" he might show the exceeding riches of his grace, in "his kindness towards us through Jesus Christ." "To "the intent, that now unto the principalities and pow"ers, in heavenly places might be known by the church "the manifold wisdom of God; according to the eter"nal purpose, which he purposed in Christ Jesus our "Lord."* The historical part of scripture, as far as the divine conduct is concerned, illustrates the information given concerning the perfections of God; and the doctrinal and preceptive part of the sacred oracles give us instruction, concerning a variety of particulars, in which we should otherwise have remained ignorant, or have been bewildered in error. "The law entered, "that the offence might abound; but where sin abound"ed grace did much more abound." We should scarcely have discovered this end, which God proposed, in giving the law, by abstract reasonings on his moral perfections.

'

P. cclxi. 1. 9. It, &c.'"The law is holy, just, "and good:" and its awful sentence is most righteous; and this, apart from redemption; which indeed was intended to render the rich mercy of God consistent with his glorious justice, in the salvation of sinners. The words compatible with his mercy,' may be compared with those of the apostle on the same subject. "To the

* ' It, (Redemption) vindicates the justice of God, by making every one ⚫ who disobeys his laws, liable to death and punishment; and it is compatible 'with his mercy, inasmuch as it provides the means of avoiding the punish'ment due to wilful disobedience. This is not done by a capricious revoca<tion of the sentence pronounced, by an unconditional offer of pardon, or by ' any weak or inadequate compromise. A full satisfaction and complete atone⚫ment for the sins of the whole world are found in the precious blood of the eternal and only-begotten Son of God; but even this sacrifice, inestimable as it is, and universal as it may be, does not necessarily procure salvation 'for men; much remains to be done by themselves, before they can have any share in the benefits of their Redeemer's death.'

"praise of the glory of his grace, wherein he hath made "us accepted in the beloved. In whom we have redemption through his blood, the forgiveness of sins, "according to the riches of his grace, wherein he hath " abounded towards us, in all wisdom and prudence.”* The grand end of redemption is the display of the glory of God, especially the glory of his mercy and grace; and to render this compatible with the glory of his justice.-Much indeed remains to be done by us, in order that we may partake of the salvation of the gospel; and, in order to this, much must be done in us, by the new creating Spirit of God. We "must be born again;” we must be quickened from the death of sin to the life of righteousness. "By grace are ye saved, through faith, "and that not of yourselves, it is the gift of God; "not of works, lest any man should boast: for we are "his workmanship, created in Christ Jesus unto good "works; which God has before ordained, that we should "walk in them."+Let us beseech him,' therefore, ‘to grant us true repentance and his Holy Spirit:' and, while we own and attend to the duty of "working "out our own salvation with fear and trembling," let us not forget, that "it is God who worketh in us both "to will and to do of his good pleasure:"The condi'tion of man, after the fall of Adam is such, that he 'cannot turn and prepare himself by his own nat'ural strength, and good works, to faith and calling God: wherefore we have no power to do good upon 'works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will; and working in us, when we have 'that will.'§ 'It is acknowledged, that man has not the disposition, and consequently not the ability, to do

6

Eph. i. 6-8. +Eph. ii. 8-10.

+ Phil. ii. 11, 12. § Art. x.

'what in the sight of God is good, till he is influenced <by the Spirit of Christ.'* The doctrine of the Holy Spirit, who sanctifieth all the elect people of God:' and by whose sacred and omnipotent operation, a new creation is wrought, and sinners are made both willing and able, to repent, believe, love, and obey; is so important a part of the plan of salvation: and his work in the heart, by which one man is made to differ from another, is so essential a part of salvation itself; that it is wonderful, it should not be at all mentioned, in so expressly stating the way of salvation by the gospel.

P. cclxi. 1. 27. There would, &c.'† 'There is 'no difference: for "all have sinned, and come short "of the glory of God: being justified freely by his

grace, through the redemption, that is in Christ Je“sus.”‡ “I will put my laws into their mind, and I "will write them in their hearts." "A new heart "also will I give you; and I will put a new spirit "within you, and I will take away the stony heart "out of your flesh, and I will give you an heart of "flesh; and I will put my own Spirit within you; and "cause you to walk in my statutes, and ye shall keep

my judgments and do them."¶ "For who maketh "thee to differ from another." The two scriptures, which are referred to in the quotation,** evidently relate, the first, to what man is by nature, and the second, to what believers are, " by the grace of God." An important difference there is, but the whole glory of making it is due to divine grace; inclining and enabling the believer to do, what was before his bounden duty;

* P. 61, Refutation.

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†There would be no distinction between those," the imagination of "whose hearts is only evil'continually," and those whose "delight is in the "commandments of God."

Rom. iii. 22-25.

Ez. xxxvi. 26, 27.

cxix. 47. 70. Rom. vii. 22.

VOL I.

§ Jer. xxxi. 31-33. Heh. viii. 10--12 1 Cor. iv. 7.

3 P

** Gen. vi. 5. I':

but which he had no disposition, and consequently no ability to perform.

P. cclxii. 1. 22. The works, &c.'*

"For the in" visible things of him are clearly seen, being under. "stood by the things which are made, even his eternal power and Godhead; so that they are without ex"cuse." "As many as have sinned without law, shall perish without law." "We have before proved both "Jews and Gentiles, that they are all under sin."+ "Ye "were, in time past, Gentiles in the flesh:at that time

ye were without Christ,-having no hope, and with"out God in the world." "Forbidding us to speak "to the Gentiles, that they might be saved."

They also are to be had accursed, that presume to say, that every man may be saved by the law or sect which he professeth, so that he be diligent to frame 'his life according to that law, and the light of nature:

for holy scripture doth set out to us only the name of 'Jesus Christ, whereby they must be saved.' The subject has repeatedly been considered; but these quotations may serve to refresh the reader's memory on this point. The Scripture saith, "Whosoever believeth "in him shall not be ashamed."-" For whosoever

The works of creation, and the law written upon men's hearts, always supplied a ground for faith, and a rule for practice. At every period of the world, to fear God, and to work righteousness, have been discoverable ' and practicable duties. Men will be judged according to the light which has been afforded them, by the dispensation under which they have lived, whether it shall have been the law of nature, the law of Moses, or the law ' of the gospel, all equally derived from the same divine Author. The vir 'tuous heathen, the obedient Jew, and the sincere Christian, will all owe their salvation to the precious blood of the Lamb slain, from the foundation ' of the world. The degrees of happiness, as we are taught to believe, will vary; but although they are all eternal, and all flow from the same divine

source, the faithful disciples of the blessed Jesus may humbly hope, that

a peculiar inheritance is reserved in heaven for them, as "the prize of their "high calling in Christ."

† Rom. i. 20. ii. 12. iii. 9. Article xviii.

+ Eph. ii. 11, 12.

§ 1 Thes. ii. 16.

"shall call upon the name of the Lord shall be saved. "How then shall they call upon him in whom they have "not believed?" And how shall " they believe in him of "whom they have not heard? And how shall they hear "without a preacher? Or how shall they preach except "they be sent? As it is written, How beautiful are the "feet of them that preach the gospel of peace, and bring

glad tidings of salvation!"* All this means nothing, if men may be saved by Christ, without faith in him, or even hearing of him. There may be as virtuous heathens now, as in former days; and it would be no great attainment to be as virtuous, as the most celebrated heathen sages, if impartial history be credited: but do we read of any humble, penitent, spiritual worshippers, decided characters, devoted in unreserved obedience to "the one living and true God?" Any, concerning whom there is clear proof, that they were, renewed unto the holy image of God, and fit for the work, worship, and company of heaven? Till this be ascertained, I must approve the strong language of our article; and consider all that is spoken about salvation by Christ, without faith in him, (respecting adults) as suited to render us unthankful for our special mercies; and to cut the sinews of our exertions, in attempting to communicate them to "those, who sit in darkness and the shadow of "death."

P. cclxiii. 1. 19. (

Having, &c.'t The reader must judge how far this has been shown satisfactorily, especially as to election. I cannot but anticipate, that many, whose hearts are fully opposed to this doctrine, will feel

Rom. x. 11-15.

Having shown that the Calvinistick doctrines of election and reprobation have no foundation in the written word of God, and are inconsistent ⚫ with the Divine perfections, I shall proceed to prove, that universal redemption is also the doctrine of our church.'