66 'Works the flesh always lusteth against the spirit."* done before the grace of Christ, and the inspiration of 'his Spirit, are not pleasant to God;-for that they are 6 not done, as God hath willed and commanded them to ' be done, we doubt not but that they have the nature ' of sin.'t "The ploughing of the wicked is sin."‡ Every human deed, therefore, which is done before the grace of Christ, is an actual sin.—“Cursed is every "one who continueth not in all things written in the "book of the law to do them." Therefore "they that "are under the works of the law are under the curse." Depart from me, ye cursed, into everlasting fire."¶ Whether every human deed deserves everlasting pun'ishment,' so that each deed in a sinner's life, singly considered, merits damnation, needs not here be argued. It may be sufficient, as "submitting to the righteous"ness of God," in the punishment denounced against every transgressor of his law; to acknowledge that we deserve everlasting punishment for our many and complicated crimes. When, thus condemning ourselves, we "have fled for refuge to lay hold of the hope set before us," in Christ; we begin to do real good works, acceptable to God, through his mediation: yet these are imperfect, and need washing in his blood; they cannot endure the severity of God's judgment;' there is a mixture of evil in them, which deserves wrath, and needs forgiveness, and it is of these, that the texts of Scripture, adduced in the quotation, manifestly speak. Every action of man is sinful and punishable, and would subject him to punishment, according to the strict and holy law of God: but, according to the gospel, God mercifully forgives what is evil, and graciously accepts Art. ix. ↑ Art. xiii. Prov. xxi. 4. § Gal. iii. 10, Il Art, xi. and rewards what is good, the fruits of his Spirit, in true believers. "The fine linen, clean and white, are the righteousness of the saints:" "Yet they washed their "robes and made them white in the blood of the "Lamb."*. In discoursing on these subjects, there is certainly a danger of clouding the proper distinction between virtue and vice, and of making all sins equal, like the Stoicks of old. Caution is, therefore, needful, and we must "ask wisdom of God," to guide us at a distance, from the dangers on either side: for there is great danger, lest, in palliating some instances of human conduct, in which God is neglected and forgotten; and in commending human virtues; we should lead men to entertain slight thoughts of sin, as disobedience to God, when it is not evidently mischievous to man; foster a proud self-justifying spirit; and encourage a hope of salvation, without repentance, conversion, and genuine holiness. If the grand truths and encouragements of the gospel be fully set before men, along with the declarations concerning the evil of sin, and the sinfulness of their ordinary, nay, their best actions; they, who duly attend will indeed give up the hope of saving themselves by their own virtues, but they will also be led to hope for salvation by Christ Jesus; and this will induce a stricter conscientiousness, than they before so much as thought of. But if any so preach, as not to discriminate, between the direct ungodliness, or gross crimes of the wicked; and the lamented deficiencies of true christians: or, between their sins of surprize and inadvertency, and the premeditated crimes, of those who are habitually wicked; he has not at all learned " rightly to "divide the word of truth." Comp. Rev. vii. 14, xix. 8. P. clxxiii. 1. 20. "If men, &c.'* 'They should some'times be guilty of sin, or not rise to the standard, &c.' "In many things we offend all."'t No mere man, ever ' rose to this standard of purity, &c.' St. Paul himself was only pressing forwards towards it. Our defective obedience, however, will, no doubt, be accepted through faith in the merits of a crucified Redeemer: but no obedience of unbelievers will be accepted. What is involuntary, in the strict sense of the word, cannot be sin; for the criminality consists in the will. The sins, however, of true believers, are contrary to their habitual purpose and intention. They desire perfectly to obey; but the will of a creature is changeable; and especially that of a fallen creature: so that often, in the hour of temptation, they do those things, against which they were before, steadily resolved. Thus Peter, in denying his Lord, acted contrary to his determined purpose, and inconsistently with his general character: and, according to the gracious constitution of the gospel, "It * If men heartily strive to practise the whole of their duty; if it be the * great object of their lives to make the precepts of the gospel the invaria<ble rule of their conduct, but still, from the frailty of their nature, they ⚫ should sometimes be guilty of sin, or not rise to the standard of purity and ⚫ excellence required by our holy religion; we have ground to believe, that an ⚫ imperfect and defective obedience of this kind will be accepted through ⚫ faith in the merits of a crucified Redeemer. If such occasional and involuntary deviation from the path of duty will not be forgiven, who of the sons ⚫ of men can be saved? Men, as they now are, are not capable of perfect obedience, but they are capable of endeavouring to attain it. Such an endeavour is their indispensable duty; and although it may not ⚫ and upon every occasion be effectual, it is humbly hoped that it may be * sufficient to recommend them to the favour of God, 'forasmuch as what their infirmity lacketh, Christ's justice hath supplied.' In no part of our public formularies is any thing like actual perfect obedience supposed; and in the only prayer which our Saviuor himself commanded his followers to * use, we pray God to "forgive us our trespasses:" all christians therefore are taught by their Saviour to consider and confess themselves as simmers, that is, at best as yielding an imperfect obedience.' † Jam. iii. 2. in all instances was not he, but sin which dwelt in him." Yet he did not sin'involuntarily. But Judas, in betraying Christ, acted in character, and consistently with his habitual purpose, of rendering his profession subservient to his worldly interest: "He was a thief, and had the bag, "and bare what was put therein.” The demon of avarice possessed his heart: he robbed the poor, his brethren, and his Lord; and at last bargained for filthy lucre, to betray Jesus to his enemies. "It was he, and "not sin, that dwelt in him."-Sufficient to recom'mend, &c. The good works of believers are suffi cient to prove their faith living, and their love sincere. They are "the fruits of the Spirit," and are presented in humble faith, through the great Intercessor: but he alone recommends both them and their obedience unto God: "acceptable to God through Jesus Christ."Perfect obedience is not supposed in our public formularies: but is it meant that any description of ministers insist upon perfect obedience, as necessary to our acceptance in Christ Jesus, by faith? Calvinists in general, and the evangelical clergy in particular, are often charged, as conniving at sin, in those, who embrace their creed; and being in many things too lenient, as to practical subjects: yet at other times, it is intimated, that they are as over-rigorously strict, in their requirements! But custom inures us to bear discordant censures, without any great emotion. That perfect obedience is demanded, as the condition of justification by works, is manifest." Thou hast answered right, This do,* and thou shalt live." That is, "Love God "with all thy heart, and love thy neighbour as thy. "self." But being justified by faith our sincere and unreserved, though very defective, obedience, meets * Luke x. 25-29 with a gracious acceptance from our reconciled God and Father. P. clxxiv. 1. 22. • That I, &c.'* The expression 'invidiously arrogate, &c.,' might be noticed, but the subject has already been considered.†The True • Churchman ascertained,' by Mr. Overton, is the only book of any living author, among the evangelical clergy, or the Calvinists, which his Lordship has noticed in his work: and in some respects it is entitled to this honourable distinction. For I must avow my decided opinion, that the arguments contained in it, fully prove the proposition, which he attempts to support; and have never been, and never can be, fairly answered. Others must determine whether it was exactly the kind of publication, which circumstances required: it appears, however, to me, that by bringing the subject, on which it treats, fairly and openly before the public, with no com • That I may not be accused of not having sufficient ground for what I have said, concerning those who invidiously arrogate to themselves the ex'clusive title of evangelical clergy, I will refer to some passages in a book÷ 'written professedly in vindication of their principles and practice. We 'there find one minister of the established church blamed for hoping that his congregation will recommend themselves to the favour of God by a re'gular attendance upon divine ordinances, and an uniform practice of reli'gious precepts;' 'a second is blamed for saying, Repentance, I doubt not, 'always avails something in the sight of God; a third is blamed for 'talking ' of works, obedience to the moral law, as constituting men relatively worthy;' 'a fouth is blamed for urging the necessity of recommending ourselves to ⚫ the mercy of God, and rendering ourselves worthy the mediation of Jesus 'Christ by holiness of living and by an abhorrence of vice;' a fifth is blamed ⚫ for asserting that good works are the condition, but not the meritorious 'cause of salvation;' and a sixth is blamed for teaching, that 'whatever our tenets may be, nothing can afford us comfort at the hour of death, but the ⚫ consciousness of having "done justice, loved mercy, and walked humbly ' with our God;"'expressions taken from a well-known passage in the Old 'Testament.' See on p. 49, Refutation. The True Churchman ascertained. VOL. I. Rr |