the last state of that man is worse than the first.

I am afraid, that to the above might be added a great number of characters, who, in early life were of a decent and grave deportment; and who, possessing promising abilities, were encouraged by their friends to engage in the work of the ministry. Their main study being to cultivate their powers, they have at length attained the art of conveying truth and commending virtue in a style of pleasing energy. But as they have never loved nor lived upon the truth which they have communicated, so neither have they practised the virtues which they have recommended. Slaves to popularity, avarice or lust, they pass through life under a mask of disguise: and being conversant with divine things, as surgeons and soldiers are with the shedding of human blood, they cease to have any effect upon them, with respect to their own souls. I would not presume to pass sentence on all such characters; but neither would I be in their situation for the whole world!

The chief difficulties which attend the account of the unpardonable sin, affect ministers in their praying for, and preaching to, sinners, and dejected souls, who are apt to draw dark conclusions against themselves.

With respect to prayer, we have directions given us on this head-(1 John v. 16.) We are not to pray that God would forgive men this sin, because this would be contradicting the revealed will of God; but, as we cannot tell with certainty who are the subjects of it, we may pray for sinners, without distinction, that God would give them repentance to the acknowledging of the truth; always submitting our petitions to the sovereign directions of unerring wisdom. But it may be asked, with respect to preaching, How can a minister proclaim the mercy of God to his auditory in an indefinite way? How can he invite them to a participation of the blessings of the gospel? How can he declare that if any one of them, even the greatest sinner amongst them, return to God by Jesus Christ, he will be accepted; when for aught he knows, there may be persons in his presence who may be in the situation above described, and for whom no mercy is designed? To this I answer, the same objection may be made against the doctrine of election; and is made by the adversaries of that doctrine. Let a minister pursue his work, and leave the effect to God. What he declares of the willingness of Christ to pardon and receive all who return to him, is true; and it might be said of any man, in truth, that if he returned to God by Jesus Christ, he would be forgiven. The impossibility, with respect to those who have committed the unpardonable sin, respects their repentance as well as their forgiveness; and even that is not a natural, but a moral impossibility.

With respect to dejected minds, let it be observed, that no person, let his crimes have been what they may, if he be grieved at heart for having committed them, and sincerely asks forgiveness in the name of Christ, needs to fear that he shall be rejected. Such

grief is itself a proof that he has not committed the sin against the Holy Ghost, because it is a mark of that sin to be accompanied with a hard and impeni. tent heart. Such characters may feel the remorse of a Cain, a Saul, or a Judas; but a tear of godly sorrow never dropped from their eyes.

*

ON THE MINISTRY.

QUERY.

"How may a man ascertain his election of God to the ministry of the Gospel? And what are suffi cient qualifications for that important office ?"

I CONCE

ANSWER.

CONCEIVE an answer to the latter part of the question will enable a person to decide upon the former; it being a principle which may be taken for granted, that whoever possesses the essential qualifications for the christian ministry, is called of God to exercise them. Every man that hath received the gift is commanded of God to minister the same, as a good steward of the manifold grace of God. Only let him take heed that if he speak, it be according to the oracles of God. 1 Pet. iv. 10, 11.

Now the Scriptures are not silent on the qualifications of a bishop. See 1 Tim. iii. 1. 7. By a bishop I must be allowed to understand, not a lord in lawn, but a christian pastor. And besides those requisites which belong to his moral and religious character, there are two things which appear to be absolutely