i

intended to settle the minds and judgments of the persons addressed, in all the great truths of christianity; to explain and confirm the grand doctrines of the gospel; not only to induce the converts to walk worthy of their 'vocation;'"but also to rectify their errors, to recal "them from their wanderings, to guard them against “deceivers, and to lead them forward in the knowledge "of Christ:" "that they should no more be children, "tossed to and fro with every wind of doctrine, by the ❝ sleight of men, and cunning craftiness, whereby they "lie in wait to deceive; but, speaking the truth in love, might grow up into him in all things, which is the "head, even Christ."* I think no man can attentively. read the first chapters of the Epistles to the Ephesians, the Colossians, and the Thessalonians, without being convinced, that the persons to whom they were sent, were already true christians, who gave decided proof of living faith, by "the work of faith, the labour of love, "and the patience of hope." Even those to the Corinthians and the Galatians, in which much warning and reproof are contained, suppose the most of the persons addressed to be true christians, at least "babes in "Christ." Those to Timothy and Titus were evident. ly intended to instruct these eminent ministers, how to perform, more and more completely, the duties of their important station: and in that to the Hebrews, the apostle says, "Called of God an high priest after the order "of Melchizedeck, of whom we have many things to say, and hard to be uttered, seeing ye are all dull "of hearing.". Yet, having shown, that they had made very small proficiency, compared with what might have been expected; he proceeds with his purpose, and says, "Therefore, leaving the first principles of the doctrine

• Eph. iv. 14-16.

" of Christ, let us go on unto perfection."* St. Peter speaks thus of St Paul: "As our beloved brother Paul " also, according to the wisdom of God given unto him, "hath written unto you: as also in all his epistles, speaking in them of these things; in which are some things "hard to be understood, which they that are unstable " and unlearned wrest, as they do the other Scriptures, "to their own destruction."+ These were not "milk "for the unskilful in the word of righteousness:" but strong "meat which belongeth to those of full age; even "those who, by reason of use, have their senses exércis"ed to discern good and evil."-If, however, any modern teachers go further into doctrinal discussions, than the apostolical epistles do; and if they neglect by the ' use of plain and intelligible language to induce their converts to "walk worthy of their vocation;" they are justly to be reprehended. And we may find abundant opportunity of attempting to convert 'professed believ'ers into real christians;' and should use all scriptural means for that purpose.

P. clxii. 1. 10. St. John, &c.' That act of obedience, by which we receive Christ as our Saviour, is the same as faith in him; but all subsequent obedience is produced by faith, and consequently cannot signify the

• Heb. v. 10-14. vi. 1.

† 2 Pet. iii. 15, 16.

+ Again St. John says, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have "everlasting life;" and St. Paul says, "Christ became the Author of sternal “salvation unto all them that obey him:” salvation therefore is promised both 'to faith and to obedience; and consequently faith and obedience must in re'ality signify the same thing, or include each other; otherwise, the two passages would be irreconcilable. The obedience, in the latter, is the obedience 'which proceeds from faith; and how or why should men obey Christ, if they ⚫ do not believe him to be the predicted Redeemer of the world? The faith in the former is the faith which produces, or is accompanied by, obedience; and indeed a true and lively faith in the merits and promises of Christ, is naturally productive of obedience to his commands.'

same thing, as faith. The tree produces the fruit: but the tree and fruit are not the same thing; any more, than the mother and the child are the same person; nor can they properly be said to include each other.' The tree indeed in some sense included the fruit, before it produ. ced it; but the fruit never included the tree. The rest of the quotation, however, shows that the passage was intended chiefly to prove that true faith always produces obedience, about which there should be no controversy. Yet the important doctrine, of justification by faith alone, requires some notice to be taken of such expressions, as are inconsistent with it: and if faith and obedience 'sig. 'nify the same thing,' we are as really justified by obedience, as by faith; and that not till after we have performed the obedience: but 'good works, which are the 'fruits of faith, follow after justification.'*

P. clxiii. 1. 5. A man, &c.'t That, a man is 'saved by faith, which produces obedience,' accords to the language of Scripture: the other propositions, if intended of final salvation from sin and all its consequences, may bear a scriptural construction: but should we not "speak according to" the language, as well as to the meaning of "the oracles of God?" Moreover, as justification and salvation are often considered as the same thing, or as convertable terms, it is highly important, that, in showing the necessity of obedience and good works, we be careful not to cloud the doctrine of justification, or to mislead men respecting it.

• Art. xii.

A man is saved by obedience which proceeds from faith; a man is saved by faith which produces obedience; a man is saved by faith and obedience. In all these three propositions, Christ is supposed to be the meritorious 'cause of salvation, and faith and obedience are asserted to be in the person saved. If the obedience of the first proposition does not proceed from faith, it does not save; if the faith of the second proposition does not pro ⚫duce obedience, it does not save; and therefore both faith and obedience, as ⚫ declared in the third proposition, are necessary to salvation.'

P. clxiii. Note from Whitby. It is, &c.'* Thus the acorn virtually not formally contains the oak; as well as, the oak, when grown, virtually contains other acorns, and future oaks. On such subjects men may 'speculate in philosophy; but acorns will not answer the purpose of oaks, notwithstanding their virtually containing each other. Nor will obedience answer the purpose of faith as to justification. We agree, however, that we cannot be either justified now, or saved at last, by that faith, which does not produce in us a 'sincere obedience to the laws of Christ.'

P. clxiv. 1. 9. If a, &c.'t If a minister, either in a country-church, or in any other place, or before any congregation, learned or unlearned, should preach in the manner here described; he would prove, that he was ~ wholly unfit for his important office; and would certainly be more likely to corrupt the principles, than to

improve, the morals of his audience;' and to propagate antinomianism, instead of christianity. Much caution therefore is needful, on this side, as well as on the other; and much heavenly wisdom and faithfulness; which can/ only be obtained by constant, fervent, prayer to "the "Giver of every good and perfect gift."

'It is evident that Paul esteemed that alone true faith which is produc⚫tive of obedience, and so doth virtually, although not formally, include 'obedience, as the effect is virtually contained in the cause. So that the 'difference between men of judgment, as to saving faith, is more in words than sense, they all designing the same thing, that we cannot be saved by ⚫ that faith which doth not produce in us a sincere obedience to the laws of ⚫ Christ.'

If a minister should, in a country-church, tell his parishioners, that they ' will be saved if they have faith in Jesus Christ, without explaining to them 'what he means by faith; or even if, with explaining to them the true sense ❝ of the word, he makes this doctrine the constant subject of his discourses, and does not frequently inculcate the personal and social duties separately 'as essential parts of the character of a true christian, and as an indispensa⚫ble proof of his possessing a lively faith, he will be very far from improving the morality of his audience.'

P. clxiv. 1. 20. An illiterate, &c.'* In what sense is the declaration here quoted, a rule of life?" This expression is used in different senses. It may signify a rule, by which a man should regulate his conduct: and every prohibition of lying and drunkenness, and other vices, as well as every command given to love God and our neighbour; in short, the whole moral law of God, as explained in the New Testament, by our Lord and his apostles, is in this sense a rule of life,' or a rule of duty;' which I hope few of the evangelical clergy neglect frequently to set before their hearers, with suitable warnings and exhortations. But, by 'a ' rule of life' may be meant, a rule, by observing which eternal life may be obtained; "What good thing shall "I do, that I may inherit eternal life?" In this sense no prohibition, or precept, except, "Believe in the Lord "Jesus Christ, and thou shalt be saved," can, to a sinner, be a rule of life: because none of our obedience can entitle us to eternal life, which is "the gift of God "through Jesus Christ our Lord." But it is seriously to be feared, that multitudes expect, by abstaining from gross vices, and practising some outward duties, to obtain eternal life, though destitute of true repentance, living faith, and inward holiness; and that the religious instructions, which they receive, do not tend to undeceive them; though this sentiment at once renders void the whole gospel.

P. clxv. 1. 5. If he, &c.'t This passage describes

• An illiterate person, and the bulk of country congregations consists of persons of that description, if he be told, that lying and drunkenness are forbidden by the laws of God, and that one of Christ's apostles has declared that no liar or drunkard shall inherit the kingdom of God, will see in this 'plain prohibition and declaration a rule of life.'

If he be told, that he has only to cherish faith in his mind, and he will ⚫ be eternally happy, he will be apt to persuade himself that he has this faith, 'while he is guilty of every vice within his means, to which he feels any