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word condition, there is nothing in this passage, which does not accord to the views of the author of these remarks. He is a very defective minister of Christianity indeed, who does not preach the whole of Christianity, in scriptural connexion and proportion. It would be a most important blessing, if these publications should excite those clergymen, who have greatly excluded or, cast into the back ground, the peculiar doctrines of Christianity; to bring them forward, and to give them all that prominency, which they have in the apostolical writings; and graft all their practical exhortations upon them: and if such evangelical preachers, as have too. much confined themselves to doctrines, promises, and privileges; and have been too general and slight in practical instructions and exhortations, might be induced to insist more fully and particularly upon them, as the genuine deduction from their doctrines: according to the just remark of the pious Doddridge, I can truly say, should I live to see it, that I should as cordially rejoice in the latter, as in the former effect. The deficiency, indeed, has been by no means so great as our opponents suppose; yet there has been a deficiency, in evangelical preachers, in respect of practical instruction, which many of us has deeply lamented, and endeavoured, perhaps with some success, to remedy. He who does not preach the grand doctrines of salvation by grace, in

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is all that is required of a christian; or that obedience or belief in this one article will compensate for disobedience or unbelief in any other. "He "that offendeth in one point, is guilty of all;" surely then every portion * and particle of the christian character is to be explained, lest a man by a single omission become a transgressor of the whole law. Much less are doc'trinal subjects totally to supersede the duties of morality," for what doth it "profit, though a man say he hath faith, and have not works?" "Let not these two, faith and works, which Christ has joined together in his gospel, be ever separated by his ministers. Let faith be inculcated as the appointed ⚫ condition of justification; and let works at the same time be always enforced as the necessary fruits and sole criterion of true faith.'

Christ, through faith; builds without a foundation: and he, who laying this foundation, does not build upon it, every part of christian holiness and obedience, has a foundation without a building erected on it; or one constructed of such materials, as will never stand the fiery trial. P. clxix. 1. 4. But while, &c.'* I sage, as cordially approving it.

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P. clxx. 1. 10. !pointed condition of salvation,' might here be noticed, as language not found in scripture, nor known to our reformers. But if this were not so, we should of course 'become indifferent to the character of our actions." This must mean, that self-love is the highest, or the only motive, of human activity, even in the most religious persons: otherwise love to God and man, love to holiness, hatred of sin, and other disinterested motives, might render us "zealous of good works," even if we did not think them the condition of salvation. But if nothing, except mercenary hope and slavish fear can deter men from wickedness; it is manifest, that they are destitute of love, gratitude, benevolence, and every right disposition.

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P. clxx. Note. In the, &c.' This note appears to give a right view of the text, on which it is made.

'But while I am contending that a strict attention to the duties of mora'lity is indispensably required by the religion of Christ, must repeat, that good works are in no respect or degree the meritorious cause of our salva'tion. Whenever we speak of any benefit derived from the gospel-dispensa'fion, all notion of deserving it, all idea of merit on our part, is to be disclaimed. The whole and every part of this inestimable blessing, every conse 'quence and effect proceeding from it, directly or indirectly, is the free gift ⚫ of God to unworthy and undeserving man. This distinction between meri'torious cause and appointed condition is a very material one.'

But if we went into the opposite extreme, and believed that good works ⚫ were not the appointed condition of salvation, we should of course become indifferent to the character of our actions.'

In the Revelation it is said, "Blessed are they that do his command

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P. clxxi. l. 15. 'Those who, &c.'* This belongs properly to the subject of the next chapter. Had the words the enthusiasts of the present day,' been explained, and the reader clearly informed, what body of men were intended, what sentiments these persons maintained, and how they might be distinguished from other teachers; the caution to avoid them would have been more explicit, and suited to produce more effect. As it is, we must put it along with another phrase, sometimes improperly used on the other side of the question; • The blind Pharisees of the present day.' It will, however, be concluded by numbers, that his Lordship means the evangelical clergy, as part of the company at least. But, I hope, there is not one of them, I am sure there are very few, who teach their hearers to 'suppose them

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"ments, that they may have right to the tree of life." founded in the real merit of men, but derived from the gracious promise of 'God; not a claim upon God's justice, but a free gift of his mercy. A pro'mise, from its nature implies that it might have been withholden without 'injustice; but he who promises, contracts a debt, which he is bound to dis charge upon the performance of the conditions on which the promise is 'made. A promise proves the kindness of him who promised, and not the worthiness of him to whom the promise is made; and that kindness is the greater, the greater is the value of the thing promised, and the more easy the conditions upon which it is promised.'

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Those, who listen to the enthusiasts of the present day, too often suppose themselves the chosen vessels of God, and are persuaded that no conduct, however atrocious, however unchristian, can finally deprive them of 'eternal felicity; since they are taught to believe, that though it may be ordained that for a time they may fall from grace, yet it is irreversibly decreed that they shall ultimately be saved. If these preachers do not in so many 'words tell their hearers, that their moral conduct will have no influence ⚫ upon the sentence which will be pronounced upon them in the last day; or "if they do not entirely pass over in silence the great duties of morality, yet if they dwell so much more earnestly and more frequently upon the neces'sity and merit of faith, as to induce an opinion that good works are of little 'comparative importance, the natural consequence will be, a laxity of prin ciple and a dissoluteness of manners. Even a doubt of the efficacy of virtue will lead to a disregard of its laws.'

† Rev. xvii. 14.

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'selves the chosen vessels of God, and to be persuaded, that no conduct, however atrocious or unchris'tian, can finally deprive them of eternal felicity, &c.' Many of the evangelical clergy do not hold the doctrine referred to; it forms no prominent part of the pub. lick instruction of a large majority of those who do; and they, who are most particular on the subject, with very few, if any, exceptions, state it thus: No man can have sctiptural ground to conclude himself interested in this unspeakable benefit; except as he is himself conscious, and evidences to others, that he has true living faith, producing unreserved obedience. If he be overcome by temptation, and fall into sin: he must lose his confidence of his acceptance, if it be genuine: this he never can legitimately recover, till by deep repentance, with its appropriate fruits, and by renewed faith, in God's mercy through Christ, his prayer," Restore to me the "joy of thy salvation," be answered. He may, and if a true believer, we suppose, is, in a safe state: but he cannot know, and is not authorized to think himself, in a safe state, after having grossly sinned, till unequivocal repentance has taken place. And, it is our general instruction, that if a man take encouragement from this doctrine, when living in the habitual practice of any known sin, or the habitual neglect of any known duty, and quiet his conscience by it; it is a decided proof, that he is a hypocrite. Whether our sentiment, in this particular, be true, or no; this is my view of the subject; and I would not be thought to plead the cause of any, who wish to state this point, in a more lax and accomodating manner. If this statement deserve the censure, contained in the passage adduced; let it bear it. It is indeed true, that some, who do not pass over in si'lence the great duties of morality,' or rather of chris

tian holiness, do treat on other subjects more earnestly. But, in so doing, they meet the decided disapprobation of a large number and an increasing number, of those, who hold the same doctrines.-What is meant by 'the 'efficacy of virtue,' does not appear. It is allowed, that even real good works have no efficacy, in our justification. But; if there be any virtue, if there be any praise, 'think of these things,' is our exhortation to our flocks. We indeed dwell earnestly on the necessity of faith, and of its efficacy, if genuine, for our justification: but we speak as little of the merit of faith,' as of the efficacy ' of virtue,' for merit and efficacy are by no means the

same.

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P. clxxii. I. 8. Although, &c.'* If the best 'things which we do have something in them to be 'pardoned;' then there must be sin in every human deed. 'Man is very far gone from original righteousness, and is of his own nature inclined to evil; so that

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* Although the best actions of men must partake of the infirmity of their 'nature, and cannot give the slightest claim to eternal happiness; yet to re'present every human deed as an actual sin, and deserving of everlasting pan. ishment, is not only unauthorized by Scripture, but is also of very dangerous consequence. It tends to destroy all distinction between virtue and vice, and to make men careless of their conduct; it is to confound those who live under the absolute dominion of sin, with those who occasionally yield to temptation; it is to make no discrimination between the habitually wicked, and those who through surprise or inadvertence deviate from the path of duty, between premeditated crimes and unintentional offences. Not only particular actions of men are commended both in the Old and New Testament, but at the day of final retribution Christ is described 'as saying, "Well done, thou good and faithful servant," which implis * that a man's general habits and conduct in life may be deserving of the approbation of his Judge. How can this address of our Saviour be reconciled with the tenets of those, who consider every action of man as sinful and punishable? Where can be the justifying works of which St. James speaks! where can be the charity, and service, and faith, and patience,” • recorded in the Revelation? Where are those who "have not defiled their garments," who are worthy," and whose names are not blotted out of the book "of life:"

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Note, Refutation, p. 69, 61.

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