“8. That the necessity of the influence of the Holy Spirit in regeneration results solely from the voluntary perverseness of the sinner’s heart, or disinclination to serve God, which, while it leaves him a complete moral agent, and without excuse for neglecting his duty, suspends his actual salvation on the sovereign will of God. “9. That the renewing grace of God is _special_, in distinction from that which is common, and is resisted by the sinful mind, inasmuch as it is that which is designed to secure, and does infallibly secure, the conversion of the sinner. “10. That all who are renewed by the Holy Spirit are elected or chosen of God from eternity, that they should be holy, not on account of foreseen faith, or good works, but according to the good pleasure of his will. “11. That all who are renewed by the Holy Spirit, will, through his continual influence, persevere in holiness to the end, and obtain eternal life. “Such is my faith in respect to some of the lending doctrines of the gospel. These doctrines I preach; these I teach in the theological department of this Seminary; these I have repeatedly published to the world. With what truth or justice any regard me as a ‘teacher of theology, introducing heresy into our churches,’ the candid can judge. “But it may be asked, whether, after all, there are not some points on which I differ from my brethren generally, or, at least, from some of them. I answer,—It would be strange if any two man should be found to agree exactly in all the minute matters of religious opinion. With respect, however, to what is properly considered the Orthodox or Calvinistic SYSTEM of doctrines, as including the great FACTS of Christianity, and as opposed to, and distinguished from, the Unitarian, Pelagian, and Arminian _systems_, I suppose there is between the Orthodox ministry and myself an entire agreement. In respect to comparatively minor points, and philosophical theories, and modes of defending the Calvinistic system of doctrines, there has always been, as you are aware, a diversity of opinion, with freedom of discussion, among the Calvinists in this country, especially in New England, but which has never impaired their fellowship or mutual confidence. To these topics of difference, greater or less importance has been attached by different individuals. In respect to some of these, (and, in respect to them, I suppose myself to agree with a large majority of our Calvinistic clergy,) I will now briefly but frankly state what I do _not_, and what I do, believe.