mutability of the decree of election, flowini:^ from'the free and unchangeable love of God the Father; upon the efficac}' of the merit and intercession of Jesus Christ ; the abidini? of the Spirit, and of the seed of God within them: and the nature of the covenant of grace — from all which ariseth also the certainty' and infallibilit}' thereof." "The perfections of God," says IJuclc, "are a strong argument to prove this doctrine. (1.) God, as a Being possessed of infinite love, faith- fulness, wisdom, and power, can hardly be supposed to suffer any of his people finally to fall into perdition. This would be a reflection on his attributes, which are all pledged for their good, as a father of his family. His love to his people is imchangeable, and therefore they cannot be the objects of it at one time and not at another (John xiii. 1 ; Zeph. iii, 17 ; Jer. xxxi, 3). His faithfulness to them and to his promise is not founded upon their merit, but upon his own will and goodness ; this, therefore, cannot be violated (Mai. iii, G ; Numb. xxiii, 19). His wisdom foresees every obstacle in the way, and is capable of removing it, and directing them into the right path. It would be a reflection on his wisdom, after choosing a right end, not to choose right means in accomplishing the same (Jer. x, 6, 7). His power is insuperable, and is absolutel}'' and perpetual- ly displayed in their preservation and protection (1 Pet. i, 5). (2.) Another proof of this doctrine is their union to Christ, and what he has done for them. Thev are said to be chosen in him (Eph. i, 4), imited to him (Eph. i, 23), the purchase of his death (Rom. viii, 34 ; Tit. ii, 14), tlie objects of his intercession (Kom. v, 10 ; viii, 34; 1 John ii, 1, 2). Now if there be a possibility of their finally falling, then this choice, this union, his death and intercession, maj' all be in vain, and rendered abortive ; an idea as derogatory to the divine glory, and as dishonorable to Jesus Christ, as possibh' c^.n be. (3.) It is proven also from the work of the Spirit, which is to communicate grace and strength equal to the day (Phil, i, G ; 2 Cor. i, 21, 22). If, indeed, divine grace were dependent on the will of man, if by his own power he had brought himself into a state of grace, then it might follow that he might relapse into an op- posite state when that power at any time was weak- ened ; but as the perseverance of the saints is not pro- duced by any native principles in themselves, but by the agency of the Holy Spirit, enlightening, confirm- ing, and establishing them, of course thej' must perse- vere, or otherwise it would be a reflection on tiiis Di- vine Agent (Rom. viii, 9 ; Cor. vi, 11 ; John iv, 14 ; xvi, 14). (4.) Lastly, the declarations and promises of Scripture are very numerous in favor of this doctrine (Job xvii, 9; Psa. xciv, 14; cxxv; Jer. xxxii, 40; John X, 28 ; xvii, 12 ; 1 Cor. i, 8, 9 ; 1 Pet. i, 5 ; Prov. iv, 18), all of which could not be true, if this doctrine were false."
According to the Arminian theology, on the other hand, the Spirit of God is C(iually read}' and willing to act upon all hearts ; its etHcacj' over soma rather than otlu rs depends solely upon their own free-will in choosing Christ, and yielding to the influence of the Spirit; lience, if they thereafter choose again to reject Christ, and steel themselves against the continuing in- fluences of the Holy Spirit, they can do so, in which case they are said to have fallen from grace. This possibility of the final apostasy of the saints, Armin- ians assert on the authority of Ileb. vi, 4, as well as of the manj' warnings against falling away which the Scriptures contain (Ezek. vii, 20 ; xviii, 24 ; Heb. vi, 3, G; Psa. ckxxv, 3-5), and inasmuch as it is foretold as a future event that some should fiiU away (Matt. xxiv, 12, IP); John xv, G ; Matt, xiii, 20, 21), and that many have in fact fallen away, as David, Solomon, Peter, Alexander, Hymcnauis, etc. Tiiis last point has become of so nuu'ii importance in the controversj' that those who hold to the doctrine of the final perse- verance of the saints maintain that they may tempo- rarily fall away into sin, and suffer loss by their in-