./''^. ^ ADDISON ALEXA.NDEU i.IBKARY, ^ jfi which was presented bj \l Messrs. R. L. and A. STriRT. C(is<\ Division Shelf, Section /^l Book, No, . ^' ^ dff^ t. REMARKS ON THE REFUTATION OF CALVINISM, BY GEORGE TOMLINE, D.D. F.R.S. LORB BISHOP OF LINCOIN, ANB DEAN OF ST. FXVfs, iONDOIf, BY THOMAS SCOTT, RECTOR OF ASTON SANDFORD, BUCKS. " Be ready always to give an answer to every man, that asketh you a '* reason of the hope that is in you, with meekness and fear." 1 Pet. iii. 15. ' Take special care, before you aim your shafts at Calvinism, that you * know what is Calvinism, and what is not: that, in that mass of doctrine, * which it is of late become the fashion to abuse under the name of Cal- ' vinism; you can distinguish with certainty, between that part, which is ' nothing better than Calvinism, and that which belongs to our common * Christianity, and tlie faith of the Reformed Churches.' Bp. Horseley. ' Accusatio crimen desiderat, rem ut definiat, hominem ut notet, argu- ' ' mento probet, teste confirmet.' Cicero. IN TWO VOLUMES. VOL. L PHILADELPHIA: PUBLISHED BY W. W. WOODWARD, N'O. 52, CORNER OF SECOND AND CHESNUT STREETS. 1817. vx-v V wyvvw* v%/vvwwxv*.'v M'Carty & Davis, printers. PREFACE. At has been regretted by many pious persons, that the controversy, to which * The Refutation' relates, has again been revived, and brought before the pubHck: but the author of these Remarks does not entirely concur iji this feeling, or accord to the opinions which excite it. Veritas magna est, et prevalebit. It is true, that if the persons, whose principles are brought before the tribu- nal of the publick, in so energetick a manner, and by so high an authority, do not " take heed to themselves;" they may very easily both raise a tempest of acrimonious controversy, and expose themselves and the common cause to additional censure and reproach: but nothing is so unfavourable to the progress of genuine Christian- ity, among mankind in general, nay, among the bulk of nominal christians, as a dead calm. Within the writer's remembrance, the Calvinists, especially the evangelical clergy, were so inconsiderable and neglected a company, that, except a declamation now and then in a visitation sermon, little publick notice was taken of them. But now, it seems, they are become so numerous and suc- cessful, that, unless more decided measures be adopted, there is danger lest " all the world should go after ** them." And " in this I do rejoice, yea, and will " rejoice." IV PREFACE. It may be questioned, how far it would be advisable, in present circumstances, for any of our party, to com- mence a controversy: yet there can hardly be a doubt, but that it is incumbent on us to say something, to the publick arraignment of our principles, which * The * Refutation' contains. Had that publication assailed those tenets exclusive- ly, which are commonly called Calvinistick; these Re- marks would, probably, not have been obtruded on the publick notice: but, as many doctrines which belong to our common Christianity are deeply involved in the argument, the contest is no longer about unessential matters, but j&ro a/w et focis* It is allowed, that the several doctrines, brought under consideration in the Refutation, have in reality a very intimate connexion or concatenation. Original sin, implying the total want, in fallen man, of Avhat is good before God, makes way for the doctrine of special preventing grace, or regene- ration by the Holy Spirit, in order to the true repentance, faith, and renewed acceptable obedience, of any of our fallen race. The remainder of this infection in the regenerate, rendering all which they do, imperfect or defiled; shows that justification must be of grace, in Christ, and by faicli alone, not of works, firom first to last: and that good works can, in this respect, do no more than evidence faith to be living and justifying: for, the alloy of evil connected with them needing forgive- ness, they can do nothing eiihtr towards justification, or continuing us in a justified state. Regeneration also, being a new creation by the omnipotent power of PREFACE. V the Holy Spirit, " dividing to every one severally as he "will," must be purposed and intended: and, considering the prescience and unchangeableness of God, " the eter- " nal purpose which he has purposed in himself," can hardly be excluded; or the conclusion, that those, whom he thus regenerates, he will " keep by his power, ** through faith unto salvation." Of this concatenation his Lordship is aware; and it would not have answered his design, to refute these latter doctrines, and leave the ®thers unassailed. Numbers however do not allow or per- ceive this; and hold the grand outlines of the doctrine, here called Calvinistick, very decidedly and practically; either silently excluding personal election and final per- severance from their creed, or directly disavowing them. But, besides the attempt to refute several doctrines, which are not generally considered as Calvinistick, but rathier as " the faith once delivered to the saints;" for which we are required to *' contend earnestly;" * The * Refutation' contains many statements of our doctrine which are erroneous, and arise from misapprehension; j&o that we are supposed to maintain tenets, not only which we disavow, but which the most systematical Calvinism, well understood, by no means includes: and some of these are so incongruous to others, that it is impossible for the same person to maintain both at the same time. Now we must either be willing, for the publick to conclude, that we plead guilty to these charges; (which would be, in our view, base treachery against the cause of truth; or we must come forward, and plead not guilty, and disprove the charges; showing VI PREFACE. where we are misrepresented, or misunderstood; and what we do, or do not maintain. The author of these Remarks, having, for above thirty-two years, been diligently employed in preparing and publishing works on religious subjects, grounded upon those very principles, which his Lordship has undertaken to refute; could not consider ' The Refuta- * tion' in any other light, than as tending to sweep away at once the labours of his whole life, by discrediting, or rendering doubtful and uncertain, the grand doctrines, which he has maintained, and endeavoured to improve to practical purposes. This consideration must account for his assuming so arduous and perilous a service, as the present; and may serve to excuse, what might otherwise be deemed presumptuous. It could not be supposed, that ' The Refutation' would be left unanswered by the whole body, whose principles it assails: and, as the author of these Remarks is one of the senior writers of that body; it was not unnatural for him to think, that hoary hairs might be attended with some abatement of that eagerness of spirit, which is un- flwourable to the discussion of such subjects, and making remarks on statements, in which there are many things suited to discompose the mind; not to speak of higher sources of meekness, and self-government, which either are or ought to be found in " an old disciple." In fact he hoped, that God would enable him to defend what, he doubts not, is Christian truth, in a Christian spirit; and without violating the precepts of our holy religion. How far he has succeeded more impartial judges must determine. \ PREFACE. Vll Many perhaps may deem it indecorous in him, to stand forth in answering the publication, not only of his superior in the church, but his own Diocesan. As, how- ever, the main substance of ' The Refutation,' was first delivered by his Lordship in charges to his own clergy; it must be supposed that he had them especially in view, as far as the evangelical clergy are concerned. All the information, concerning our body, on which he proceed- ed, must be derived either from our publications, or from report; (as he has not much opportunity of hearing our sermons;) and the author is, as far as he knows, the senior writer of this company, in his Lordship's diocese. He therefore felt himself peculiarly called upon " to give ** a reason of the hope that is in him;" and e-ither to re- tract, or defend, the doctrines maintained in his* nume- rous publications. He trusts, however, he has not for- gotten, that his remarks are made on his superior and his diocesan; that he has in numerous places spoken as an. apologist J where in other circumstances he would have taken a higher ground; and that he has uniformly paid as much respectful deference to the author of ' The Re- futation,' as he could consistently with faithfulness to divine truth, " even to the word of the truth of the gospel." It is with unaff'_cted humility, that the author confesses, he has not executed his undertaking, in a manner worth}- of so good a cause. It was necessary, that the answer should not be very long delayed: his other engage- ments are numerous: he has indeed laboured indefati- gably; yet as many years almost, as months could b^ Vlll PREFACE. allowed him, would have been necessary to an adequate publication on such multifarious, such dijfficult, and such infinitely important subjects; even if he had pos- sessed adequate learning and talents. Indeed could he have reserved the whole copy, till the work had been finished, before he gave it to the printer, many inac- curacies, and still more repetitions, might have been prevented; which the memory of an old man could not otherwise exclude. His distance from the printer also has occasioned many little inaccuracies, and some of more importance, which will be noticed in the Errata; and to which he trusts that the goodness of the reader will specially attend. His distance also from publick libraries^, and the scantiness of his own stock of books, have been a considerable impediment to him. — He has, however, no doubt of the gracious acceptance, which his feeble attempt will meet with, from his Lord and Master: and he trusts, that the same gracious Lord will incline the hearts of his brethren, whose cause he has attempted to advocate, to give it a favourable recep- tion, notwithstanding its imperfections; and to unite in prayer with him, that it may be crowned with great and lasting usefulness. Before he concludes, he would state a few particulars, by keeping which in mind, the reader will be better en- abled to understand the argument of some chapters. In the first chapter his chief object is to prove, that original sin is a totals not a partial^ defect, derived from fallen Adam, of all that is spiritually good, or good in the sight of God; though not of all which is naturally PREFACE. i:^ good in respect of men: that man is indeed a free agent, in the fullest sense, being under no necessity, or exter- nal restraint, or compulsion, whatever: but that the evil dispositions , and inclinations of the heart, induce a slavery into the will, rendering it incapable of choosing, what the heart cannot loye, even what is good in the sight of God, till liberated from this bondage by tlie special grace of God in Christ. In outward things man chooses most freely; in evil things he chooses most freely; and in things spiritually good nothing hinders him from doing the same, but a total want of love to them. The special preventing grace of the Holy Spirit, or regeneration, must therefore first produce this love, these desires, this willingness; before there can be any thing to co-operate with his further gracious influences; according to the doctrine of our ninth and tenth ar= tides. — J O God, our Refuge and Strength, who art the * Author of all godliness.* — * Almighty and everlasting ' God, who makest us both to ruill and do those things * which are good.** In the second chapter it is his object to prove, that baptism is only the sacramental sign and seal of regene- ration; (as circumcision was under the Old Testament;) and not regeneration itself, nor inseparably connected with it: that adults, sincerely professing repentance and faith, are already regenerate; and in baptism receive the sign and " seal of the righteousness of faith, which they *' had yet being unbaptized:" that the event, as to each baptized infant, must determine, whether it was or was * CoL 23 after Trinity. Confirmation Service. VOL i. b X PREFACE. not regenerated in baptism: that baptism is not univer- sally and indispensably necessary to salvation; but that regeneration is: and that ungodly and wicked persons, who have been baptized, need regeneration: even as all wicked Israelites needed the circumcision of the heart, and the Jews in our Lord's (iays needed regeneration. I In the third chapter, it is the author's object to show, that justification before God is wholly of unmerited mercy, in Christ and his righteousness and atonement, and by faith in him alone: that repentance, though al- ways accompanying salvation, has no share in our jus- tification; that good works follow after justification and are the only scriptural evidence of a living and justifying faith, and are for various purposes indispensably neces- sary, and highly useful; but in no degree conducive to our justification, or to our continuance in a justified state. The argument in the fourth chapter assumes such various forms that a brief and clear abstract of it cannot easily be stated. In general the author attempts to show, that the doctrines on these subjects, commonly called Calvinistick, are both scriptural, and contained in our articles: but this does not go to prove, that every tenet of Calvin is scriptural. In the fifth chapter on the quotations from the ancient fothers, the author's principal object is to show, that in very many of the passages adduced, the opposi- tion is not so much to the tenets of Calvinism, as to the grand doctrines of our common Christianity; and, except Augustine, almost all, cither directly or indi- rectly, introduce Pelagiaiiism. These, therefore, by attempting to prove too much, prove nothing at all. PREFACE. X,l In the sixth chapter, the author endeavours to show, that the odious tenets of the ancient hereticks, which our sentiments are stated to resemble, are so far distant from resemblance with our's, that contrariety may be far more justly predicated concerning them. On the seventh book, containing quotations from Calvin, it has been his grand object to prove, what po- sitions of this eminent man were scriptural and tenable; and what speculations must be considered as unscrip- tural, or at least as intruding improperly into things not revealed: and also, that our being called Calvinists, not by our own free consent, does not bring us under any obligation; to embrace all Calvin's sentiments, or make us liable to have them imputed to us for our condemna- tion; unless we copy his offences. — Much less are we answerable for the Lambeth articles, or those of the Synod of Dort. In the last chapter the author takes the liberty of be- ginning the history of Calvinism, long before either Calvin's or Augustine's days, even from the times of Moses and the prophets; and also of pointing out some inaccuracies in his Lordship's statement of these subjects. At the conclusion he has added an Appendix of trans- lations, from several of the confessions of the reformed and Lutheran churches, to which he especially requests ~ the careful attention of the reader, both for the impor- tance of them in the argument, and for the excellent instruction which they contain; for, in this respect he considers them as the best part of the publication, Aston Sanford, Nov. 16, 1811. CONTENTS TO VOL. I. PAGE Remarks on Preface 1 on the first Chapter, — Of Original Sin, Free-will, and the Operation of the Holy- Spirit 4 on the second Chapter, — On Regene- ration 143 on the third Chapter, — On Justification, Faith, and Good Works 210 on the fourth Chapter, — On Universal Redemption, Election, and Reprobation. . . 328 REMARKS ON THE REFUTATION, &c ON THE PREFACE. XT being the plan of this Publication, to follow * The Refutation of Calvinism,' from page to page, without any other method, it is needless to detain the reader, with any formal introduction. The preface contains little, which requires to be ad- duced, in this place; being chiefly a prospectus of the publication; and some anticipated remarks on the evi- dence, which the author is about to bring forward, and which he considers as fully conclusive on the subject, — One passage, however, may be noticed. Page vi. vii. ''If Calvinists^ Sec.'* The word pre- tend seems to be here used, instead of jfiaintai?!, or, contend. It will appear, in the course of the work, which of these tenets modern Calvinists in general, and the evangelical clergy in particular, do maintain, and which they do not; and in what sense they understand them. • * If Calvinists pretend that absolute decrees, the unconditional election ' and reprobation of individuals, particular redemption, irresistible grace, • and the entire destruGtion of frec-v/ill in man in consequence of the fall, ' were the doctrines of the priiiiitive church of Christ,' See. VOL. I. B REMARKS His Lordship, though he says, ' The design of the * following work, is to refute the peculiar doctrines of * the system of theology, which was maintained by Cal- * vin,' undoubtedly intends to refute modern Calvinists; and therefore, their tenets should, in the first place, have been stated, with precision and accuracy. In addition to the multifarious quotations, which have been made, from authors of discordant sentiments; or, perhaps, in preference to some of them; a collection of passages should, in fairness^ have been brought, from the works of that company, whose opinions were to be refuted. The want of this must be sensibly felt by all serious and impartial inquirers after truth; by all readers who, in the true spirit of an English jury, de- sire to have the witnesses examined, and the counsel heard, on both sides, even before they hear the judge sum up the evidence, and deliver his charge; much more, before they bring in the important verdict, on which the property, the liberty, the reputation, the^ country, or even the life, of a fellow-citizen depends. But, waving this for the present: if, by ' the primitive ' church of Christ,' the church, during the lives of the apostles, and the other writers of the New Testament, be meant, we admit its authority, in the most unqualified sense; and would maintain no opinions, which we can- not prove from their writings. If, however, the primi- tive church include the writers after the close of the sacred canon, to the middle, or conclusion, of the fourth century, or during any part of that period, we avowedly disclaim its authority: we appeal from fallible fathers and councils to the infallible apostles; and we neither pretend., nor maintain, that the former held the same doctrines which we do; nor do we allow the contrary. *' To the law and to the testimony." ' Holy scripture ' containeth all things necessary to salvation: so that ON THE PREFACE. 3 ' whatsoever is not read therein, nor may be proved ' thereby, is not required of any man, that it should be * believed, as an article of faith, or be thought requisite ' or necessary to salvation.'* This subject, however, and others coincident with it, will require a more particular consideration, in the re- marks on the fifth and sixth chapters of the Refutation. * Art. vi. |I^MA{IKS REMARKS ON CHAP. I. Of Original Shi, Free-will, and the Operation of the Holy Spirit. Page i. It is evident, &c.* The consequences of Adam's transgression, on himself, and on ail his pos- terity, especially on their moral character, or the state of their understanding, will, and affections, must not be decided on, from the bare narrative of the fall, and the coincident events; but from the scriptures at large; and from the state of the human race, in every age and na- tion, to this present time. Numerous testimonies are found, in every part of the sacred oracles, concerning the hea?-t of man, as descend- ed from fallen Adam; and of the human character as derived from that source: and we may know how to ap- ply these testimonies, by recollecting, and duly consi- dering, the words of the wise man, or rather of Wisdom itself. — " Keep thy heart with all diligence, for out of it are the issues of life."t The history of mankind is a comment on these divine testimonies, or an exemplifi- cation of them. The language also, in which the sacred writers speak of our recover}^ in Jesus Christ, is direct- ly to the purpose, as fully declaring the depth of that fuin, from which we are thus restored. • • It is evident from the accoiuit left lis by Moses, that a consicler.ablc ' change took place in the minds of oui- first parents immediately after they * had transgressed the prohibitory command of God, not to eat of the tree of ' the knowledjje of good and evil; but the conciseness with which the sacred * historian has described the primitive condition of man, and his fall from the « state in whicli lie was created, has led to a \ariety of opinio'is respecting the * efiects of Adani's disobedience upon liimsi U' and Ills postcri'y .' f Proy. iv. 2J- ON THE FIRST CHAPTER. 5 For instance: when we read as follows, in the his- tory of the creation, " God said, Let us make man in ^' our image, after our likeness:" — " So God created " man in his own image; in the image of God created *' he him." — " And God saw every thing that he had *^ made, and behold it was very good."* And when after the fall we read these divine testimonies; " God " saw the wickedness of man, that it was great in the *' earth; and that every imagination of the thoughts of *' his heart were only evil continually: and it repented " the Lord that he had made man, and it grieved him " in his heart." — And after the deluge: " The ima- " gination of man's heart is evil from his youth: "f we must conclude, from this most striking contrast, that some vast and awful change had taken place in him, as to his moral character. This most reasonable conclusion is illustrated by the history of Cain; and by the character given to the ante- diluvian world. " The earth also was corrupt before *' God; and the earth was filled with violence. And *' God looked upon the earth; for all flesh had corrupt- *' ed his way upon the earth. "J In fact, the conduct of mankind, in all ages and na- tions; except where " the oracles of God," and the grace of the gospel, have made exceptions to the general rule, has clearly illustrated and fully demonstrated, this conclusion. Again, Christians, as " renewed in the spirit of their *' mind," are " after God created in righteousness and " true holiness;" they have "put on the new man, which *' is renewed in knowledge, after the image of him that " created them."§ May we not conclude from these texts, that the image of God, in which man was at first * Gen. i. 26, 2r, 31. t Oen. vi. 5—12. t Gen, vl. 5, 6. vlii. 21. ^S Epli. iv. 2."!, 24- Col. Wi. 10: b REMARKS created, was " in knowledge," " righteousness, and true "holiness?" Can we, attentively reading and meditating on these testimonies, be satisfied with the notion, that the divine image consisted only in a rational nature, and in free agency? A rational nature and free agency are possessed by fallen angels; yet these are never said to bear the image of God. Pride, ambition, envy, malig- nity, deceit, and enmity against God, constitute the character of the devil: and these, wherever they exist and prevail, are the image of the deviU But " God is ** Love," and holiness, and truth. Now, let facts decide, whether men in general, all over the world, in every age, apart from the grace of the gospel, have more re- sembled, or do more resemble, that holy God, from whom they have revolted; or that great enemy of God, by whose temptations they have been overcome, and reduced to bondage. These hints may suffice at present, for the subject will often come under consideration, as lying at the very foundation of the whole controversy. P. ii. 1. 11. ''There are, &cc.'* The impossibility mentioned in this quotation, in the judgment of those, who most strenuously maintain it, does not arise from any wafwra/ inability; (such as disables a lame man from running swifdy, or a very poor man from relieving the wants of the afflicted;) but from a moral inability; even as a very covetous rich man cannot find in his heart to be liberal; or a very slothful man cannot find in his heart to be industrious. The hindrance is indeed as real and insurmountable, (except by a change of heart, or disposition,) in the latter, as in tlie former case; but it forms no excuse for the man's ill conduct. •' 'I'licre arc others, who coiiti.:ul that the sui of Adam hitrothiced into his ' nature such a radical impotence and depravity, that it is impossible for liis • descendants to make any voluntary effort to-.virds piety or virtue, or in any •respect to correct and iiii])rovc tlidr moral and r^liuious character.' ON THE FIRST CHAPTER. 7 ' An effort towards piety and virtue,' (nay, an effort of any kind,) must be voluntary: and if man be, in him- self, altogether unwilling, it is impossible for him to make a voluntary effort. How far man, apart from the grace of the gospel, is thus altogether unwilling, must be the subject of subsequent discussion. It may, how- ever, be added, that few modern Calvinists hold this to- tal inability, except in respect of things spiritually good; " things accompanying salvation;" ' good in the sight ' of God:' and in this his Lordship seems to agree with them?«- In acquiring virtue, or external moral good conduct, or even an external form of piety, from motives of a se- cular nature, such as regard to health, reputation, secu- lar interest, peace or respectability in society; men, un- aided by divine grace, nay, wholly disclaiming such as- sistance, often make both voluntary and successful efforts. Whether their religious character be thus improved, or not, may indeed be questioned; as not only heathen philosophers, but modern deists and infidels have made these voluntary and successful efforts, and have been proportionably buoyed up with pride and self-compla- cency, and contempt of others. Indeed no man, who has just views concerning the best method of enjoying this present world, would lead an immoral life, even if he were an atheist in specula- tion; for immorality uniformly decreases enjoyment, and increases vexation and suffering, by an unchangeable arrangement of divine Providence. Hypocrites, Pharisees, and other characters, against ^ whom the scripture bears the most decided testimony, have in every age made these 'voluntary efforts,' from selfish and worldly motives, and have in some degree * p. 67, 6S. Refutafwa. S REMARKS succeeded in them. But, " Did ye these things unto *' me, saith the Lord?" " All their works they do for to " be seen of men: Verily I say unto you, they have *' their reward." Calvinists, in general, deem no man incapable of making voluntary and successful efforts; except in those things which must be done, (if done at all,) from holy motives, from the fear and love of God, with a hope grounded on the holy scripture, of his gracious accep- tance, and with a desire to glorify his name. P. ii. 1. 18. 'That faith, &c.'* I am confident, that the word irresistible occurs more times, in ' The Re- * futation,* than in all the works of living authors, who are called Calvinists. — In my own various publications, which may be thought, at least, sufficiently voluminous, I do not think it occurs once, in the meaning and appli- cation here intended. Indeed it has been, for some time, almost universally disallowed by our writers. The subject of man's ' endeavour and concurrence,' will be hereafter fully considered: when it will appear, that the sentiments of modern Calvinists are misunderstood. — In the mean \thile, let the Words of our article express them: * We have no power to do good works, pleasant * and acceptable to God, without the grace of God by * Christ preventing us, that we may have a good will, * and working with us, when we have that good 'will.'t — -^s to other works, not * pleasant and accep- * table to God,' we believe, that carnal men are capable of them, without the ' grace of God by Christ 'J Man is a free agent, and therefore responsible for his * » That faith, and all the Christian c^races, are communicated by the sole and irresistible operation of ihe Spirit of God, without any endeavour or < concurrence on t lie part of man. The former is the position of the Socin- ' ians, th-t Adam commvinicated no moral corruption to his posterity by his * transfjrcssionj the latter of tiie Calvinists.' t Art. X. + P. 68, 69. lief ON THE FIRST CHAPTER. 9 conduct; but fallen man, as left to himself, is so abso- lutely the slave of sin, that his will is never free from the bondage of avarice, ambition, sensual and worldly desires, or malignant passions; above all, it is totally averse to true godliness. In this sense it is not free: and this is the only sense, in which well informed Cal- vinists have ever denied the freedom of the will; as it will appear most conclusively, from the writings of the reformers, and from Calvin himself, in the course of this work. Whatever a man can properly be said to do, he does voluntarily; but it is our opinion, that fallen man is never truly willing " to work out his own salvation;" or, (to ' use his Lordship's words,) steadily and constantly to obey good motions within us, whatever they may cost:' 'except as " God worketh in him to will.*' Then in- deed " to will is present with him; but how to perform " that which is good he finds not."-^ Yet, earnestly seeking deliverance and assistance from God, by con- stant prayer, and by diligently using every appointed means of grace, God worketh in him also " to do, of his good pleasure.*'! P. iii. 1. 3. ' But though, &c.| Docs any body of men, or any individual, maintain, that ' all idea of * distinction between right and wrong was utterly oblit- erated from the human mind,' by the fall of Adam? * Rom. vii. 18. ■j- Phil. ii. 13. The same verb (svs/i^sai) is used in both parts of the verre " It is God, who worketh in you, both to will and to work effectually.'' l^Eph. i. 11. Jam. v. 16. Gr.^ \ 'But though a propensity to evil and wickedness, universal in extent and < powerful in its effects, was thus transmitted to mankind, yet all ideaofdis- * tiuction between right and wrong- was not utterly obliterated from thehu- * man mind, or every good affection eradicated from the human heart. 11, e 'general approbation of virtue and detestation of vice, which have imi- ' versally prevailed, prove, tliat the moral sense was not annihilated ' VOL. I. C 10 REMARj^b Notliiiig could possibly produce this eflect, except such a change, as absolutely deprived man of his rational fac- ulties, and reduced him totally to the rank of a brute; and then he would of course cease to be an accountable agent. Fallen angels know what is right, though they hate it; and what is wrong, though they love it. Whether, ' every good affection be eradicated from the human heart,' must, according to our views, be decided according to the meaning giving to the word ' good affections.' If natural affection towards relatives, and humane compassionate feelings towards our fellow creatures, without any regard to the will and glory of God, be ' good affections:' then fallen man is capable of them, by the allowance of Calvinists, as w^ell as others. But if love to God, and love to man, for the Lord's sake and according to his will, be exclusively meant by '^ good affections;' then, in the judgment of Calvinists, fallen man is morally incapable of them except by the grace of God, ' from whom all holy desires, all good * counsels, and all just works do proceed. '*^ ' The approbation of virtue, and the detestation of 'vice,' (that is, of some virtues and vices,) as an inef- ficatious sentiment, may have been general; but it would be easy to shew, that it has been far from univer- sal. The moral sejise, in the language of modern wri- ters, seems equivalent to conscience^ according to the ho- ly scriptures. Now conscience, though greatly dis- qualified for its important oflice in fallen man, is fai", ve- ry far indeed, from being 'annihilated.' No, it will never be annihilated; it will to eternity exist, and be ac- tive as " tlie worm that never dieth," in all those who perish in their sins. • 2 Col. Even. Ser ON THE FIRST CHAPTER. 11 P. iii. 1. 13. 'Man did not, &c.'* The Calvinists do indeed maintain that fallen man is ' an unmixed in- * corrigible mass of pollution and depravity, incapable "of effectual amendment,' except by the grace of the gospel: and this enhances the value of the gospel, im- mensely, in their judgment. But where do the scrip- tures speak of fallen man as recovered, or recoverable to the love of God with all his heart, and of his neigh- bour as himself, according to the two great command- ments of the law; except by the grace of the gospel? P. V. 1. 8. ' The progress, &.c.'t No doubt there have been in every age some pious persons; " a rem- nant according to the election of grace. "J Of Abel, Enoch, Abraham, and Isaac, the apostle expressly states, that it was " by faith," that they were thus dis- tinguished. In the case of Abraham, this is enlarged on in many places; § and he is spoken of as the father of the faithful, and the exemplar of all other believers, both as to the nature and efficacy of his faith, the way in which he was justified, and the blessings which were secured to him by covenant, 1[ Of him especially the apostle says, "It is of faith, that it might be by grace, " to the end that the promise might be sure to all the * ' Man did not become by the fall an unmixed incorrig-ible mass of pollu- ' tion and depravity, absolutely incapable of amendment, or of knowing or * discharging-, by his natural powers; any part of the duty of a dependent ra- ' tional being.' ■j- 'Tlie progress of sin after the fall was very rapid and excessive; but we c are informed that, amidst the general depravity, " Enoch walked with God;" and that " Noah was a just man, and perfect in his generations, and walked with God." The former " was translated that he should not see death;'' ' and the latter was preserved with his family, when a flood of waters de. * stroyed all other flesh upon the earth. Between the flood and tlie promuU ' gation of the law lived Abraham, who was called by God himself " the fi-iend of God; " Isaac, to whose prayer it pleased God to listen; and Job, who " w as " perfect and upright, and one that feared God and eschewed evil." r IJ'im. x\. :'). § Rom. iv. Gal. iii. 6—18. Jam. ii. 20~?A. •I Gnl iii, 15—18. Heb. vi. 13—19. 12 REMARKS " seed; not to that only, which is of the law, but to that " which is of the faith of Abraham, who is the father of " us all."* Job indeed is not spoken of exactly in the same manner in the New Testament: yet the decided and strong testimony of him and his friends, to the de- pravity of human nature; his profession of faith in the Redeemer, who was to stand on the earth; and the strong language of his nenitent confessions;! clearly shew in what way he was righteous before God. When the " Seed of the woman" had been promised; the anticipated effects of his future obedience and re- demption, as the Surety of the new covenant, began to be experienced; and all believers, in every age and na- tion, have been saved by faith in him. ' Both in the ' Old and New Testament, everlasting life is offered to * mankind by Christ, who is the Mediator, between God and man.'| Calvinists, as well as others, admit that many were accepted with God, before the coming of Christ: the only question is, whether the difference between these and others, was by nature, or by grace; by works, or by faith. And in this respect the testimonies of scrip- ture are so numerous, and so decisive, that it might have been supposed, they could not be misunderstood. § " Without faith iit is impossible to please to God." P. vi. 1. 12. ' A law given by a righteous and mer- ciful God, proves the possibility of obedience.' The apostle speaks of what " the law could not do,"1[ " iu " that it was weak through the flesh." Now a law, which it is in every sense possible for fallen man to obey, could not properly be thus spoken of. The ar- • Rom. iv. 16. I Job, xlv. 4. xv. 14 — 16 xix. 25 — 27. xxv. 4. xlii. 6 13_18. rf Art. vii. % Ps. cxxx. 3, 4. cxliii. 2. Koni. iii. 19—26. iv. 2 — 8. xi. 5, 6. Gal. iii. 10—14. •[ To ctjuvxrov tb vc/j.h " tlie im- possibility of Uie liiw." Rom. vlii. o. d: ON THE FIRST CHAPTER. 15 gumcnt here turns entirely on the meaning of the word possibility^ Suppose a perfect willingness, and unre- mitted exertion through life, such a ' possibility of obe- ' dience' might be admitted. These were found in the man Jesus Christ, but have not been found in any other of Adam's posterity: and to all others obedience, per- fect obedience, to the law of loving God with all the heart, and their neighbours as themselves, has been morally impossible. Yet * a righteous and merciful God' knowing this, gave the law from mount Sinai, more explicitly than before, and has continued it in full authority, over all the race of men, as far as made known to them, even to this day. " The law worketh wrath:" nay, " the law entered, that the offence might abound: " but where sin abounded, grace did much more " abound."* To speak of the possibility of man's do- ing what no mere man, out of the innumerable millions of Adam's posterity, ever did, can prove nothing; even if admitted, as an abstract truth, like the infinite divisi- bility of matter: and if any other law, distinct from that of perfect love to God and man, be intended; we should be informed in what part of scripture it may be found, and vvhat it requires of man, as entire obedience to its demands. P. vi. 1. 22. ' Even in the idolatrous days of Ahab ' and Jezebel, — there were seven thousand in Israel, ' who had not bowed their knees to Baal.' The apos- tle speaking concerning this company, argues thus: " What saith the answer of God unto him?" (Elijah.) " I have reserved to myself seven thousand men, who " have not bowed the knee to the image o/'Baal. Even '* so then, at this present time also, there is a remnant " according to the election of grace: and if by grace, * Rom. iv. 1 5. V, 20. 14 REMARKS " then is it no more of works, otherwise grace is no " more grace."* Nothing can be more decisive than this testimony. The whole was from God; he had " reserved them to " himself;" they were a " remnant according to the " election of grace:" the case formed a parallel to that of the Jews, who believed in Christ, and were reserved,- when the nation in general was cast off for unbelief: and the whole, in both instances, was " by grace, and not by works." In the subsequent page, his Lordship quotes several passages from the prophets, containing pressing exhor- tations to repentance, and works meet for repentance: and I have a confidence, that none of the clergy enforce these exhortations more fully and frequently, than those whom he has undertaken to refute. We know, indeed, that while we perform this our bounden duty, *' God *' alone can give the increase:" we lament, with Moses, over many whom we address; " Yet the Lord hath *' not given you an heart to perceive, and eyes to see, " and ears to hear, unto this day:" but we would still plead the promise in our prayers for them; " The Lord " shall circumcise thy heart, and the heart of thy seed, *' to love the Lord thy God, with all thine heart, and " with all thy soul; that thou may est live: — and thou " shalt return and obey the voice of the Lord, and do *' all his commandments."! P. 8, 1. 8. ' The incorrigible depravity of human * nature, was not a doctrine inculcated under the Mo- * saic dispensation*' The depravity of human nature is every where in " the oracles of God," most clearly in- culcated. This depravity is incorrigible, except by divine grace, as will clearly appear in the sequel: but" • Rom. si. 2—6. f Deut. xxix. 4. xxx. 6 — 8. ON THE FIRST CHAPTER. 15 iio Calvinist maintains, that it cannot be corrected and rectified by divine grace. The exhortations in the New Testament, are as en- ergetic, at least, as those in the Old; yet they do not prove fallen man's moral ability by nature, independent of divine grace, to comply with them; but merely what God repuires of him, and to what the gospel calls and encourages him. ' We have no power to do works ' pleasant and acceptable to God, without the grace * of Christ preventing us, that we may have a good * will, and working with us, when we have that good '^ will.** — 'They who be endued with so excellent a ' benefit of God, be called according to his purpose, by 'his Spirit working in due season; they through grace * obey the calling; they be justified freely; they be made * the sons of God by adoption, &c.' (Art. xvii.) P. viii. 1. 10. ' St. Paul, &:c.'t The Gentiles were ^' a law to themselves;" their own reason and conscience formed the law, to which they ought to have been obe- dient; and for violating which they merited condemnar tion. The apostle docs not say, that " the law was " written upon their hearts;*' but " they shew the work of the law written in their hearts." Many things re- quired by the divine law, were evident to their reason and conscience, and obtained their approbation, Fideo meliora proboque; deteriora sequor. This was the sum of their attainments. — When in any instance, a heathen • Art. X. f ' St. Paul, in referring to the ancient Gentile world, ascontradistinguish- ' ed to the Jews, says, that " the Gentiles were a law unto themselves;" that " the law was written upon their hearts." Surely then it was possible for ' them to obey it; otherwise, how could their " consciences bear them wit- " ness, and their thoughts accuse or excuse one another.^'" Indeed he ex- ' pressly says, that " the Gentiles, which have not the law, do by nature the *f things contained in the law," that is, the Gentiles though the natural sug- ' gestions oftlieir own mind, discharge t!ie moral duties enjoined by the law ' of Moses.' 16 REMARKS acted according to the dictates of his reason and con- science, which were "a law unto himself;" his " con- " science would excuse him;" and he would, when this was known, be excused in the consciences of other men; but when he acted contrary to this law of his own reason and conscience; he would be self condemned, and condemned by all others who judged by the same rule. But " if a man's heart condemn him, God is *' greater than his heart, and knoweth all things:" and " He who keepeth the whole law, and ofFendeth in one point is guilty of all."* A man when accused of a murder, which he did not commit, finds his conscience excusing, or acquitting him; but at the same time, he may be accused by his conscience of robbery. Now his consciousness of in- nocence as to the murder, is no reason why the judge should not condemn him as a robber. The apostle's avowed design is to " prove both Jews and gentiles, that " they are all under sin:"t and an interpretation coinci- dent with that design must be adopted, unless we suppose that he intended to contradict himself. Did the Gentiles so ' discharge the moral duties enjoined by the law of * Moses;' as to love God with all their hearts, and their neighbour as themselves? Or did they only in particu- lar instances, perform externally several virtues, which were required by the law? If the latter be meant, no Cal- vinist denies it; nor does this at^all disprove their doc- trine of original sin. Men in every age aud nation have acted thus, from selfish and worldly motives, without any regard to God, or intention of obeying him. Men's corrupt passions have been opposed to each other, like the balancing of parties by politicians; and the highest victory of heathen morality, was attained when ambition and love of tlie praise of men, or pride in one form or • 1 John iii. 20. Jam. ii- 10. f Rom. iii. 9. ON THE FIRST CHArTER, 17 Other, prevailed against covetousness and sensuality; and what were deemed mean and grovelling vices. But in all this, there was nothing "good before God," noth- ing acceptable in his sight. They loved neither God nor their neighbour with a holy love; and they did not '• repent and do works meet for repentance." After all, the apostle says, " As many as have sinned without "law, shall also perish without law," but he gives no intimation of their acceptance and salvation. He had before said, " So that they are without excuse."* All men know more than they practise; and might know more of God and his will than they do, if they did not "love darkness rather than light."! And this will leave all, except those " who are justified freely by grace," self condemned at the tribunal of the Judge; ''That *' every mouth may be stopped, and all the world may " become guilty before God. "J P. ix. 1. 1. ^ yl rule of life ^ &:c.'§ Have there been any instances of men performing sincere, habitual, persevering, though imperfect obedience in all particu- lars through life, to the dictates of their own reason and conscience? If no instances of this kind have been found; the capacity of man to obey, whatever it be, is an aggravation of his guilt in disobeying, and an addi- tional proof of the desperate wickedness of the human heart. The interpretation given of the apostle's words, II" as if spoken concerning, men in general, and not con- cerning a particular description of persons, brought in • Horn. i. 20. ii. 12. f John iii. 19. + Rom. iii. 19. § • A rule of life, derived from their Maker and interwoven in their * frame; and that they were capable of obeying' It, although in fact iheir * obedience has been very rare, and always imperfect. This has arisen from * tJ)^ extreme difficulty of resisting " another law in their members warring '• against the law of their minds, hnd bringing them into captivity to tiiii "law of sin, which was in tlieir members." •;■ Rom. vii. 23. VOL. r. D 18 REMARKS some measure at least under the influence of Christian principles, certainly cannot be supported: but it does not affect the main argument. P. ix 1. 9. */jf ivill scarcely, &c.'* There never was on earth a wretch so abandoned to vice, as not to do externally some 'acts of mercy, justice, and self-de- ' nial.' Cicero speaks in energetic language of Cati- line's self-denial, in seeking to accomplish his most ne- farious designs. Bands of robbers must observe some rule of justice to each other, in dividing their booty. Even murderers, under a special impulse, have been known to shew mercy; and seducers, whose general conduct is as cruel as that of murderers, are not unfre- quently noted for a sort of liberality and partial benefi- cence. But is there in all this any ' good thing in the ' sight of God?' For of this alone Calvinists consider fallen man as morally incapable, without the special grace of God. They do not suppose * the temporary ' and occasional controul of their sinful j)assions' to be ' physically impossible:' nay, they allow, that from re- gard to health, or interest, or reputation, numbers of un- godly men impose a restraint on their strongest inclina- tions, of a far more permanent nature: yet this, not being done from regard to God, is not good in his sight. P. ix. 1. 22. ' The understanding was greatly im- ' paired by the fall; but no one; will maintain, that it ' was utterly destroyed, or that what remains is incapa- ' ble of improvement.' — As his Lordship most reason- ably allows, that no one, (not even a Calvinist,) will maintain, that the understanding was utterly destroyed * ' It w:ll scai-ccly lie denied that some acts of mercy, justice, and self-de- ' I'ial are recorded in profane history, and therefore upon lliese occasions, as «'. rat least as external deeds are concerned, jnen were able to counteract ♦the depravity introduced into tlicir nature by the fall of Ad.im.' ON THE FIRST CHAPTER. 19 by the fall; the passage is adduced merely as introduc- tory to what next follows. P. X. 1. 1. ' Every good affection, towards God, ' and towards man, was not totally extinguished.' It must not be concealed, that we Calvinists do maintain, that all ' good affections towards God were totally ex- ' tinguished by the fall.' " That which is born of the " flesh is flesh:*' and, " the carnal mind is enmity " against God:" and enmity against God is wholly in- compatible with good affections towards him.* — If na- tural instinctive love to near relatives, or any of those things, which have before been mentioned, as found in fallen man, apart from special grace be ' good affec- * tions,' we allow of them; but in no other sense. ' Be- ' cause, through the weakness of our mortal nature, w^ * can do no good thing without thee, grant us the hel() ' of thy grace. 'I Things good before men, no doubt, falltm man can do without special grace: but not things good before God; as his Lordship afterwards concedes. P. 10. J\'ote from Melancthon. This note I shall attempt to translate; and then it will speak for itself. ' Therefore the true definition of the law of nature is, * that the law of nature is the knowledge of the divine * law, implanted in the nature of man. For on this ac- * count man is said to have been created after the image * of God; because the image shone forth in him; that is, ' the knowledge of God, and a certain liekness of the ' divine mind: that is, the discrimination of things * honourable and base: and witli this knowledge the ' powers of man agreed. The will, before the fall, was ' turned unto God; true sentiments also glowed in the ' mind, and in the will, love towards God; and the heart 'assented, v/ithout any hesitation, to the things known. ' And they determined, that we were created to ac- * Joliii iii. 6. TJo/Ti. vii). 7- f Co]. 1 Sunday aft ei- TrliiiU', 20 REMARKS , ' knowledge and praise that God, and to obey that Lord ' who created us, sustained us, and impressed his image ' on us; who demands and approves rigliteous things; * and on the contrarj^, condemns and punishes things un- ' righteous. But, though hi this corruption of nature, ' the image of God being defaced: these things known do ^ not thus shine forth, yet they remain: but the heart re- ' sists, and certain doubts rush in which seem to con- ' tend against these known truths.' The reader will ob- serve, that all, except the last sentence, is spoken of man as God at first created him; and the energetic ex- pression, sed cor repugnat^ ' the heart resists,' clearly establishes our sentiments, and shews the need which we have of a '* new heart," in order to " walk in newness " of life." " Make the tree good, and his fruit good: " for a corrupt tree bringeth forth evil fruit." P. xi. 1. 17. ' To those who, ££?c.'* Did not our Sa- viour preach ' the glad tidings of the Gospel?' And w^re they not conveyed to his hearers till afterwardsFf If John the Baptist, and our Lord and his apostles, and the seventy disciples, during his life on earth, preached the gospel: then most clearly the instances of good things in men, during that period which are afterwards men- tioned, should be ascribed to the grace of the gospel. P. xi. 1. 21. "I am not come," says Christ, "to " call the righteous, but sinners to repentance:" * we ' may therefore affirm upon the authority of our blessed ' Saviour himself, that there is at least a degree of righ- ' teousness in some men-' — If any be righteous in themselves, without Christ; he did not come to call them to be his disciples, or to seek salvation from him. If their own righteousr.ess be sufficient for their jusiifu • * To tliDse wlio licard the prcactiinq;- of our Saviour, and to wliom tlie • glad tidiiia:.? of the j^osjicl vvcl'c at"ur\» ards coiivc\cd.' ' t Man. iv. 2,1 Mark i. 14- I.^sko iv. 18. ON THE FIRST CHAPTER. 21 cation, they may be saved without him: yet for this, ' some degree of righteousness' will not suffice; "But *' Christ shall profit them nothing/' if he do not call them to come unto him and trust in him. The per- sons spoken of either had previously repented, or they had not: if they had repented, and were then peni- tent; this was an acknowledgement of their sinful- ness and need of mercy; if they had not repented, either diey had never sinned, or they remained unpar- doned; for it will scarcely be maintained, that impeni- tent sinners have obtained forgiveness. "God com- " mandeth all men every where to repent:"* and he who has not repented, and yet " needs no repentance," must have been perfectly holy in heart and life, from his very birth. P. xii. 1. 15. * By the righteous^ Csfc.'f Whether Dr. Whitby's comment on the scripture referred to, or that of those * wlio wish to reconcile this passage to the * Calvinistic system,' be preferable, must be left to the decision of the reader. But it may be observed, that many in reality ' need the spiritual Physician,' who think they do not; and therefore despise and neglect him; on the other hand, there are none of the whole fallen race of man, who do not want him. *I have * need,' says he, who " was filled with the Holy Ghost " even from his mother's womb;'| " I have need to be '^ baptized of thee, andcomest thou to me?"§ * Acts xvii. 30. f 'By the righteous, (says Whitby, very justly,^ we are not to understand ' those who are only righteous in their own conceits, such as the Pharisees * were, who justified themselves before men, and trusted in themselves that * they were righteous, and despised others, in comparison of themselves: for ' such are not whole, but have great need of the spiritual pliysician: and ♦such especially the gospel calleth to repentance.' 4 Luke ! l.T. § Matt. iii. 14. 22 REMARKS P. xii. 1. 25. ' Moreover, ££?c.'* Did our Lord then come to call none but such as Uve in the customary prac- tice of sin?' Are others excluded from his salvation? Or, have they no need of it? Are the righteous here de- scribed, become righteous without the grace of the gos- pel? And is their righteousness sufficient for their ac- ceptance with God, without the merits and atonement of Christ? ' We have no power to do good works p!ea- * sant 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 good will.'f * Works done before the grace of Christ, and ' the inspiration of his Spirit, are not pleasant to God.'| ' Good works, which are the fruits of faith, and follow * after justification, cannot put away our sins, and en- ' dure the severity of God's judgment; yet they are * pleasing and acceptable to God in Christ.'^ — Were then Job, and Zacharias and Elizabeth, " righteous be- '* fore God," by a natural good disposition, or by special grace? His Lordship grants, that ' our weak and * unassisted nature will not allow us to perform,' an ac- tion ' good in the sight of God. 'H Zacharias and Eliza- beth were righteous before God; therefore " by the • ' Moreover, tlie word siiineis here imports sucli persons as live in a cus- 'tomary practice ofsin, so that the tenor oftlieir lives is wicked, and who * are tlierefore to be called to that repentance which consists in the change o^ I their lives, from the service ofsin to holiness, from slavery to Satan to the « feur of (iod; and therefore, by the righteous who need no repentance, we ' are not to understand those who are entirely free from sin; for so, there is < not a just man upon earth, nor any man who is not a sinner; but those who 'are truly and sincerely rigliteous, have truly reformed their lives, who care- ' fully endeavour to abstain from all known sins, and set themselves sincerely •to the performance of their whole duly both to God and man, and so are righteous and acceptyble in the sight of God; in wl»ich sense Job was i-igh- « teous and eschewed evil; Zacharias and Elizabeth were righteous, walking ' in all the commandments of tlie I^ord; and Slmeouj snd so they needed :iot * tii-.t repentance v.hich consists in the cliange oftiie life from a course of 'sinning- to a living unto God.' f Art. X. t Art. xlii. § Art. xii. *[ I'ago C7- Uef. ON THE FIRST CHAPTER. S.l *' grace of God they were what they were." It is said of Simeon that " the Holy Ghost was upon him; and " the goodness of his character must surely be ascribed " to special grace; yet he also waited for the consola- *'tion of Israel," and welcomed the child Jesus, as ' ' the Salvation of God." If the persons spoken of needed not that repentance which other sinners did, it was because they had repent- ed, and were daily repenting; for no impenitent sinner can be '* righteous before God," whether his sins have been many or few; and " there is not a just man on " earth, who doeth good and sinneth not."* — But * they ' lived before the gospel dispensation.' — Was it then peculiar to Abraham, that he was justified by faith, long before the coming of Christ? Might it not be said of all believers, from the beginning, as well as of him; " It is of faith, that it might be by grace?" I'heir light, and comfort, and fruitfulness came from the dawning of the " Sun of Righteousness," before he became vi- sible above the horizon. — ' My good child know this, ' that thou art not able to do these things of thyself, nor ' to walk in the commandments of God, and to serve ' him without his special grace. 'f Was the case then different before the coming of Christ? and were men at that time able to ' keep the commandments of God, and ' to serve him, without his special grace?' P. xiv. 1. 14. ' That on the good, &c.'J Will his Lordship then maintain, that " the honest and good * Ec. vli. 20. f Ques. in Cat. before tlie Lord's Prayer. •' That on the good gi jund," says Christ, "are they which in an honest " and good heart, having heard the woid, keep it, and bi-ing forth fruit with " patience;'' ' here we have again our Saviour's authority for saj ing, that there ' is some honesty, some goodness of heart in the human race; and that dif- ' ferent men possess these virtuous quahties in different degrees, since of the ' seed wiiich fell upon good ground, some brought forth " an hundred fold, " some sixty, some thirty." 24 REMARKS " heart," in which " the word of the kingdom," the good seed, takes root, and brings forth fruit, is uniiorm- ly the effect of ' some honesty and goodness of heart in * the human race?' And if this be not ahvays the case, what reason is there to suppose it ever is? " A new heart will " I give you, and a new spirit will I put within you, " and I will take away the stoney heart out of your flesh, " and will give you a 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."* *' Do not err, my beloved brethren; every " good gift, and every perfect gift is from above, and " Cometh down from the Father of lights."t " I have " planted, Apollos watered; but God gave the in- " crease."! ' They be called according to God's pur- * pose by his Spirit working in due season; they through * grace obey the calling.'^ ' O God, from whom all ho- * ly desires, all good counsels, and all just works do * proceed. 'T[ We have ' our Saviour's authority for * saying,' that " out of the heart of men proceed evil *' thoughts, adulteries, fornications, murders, covetous. *'ness, wickedness, deceit, lasciviousness, an evil eye, " blasphemy, pride, foolishness. "|| And also, that " No man can come unto him, except it be given to " him of the Father."** But where he says, that ' there ' is some honesty, some goodness of heart in the human 'race;' except as implanted by the grace of God, does not appear. P. XV. 1. 4. ' 7b what purpose, &c.'it If men • Ez. xxxvi. 26, 27 f Jam. i. 16, 17. t 1 Cor. iil. 6 § Alt. xvii. *l 2 Col. Even. II ?>Iark vii. 21, 22. •* John. vi. 65. f-}- ' To what purpoiie would this advice be given, if men had not the pow- ' cr of resisting the wiles of the devil, of supporting^ the trials of persecution, ' and of withstanding tlie temptations of the i-iches and pleasures oi' this 'world, the tliree causes to whicli our Saviour ascribes the failure of re- ' ligious instruction.'" OU THE riRST CHAPTEll. 25 neither have by nature, nor can have by grace, power to comply with the advice given; it would certainly be given in vain. But will his Lordship maintain, that men have, without the grace of God, power to do all those things, which are here mentioned? — * Because by * the weakness of our mortal nature, we can do no good * thing without thee. Grant us the help of thy grace, that * in keeping thy commandments we may please thee, both * in will and deed.'* The reader may profitably exa- mine the texts referred to below; though it would carry us too far to quote, and particularly consider them.f — It is undoubtedly our duty to comply with every com- mand, exhortation and counsel of scripture: but whether we have by nature, any moral ability, or disposition to do this, is precisely the question to be decided. P. xvi. 1. 6. ' If they do not by their prayers and * exertions endeavour to obtain his favour and assist- * ance.' The duty and necessity of prayer, as well as exertion, are undeniable; but the Lord teaches us to give the honour to him, even for a heart and disposition to pray. " I will pour out upon the house of David, *' and upon the inhabitants of Jerusalem, the Spirit of " grace and supplication.":}: " Lord thou hast heard " the desire of the humble; thou wilt prepare their " heart, thou wilt cause thine ear to hear."§ Nor does our church fail to keep this in our remembrance. ' Grant * that we to whom thou hast given an hearty desire to * pray.'TI * As by thy special grace preventing us, thou * dost put into our hearts good desires. '|| P. xvi. I. 9. ' Our Saviour, ^c.'** The persons • Col. 1 after Trin. f 2 Cor. xii. 9, 10. Eph. iii. 16, 17 vi. 10-12 Phil. iv. 13. Col. i. 11. 2 Tim. i. 14. 1 Pet. v. 9, 10. 1 John v. 4, 5. + Zech. xii. 10. § Ps. x. 17. H Col. 3 Sun. after Trin. |i Col, East. Sun. ** ' Our Saviour represents the " man travelling Into a far country, wlio "called his own servants, and delivered unto them his goods/' assajin^:, VOL. I. E 26 REMARKS spoken of in this parable, were all professed servants of Christ: some shewed the sincerity of their professed faith and love, by improving their talents; but the un- profitable servant shewed his insincerity by his sloth, and hard thoughts of his Lord. — " Nothing availeth, — *' but faith which worketh by love:" — but "the fruit " of the Spirit is love."* That, therefore, which dis- tinguished the good servants from the unprofitable ser- vant, was "the fruit of the Spirit;" not of nature, but of grace. P. xvii. 1, 16. ' Let it, '^c,'\ * God's drawing,' so far from ' excluding our consent,' indeed induces and secures our consent. '* Thy people shall be willing " in the day of thy power."| Note X. The following, ^c.''\ To this quotation from Bp. Hooper, the blessed Reformer and Martyr, no sober-minded Calvinist will hesitate to give his full and cordial consent. ' upon his return, to each of those servants, who by trading had gained otlier ' talents besides those which were entrusted to them, " Well done thou good "and faithtul servant, thou liast been faithful over a few things, I will make " thee ruler over many things; enter thou into the joy of thy Lord:" 'Does ' not this part of the parablp shew the power of exertion, and the certainty of ' reward? Aud docs not the casting of the unprofitable servant, who had * hidden his talent in the earth, into outer daricness, where shall be weeping and gnashing ©f teeth, prove, that those who are slodiful and inactive, who ' do not by their own diligence improve the gifts which tliey receive in this ' life, will be severely punished in the world to comei' • 2 Gal. v. 6. 22, 23. ■j- ' Let it however be remembered, in the words of Dr. Doddridge's note ' upon this verse, that " the truth is, God's drawing does not exclude our " consent to follow, and our activity \\\ doing it; but it always includes a •' divine agency." \ Ps. ex. 3. § *'l'he following is the comment of Bishop Hooper, one of our Reformers « and Martyrs, upon this text;' " X'o man cometh unto me, except my Father "drawhiin." " iMany understand tliese words in a wrong sense, as if God " required no more in a reasonable man, than in a dead post, and mark not " the words which follow: ' Every mr.n that hearcth and learncth of my Fa- ' thcr, cometli unto me.' " God dravvetli with his wortj and t!ic Holy Ghosli OIT THE FIRST CHAPTER. 27 P. xviii. 1. 5. * There is noty &?c.'* The meaning annexed to the word supernatural is the only point to be settled in this passage. If it mean miraculous^ in the common acceptation of the word; the assertion may be admitted: if it signify compulsory^ so as to exclude free agency and voluntary concurrence, it is certainly true. But ^w^^TWft^wrrt/ properly means what is above nature^ and to which nature, left to its unassisted powers, could not attain; and, in this sense of the word, we boldly maintain, that no mtm, in any age or nation, ever be- lieved the gospel with a living and saving faith, working hy love, without a supernatural power exerted on his mind. Is there nothing above or beyond man's fallen nature, in the drawing and teaching of God before men- tioned? Is there nothing of this implied, when it is said, " the hand of the Lord was with them^ and a great num- *' ber believed, and was turned to the Lord?"t Or when it is said of Lydia, " Whose heart the Lord open- " ed, that she attended unto the things which were "spoken of Paul?"J Or in the words of the apostle, " I have planted, Apollos watered; but God gave the " increase?"^ Or in those of St. James, " Of his own " will begat he us by the word of truth, &c." Indeed, every time the apostle thanked God for the success of the gospel in the conversion of his hearers, he evidently ascribed that event to a supernatural powei giv- ing efficacy to the word of truth: unless he used this lan- guage m the same formal and unmeaning manner, as the Pharisee at the temple said, " God I thank thee that " but man's duty is toliear and learn; that is to say, to receive the grace of- " fered, consent to the promise, and not to impugn the God that calleth." • ' There is not a single passage in the New Testament, which, leads us ' to suppose that any supernatural power was exerted over the itiinds of or- ' dinary }iearers; and therefore we arc: authorized to attribute their faith to the ' voluntary exercise of their reason.' I Acts xi. 21. i ,\rts xvl 14 § 1 Cor. iii. 6. 28 REMARKS " I am not as other men are, &c."* But let the reader compare with this, the passages referred to.f When St. Paul says, We " were by nature children " of wrath even as others; but God, who is rich in mer- '* cy, for his great love wherewith he loved us, even '* when we were dead in sins, hath quickened us together " with Christ, and hath raised us up together;*' does this imply nothing supernatural'?! He had before said, " What is the exceeding greatness of his power to us- " ward who believe, according to the working of his " mighty power, which he wrought in Christ when he " raised him from the dead:"'^ and he, in the pas- sage above quoted, returns to the illustration of the di- vine power, exerted in his conversion, and in that of the Ephesians. But probably his Lordship only meant, compulsory^ by supernatural; and faith is certainly a voluntary exercise of our rational faculties: yet a power far beyond nature must be employed, to render proud, worldly, ungodly men, willing to use their faculties in this manner. P. xviii. 1. 18. ' Why should they not be compe- * tent, by the use of their natural faculties, to understand, ' that Jesus was the promised Messiah?' Because their minds were blinded by prejudices and corrupt passions, *' How can ye believe, who receive honour one of " another, and seek not the honour that cometh from *' God only?"*I[ Indeed, if merely understanding that Jesus was the promised Messiah, were the living and saving faith which the gospel requires; numbers in the days of our Lord, and in every subsequent age have thus believed without special grace. || But his Lord- ship elsewhere repeatedly allows the distinction, between • Luke xviii. 11. f Eph. i. 15, 16. 1 Tlies. i. 2—5. iii. 9. 2 Thes. i. 3- + Eph. ii. 3—6. § I'-pJi. i. 19, 20. % .lolm v. 44. II John ii 22— 25. vi. 14, 15. 6.>, 66. xii. 41, 42. ON THE FIRST CHAPTER. 29 this dead faith, and that living faith which " worketh by *' love." The miracles and discourses of our Lord were the means used in bringing men to believe in him; but the drawing and teaching of God were in every case the efficacious cause of true faith, as he himself hath expressly testified; " No man can come unto me, " except the Father which hath sent me draw him, and " I will raise him up at the last day. It is written in the *' prophets, and they shall be all taught of God, every *' man therefore who hath heard, and hath learned of the " Father, cometh unto me." — " Therefore said I unto " you, that no man can come unto me, except it were " given unto him of my Father."* P« XX. 1. 1. '^ A sincere, &c.'t This is the un- doubted import of the words of our Lord:| but it de- termines nothing concerning ' the source of this sincere ' disposition,* whether from fallen nature, or from the special grace of God. P. XX. 1. 7. ' No acuteness of understanding, no * depth of learning, no labour of research were requi- * site, £s?c.' * A sincere disposition to obey the divine * will' must include a sincere desire of becoming ac- quainted with it; and how can this be manifested except by the * labour of research?' If a Calvinist had incau- tiously dropped such a word from his lips or pen: many would have said, that he expected the knowledge of the doctrine, without the labour of searching the scrip- tures, and diligently using the proper means of obtaining that knowledge; supposing that he should receive it in consequence of a divine decree, by some vision or new- revelation, according to the presumptuous hopes of en- * John vi. 44, 45. 65. f ' A sincere disposition to obey the Divine will was therefore all thitt was ' necessary, to enable a person to judge whetlier the doctrine preached In * Christ was the invention of man or a revelation from t;od.' + John vii. 17. OU REMARKS thusiasts. But we remember, that he who said, " Me *♦ shall know the doctrine, &?c;" said also,. " Search the " scriptures; for in them ye think ye have eternal life, *' and they are they which testify of me:"* and also --'the instructions of Solomon: "My son, if thou " wilt receive my words, and hide my commandments " with thee; so that thou incline thine ear unto wisdom, *' and apply thine heart to understanding; yea, if thou cri- " est after knowledge, and liftest up thy voice for under- *' standing; if thou seekest her as silver, and searchest for *' her as for hid treasures; then shalt thou understand the " fear of the Lord, and find the knowledge of God; for " the Lord giveth wisdom "f Wc do not expect to know the will, or truth of God, without ' the labour ' of research;' or without fervent constant prayer to be enabled to understand, believe, and obey the word of God. Thus the Bereans " received the word with all *' readiness of mind, and searched the scriptures daily, *' whether those things were so; therefore many of them *' believed."! P. XX. 1. 16. * These men,§ however reluctantly, ^ believed that Jesus was the Messiah, although their * faith did not produce a suitable conduct.' — The suf- ficiency even of our fallen nature, to yield to unanswer- able evidence, and reluctantly to believe, without loving or obeying, few Calvinists would deny. But this dead and worthless faith, of which even devils are capable, is distant, toto ca'lo, from the faith of those, " who believe *' to the saving of their soul." P. 22, 1. 19. * These new proselytes amounted to * three thousand souls, whom St. Luke here represents * as by degrees converted, before they received the ' Holy Ghost.' — His Lordship seems to make a dis- • John V. 39. t Pi-ov. ii. 1—6 + Acts xvii. 1 1, 12 ^ John xii. 42, 4r!. ON THE FIRST CHAPTER. 31 tinction between the proseliting^ and the converting of this company. They suddenly became proselytes, and by degrees were converted. But in the history nothing of this kind appears. The apostle says, " Repent and be " baptized every one of you, in the name of Jesus " Christ for the remission of sins." " Then they that " gladly received the word were baptized. And the "same day there were added to them, about three thou- " sand souls."* Did they then "gladly receive the " word, which called them to repentance and faith in " Jesus Christ;" and the profession of that faith by be- ing baptized: and were they added to the apostles and primitive believers, before they were converted? Or da any imagine, that Calvinists in general expect more sudden conversions? Averse as our opponents may be to sudden conversions, (and probably they are not more so than many of us are,) it might have been supposed, that on so extraordinary an occasion, it would have been admitted, that these persons were suddenly converted: though it should have been necessary to caution the reader against considering this as a general rule for conversions in ordinary circumstances: and that the events of that memorable day would have been regarded as parallel to the case of the penitent thief on the cross. — They were, however, * converted before they received ' the Holy Ghost:' But if " no man can say, that Jesus "is the Lord, but by the Holy Ghost;"t if the office of the Holy Ghost be to " convince — of sin, of right- " eousness, and of judgment;" — to " glorify Christ; " and to receive of his, and shew them to men;"| and if " love, joy, and peace,'' be " the fruits of the Spirit:" then they certainly had received the Holy Ghost as " the Spirit of life in Christ Jesus,*' on the very day of * Acts ii. 38 41. | 1 Cor. xii. 3. ^t John xvi. 7—12. 32 REMARKS Pentecost; for " they continued stedfastly in the apos- '' tlet.' doctrine and fellowship, and in breaking of bread, " and in prayers.'*^ At what time they received the Holy Ghost, as enduing them with miraculous powers, and the gift of tongues, it is not said; but surely, the things recorded of them in the close of the second chapter of Acts, shew that they were immediately rendered true believers in Christ. P. xxiii. 1. 4. * This miracle and these arguments, ' by their united force, gradually removed all prejudice.' Where do we read in the history of gradually, and ^progressive effect y"* as afterwards in the same page, in St. Luke's narrative? If a Calvinist had endeavoured to give such a turn to any passage, which seemed to mili- tate against his doctrines, it would, and indeed justly, have been ascribed to his partial attachment to a peculiar system. P, xxiii, 1. 19. * The conversion of these persons ' also was owing to the exercise of their own natural powers.' Is it here meant, that * Hie Deus nihil fecit?"* Must every instance of conversion, recorded in scrip- ture, be expressly noticed as the effect of special grace, in order to prevent the conclusion, that it was wholly from fallen nature, unrenewed, nay, unassisted? But perhaps no more was meant; than that no coercion was used; and that the conversion of the Samaritans was ef- fected in entire consistency with the free exercise of their own rational powers. P. xxiv. 1. 9. ' Had it, &c.'t Cornelius was " a de- ^' vout man, and one that feared God with all his house, " which gave much alms to the people, and prayed to • Acts ii. 42—47. \ ' Had it been consistent with the plan of divine Providence to communi- * cate sucli conviction by supernatural influence, the preaching of Peter in ' the house of Cornelius would have been superfluous and unnecessary.' ON THE FIRST CHAPTER. 3.V "Godalway." He was a just man, — " of good re- " port among all the nation of the Jews;" " his prayer *' was heard, and his alms were had in remembrance in "the sight of God."* Now will any minister of our established church ascribe all these things to man's fallen nature, independent of special grace? — * We have no ' power of ourselves to do good works, pleasant and ac- * ccptable to God, without the grace of God in Christ ' preventing us that we may have a good will, and work- ' ing with us, when we have that good will.'f 'We ' humbly beseech thee, that as by thy special grace pre- * venting us, thou dost put into our hearts good desires, * Sjf'c.'l The miraculous powers afterwards conferred were evidently distinct from that special grace, by which a gentile had been brought to " fear God and work " righteousness," in so exemplary a manner. Again, let the argument concerning Peter's preaching being superfluous and unnecessary, on the supposition, that supernatural influence produced the conviction on the mind of Cornelius and his friends, be fairly con- sidered. The casting down of the walls of Jericho was indisputably the effect of supernatural power; but was all the conduct of Joshua, and of the priests, and of Is- rael, superfluous ' and unnecessary?' If in instances evi- dently miraculous, the use of appointed means are neither superfluous nor unnecessary; how can they be so, in any case, in which supernatural power is exerted? To use the appointed means, and to expect success from the opus operatiim^ and not from God, is self-de- pendence; to neglect means, and yet to expect success from God, is enthusiasm and presumption. But to use the means which God has appointed, and to depend on * Acts X. 2. 4. 22. 51. t Art. x. \ Col. for East. Siind. VOL. I. F 34. REMARKS his special grace to render them successful, is evidently the scriptural plan« Mary, the mother of our Lord, expected from him a miraculous interposition, when wine was wanted at the marriage at Cana: but she very properly charged the servants, thus, " Whatsoever he " saith unto you, do it;" and they as properly complied. Was this * superfluous and unnecessary?' P. xxiv. 1. 16. * Hence it appears, that the faith of ' the Bereans was the result of the candour, with which ' they listened to the preaching of the apostle, and of the ' diligence with which they inquired into the evidences ' of the gospel.' But does it also appear, that this candour and this diligence were the produce of fallen human na- ture, without special grace? " Do not err my beloved *' brethren, every good gift and every perfect gift is " from above, and cometh down from the Father of " lights."* P. xxiv. 1. J6. ' In whom, &c.'t Was there then no communication of the Holy Spirit to the Ephesians, in order to their believing? Grotius zealously maintain- ed this opinion, but here even his admirer, Bp. Bull, saw reason to differ from him. * These things, (I may ' observe by the way,) throw light on the observation, ' which so wonderfully pleased the learned Grotius, that ' he seized the opportunity of collecting it from almost ' every place: namely, — that the Holy Spirit, in the ' New Testament, is most frequently placed after foith. ' This observation is true, if it be understood concern- ' ing that most copious effusion of conspicuous gifts, » .TaiTi. i. 16, ir. I " In whom (namely in Clirist^ ye also trusted," after that " yc licanl the •' word of truth, the Gospel of your salvation; in whom also, after that ye be- "' lieved, ye were sealed with that Holy Spirit of promise;" • The order to lie ' here noticed is this, — first, t!)e hearing of ihc word; secondly, belief pr - ■ duced by that hearing; thirdly, tlie cominunlcalion of Ihe Spu-it in consc" ' (['.'.cncc of that belief.' ON THE FIRST CHAPTEll. 35 * which was peculiar to the primitive church; or even ' concerning that fuller measure of the Spirit, which by, * and after, faith formed by love, believers even now re- * ceivc. In the mean time, it is certain that some spe- * cial operation of the divine Spirit always precedes ef- ' ficacious faith. Nor do I believe, that the intention * of that great man was different; though in some places ' his words may seem to have been too crudely con- ' ceived.' fBp.BulLJ Translation, ( Harmonia Apos- tolica, c. xi. § 9.) — " No man can say that Jesus is the " Lord, but by the Holy Ghost.'** It appears that his Lordship, as well as many other learned men, supposes " the seal of the Spirit," to signify miraculous gifts, such as were conferred on Cornelius and his friends: but an impartial and careful examination of the subject must lead to a contrarv conclusion. " Ye were sealed " with that Holy Spirit of promise, which is the earnest *' of our inheritance, until the redemption of the pur- " chased possession, unto the praise of his glory. "t But how could miraculous gifts be the earnest and pledge of the eternal inheritance? "Many will say to " me in that day, Lord, Lord, have we not prophesied " in thy name; and in thy name have cast out devils; and " in thy name done many wonderful works? And then '' will I profess unto them, I never knew you; depart " from me ye that work iniquity. "J — " Though I speak " with the tongues of men and of angels, and have not "charity, («>«t;,v, love,) I am become as sounding " brass, or a tinkling cymbal: and though I have the " gift of prophesy, and understand all mysteries, and " all knowledge; and thougli I have all faith, so that " I could remove mountains, and have not charity, I am " nothing."^ For nothing " availeth, but faith which * 1 Cor. xii. .':. ■{- Kph. i. ir>, u. - ^rau. vii. 22, 21 «f 1 Cor. xiil. 1, 2. 36 REMARKS " worketh by love."* Men of the character described in these texts, could have no earnest of the inheritance. They were at the time, when they wrought miracles and prophesied, " workers of iniquity;" so that the Sa- viour " never knew them." An earnest is something given in hand as a pledge and security for the perform- ance of a promise, or the fulfilment of a bargain:! but miraculous gifts in no degree secure the promised in- heritance to the possessor. Again, the apostle says, " Grieve not the Holy Spirit of God, whereby ye are " sealed to the day of redemption." J But how can they be *' sealed to the day of redemption," who are at the very time the children of the devil, and heirs of hell? ^ — " Now he who establisheth us with vou in Christ, and *' hath anointed us, is God, who hath also sealed us, and " given the earnest of the Spirit in our hearts."^ Es- tablishment in Christ, the anointing, || the *' seal, the *' earnest of the Spirit in the heart," (the seat of the af- fections,) all combine to shew, that *' things which ac- *' company salvation"** are intended. But miraculous powers do not, and never did, uniformly accom^pany sal- vation; for immense multitudes have been and will be saved, who in this sense, ' received not the Holy Ghost:' and many who had thus received it were not saved. In- deed this opinion implies, that none ever had " the seal '* and earnest of the Spirit;" but a part of the primitive christians: and if there be no other ' communication of ' the Spirit;' and yet, " If any man have not the Spirit " of Christ, he is none of his;"tt the case of all profess- ed christians in all subsequent ages has been hopeless ; all * Gal. V. 6. f Gen. xxxvlii. 17. Si.'ptuagint. AffixQw,' a voce Giwrab (Heb.^ quod .s/ionf/oc significiit. — Est aut em ,<^»Taio pars pretii data in an. tecessum, ul dt toto jMctio sccuttiro fides fiat. (Giof. in J^ei/f/i.^ t Eph. iv. 30. § 1 John iii. 8—10. ^ 2 Cor. i. 21, 22. '' 1 .) )iiii ii. 19, 20. ♦"" H'.b. vi. 9. ft Rom. vii,. 9. ON THE FIRST CHAPTER. 37 expectation, at present, of " receiving the Holy Ghost," must be enthusiastical and presumptuous; and all the worship of our established church marked with the same stain. Our Lord said to his disciples: ** If ye love me, " keep my commandments, and I will pray the Father, " and he shall give you another Comforter, that he may *' abide with you for ever; even the Spirit of truth, " whom the world cannot receive; because it seeth him '*not, neither knoweth him; but ye know him, for he *' dwelleth with you, and shall be in you."* Hence we learn, that the Holy Spirit dwelt with the apostles be- fore the day of Pentecost, and yet he was not given to them as " a Comforter, to abide with them for ever.'* As *' the Spirit of life," of illumination, and conviction, as drawing them to believe in Christ and love him; and in no small measure, enabling them to work miracles, he dwelt with them; but not as their abiding Comforter, their animating Counsellor, and Advocate. Love is the fruit of the Spirit; yet love of Christ, and its effects in influencing them to keep his commandments, must pre- cede their receiving him as a Comforter. The Spirit, as enabling them to work miracles, did not ** abide " with them for ever; but only till death: f but the Comforter would be *' in them a fountain of water '"• springing up into everlasting life. "J Hence it may be inferred, that the preventing grace of the Holy Spirit, as convincing men of sin; in softening, humbling, and changing the heart; in disposing and enabling them to repent and believe in Christ; to " love him and " keep his commandments," prepares the way for his further influences, as an unfailing Source of consolatiori, the Earnest, the Seal, and the First fruits of the eternal inheritance, the Spirit of adoption, witnessing Vvith their • John xiv. 15 — 17 f 1 '^or. -^^iii. 3. •! Comn. John jv. 14. vvltli v;!. 37. 38 UEMARKS spirits, that they are the children and heirs of God;* that in order to obtain this inestimable blessing, they must shew their love to Christ by keeping his com- mandments;! that by any evil tempers or misconduct, even they who are thus sealed, " grieve the Holy Spirit," and interrupt his consolations; till like David in deep repentance, they earnestly pray, " Cast me not away " from thy presence, take not thy Holy Spirit from me; *' restore unto me the joy of thy salvation, and uphold " me with thy free Spirit.J" P. XXV. last line. * The Spirit was never commu- * nicated to those who refused to believe.' Professed faith in Christ generally preceded the communication of miraculous powers; yet many who received these, though they did not ' refuse to believe;' yet did ' not ' believe to the saving of the soul;' having only a dead and temporary faith; " not that which worketh by love." I say generally, for the case of Cornelius and his friends was an exception to this rule.§ P. xxvi. 1. 7. '•Might become, &c.'l[ This no Cal- vinist denies: but what is such a faith, but the dead faith described by St. James, of which even the devils are capable? If then the devils can thus believe, the most impious and wacked of the human race are capable of doing the same. We only maintain, that living, saving " faith, which worketh by love," and " overcometh the " world," and ' may be as evidently known,' by good works, ' as a tree is discerned by its fruit,' cannot be ' Rom. iii, 15—17. tiul. iv. 6. f Jolm xiv. 22—25. t Ps. li. 11, 12. § Sep tl»e triinslaled quotation from ISp. Hull in the precedinjj rcmaik. ^[ * Mig-ht become, without any supernatural aid, believers in the divine ' mission ol'Chri.st: yet it is muteriul to observe, that this belief was not al- * v/ays followed by steady perseverance, or even accom])anied byjustsenti- * ments and ric^bt principle.s, while tlie belief itself remained. * 'ur Saviour, in ■ his parables of tb" sower, already referred tOj speaks of those, •' wiio ibr a ■•■ ul>ile beleve, and in time of tcmjitation fiUl away." ON THE FIRST CHAPTER. 39 exercised by fallen man, without a supernatural influ- ence. Concerning any other faith, we have no contro- versy with any man. They, who for a while believed, and " in time of temptation fell away,'* " had no root " in themselves." They were never *' rooted and " grounded in lovci" they never shewed, " the work " of faith and labour of love, and patience of hope in " our Lord Jesus Christ."* P. xxvii. 1. 5. ' The truth is, &c.'t If the con- verts were so * persuaded that Jesus was the Messiah,' as to believe in him with a true and living faith; they immediately became ' faithful disciples of Christ;' though they had still much to leani. They had entered his school in order to further proficiency. Ligredere iit projicias. " Go make disciples" (Nus^«Tsyo-aT£) " of all *' nations, baptizing them in the name of the Father, and " of the Son, and of the Holy Ghost. Teaching" (A/Jka-MVTis:) " them to observe all things whatsoever I " have commanded you.|" They must first bring men to become Christians by general instruction, and then teach them more particularly what Christianity required of them. But a dead faith could only make hypocrites, not disciples; neither would it prepare the mind or heart for subsequent instruction. P. xxvii. 1. 13. * The change^ &c.'§ If men, called * Mark iv. 16, 17. Eph. iii. 17. 1 Tlies. i. 3. I ' Tiie truth is, that after tiie converts were persuaded that Jesus was the • Messiali, many errors ivere to be renounced, many sins were to be abandon- * ed, many lusls were to be mortiSed, many impurities were to be corrected, ' m: n\ duties were to be performed, many virtues were to be cultivated, be- ' fore tliey could hava any claim to the chc^acter of faithful disciples of ' Christ.' + Matt, x^viii. 19, 20. § ' The change in the minds, and hearts, and conduct, of those who recei- * ved the Gospel as " the power of God unto salvation,'' was so great, that ' in the strong figurative language of scripture, true belevers, who, having • been brought up in the vices and follies of heathenism, had embraced Chris- 40 REMARKS Christians and baptized in infancy, live as heathens, in ungodhness and unrighteousness; yet at length repent, believe, and obey the gospel; if " the grace of God, " which bringeth salvation, teach them, that, denying " ungodliness and worldly lusts, they should live sober- " ly, righteously and godly in this present world:"* is not the strong language of scripture equally applica- ble to them also? ' Those who call themselves Chris- * tians, merely because they happen to be born in a * Christian country, but attend neither to the doctrines * nor to the duties of the gospel; seem to differ but little * with respect to the point under consideration, from 'those to whom the gospel was first preached. The * process in both is nearly the same.'f And surely the Jews, who before had " with wicked hands crucified the " Lord of glory;" and Saul the blasphemer and perse- cutor; when they became humble, zealous, loving, holy believers, were as much " new creatures," as any Gen- tile convert could be. " If ajiy ma?i be in Christ he is " a new creature. "| P, xxviii. 1. 5. ' Let it not^ &c.'§ Calvinists in general, so far from thinking thus, do not so much as allow that the business is effectually begun, unless some- ' tianity at a mature age, were said to " walk in newness cf life," ' to become " new creatures;" ' to "putofftiie old man with his deeds, and to put on '• the new man after the image of him that created him:" ' to •' put off, con- '* ctrning- the former conversation, the old man, which is corrupt according " to the deceitful lusts, and to put on the new man, which after God is crca- " ted in righteousness and true holiness." • Tit. ii. 11, 12. t Refut. 59. t Cor. v. 17- § ' Let it not then be supposed that the business of religion was complct- ' ed, that eternal happiness was secured, the instant the understanding be- ' came convinced that Christ was " a Teacher come from God," *' that Prophet " that should come into the world." ' Not only much remained to be done» * but that which infinitely exceeded the nptural powers of men, weakened * and corrupted as they were by the fall of Adam, and by long and inveterate ' Iiahits of vice and wickedness.' ON THE FIRST CHAPTER. 41 thing father than is here stated, be done. No informa- tion in the understanding, however correct and full; no conviction in the conscience, however strong, if not at- tended, or followed, by " faith which worketh by love," is so much as a beginning of that " good work, which " he who hath begun, will perform until the day of *' Christ."* " With the heart man believeth unto right- "cousness."t The truth must be re-mi^er/, as well as assented to; received as good, as well as acknowledged to be true; received with the full consent of the will, and the desire and choice of the heart. Even v/hen this is the case, * the business of religion is not completed,' though it is effectually begun. We do indeed maintain, that he who thus believes in Christ, " hath everbsting " life, and shall not come into condemnation; but is " passed from death unto life."| We, however, de- cidedly hold, that in order to obtain, and hal^itually pos- sess an inward assurance of being in this happy state; to evidence the sincerity of our faith and love; to grow more and more meet for heaven; to enjoy the delightful earnests of our inheritance; to glorify God; to "adorn " the doctrine of God our Saviour in all things," and to do " good to all men," as we have opportunity: ' not * only much remaineth to be done, but that which infi- ' nitely exceeds the natural powers' of fallen man. And here we are happy to find, that his Lordship coincides with us in sentiment. We would therefore continually exhort those who have believed, " Givins; all dilia:ence, " to add to their faith, virtue; and to virtue, knowledge; " and to knowledge, temperance; and to temperance, " patience; and to patience, godliness; and to godliness, " brotherly kindness; and to brotherly kindness, char- • Pliil. i. 6. f Rom. X. 10. if John v. 21 VOL. I. G 412 REMARKS " ity."* We would say to them, *' Whereunto ye have *' attained, walk by the same rule:" we would urge them to " press forward;" " to abound more and more: " "to be stedfast; unmoveable, always abounding in the " work of the Lord; forasmuch as we know, that our la- " bour is not in vain in the Lord.'^f P. xxviii. 1. 15. ' As many^ &c.'J The word ren- dered power, ^ is not iw-xfAN, but i^ao-i^v.^ — 1. Licen- tia. 2. Aiictoritas. 3. Potestas^jus. 4. Maghtratus^ facultas^ ah il'.^'ri licet ( HedericJ — Licentia^ licence^ per- ?nis^wn. f ylinsworth. J Though frequently rendered power, in the New Testament, it far more frequenth signifies authority; as, if needful, might easily be shown. Many have explained the word, in the text under con- sideration, to mCcLU privilege; hut jus, or, right, (for a gift, confers aright to the thing given, however freely,) seems to be its proper import. It cannot, however, I think, with deference to more competent judges, sig- nify a physical power, enabling the man to perform some action, of which he before was incapable: (for by what act of their own, subsequent to believing, do men become the sons of God?) but a right to the adoption, which may be pleaded at the throne of grace. " Ye are all " the children of God by faith in Jesus Christ," and not by any subsequent act or course of action. '* And " because ye are sons, God hath sent forth the Spirit of " his Son into your hearts, crying Abba, Father."|| ' Wherefore thev, which be endued with so excellent a ' benefit of God, be called according to God's purpose, • 2 IVt. i. 5—10. t 1 Cor. XV. 58. I'liil. iii. 14—16. 1 Th.;s. iv. 1, 2. i ' As many as received him, to tlienri gave lie power to become " tlie sons " ofr.od, even to them tliat believe on his name:" ' bare bel'ef therefore i i ' elitist did not make them " the sons ofCiod,"— ' tliis was to be the cf- " (i ct of power from on liigh" ' given subsequent to belief.' ^ John i. 12. If Matt, xxviii. 18, Uom. xiii. 1. I Cor ;x. 4. 6. 12. 18. xi 10. Kph. i. 21 fJr- II r;al. iii. 2f.. iv. 6 ON THE riRST CHAPTER. 43 ^ by his Spirit working in due season; they through * grace obey the calling; they be justified freely; they * be made the sons of God by adoption; they be made * hke the image of his only begotten Son Jesus Christ; * they walk religiously in good works.'* The order and arrangement, in this passage, of the several particulars, require peculiar notice. The text under consideration gives us, likewise, the right view of saving faith. They who believe in Christ, " receive him as their Prophet, Priest and King," they thus become partakers of Christ, | " Of him are they in " Christ Jesus, who of God is made unto them, Wis- " dom, Righteousness, Sanctification, and Redemp- *' tion."J For " This is the record that God hath given " unto us eternal life, and this life is in his Son: he that " hath the Son hath life; and he that hath not the Son of " God, hath not life."§ They become " all one in Christ Jesus," and so " the children of God."l[ P. xxix. 1. 13. " Repent, &:c."|t The apostle's exhortation intimates nothing like the lines which fol- low, not as a comment, but as if spoken by Peter, and which are an evident addition to the word of God. The persons addressed were not called believers; but they were exhorted " to repent and be baptized," (as pro- fessing faith in Christ,) " for the remission of sins, and " thus receive the gift of the Holy Ghost." Did they at all believe in Christ, before they repented of having » Art xvii t H^'^- ''"'■ 14. t IC.H-.i. 30. ^ 1 Jolin v. 11, 12. H Gal. iii. 26—28. |l Acts ii. .38. II " Repent, ;; iJ he baptized every one of you in tlie name of Jesas Oirisl, *' for the i-emissioii of sins, ami ye sh.ill receive the gift of the Holy (ihost,'' ' without which, your present belief cannot be improved into that true and * lively faith wliicii is essential to salvation. The rite of uuptisjn was. or ' dained by Christ himself; and its twofold office is here described by Iii'* ' .spijstle, namely, thut it washes away tli6 guilt of former sins, and impart-. tiie ii' Iv ''host to those who sVali prcvio'Lsly h.ive repcniedand believed.' 44 REMARKS crucified him? And would baptism of itself improve such an impenitent faith into that * true and lively faith which is essential to salvation;'* Does baptism itself wash away the guilt of sins? Is this " the Fountain " opened for sin and for uncleanness?"! Ananias indeed said to Saul, " Arise and be baptized, and wash away " thy sins, calling on the name of the Lord:"J but surely his sins were washed away, not in the baptismal water, but by the blood of Christ the Lord, through faith in his name, which he professed in baptism, and in answer to his prayer. " The blood of Jesus Christ cleanseth us from " all sin."§ " Unto him that loved us, and washed us " from our sins in his own blood. "1[ " These — have " washed their robes, and made them white in the blood " of the Lamb. "II To ascribe that to the opus opera- turn of baptism, which is so expressly in scripture ascri- bed to the blood of Christ, is in fact to return to the ceremonies of the Mosaick law, " which stood only in " meats and drinks, and divers baptisms:" [^uTTTia-fAotr.) whereas " the blood of Christ, who through the eternal *' Spirit offered himself without spot to God, purges the *' conscience from dead works to serve the living " God."** Baptism, as ' the outward and visible sign ' of an inward and spiritual grace,' namely ' a death unto ' sin, and a new birth unto righteousness,' ff may with some propriety be called *' the laver of regeneration:" . but it can in no sense be ' the laver of atonement,' in which wc may ' wash away the guilt of sin.' " This is " he that came by water and blood; not by water only, " but by water and blood:"JJ but of " the blood," and fiiith in the blood of Christ, the Lord's supper is the outward ' and visible sign.' ' Baptism — is a sign of • Remarks on p. 22. Kefiit. \ Zccli. xiii. 1. i^.Aclsxxii 16. f; Rom. 7c. 9— 14 «r 1 •^ol'f> '• "• || ^liiix;ii. 8. II .Vcls ■;. 2—4. ON THE FIRST CHAPTER. 47 P. XXX. 1. 3. * This cofnmunicat'ion, &c.'* Whence then come the ' holy desires, the good counsels, and ' the just works' of those who repent and believe before they are baptized? Admitting in this place, that bap- tism is regeneration, or, that regeneration uniformly ac- companies baptism when rightly administered: yet, as according to his Lordship's subsequent statement, the grace of baptism may be lost by sin; such professed christians as have lost it, perhaps at an early period in life, do not ' possess the ijivaluable blessing of prevent- ' ing grace:' and if it be not restored in some other way, subsequent to baptism, they must for ever remain desti- tute of it. P. XXX. 1. 11. 'It (the Holy Spirit) tells us what * we ought to do, not with the erroneous judgment of * man, but with the infalliable truth of God.' Either the holy scriptures tells us the same; and so according to this there is no distinction between the word of truth and the Spirit of truth: or some suggestion, whisper, or impression, distinguishable from the operations of our own minds, seems implied in the words; and indeed more strongly, than in most things found in the writings of Calvinists, who are, without distinction, condemned as Enthusiasts. The word of God sufficiently ' tells us ' what we ought to do:' and if the Holy Spirit do nothing more than this, we are no nearer salvation, than before; unless it be more difficult to tell men their duty, than to induce and enable them to perform it; but this is contrary to universal observation and experience. P. XXX. 1. 13. ' Nay more, it affords us actual sup- * ' This communication being made at baptism, at the time of admission ' into the g-cspel covenant, every Christian must possess the invaluable bles- ' sing of preventing grace, which, vvithoHt extinguishing the evil propensi- ' t'es of our nature, inspires holy desires, suggests good counsels, and ex- ' cites to just works.' 48 REMARKS ' port in the discharge of our duty, by strengthening our ' feeble nature, and invigorating our virtuous resolu- * tions.' This indeed is something more than ' telling * us what we ought to do:' but the grand desideratum^ a willing mind, is not provided for. Unless it be true, in fact, that all baptized persons are inspired with holy desires, inclinations and counsels, and an efficacious ex- citement to good works; the whole must come far short of what our case requires, as far as baptism is con- cerned. Note from Barrow, ' To all persons, &c.'* If this were indeed the case, surely, we should witness more of the happy effects in children, and young persons, brought up under religious instructions. But what im- partial observer does not know, that baptized children, from the first dawn of reason, are as self-willed, way- ward, passionate, rebellious against authority, as envi- ous, contentious, prone to deceit, and unteachable in respect of what is truly good, as other children are? r. XXX. 1. 18. ' If we make, &.c. 'f ' Being by na- * ture born in sin, and children of wrath, we are hereby ' made the children of grace. 'J According to this, either ' the outward and visible sign,' in baptism, or ' the inward and spiritual grace,' or both combined, ♦ " To all persons by the Holy .mystery of baptism lUily initiuted to " Christianity, or admitted into the conp.iT.unlon of Christ's body, the grace of " God's Holy Spirit certainly is bestowed, eJiabling them to perform the con. " ditions of piety and virtue then undertaken by them; enlightening- their " minds, rectifying their wills, purifying tlieir affections, directing and as. *' sisting them in their practice; the which holy gift (if not abused, ill- " treated, driven away, or quenched by tiiclr ill behaviour) will pcri;ctually " be continued, improved, and increased to tliem." "1" ' If we make a right use of baptismal grace, it is encreascd; and by re- ' peated additions, inconsequence of right use, it carries forward the hu- ' man soul from one degree of religious proficiency to another, till it quali- ' fies us to be " heirs of God," " and joint heirs with Christ." if Catechism ON THE FIRST CHAPTER. 49 makes the baptized person a child of grace: and if bap- tism is regeneration, or uniformly attended by it; then all who are rightly baptised, become at the time * chil- '• dren of grace,' that is, children of God. Yet the pas- sage under consideration, states men's being qualified to be, " heirs of God, and joint heirs of Christ,'* (for so all the children of God are,) as a distant thing, distinct both from the outward sign, and the inward grace of baptism, and the result of ' making a right use of bap. * tismal grace.' No doubt it is our bounden duty, to make a right use of every ' means of grace,' and of every inward good desire, counsel or suggestion: and except we do this, we are not authorized to expect the blessings of adoption, and the spirit of adoption; but if we depend on our own strength and resolu- tions, and ' trust in our own hearts;'* instead of " trusting in the Lord with all our hearts;" our con- fidence will surely be put to shame, as Peter's was. Baptismal grace will be more fully considered, in the remarks on the next chapter; but it may here be noted; that, whatever it be, it must either be made a proper use of from the first dawn of reason, or it will speedily be lost; and in how few instances, the former is the case, needs not to be repeated. " Even a child may be " known by his doing, whether his work be pure, and " whether it be right, "f P. xxxii. 1, 7. ' It rests with ourselves, v/hether we ' will obey its suggestions,' that is, those of the Holv Spirit. No man obeys the suggestions of the Spirit, against his will; and certainly they may be withstood or quenched: but a question here comes in our w-ay, How is it that all men do not finally and fatally resist the Holy Spirit; seeing all arc by nature alike depraved? To this * Prov. Ywi;!. '75. \ Pruv. xt II VOL, r. II 50 REMARKS question, the apostle suggests an answer, when he says, We '* were by nature the children of wrath even as^ " others; but God, who is rich in mercy, for his great ** love wherewith he loved us; even when we were dead " in sin, hath quickened us together with Christ: by " grace are ye saved:"* and with this the liturgy and articles of our church coincide. ' As by thy special ' grace preventing us, thou dost put into our hearts ' good desires: so by thy continual help we may bring ' the same to good effect. 'f .' Wherefore they which ' be endued v/ith so excellent a benefit of God, be called ' according to God's purpose, by his Spirit working in ' due season; they through grace obey the calling.'^ The language however of the passage under considera- tion, implies that the influence of the Holy Spirit which is spoken of, is merely a suggestion to the mind, re- minding, or informing us of something forgotten or un- known, without any direct efficacious operation on the will and affections : and a quotation from Dr. Jortln^ which follows, confirms the same opinion: but this is widely different from " God's working in us to will and " to do:"^ and putting into our hearts good desires; as it will ere long be more fully shown. P. xxxii. 1. 9. * Even St. Paul allowed the possi- ' bility of his having received the grace of God in vain.' That there is a sense, in which men may " receive the " grace of God in vain" cannot be denied: but in the passage referred to,^ it is evident, that the apostle is not speaking concerning the grace of God given to him. being in vain, as to his own salvation; but as to the la- bours, and self denials, and success of his ministry: " I laboured more abundantly than they all; yet not I, "but the grace of God which was with mc." When • r.r.li. ii. 3— 5. t Col. East. SaiitL.y. v Art wiL § Phil. i'. I> T 1 On: XV. 10. ON THE FIRST CHAPTER. 51 he says in another place, " We then, as workers together ** with God, beseech you also, that ye receive not the *' grace of God in vain;*'* he certainly referred to the amazing love of God spoken of in the preceding chap ter; especially, in making " Him, who knew no sin, to ** be sin for us; that we might be made the righteous- *' ness of God in him;" and in condescending to " beseech us to be reconciled unto God."t He did not at all refer to the grace of baptism, or even to any inter- nallnfluence, or suggestions of the Holy Spirit. And let it here be noted that suggestions is no scriptural term: and many even among Calvinists, regard it rather with a suspicious eye, as leaning towards enthusiasm; when they meet with it in the writings of their brethren. For certainly, it does not much differ from impressions, zvhispers, revelations, ^c» P. xxxii. 1. 21. ' The whole analogy of nature * shows, that we are not 'to expect any benefits, without * making use of the appointed means for obtaining or * enjoying them.' — This quotation from Bp. Butler, is entirely coincident with what has been before stated. $ Our duty, and the way in which every blessing is to be expected, are accurately stated. But the rich mercy of God, who has often been found " of them who sought *' him not,"$ may ' prevent us with the blessings of his ' goodness,' and both far exceed what we have a right to expect, and anticipate our very desires. ' Ahnighty ' and everlasting God, who art always more ready to ' hear than we to pray, and to give more than either we ^ desire or deserve."[[ P. xxxii. 1. 24. ' The terms, Scc.'H Certainly the • 2 Cor. vi 1. I 2 Cor. V. 18— 21. i See remarks on p. xxiv. ] '■ § Rom. X. 20. II Col. 12 Sun. after Trinity. II ' The terms of scripture represent the Spirit of God, as an assi3i'Hi_i.v, n ■ ' forcing power, as nut suspending our own powers, but euibling th.-'V., i 52 REMARKS Holy Spirit neither ' forces us, nor suspends our own * powers:' but there is an influence often mentioned in the scripture, and in our liturgy, which is here entirely overlooked, viz. that o^ ijiclming the heart, and " work- *' ing in us to will." " The Lord our God be with us, ** as he was with our fathers; — that he may incline our " hearts unto him, to walk in all his ways, and to keep his " commandments.'** '■'■ Incline my heart unto thy tes- " timonies, and not unto covetousness." " Incline not " my heart to any evil thing."t To the same import are the promises of a new heart, and the prayers ground- ed on them. J as well as what is spoken of the Lord's "preparing the heart. "§ 'O Almighty God, who ' alone canst order the unruly wills and affections of sin- ' ful men: Grant unto thy people, that they may love the * thing which thou commandest, and desire that which ' thou dost promise. "{[ ' Stir up, we beseech thee, O ' Lord, the wills of thy faithful people. '|| * Cleanse the ' thoughts of our hearts by the inspiration of thy Holy ' Spirit.'** After each of the commandments has been read by the minister, the people are taught to pray ' Lord .' have mercy upon us, and incline our hearts to keep ' this law:' and after the tenth, ' Lord have mercy upon ' us, and write all these thy laws in our hearts, wc bc- ' seech thee.'tf It is thus, that " the grace of God," as distinct from his word of precept, counsel and cn- couniging exhortation, inwardly and cHicaciously ' unpavting strength and faculty for our religious work, if wc will use llicui; 'but wliether wc will use them or not, still depcmliiig upon ourselves.' ♦ 1 Kings viii. 57, 58. f Vs. c\ix. 35 cxli. 4. \ Vs. li. 10. Jcr. xxiv. 7. xxAii. 39, 40. Ez. xi. 19. xxxvi. 26. § 1 Ciir. xxix. 18. Ps. y \7. Piov. xvi. 1. ^ Co). 4 Sund. afterEaster. i| Col. 2.'^ Sun. after Tiin- ** Col. communion service, &c. See also prayer for the King. Morning and evening. ' Keplenish him with the grace of thy Holy Spirit ' that lie mr>y alway ipcliue to thy will ' +t .ler. xxxi. 33- Hcb. viii". 10. ON THE FIRST CHAPTER, 53 " teaches us, that, denying ungodliness and Avorldly '* lusts: we should hve soberly, righteously, and godly *' in this present world."* Were it possible to im- plant the love of honesty in the heart of a thief, and to " incline his heart" to obey the salutary laws of the land, it would produce an entire change in his character and conduct, without either forcing him, or suspending his own powers; and more effectually teach him to live justly, than any laws^ penalties, threats, promises, per- suasions, or exhortations could do. This however, *' is impossible with man, but with God all things are *' possible;"! and he has promised to do it, and is con- tinually performing that promise. "Thy people shall " be willing in the day of thy power. "$ ' The grace * of God by Christ preventing us, that we may have a * good will, and working witli us when we have that * good will. '^ P. xxxiii. 1. 9. ' Toivalk, &c.'1[ This is a brief and just statement of the subject; only it may be ob- served, that pride, ambition, envy, and malice, are as much seljishness^ as avarice or dishonesty. ' The good ' motions of the Spirit' excite men to repentance, and faith in Christ, as well as to other acts of holy obe- dience. ' An act' must be voluntary; else the man, who seems to act^ is really passive; as those unhappy persons are, whose limbs are involuntarily moved in some kinds of disease. P. xxxiii. 1. 14. ' All the, ^c*\\ I suppose the * Tit. ii. 11, 12. . I Matt. xix. 26. t Ps. ex. J: § Art. x. ^ ' To walk after the flesh7is to follow wherever the impulses of sensuality ' and selfislwiess lead ws, which is a voluntary act. To walk after the Spirit, ' is steadily and resolutely to obey good motions with!;) us, whatever they ' cost US; which is also a voluntary act. II ' All the languag-e of this remarkable chapter (Rom. vlii.") proceeds in tlie « same strain; namely, tliat after the Spirit of God is given, it remains and ' ."ests with our?elvea wlictlier we avail onrsc'ves of it or not. Ifve throneii 54 REMARKS eighth of Romans, and not the seventh is intended: but there is nothing in either chapter, stating, that ' after the ' Spirit of God is given, it remains and rests with oiir- * selves, whether we avail ourselves of it or no.' St. Paul is not speaking of the Spirit of God being first given to sinners; but distinguishing between those .who " walked after the Spirit,*' and those who " walked " after the flesh;" those who had the Spirit, and those who had not. " Ye are not in the flesh but in the spirit, '* if so be the Spirit of God dwell in you: now if any *' man have not the Spirit of Christ he is none of his."* If men lived and walked after the flesh, it was because *' they had not the Spirit of Christ, and were none of his." " But if through the Spirit," depending on him to teach, incline and enable them, and praying for these blessings, *' they mortified the deeds of the body," they were Christ's, had his Spirit dwelling in them, and would live by him. — Certainly " mortifying the deeds of the ** body," must be our act, if done at all, and so is every act of obedience: but then it is done, * by the special * grace of God putting into our minds good desires, and ' by his continual help,' enabling us ' to bring them to ' good effect.'! For when *' we work out our own sal- *' \ ation witli fear and trembling; it is God that work- '' cth in us both to will and to do of his good pleasure. "J '' Now the God of peace — make you perfect in every '' good work to do his will, working in you that which '' is well pleasing in his sight through Jesus Christ. "§ ' The grace of Christ — doth take away the stony heart, • the Spirit do mortify the deeds ol'the flesh, ye shall live. It is throiigli the ' Spirit that we arc ei.abled to mortify the deeds of the flesh. But still> ' whether we mortify them or not, is our act, because it is made a sulyect of ' f>rccept and exhortation so to do.' • Kom. viii. 9. 11. f Col. for F.aster Sun. t I'hil. ii. 12, 13. trcfja-f ev d/mw »«/ to ^ihuv kh to ivifyav, " working eflecttially in u.s, both to will '' and to work efii:;ctually." The same verb is used in both clauses. ^ Ueb. xlii. 20, 21. ON THE FIRST CHAPTER. 55 * and giveth an heart of flesh: and although those, that * have no will to do good things, he maketh them to will; * and those that would do evil things, he maketh them ' not to will the same: yet nevertheless, he enforceth not ' the will; and therefore no man when he sinneth, can * excuse himself as not worthy to be blamed, or con- * demned, by alleging that he sinned unwillingly, or by ' compulsion.'* — " Seeing ye have purified yoursouls^ " in obeying the truth, through the Spirit, unto unfeign- " edlove of the brethren,"! " Whcreuntol also labour, " striving according to his working, which worketh in *' me mightily.''^ P. xxxiii. 1. 24. ' Health, &fr.'^ Health and strength, with very many other things, are gifts of God, or ta- lents committed to our stewardship, of which a good or a bad use may be made. Depraved nature disposes us to make a bad use of them, to waste or to burv them: but special grace teaches, inclines, and enables the pos- sessor to improve them to the glory of God, the benefit of mankind, and eventually to his own abundant ad- vantage. The strivings of the Spirit, producing con- victions and transient effects, are in some respects of the same nature. Even the gift of prophesy and miracles might be improved or perverted; but " the sanctification " of the Spirit unto obedience," or ' special grace,' is wholly of another nature; and as far as it is vouchsafed, * Tenth Article, of the 42 Articles of Echv. VI. p. 331. vgl. ii. 'The ' fathers of the English church;' a very useful work, to which further ref. erences will be made.' t 1 Peter i. 22. t Col. i. 29. ^^'^^■ § * flealth is God's gift; but what use wc will make of it, is our choice. ' Bodily strength is God's gift; but of what advantage it shall be to us, de- ' pends upon ourselves. Even so, the higher gift of the Spirit remains a gift, * the value oi" which will be CTiceedingly great; will be little; will be none; ' will be even an increase of guilt and condemnation, according as it is ap- * plied and obeyed, or neglected and withstood. 56 REMARKS it efficaciously leads men to improve every talent, and to employ aright every other gift of God. But what is there in fallen man which can improve, as a talent, the special grace of God? " The flesh lusteth against the *' Spirit:"* fallen nature against that which is born of the Spirit. * Man is of his own nature inclined to evil; * so that the flesh lusteth always contrary to the Spirit.'t P. xxxiv. 1. 6. " Grieve not the Spirit of God:" * therefore he may be grieved; being grieved he may be * rejected; rejected he may be withdrawn.' The apostle does not say this. A father may be grieved by the mis- conduct of his son, yet he may not disinherit him: a husband may be grieved by the misconduct of his wife, and yet not divorce her. David grieved the Holy Spirit, as much perhaps as this possibly could be done; yet *' the joy of God's salvation was restored to him." — One question in the controversy between the Calvinists and their opponents, is this: Whether the Spirit of life and sanctifieation be ever finally withdrawn from those who are by him " sealed unto the day of redemption:'' and this question ought not to be prejudged. In the re- marks on the fourth chapter, it will be considered. P. xxxiv. 1. 15. ' HenceX it appears, ^c't* Peter addresses the churches in Asia as those " who had ob- " tained like precious faith;" and as those to whom " divine power had given all things that pertain to life *' and godliness. ''*[[ But can it be supposed that he in- • Gal. V. 17. t Art. Ix. \ From 2 Pet. iii. 16—18. § • Hence it appcavs, th.it tliere was dangler, lest those " who Iiud obtained " like precious faith" 'with St. Peter himself, those to whom " Divine Power " had given al^ things that pertain unto life and godliness," ' tiiere was dan. « ger lest persons of this description should be " led away with the error of the " wicked;" lest they should " fall from tiieir own stedfastncss," ' and wrest ' the scriptures to theirown destruction." f 2 I'ctcr i. 1—3. ON THE FIRST CHAPTER. 57 tended to warrant the sincerity of every professed chris- tian in all these churches? Or that none but true chris- tians would ever read his epistle? Many warnings show the contrary. Men professing Christianity, might be hypocrites; (what church has hitherto been freefrom them?) and some true christians might " fall from their own stedfast- *' ness;" yet " God might give them repentance,'' and so they might " recover themselves out of the snare of ** the devil;"* and therefore not be among those, who " wrested the scriptures to their own destruction." P. xxxiv. last line. ' Although they (the persons ' above spoken of) had already received the Holy Ghost.' It does not appear, in what sense this is meant. The expression in scripture, generally signifies miraculous powers, not sanctifying grace. Nothing concerning these is spoken by St. Peter, in this second Epistle; nor is the Holy Spirit mentioned, except as speaking by the ancient prophets. P. xxxv. 1. 1. ' The precept^ &.C.' f This, modern Calvinists would generally allow; provided, the word consequence, were explained to mean, our duty, of " giv- " ing all diligence," and the proportion which is to be expected, of our " growth in grace,'' to the degree of our diligence, according to the truths, promises, and precepts of scripture. *' I laboured more abundantly " than they all; yet not I, but the grace of God which '* was with me."! • 2 Tim. il. 25, 26. \ ' The precept, «' grow in grace, and in the knowledge of our Lord and " Saviour Jesus Christ," ' proves, tliat there are degrees in grace and Cliri.s- ' tian knowledge, and that the growth and increase of these spiritual endow * ments must be the consequence of our own exeitions.' % 1 Cor. XV. 10. VOL. I. I 58 REMARKS p. XXXV. 1. 15. ' Firsty* &c.'t But few Calvinists, and still fewer of the evangelical clergy, would object to the general import of this quotation. P. XXXV. 1. 27. * In what manner., &c.'J It would be well, if persons on both sides in respect of these con- troverted points, would adhere to this, that ' they are ut- ' terly unable to explain or discover,' many things re- specting them. ' Indeed exactly to define the manner ' of the concurrence of divine grace with the human will; * and to say what grace alone performs, and what free * will, with and under grace, performs, is a matter of no * small difficulty. Indeed, this very thing is not per- ' haps improperly, placed by learned and pious men, * among *' the deep things of God, and his ways which " are past finding out." ' But, however we may not * know the manner of the thing, the thing itself is firmly ' to be believed.' 5 — Liherum arbitrium, ( translated /r^"*? will,) is here used in a sense difierent from that, in which the reformers generally took it: for they oppose it to servum arbitrium, or a will enslaved by sinful passions, and inclined to evil; not to the want of free agency. St. Augustine, hpwever, in a passage quoted • On rhil. ii. 12, 13. 4- ' First, That tlie personal exertions of Christians are necessary for sal- « vation, else why sboitld they be comnr.anded " to workout tlieir salvation,'' ' and that too " with fear jyxl trembling," * with an anxious care, lest their ex- ( ertions should not be successful, and lest from their negligence, the further- * in"- help of the Spirit should be witlidrawn? And, secondly. That God influ - '' encesljolh the wills and the actions of Christians, "God worketh in you, "both to will and to do." 'Thus does this passngi- incontestibly prove, ♦both thecnerg-y of man and the operation of God, in the great work of sid- ' ration.' \ « In what manner, or in what proportion, if T may so say, God and m.'in * co-operate, I am utterly unable 1o explain or discover. But this is no more ' a reason for my disbelief of this co-operation, than my inability to compre- ' hend the union of the divine and human natures in Christ is a reason for my ' disbelieving that Christ was both God and man. f; Translation of Latin qitotation from I3p. Bull, in Refutation. ON THE FIRST CHAPTER. 59 by his Lordship, uses the term, in the same sense as Bp. Bull. P. XXX vi. last line. * That man possesses free will; * and that God by his Spirit influences this free will, ' without destroying it, is indisputably true; but how * this is effected, is an inexplicable mystery.' This is very clearly stated; if free will be understood to mean free agency, God, by influencing the will, neither de- stroys it, nor in the least interferes with the exercise of it. P. xxxvii. 1. 9. ' God does not so work, as to ex- * elude our own care and industry, that is, he does not * work irresistibly.**" He works efl&caciously, not to exclude^ but to excite^ and assist our diligence, and to render it successful. — The whole argument in the sub- sequent part of the quotation from Bp. Sherlock, turns on the difference between " God working in us both to " will and to do," and his supposed ' working in us * whether we will or no: ' and as none of that body, who^se cause I have presumed to advocate, are so absurd as to maintain the latter, I have no further concern with it. One thing indeed it proves; viz. that it has long been the lot of Calvinists to be either misunderstood) or misrepresented by their opponents. P. xxxviii. 1. 14. ' It appears y^c.^-\ The critique on this important verse,:]; may probably be well grounded: * Quotation, Bp. Sherlock. "I" ' It appears to me, that the word tsto refers neither to X'^^^'^' "'''' ^^ * •a-ji77£a)f excUisively, but to the whoh"" sentence, liiyj^ x^^''^^ ^^'^^ aiTmyfj^Tici « cTw T«f -ar/s-Jiaif, and that the apostle intended to declare, tliat salvation by ' g-race ihrou!^-h faith is not derived from m;;n, buv is the free gift of Gud * through faith in Christ, as he says in another place, " the gift of God is '■ eternal life, through Jesus Christ our Lord." ♦ Ry the expression, "ye •' are saved," ' St. Paul did not mean to tell the Ephcsian converts, that their ' salvation had rxtually taken place, or tkal it was certain; but that thcv v.er'- ' enabled to obtai)i salvation ' i Eph. ii 8 (30 KEMARKS but the apostle intended more than to * declare, that sal- ' vation by grace, through faith, is not derived from * man, SsPc.' His words undeniably, contain not a gen- eralj but a particular proposition, concerning the chris- tians at Ephesus, as " saved by grace through faith, &c." — It will be needful here, to look back on the preceding verses. — " You hath he quickened who were " dead in trespasses and sins; wherein in times past ye *' walked according to the course of this world, accord- " ing to the prince of the power of the air, the spirit that *' now worketh in the children of disobedience : among " whom also we all had our conversation in times past, " in the lusts of our flesh, fulfilling the desires of the " flesh and of the mind; and were by nature the chil- " dren of wrath even as others. But God, who is rich " in mercy, for his great love wherewith he loved us, *■'■ even when we were dead in sins, hath quickened us " together with Christ; by grace ye are saved."* They had been " dead in sins," " children of disobedience," " children of wrath:" and God of his rich mercy had raised them ' from the death of sin to the life of right- * eousness.' Thus " by grace were they saved." — *' And hath raised us up together, and made us to sit " together in heavenly places in Christ Jesus; that in the " ages to come, he might show the exceeding riches of " his grace, in his kindness towards us through Jesus " Christ. For by grace are ye saved, through faith, and " 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 hath before ordained that we should walk " in them."! Now to interpret this passage, as merely containing abstract propositions, in which neither the • Epli. ii 1—5. t Kph; ii. 6—10. ON THE FIRST CHAPTER. 61 apostle, nor the Ephesians were any more concerned, than other men; is totally to alter it, and to put a mean- ing upon it, wholly different from that which the writer intended to convey; or, at least to give but a very small part of his meaning, without the peculiar energy and animation with which he expressed it. No doubt the apostle knew what ideas he intended to communicate, and the most proper words for that purpose; but if there were no sound sense, in which he and the Ephesian be- lievers were actually " saved by grace," or rather " had " been sared by grace,* through faith;" it does not ap- pear how his language can be justified, as it is evidently suited to convey that sentiment; and to induce the Ephesians to conclude, that " their salvation had actu- " ally taken place;" and not merely * that they were * enabled to obtain salvation:' for that may be said, at least, of all those who have heard the word of salvation, or may hear or read it, if they will.f Indeed if this were all, what advantage had the Ephesian Christians, above their heathen, or Jewish neighbours, who rejected the gospel, and persecuted the preachers of it? — " Being " saved," in the language of the New Testament, often signifies being actually pardoned, and reconciled to God, through Jesus Christ, and by faith in him. " And Jesus " said unto her, Thy sins are forgiven." — " Thy faith " hath saved thee; go in peace. "J " And the Lord ad- " ded to the church daily such as should be saved. "§ " To us who are saved, it is the power of God."*^ " Who hath saved us and called us with a holy calling, " not according to oui' own works, but according to " his own purpose and grace, which was given in Christ * EiT-TS crss-as-^.fv:/: 5. 8 ver-'i/'s, Gr. | Xote, Refuta'aon, }). 102, 10,?. «^ Luke vii. 47— 50. § Acts ii. 47- Tac s-a^oy.mc, The saved. fJl'/ucbi/. ' ^ 'Oi a-a(c/uiv:i^ 'I'he christians are so stilcd elsewheve. So 1 Ccr. i. 1:> REMARKS " Jesus before the world began."* " Not by works of " righteousness which we have done, but according to '* his mercy he saved us, by the washing of regeneration? ** and renewing of the Holy Ghost, which he shed on *' us abundantly through Jesus Christ our Saviour; that, " being justified by his grace, we should be made heirs " according to the hope of eternal life."f But saved and salvation are also used more exactly according to the import of the words, for complete and final deliver- ance from sin and all its consequences, to the full enjoy- ment of heavenly glory: " Now is our salvation nearer " than when we believed. "| And in this sense, as to the body, ' Salvation itself will not actually take place, ^ till the sentence is pronounced at the day of judgment.' P. xxxix. 1. 2. ' It can scarcely be supposed, that * every christian then at Ephesus, will be finally saved.' Whether the general address to the church at Ephesus, as saints, or holy persons, implies that all professed christians, whether hypocrites or sincere believers, were called saints in the apostle's language; or vv'hether he speaks of the whole company, as being, in the judg- ment of charity, what t!iey appeared and professed to be, is a question, which will require a fuller investiga- tion in the sequel. Every true Christian; however, at Ephesus, and in every other place, and every true Christian, through all succeeding ages, and in all places, have been and are, brought into a state of acceptance and reconciliation to God, according to the plain lan- guage of the New Testament, "Being justified by " faith, we have peace with God, through our Lord Je- *' sus Christ; by whom we have access into this grace, " wherein we stand, and rejoice in hope of the glory of " God." — "Much more then, being justified by his • 2 Tim. I. 9. \-':\\.. m. 5—7. \ Horn. xlii. 11. ON THE FIRST CHAPTER. 63 " blood, we shall be saved from wrath through hi in. *' For if, when we were enemies, we were reconciled to " God, by the death of his Son, much more, being re- "conciled, we shall be saved by his life."* In what sense these latter verses are to be interpreted; and whether all true christians will be finally saved, forms a distinct question, the discussion of which is reserved to another part of the work. P. xxxix. 1. 9. "According to his mercy he saved *' us, by the washing of regeneration." 'No one will * contend that every baptized person is actually saved, * or certain of salvation.' — Whether 'the washing of re- * generation' be synonymous with 'being baptized,' will require a fuller consideration hereafter: but the apostle adds, "and renewing of the Holy Ghost, which he shed " on us abundantly, &c," Now "the renewing of the " Holy Ghost*' evidently denotes something distinct from baptism, if not subsequent to it. — The apostle writing to the Christians, who had been baptized, says, " Be ye transformed in the renewing of your mind." " That ye put off, as concerning the former conversation, " the old man, which is corrupt according to the deceit- "ful lusts;" and be renewed in the spirit of your mind. "f " The inward man is renewed day by day;" that is, " Beholding, as in a glass the glory of the Lord, we are " changed into the same image, from glory to glory, " even as by the Spirit of the Lord. "| 'That we, being ' thy children by adoption and grace, may daily be re- ' newed by the Holy Spirit. '§ But Calvinists in general do not maintain, that all who are regenerate, and in a measure renewed by the Holy Spirit, 'are certain of sal- * vation.' We indeed believe, that they will certainly be • Rom. V. 1, 2, 10, 11. t Rom. xii. 2. Eph. iv. 23 t 2 Cor. iii. 18. iv. 6. § Col. Christ. Day. 64 REMARKS saved; but it is only by diligence in every good thing, that they can obtain, or preserve, the assured hope of final salvation, or be certain of it in their own minds.*' P. xxxix. 1. 17. 'The same observations will apply •to the passages, "Baptism doth now save us." — The outward baptism admits into the visible church; the in- ward grace of baptism admits us into "the church of " the first-born, whose names are written in heaven; "f in the same manner, as Noah entered into the ark, and was saved. He was not actually safe from all perils, on first entering the ark; for it might have been wrecked, had not the covenant and promise of God secured both it and him. J For these "were immutable things, in " which it was impossible for God to lie."§ Yet Noah had to endure various privations, hardships, and apparent perils; and if his faith had not been very strong, many alarms also. Thus, as we think, every true christian, every one, who has the inward grace of baptism, is " saved.'' His salvation is secured by the promise and covenant of God, and will certainly be accomplished, though he have to pass through many trials and tempta- tions, perils and alarms, in the mean while. — 'Mercifully * look upon this child: wash him and sanctify him with * the Holy Ghost, that he, being delivered from thy ' wrath, may be received into the ark of Christ's church, * and, being stedfast in faith, joyful in hope, and rooted * in charity, may so pass the waves of this troublesome ' world, that he may finally come to the land of everlast- ing life." — 'Ye have heard, that our Lord Jesus Christ ' has promised in his gospel to grant all these things, * which ye have prayed for.'l[ If then wc have prayed, ' not only for the child's admission into the ark, but for • Ileb. vi. 11, 12. 2 Pet. i. 6—10. j Heb. xii. 23. + Gen. vi. 18, 19. § Ueb. vi. 17, 18. IT Baptismal service. ON THE FIRST CHAPTER. 65 his preservation to eternal life: why should we assume, that Christ has fulfilled his promise and answered our prayer, in the first particular; and yet doubt whether he will ever fulfil his promise and answer our prayer, as to all the subsequent particulars? "He is faithful, who has *' promised:" and whatever we expect arid pray for in true faith, according to his promise, will assuredly be granted. "The like figure whereunto, even baptism, " doth also now save us; not the putting away the filth " of the flesh, but the answer of a good conscience to- " wards God."* If one professing faith in Christ, was sincere in doing it, he had "the answer of a good con- "science towards God;" and, being baptized on this pro- fession, he was saved, in the same sense, as Noah was in the ark. This was the case of the Ethiopian treasurer.! If any one, on the other hand, made this profession, hy- pocritically, or, with a mere notional and dead faith, " he had the washing away the filth of the flesh,*' but not "the answer of a good conscience towards God;" and so was not saved. This was the case of Simon Magus, as recorded in the same chapter. J Both were baptized by the same person, and both rightly, § in this sense: yet one had the inward washing by the Holy Spirit, the other the outward washing of water alone. P. xxxix. 1. 18. "We are saved by hope." The words may be rendered "We have been saved in hope.*'^ A "hope that maketh not ashamed, because the love of "God is shed abroad in our hearts by the Holy Ghost." P. xxxix. 1. 21. ^ The persons, &c. 'j| Had no persons * 1 Pet. in. 21. t Acts vili. Sf— 39. + Acts vili. 13. § Art. xxvii. xxviii. H Rom. viii. 5!4. T« ixm^i iTa>^if,u.iy. Whether the first aorist, in this connexion, can bear to be interpreted in a, future .sense, the learned must' • determine. II ' The persons here spoken of, were not actually and complctel}- saved VOL, I. K 66 REMARKS the means of salvation, except those, *' who were recon- *' ciled to God by the death of his Son?" The means of salvation are afforded to all, who have the word of God sent to them.* They who believe, with a penitent obe- dient faith, "pass from death to life,"f from condemna- tion to justification; they are reconciled to God, and adopted as his children, and are "made heirs according to " the hope of eternal life.":|: Thus, "They are called "and saved with an holy calling. "§ But others "put" *'the word of salvation" "from them, and judge them- " selves unworthy of everlasting life."^ As, however, the latter may not finally persevere in unbelief; so, I would not, in this place, assume, that the former always persevere in obedient faith. Our general sentiments on this subject are well known; though many things relating to particulars are lamentably misunderstood: but this is not the proper place for discussing the subject. The language, in these scriptures, taken from the epistles, is exactly similar to that of our Lord. "Verily, verily, I " say unto you, he that heareth my word, and belie veth " on him that sent me hath everlasting life, and shall not " come into condemnation; but hath passed from death " unto life.'^ll "Verily, verily, I say unto you, he that " believeth on me hath everlasting life." **Whoso eat- " eth my flesh, and drinketh my blood hath everlasting "life."** "And I give them eternal life, and they shall " never perish."tt And to that of John Baptist: "He, " that believeth on the Son of God, hath everlasting " life."|J It mpst strike any impartial man, as very re- • but being " reconciled to God by the death of his Son," they had now the • means of salvation, of which they could not fail but through their own f neglect.' • Acts xiii. 2G. t John v. 24. t Tit. iii. 7. § 2 Tim. i. 9. 5f Acts xiii. 46. || John v. 24- •* .)olm vi. 47. 54. fj John x. 28. 4^ John iii- 36. ON THE FIRST CHAPTER. 67 markable, that so many passages of scripture, on this subject, should, evidently by design, be put either in the present or past tense; when the future seems so much more suitable, in the judgment of our numerous and learned opponents. P. xl. 1. 2. 'The gospel is called in scripture,' *' the " way which leadeth unto life," ' a new and living way, 'and the way of salvation.' — Whether Christ himself, " the Way, and the Truth, and the Life," rather than the gospel, be not meant, in the second of these texts, the reader will determine. P. xl. 1. 9. */« this quotation^ &c.'* There is some doubt, what quotations are here referred to; for the latter does not occur, within four preceding pages. It is not, however, the opinion of modern Calvinists, that "being *' saved by grace," is at all inconsistent with "working "out our own salvation;" or that "the grace of God "does in any wise 'force them to be saved:' "for it is " God, that worketh in us, both to will and to do of his " good pleasure:" 'The grace of God in Christ prevent- * ing us, that we may have a good will and working ' with us when we have that good will.'f — 'Grace,' or undeserved mercy, concurred, so to speak, with infinite wisdom, in forming the glorious plan of salvation. Grace promised the Saviour to fallen man: grace sent the divine Saviour, and "delivered him up," as a will- * * In this quotation, S*^. Paul says, " by grace ye are saved; ' and in the * preceding he commanded the converts to " uork out their salvation:" — " In this, says Dr. Jortin, there is no inconsistency. Men are saved by " grace, because without God's favourable assistance and acceptance of their " imperfect endeavours, they could not of themselves acquire eternal life; " and at the same time it is no less true that tliey work out their salvation, " because unless they exert their own powers, the grace of God alone will " in no wise force them to be saved. Thus God's working in or with us, and " our working together with God, are easily reconciled" t Art. x. 68 REMARKS- ing Sacrifice, "for us all:" grace raised the Saviour from the dead, and placed him on the mediatorial throne: grace sent us "the word of the truth of the gospel;" "God hath not dealt thus with every nation:" grace quickened us, when dead in sin: "we are justified freely " by the grace of God:" by grace we are sanctified: and grace will put every heir of God in full possession of his eternal inheritance.* Is there one link, (so to speak) in this chain, which any man will deliberately ascribe to human merit, or human efforts, or to any thing, except the unmerited mercy and favour of God alone? P. xl. 1. 23. 'The Spirit, &c.'t It is evident, that the apostle is not here speaking of unconverted men; but of himself and his fellow-christians. Though by na- ture "without strength;'! by grace they had some strength, but this was attended with many infirmities, by reason of "sin, which dwelt in them." But the Spirit helped them against these infirmities. "That " which is born of the Spirit," is spirit; and with "that " which is born of God," the Holy Spirit co-operates, to render it victorious: but not with the unrenewed hearts of sinners, or with the flesh, which will never con- cur and co-operate in its own crucifixion. To the quo- tation from Doddridge, I shall add another quotation more fully to show his meaning. — 'Wc are surrounded • Zech. iv. 6—9. I "The Spirit helpcth our infirmities, for vvc know not what we should " pray for as we ought;" the Spirit helps, but does not compel us; it supplies ' the deficiency of our natural strength, by suggesting what is right, and by • assisting our weakness in performing it. The Greek word (rvvuyri\(tixQu\rTett * expresses the co-operation for which we contend, more clearly tlian the ' English word "helpeth." "It literally expresses, says Doddridge, the ac- " tion of one who helps another to bear a burden, by taking hold of it on one " side, and lifting or bearing it witli him; and so it seems to intimate the " obligation on us to exert our little strength, feeble as it is, in concurrence ♦' with his Almighty aid." i Rom. V. 6 ON THE FIRST CHAPTER. 69 ' with SO much ignorance and prejudice, that in many ' instances, "we do not know what to pray for as we "ought;'* because we know not, on the whole, what ' may be best for us. But the Spirit itself manages all * these affairs for us, guiding our minds to suitable peti- ' tions, and exciting in them correspondent affections; ' and sometimes inspiring us with that ardour of holy * desire, which no words can express, but must there- ' fore vent themselves in unutterable groanings.'* *For * ever adored be the divine goodness, in sending down ' his Spirit on such sinful creatures, to help our infirm- ' ities, to implant and excite graces in our hearts, to be a 'source of perfect delights, and our eternal happiness.'! Some exhortations are next adduced; to which very many more might be added, which prove, that 'some ap- * proach — towards God on the part of men, some exer- * tion of their own will, is necessary to obtain the effect- * ual assistance' of God. I trust, that the Evangelical clergy are not remarkably deficient in enforcing these exhortations: nay, I must confidently aver, that they ^ as a body, abound above others in doing this: and that, they would not be so generally disapproved, did they not thus "testify of the world," (though called christian, as our Lord did of the world, as called Jews,) that the " works of it are evil;"J and did they not, by such ad- dresses to the consciences of their hearers, with a plain- ness which often offends, shew, that the profession of Christianity will never save from eternal damnation those, who refuse to comply with these exhortations. P. xli. 1. 27. ^Tlie purification^ &c.'§ "Ye have * Dod. Par. on Rom. viii. 26. f Dod. Improvement on Rom. viii. t John vii. 7- § ' The purification of the souls of these christians was in part owing to * ihcir own act iu obeying- tlie truth, through the assistance of the J-^pirit.' 70 IlEMARKS ** purified your souls."* This was, not only in part, but entirely, their own Act. The act of the Holy Spirit consisted, in 'enlightening their minds, stiring up their • wills, and aiding and prospering their endeavours.' If any, whether Calvinists or others, suppose, that the in- fluence of the Holy Spirit supersedes our own labour, they doubtless have unscriptural views on the subject. P. xlii. 1. 13. '■The same apostle, Scc.'t The origin- al word, rendered communion,X signifies participation ^ or copartnership, joint communication, or mutual inter- course. § In none of the texts referred to, does the idea of co-operation, in the sense here intended, at all appear; the original words, which are uniformly employed to convey that idea, are -ivn-^yiot, and ^Ew^yo;.^ The word • See on 33 Refutation. Jam. iv. 8. 1 Pet. i. 22. f ' The same apostle prays for "the communion of the Holy Ghost;" ' and both the Greek and English words imply the most intimate co-opera- ' tion, and signify that the graces and virtues, on which salvation depends, ' are the joint or common operation of the supei-natural power of the Holy • Ghost, and of the natural pov/er of man; that the Holy Ghost acts wirti • men, in such manner tliat tlieir separate or respective parts cannot be per- • ceived or distinguished.' ^ 2 Cor. xiii. 14. § KoK0/vwe&), Rev. xviii. 4, be partakers. Eph. v. 11, have fellowship. — Ks/vw/xof, 1 Tim. vi. 18, willing- to communicate. % lunpyfiu. Mark xvi. 20. Rom. viii. 28. 1 Cor. xvi. 16. 2 Cor. vi. 1. Jam. ii. 22. Gr. Suiejjj-oc, Rom. xvi. 3 9. translated helpers __ and helper. 21, ivork.fellow. 1 Cpr. iii. 9, labourers together. 2 Cor. i. 24, helpers, viii. 23, ON THE FIEST CHATTEll. 71 jvyipyua., co-operatioiij is not found in the New Testament: and in all the places, in which God and man are spoken of, as co-operating, the salvation of others, not of the person or persons, thus working together with God, is uniformly meant.* In this case God is the Agent; and men are his willing instruments, aiming to promote his cause in the world, and using the appointed means of doing this, which he renders successful by his effectual operation.! — In the text, under consideration, the apos- tle was not speakingof any thing, in which co-operation was required; but praying that "the grace of the Lord " Jesus, the love of the Father, and the communion," (or participation with other christians,) "of the Holy " Spirit," the Comforter, might be with all those, to whom he wrote. He was not exhorting them to any duty; so that there could be no call on them to co-ope- rate, except by adding a fervent Amen to his prayer for them. When the apostle said, "I fill up that which is behind " of the afflictions of Christ, in my flesh, for his body's "sake, which is the church;"! did he mean, that the sufferings of Christ, and his sufferings co-operated in atoning for our sins? Or merely that his sufferings were necessary, in order to bring sinners to receive and par- take of the all suflicient atonement of Christ? If, in pro- ducing the willing mind to turn to God, the sinner's co-operation with God be admitted, not only is the glory divided between two agents, and boasting introduced; but the will of man takes the lead, and seems entitled to the precedency. But as, "It is God, that worketh in " us both to will and to work," all the glory is given to felloiv-helper. Phil. ii. 25, companion in labour. Col. iv. 11, felloiu.-ivorkers. \ Thes. lii. 2. Pliilem. 1. 24, follovlabourers. 3 John 8, fellow.helfers. * Mark xvi. 20. 1 Cor. iii. 9. 2 Cor. vi. 1. \ Acts xiv. 27- xv. 4. Rom. XV. 18. i Col i. 24. i2 REMARKS a him; yet our bounden duty of "working out our own *' salvation," continues the same; and all the immense ad- vantages of attending to it, are wholly ours; which claim our liveliest gratitude, while at the same time boasting is excluded. " That no flesh should glory in his pre- " sence. But of him are ye in Christ Jesus, who of God " is made to us, Wisdom, and Righteousness, and " Sanctification, and Redemption: that according as it is *' written. He that glorieth, let him glory in the Lord."* P. xlii. 1. 25. ' A?id is not, &c.'f In the person of Christ, ' perfect God and perfect Man,' the divine na- ture has, in all things, the precedency : but in the co- operation, intended to be illustrated by it, the power and will of man precede and render effectual, the superna- tural powers of the Holy Spirit; unless we, unreservedly ascribe our willingness to obey the call of the gospel to his special preventing grace. How far the intended il- lustration, from a topic, so extremely different, is ad- missible, may be questioned: for the union of the divine and human nature in the person of Christ, has scarcely any thing, which accords to the co-operation of two agents in one work. — Even "the chiefest of the apos- '^ ties" were ' imperfect men:' surely then the epithet is too feeble for the character of man, as he is by nature! P. xliii. 1. 9. ' The thoughts, Ssfc'l In speaking of Christ, his divine nature is with exact propriety, placed • 1 Cor, i. 29— 51. f • And is not this similar to what took place in our blessed Saviour him- * self? lie was God and man in one Christ — He was perfect God and perfect ' Man. Tliough " in him dwelt all the fulness of the Godhead;" ' yet " he " was in all things made like unto his brethren," ' and " was in all points " tempted like as we are." ♦ We Christians are imperfect men, improved * and assisted by that portion of divine grace, which it pleases God to bestow ' upon us.' i ' The thoughts, words and actions of Christ, proceeded from the union * of his divine and human natures; and the graces and virtues of Christians, ' proceed from the joint and common operation of the natural power of m.an ON THE" FIRST CHAPTER. 7.J first; but in mentioning the graces and virtues of chris- tians, * the natural power of man' precedes ' the super- * natural power of the Holy Ghost.' This is perfectly consistent with that system, and indeed inseperable from it. P. xliii. 1. 21. * [Ve sojnetimes^ £sfc.'* It would have been more satisfactory to the reader, if his Lord- ship had quoted, or referred to, any texts of scripture, in which ' the good works of men are ascribed to God * alone, without any reference to man.' I cannot call to memory any text to this effect. *' We are his work- " manship, created in Christ Jesus unto good works, " which God hath before ordained, that we should walk ** in them."t The *' fruits of the Spirit" are indeed coincident with those fruits of " righteousness, which " are by Jesus Christ, unto the glory and praise of " God: "J but they are not ' ascribed to God alone, ' without any reference to man;' for they spring from the mind, judgment, and affections of those who are " led by the Spirit," " live in the Spirit," and " walk " in the Spirit."^ The will and power, to perform good works, ought to be, and is in scripture, and in our articles and liturgy, ascribed to God alone: but how the good works themselves can be ' ascribed to God alone, * without any reference to man,' except by actually considering man as a mere automaton^ does not appear. — In the co-operation before stated, in which God co- operated with his servants, in the conversion of sinners, with the supernatural power of the Holy Gliost, for " ofhis fulljiess have all " we received.'' • • W^e sometimes find them,' (the good works of men,) 'in scripture as- * cribed to God alone without any reference to man, and sometimes to man * alone without any reference to God.' t Eph. ii. 10. > Phil. i. 11. § Gal. v. 16-^18. 22—2.". VOL. I. 1 74 REMARKS itHvas clearly stated, that God is the great Agent, and man the instrument by which he works. But in good works, man is the sole agent, though " it is God who *' worketh in him, both to will and to do: " and to speak of God as the Agent, is to represent man as merely pas- sive, not working as a voluntary agent, but wrought upon as a statue, or a corpse, without any choice or consciousness. P. xliv. 1. 4. * The grace ^ &C.'* This passage, if detached from the context, might be interpreted to mean, that * the grace of God' influences the heart and mind of man, by producing an inward change, called *' a new heart," which effectually induces him to " walk in newness of life," in a manner, not at all in- terfering with his free agency : namely, by so enlighten- ing the mind, rectifying the judgment, rendering the will submissive, and purifying the affections, by the om- nipotent power of the Holy Spirit; that the man now as willingly chooses to repent, believe, and obey, as he be- fore did to rebel, to reject the gospel, and to harden his heart in unbelief. Yet he himself is not conscious of any influence, distinguishable from that of his own mind; but merely complies with the dictates of his enlightened conscience. Until at length, perceiving that an entire change has taken place in his views, judgment, desires, and affections, coincident with that, which is ascribed in scripture, to the new-creating grace of God; he learns to give him all the glory, and finds at the same time a great accession to his own comfort. " He that doeth " truth Cometh to the light, that his deeds may be made " manifest that they are wrought in God."t ' The • ' That tlic giTxe of God co-o;jera'ies with the free will of men, can ' alone reconcile tlie numerous texts, both preceptive and declaratory, which • relate to liuman conduct, and which separately assert the divine and hu- « n)an agency.' t J"'"^ '''• ^^' ON THE FIRST CHAPTER. '75 ' grace of God, thus co-operating,' does indeed ' recon- ' cile the numerous texts, both preceptive and declara- ' tory, which relate to human conduct, and which sepa- ' rately assert the divine and human agency.' P. xliv. 1. 10. ' The concurrence, &c.'*^ This quo- tation from Bp. Bramhall, is not materially different from the sentiments of modern Calvinists. He allows, that in the act of our ' believing, or conversion to God,' ' It is God that worketh in us the will and the deed;' and we do not deny, that we must " Work out our own " salvation with fear and trembhng." None of us ima- gine, that * our repentance is God's work alone;' and he admits, that if it * were our work alone, we need not pray,' * * The concurrence of God and man, says Archbishop Bramhall, in pro- * ducing the act of our believing or conversion to God, is so evident in Holy * Scripture, that it is vanity and lost labour to oppose it. If God did not * concur, the Scripture would not say, It is God that worketh in us, both the < wiU and the deed. If man did not concur, the Scripture would not say, *' Work out your own salvation with fear and trembling-." ' If our repent- ' ance were God's work alone, God would not say to man, Turn ye unto me « with all jour heart: and if repentance were man's work alone, we had no * need to pray, " Turn us, O Lord, and we shall be turned." • We ai'e ' commar.ded to repent and to believe: In vain are commandments given 'to them, who cannot at all concur to the acting of that which is com- ' manded. Faith and repentance are proposed unto us as conditions to ' obtain blessedness and avoid destruction. " If thou shalt confess witli " thy mouth, and believe with thy heart, thou shalt be saved.'' * And ' except ye repent, ye shall all likewise perish. " ' To propose impos- ' slble conditions, which they to whom they are proposed, have no power ' either to accept or refuse, is a mere mockery. Our unbelief and impeni- ' tence is imputed to us as our own fault, " Because of unbelief thou wert " broken off;" * and, " After thy hardness and impenitent heart, thou trea- " surest up unto thyself wrath." 'Their unl)elief and impenitence we; e ' not their own faults, if they neither had power to concur with the grace of ' God to the production of faith and repentance; nor yet to refuse the grace ' of God. The Holy Scripture doth teach us, that God doth iielp us in doing * works of piety; " The Lord is my Helper," ' and " The Spirit helpheth our "•infirmities." 'If we did not co-operate at all, God could not be said to ' help us. There is, therefore, there must be, cooperation. Neither doth this concurrence or co operation of man, at all entrench upon the power or ' iionour of God, because this very liberty to co-operate is his gift, and this ' manner of acting his own inslitation.' 76 REMARKS ' Turn thou us, O Lord, and we shall be turned.*- — None of us suppose, that God has proposed ' impossible con- ' ditions, which they to whom they are proposed, have * no power to accept or refuse. ' We have by nature both power and inclination to refuse; and nothing is wanting but a willing mind, in order to accept of them: but Bp, Bramhall, as far as I can judge from the quota- tion, would admit, that whatever /^ower we have, we have not that willing mind, except by the grace of God. ' The liberty to cooperate is his gift; but the inclina- tion to comply with his proposal is his also. How far the word co-operate is proper, may be questioned: but as the matter is here stated, I feel no great repugnancy to it; especially as explained in the concluding part of the quotation. P. xlv. 1. 23. * These xvords^ -^c.'*" * The irre- * sistible decree,' is never the cause of a man's heart being shut againts the gospel: man's depravity induces him to shut his own heart; and God in righteous judg- ment, leaves him to his perverse choice, according to his own foreknowledge and purpose. But the heart is always shut, ' till God first knocks at the door of our ' hearts by his preventing grace, without which we * ' Tliese words, " Behold I stand at the door and knock," are not under- ' stood only of the minister's outward knocking at the door of the ear with * persuasive words, but much more of God Almighty's knockmg at the door * of the heart, by his preventing grace. To what end doth he knock to have * It opened, if he himself had shut it by an irresistible decree? God first » kyocks at the door of our hearts by liis preventing grace, witliout which * we have no desire to open unto Christ. And then he helps us by his ad- ' juvant or assistant grace, that we may be able to open. Yet the very name ' of God's adjuvant, or assistant, or helping grace, doth admonish us that ' there is something lor us to do on our parts: that is, to open, to consent, < to concur. Why should our co-operation seem so strange, which the apos- < tie doth assert so positively? " W^e are kbourers together with God." i And " I laboured more abundantly than they all;" * yet not I (that is, not I ■ alone) but the grace of God uliicuwas w".th me.* ON THE FIRST CHAPTER. 77 ' HAVE NO DESIRE TO OPEN UNTO ChRIST.* ' Not * I alone' — Would St. Paul approve of this addition to, or gloss upon, his words? P. xlvii. last line. ' He infers^ tPc.'* In imputing these sentiments to the Calvinists, indiscriminately, it would have been far more satisfactory, if some evidence in proof of the charge had been adduced; especially from the writings of modern Calvinists, in the estab- lished church. It will probably be allowed by most readers, that the author of these remarks has had con- siderable opportunity of learning the sentiments of his , brethren; but he can confidently declare as in the pre- sence of God, that he never heard one of thein, or indeed any Calvinist, avowedly profess such tenets as these. It is indeed a serious thing to advance such accusations against a large body of men, of whom his Lordship al- lows, many to be pious and diligent ministers, without clear and decisive evidence; and we must be excused, in answering with the apostle, " Neither can they prove "the things, whereof they now accuse us."t Modern Calvinists generally avoid the use of the word irresistible^ as exceptionable, and not scriptural: and necessary in this connexion, belongs not to the sys- tem of those, who believe the predestination of an in- finitely wise, just, and merciful God; but to that of fa- talists, heathen fatalists, and modern necessarians. Note, P. xlviii. ' JVe say^ &c.'| There have been ♦ ' He Infers that man has no concern whatever in working out his salva- * tion; and that the thoughts, words, and works of those who shall be saved, ' are necessary and irresistible elTects of divine grace: this is tjie error of < Calvinists.' f Acts xxiv. 13. % ' We say that of ourselves we can do nothing; whence tJiey conclude, ' that we have nothing to do. We say, that it is the grace of God which ena. ' bles us to do every thing; from whence, Ihey conclude that' every thing * must be left to the grace of God, and that we need only v.ork ourselves into 78 REMARKS and stili are, a considerable number, to whom the re- buke, in this quotation from Slierlock is justly applica- ble: but, I have a confidence that they receive it as fre- quently, constantly, and decidedly, from the evangelical clergy, as from any other ministers, either of the es- tablishment or elsewhere. The author of these re- marks, during more than twenty years, was subjected to very much censure and many painful effects, for plainly protesting against this very enthusiasm, and antinomian delusion: and he cannot but think it hard, to be inclu- ded in the same general sentence of condemnation with the persons, whose pestiferous tenets, he so long, and he trusts, successfully opposed. — We require nothing of our opponents beyond a fair discrimination. Let diem state the censurable tenets, bring clear evidence against the accused, and, having proved them guilty, proceed to pass sentence on them; but surely it is not candid, to conclude under one general sentence, so large and multifarious a body of men, as are now called ' the ' Calvinists,' making them all accountable for the faults of some individuals; and to class among them all the Evangelical clergy and their congregations! But I re- tract— it is not so much, in many instances, the want of candour and equity, as the want of information. We preach very publickly, but they disdain to hear us; we publish books on various subjects, but they will not deign to read them! for I hope no one who has read them, would persist in charging us with tenets, which we openly disavow, and labour to discountenance to the ut- most of our ability. P. xlix. 1. 2. ' Unitarians, to \\'hich title they ha\ e ' no more right, than Calvinists have to that of Evan- • a strong persuasion that Ooil is at work for us, and may sit still ourselves. ' And this persuasion, wliich is generally mere enthusiasm, they dignify wiih • the name of Chrid'iian faith.' Slierlock, v. ^. p. 80. ON THE FIRSr CHAPTER. 79 * gelical divines.' — What exclusive right any body of men have to the title of ' Evangelical divines,' I do not enquire, A certain description of ministers, and among them, several clergymen in the established church, were thus distinguished, before almost any now living, were joined to the company. Whether, therefore, our pre- decessors arrogated to themselves the title of evangelical ministers; or others so denominated them, as noticing in their preaching, a marked difference from that of other preachers, needs not here be decided. It is certain, how- ever, that the present race of ' Calvinists' did not give themselves or one another the title of Evangelical divines or ministers; for it was given to the body before many of these were born, and before almost any part had en- tered the ministry; and they have no option, whether they will be so called or not; except by renouncing or concealing their present sentiments. It would indeed be a great blessing to mankind if all who are so called, and all who desire to be thought as much deserving of the title as others; were both in doctrine, spirit, and con- duct, all which that title imports: '* taking heed unto *' themselves, and to their doctrine, and continuing in *' them; for in so doing, they would both save them- *' selves, and those that hear them.'** If, however, we had assumed to ourselves this title, it would not have been more justly censurable, than it is for men to call themselves, and one another. Orthodox. It may admit of some argument, whether evangelical o^imon^ be right or not: but what is orthodox must be right, since the very name denotes it. P. xlix. 1. 23. ^ It should^ S^^.'f I quote this pa^- • 1 Tim. iv. 16. •j- ' It should be remembered, that all Scripture is given by inspiration, * and is written for our learning. Every part of it is true, and equaJly true. * It is our duty to read and attend to the wliole. The whole Bible is the 80 U^Mi^KS sage with cordial approbation, and recommend it to the special attention of the reader. P. 1. 1. 8. ' I shall, £s?c.'* The words in the Latin article, (of which the English is an authoritative trans- lation,) are ' Ab originalijustitia quam longissime dist'et.'' Quam longissime signifies, * as far off as possible.' — * Quam,'t ' Very much, very greatly,' Examples. Qiiam maxima possem voce. Terence. (' With the ' loudest voice that I could.') ' An est quod malim quam * te quam doctissimum videreV ' f Cicero. J (' Is there ' any thing which I should rather choose, than to see * thee as learned as possible?') ' Utquam maximas, quam *■ primuiUy quam sapissime gratias agat."* (Cicero.) (* that he may return thanks, as great, as speedily, and ' as often as possible.') ' Very far gone from original * righteousness,' is superlative, and expressive; but not so energetic as the Latin. Whether it be true or no, that 'original righteousness is not entirely lost, &c.;' the article certainly gives no countenance to that senti- ment? * Original sin standeth not in the following of * Adam, fin imitatione Adami situm,J as the Pelagians * vainly talk; (fabulantur;) but it is the fault and cor- ' ruption, (vitium et depravatio,J of the nature of every * man, that is naturally ingendered of the offspring of * Adam, whereby fqua Jit utj man is very far gone * (quam longissime distet,J from original righteousness, * ground of our fuith, and the rule of oar life. AVe arc to compare Scripture ' with Scripture; we must add truth to truth; and disdaining all partial and ' narrow views of the Deity and his dispensations, search out "all the counsel "of God," as far as it is revealed, if we v/ish to become wise unto salva- * tion.' • ' I shall first notice the article upon orig-inal sin, in which it is said, that '* man is very far pjone from oi-iginal righteousness:" this expression im- ' plies, thai original righteousness is not entirely lost, that all the good quali- ' ties and prmciplcs, with which man was at first created, are not absolutely ' destroyed. f Ainsworth on tlic word tjmm, (7. ) ON THE FIRST CHAPTER. 81 ' and is of his own nature inclined to evil; so that the ' flesh lusteth always contrary to the Spirit; and there- ' fore in every person born into this world, it deserveth * God^s wrath and damnation.'* P. 1. ' When, SsPc.'t Had his Lordship mentioned the book, or books, in which the reader might find ful- ler information on the transaction here mentioned, some- thing further might have been said upon it. It is, however, of little consequence in the argument, what construction either party at that time put upon the ar- ticle under consideration. This can only prove what they thought on the subject. * But the plain and obvi- ' ous sense of the passage' is to be sought from the words themselves, and not from men's thoughts about it. The most Calvinistic of the Evangelical clergy are perfecriy satisfied with the article as it now stands; and only de- sire that it may be cordially subscribed, and firmly ad- dered to, by all the clergy; and by their means be made known to all their congregations, that they may believe and practically improve it. P. li. 1. 1. ' The article proceeds to say, that man of ' his own nature inclineth to evil.' 1. 10. 'Inclineth to * evil.' — The English article reads, ' Is of his own na- ' ture inclined;'' which conveys the idea of a natural strong bias to evil, more forcibly than inclineth, accord- ing to the idiom of our language. • Art. ix. f ' When the assembly of divines in the reign of Charles tlie First, under- * took to reform, as they called it, our articles according to the Calvinistic * creed, they proposed to omit the words, '• man is very far gone from ori- " ginal rigiiteousness," ' and to substitute for them, " man is wholly depri- " ved of original righteousness." It was admitted by both parties, that the ' two sentences conveyed ideas extremely different; and the proposed altera- ' tion was rejected by those, who wished to maintain the ancient and estab- ' lished doctrine of the church of England, in opposition to the peculiar tenets 'of Calvin.' VOL, I. M 82 IIEMAIIKS P. li. 1. 7. * The article, kc.'*— ' The flesh lusteth ' always contrary to the Spirit.' P. li. 1. 11. * An inclination though strong may be ' conquered.' — One strong inclination may be conquer- ed by another still stronger: but what inclination is there in fallen man, which is stronger than his inclination to evil? An inclination, to sensual indulgence, may be over- come by a stronger inclination to acquire honour, or wealth, or even to enjoy health and outward comfort: and, on the contrary, a propensity to ambition, or avarice, may be overcome by a stronger propensity to animal indulgence. The powers of the mind may govern the bodily appetites: but the works of the flesh include " emulations," and other vices of the mind, as well as adultery, fornication, and drunkenness: and if emulation^ or ambition, overcome sensuality, what is there in man, without divine grace, to overcome emulation? The hea- then philosophers never thought of any thing higher, than keeping men from low vice {tiirpe) by love of glory, or regard to what was honourable; {ho?jesttim;) but the love of glory, " the honour which cometh from " man," is at least as opposite to true religion as sensual indulgence. " God resisteth the proud." The case is therefore desperate, unless some radical and complete change can be wrought in the minds and hearts of men. Nothing can avail, in giving siimers a victory over every evil propensity, but a new creation.\ P. li. 1. 12. * The continuance of this infection of ' ' nature, even in those who are baptized,' &c. However fully satisfied his Lordship may be, that regenerated and baptized are synonymous terms, he could not expect that the persons, whose tenets he had undertaken to re- * * Tl;e arllcle docs not prononme with Uic Calvinists, lli:it man of his ' own nature c^n perlonii noUiini^ but evil.' ' t (ial. vi. 15. G/'. ON THE FIRST CHAPTER. 83 iirte, would at once admit his conclusions, even before they had heard his arguments. This, therefore, must be allowed to he petitio principiiy a premature assump- tion of the point in debate. How far such a substitu- tion of one word for another, in quoting our articles or liturgy, by a Calvinist, would be considered, as imply- ing dissatisfaction w^iththe language of them, and a wish to alter it, must be left to the reader to decide. P. li. 1. 14. ' The constant, &c.'* If by ' the Spirit,' the soul be meant, and by ' the flesh,' the body, the vic- tories of the Spirit are only thoee of pride, ambition, avarice, and malignant passions, over sensuality. But this could not be the meaning of those who compiled the articles. " They that are in the flesh cannot please *' God; but ye are not in the flesh, but in the spirit; if *' so be the Spirit of God dwell in you."t " The " Spirit" in the passage evidently referred to in the arti- cle,J must mean either the Holy Spirit, or "that which " is born of the Spirit. "§ And it is evident that the article means " the Holy Spirit." Depraved nature al- ways lusteth contrary to the strivings of the Holy Spirit; it always resists, and endeavours to quench his holy mo- tions. But when he ^ prevails,' and overcomes depraved nature, by special grace, then the man becomes one of those, " who are not in the flesh, but in the spirit." The latter part of the article, (after the word damnation,) speaks of such persons exclusively. Yet even in them, the flesh still " lusteth against the Spirit;'* " so that the}* *' cannot do the things which they would." Sin, however, has no longer dominion; but the new and holy nature, • • The constant lusting of the flesh against the Spirit, is liere asserted, ■ generally and indiscriminately, without any declaration that eitlier the ' Spirit or the flesh invarialsly and necessarily prevails in am' particular dcs- ' cription oi' persons.' t Rom. viii. 8, 9. t Gal. v. \7. § .Tohn iii. 6. 5i REMARKS thus implanted, opposes the lustings of the flesh, and in great measure prevails against them; though not so per- fectly, as they long, and pray, that it should. " Being " made free from sin, and become servants to God, ye " have your fruit unto holiness, and the end everlasting " life."* — ' The invariable prevalence of the flesh, under * one form or other, in carnal persons lacking the Spirit ' of Christ,' we do indeed maintain: but ' the invariable * prevalence of the Spirit' in all believers, implies more than we mean. We only hold, that, notwithstanding evil prevails on some occasions against their better pur- poses; yet they are so *' kept by the power of God;" that they either proceed in an uniform course of unre- served, though imperfect, obedience, or are brought back from all their wanderings in deep repentance, (often by means of severe rebukes and chastisements;) and by renewed faith in the mercy of God, through Je- sus Christ: so that none are finally left to perish; but like the company, in the ship with St. Paul, they escape safe from all perils and storms to the heavenly inheri- tance. * The true, faithful man endeavoureth himself * to conform his will to God's will, in all things, and to * walk right forth in his percepts. And where by his in- ' firmity he chanceth to fall, he lieth not still, but, by ' God's help, riseth again: and his trust is so much in * God, that he doubteth not in God's goodness to him; ' but that, if by fragility and weakness he fall again, * God will not suffer him so to lie still, but put his hand * to help him up again, and so at the last he will take *him up at death unto the life of glory everlasting.' (Cranmer^ Fathers of the English Churchy Vol. iii, p. 89.) P. li. 1. 19. ' It cannot y &c.'t Calvinists are ge- • Rom. vl. 22. f 'It cannot therefore be pretended that this article gives any countenance ON THE FIRST CHAPTER. 85 nerally accused of holding too lax, rather than too strict, sentiments, in respect of personal obedience and holi- ness. Though this accusation, as to the body at large, is ungrounded: some unguarded expressions in the writings or discourses of individuals, give it a measure of plausibility. But, that the Calvinists hold the ' no- * tions of sinless obedience and spotless purity in the ' elect,' (as to this world,) is to me a novel charge. It is true indeed, that some of that large body, which has been collected by Mr. John Wesley and his assistants and successors, hold the doctrine of sinless perfection, attainable in this present life; and some think them- selves to have attained this perfection; but they cannot combine with it the idea of ' unspotted purity in the * elect,' according to the calvinistical sense of that word: because they are most decided opposers of this part of the calvinistical system. If, however, they also be classed among the Calvinists; this tenet belongs to them exclusively. It does not appear in what sense, this charge is brought against the Calvinists, unless it be, that a few individuals, who called themselves by this name, have maintained, that the same actions which are sins, and most atrocious crimes in other men, are not sins in the elect, or in believers. But, I will confident- ly affirm, that by the verdict of an immense majority of Calvinists, these men would be adjudged insane, quo ad hoc; and not being able to give satisfactory security for their good behaviour in society, should be restrained by some mild confinement, (like other lunaticks,) from doing mischief. — ' The incorrigible pollution and inevi- ' table wickedness in the reprobate,' is no doctrine of modern Calvinists. * The incorrigible pollution and ' to the Calvinistic notions of sinless obedience and unspotted purity in the ' elect, and of incorrigible pollution and inevitable wiciiedness in the repro- ■ bate.' 86 REMARKS * inevitajjle wickedness of all men,' without exception; unless " washed, and sanctified, and justified, in the " name of the Lord Jesus and by the Spirit of our God," we indeed hold; and wonder, how any who do not, can subscribe our articles. The word reprobate is not, in this sense found in scripture, and we do not want it, •' He that believeth not the Son shall not see life; but the " wrath of Godabideth onhim;" and " Except ye re- " pent, ye shall all likewise perish."* P. liii. I, 15. ' In the^ &c.'t The words quoted from the article include the beginning, as well as the progress of the change, by which we are turned from sin to God and Iioliness. *' The preparations of the ** heart are from the Lord."| " He, who hath begun " a good work in you, will perform it until the day of " Christ."^ But * unassisted exertions' seem to im- ply, that apart from the grace of Christ, we may have the willing mind, though without assistance, our exer- tions will not be eventually successful. ' Wherefore we * have no power to do good works pleasant and accept- ' able to God, without the grace of God by Christ pre- * venting us, that we may have a good will» and work- *■ ing with us when we have that good will.'lJ The co- operation here spoken of is expressly mentioned as sub- sequent to our ' having a good will;* which is exclu- sively ascribed to the ' preventing grace of God in Christ * Luke xili. 3 — 5. John ill. 36. t ' III tlie article upon free will, it is said,' ' The condition of man after « the fall of Adam is such, that he cannot turn and prep:u-e himself -by his ' own naturul strength and good works, to faith and calling upon God;' * that is, a man cannot hy his own natural faculties and unassisted exertions, ' so counteract and correct the imperfection and corruption derived from ' the fall of Adam, as to be able of himself to acquire that true and lively ' fliith which would scou'c his salvation, or to call upon God with that sin* ' ccrity, fervour, and devotion, which can alone give efficacy to our prayers.? i I'rov. xvi. 1. § riill. i. 6. tf Conclusion of Art. x. ON THE FIRST CHAPTER. 87 * working in z/^,' not with us. * As by thy special * grace preventing us, thou dost put into our minds * good desires, so by thy continual help, we may bring ' the same to good effect.'* The help here also is pray- ed for as a subsequent blessing, to the good desires put into our hearts by preventing grace. — Calvinists readily allow, that man by nature, without either special pre- venting grace, or supernatural assistance, is able to per- form a decent outward morality, to believe with a dead unfruitful faith, and to go on with a form of godliness: * but to acquire that lively faith which would secure his ' salvation, or to call on God with that sincerity, fer- ' vour, and devotion, which alone can give efficacy to * our prayers,' — with internal holiness, producing uni- form, hearty, and unreserved obedience, he cannot at- tain. He may be a formalist, or a hypocrite, a Pharisee, or a proud heathen or infidel moralist; but not an ac- cepted believer, a spiritual worshipper, or a humble de- voted servant of God, without the special grace of God. Something previous to assistance is here needful to those dead in sin. Till omnipotence restored life to Lazarus, no assistance could bring him out of the grave. P. liv. 1. £0. * It is, &c.'f It does not become us to assign limits to the Almighty, in his manner of be- stowing his benefits. He confers, or withholds them, in perfect wisdom, justice, goodness, and truth; whether we can discern it or no. His reasons for making these differences, which to us may appear arbitrar}^, or capri- cious, will, when made known at the great decisive day, be found so unanswerable, as to stop the mouths of all his enemies, and constrain " tlie wicked to be silent in " darkness;"! while all his friends will be filled with * Col. for East Sund. I ' It is a gift not bestowed arbitrarily, cannclously, or irrespectively.' ^ 1 Sam. ii. 9. 88 REMARKS admiration, gratitude, and love. At present, " he giv- " eth not account of any of his matters;"* but silences our presumptuous objections, by saying, " Nay, but, ** O ntgn, who art thou that repliest against God?"t — The word irrespectively requires a little further notice. Does his Lordship maintain, that God, in giving faith, has respect to any thing good in those who receive it, independent of his special grace? If this be so, then without doubt boasting is introduced. For some men have by nature, without special preventing grace, the will and the power to do that which is good before God; even so good, as to induce him to give them sa- ving faith in preference to others. This is diametrically contrary to the article which has been considered. Yet unless this be maintained, faith must be the gift of God irrespectively of any thing good in him who re- ceives it. P. liv. 1. 23. ' We can, &c.'| His Lordship has here inadvertently made a concession of so great import- ance as, if carried to its full consequences, determines the question. Whether the church of England be Calvin- istick in doctrine or not? The passage, inclosed by dou- ble inverted commas, is adduced as the words of ' mo- * dern Calvinistick writers; but is indeed a quotation from the Homilies of our church! Ergo, the compilers of our homilies were Calvinistick writers. The same persons formed our articles and liturgy: (for the homily, whence it is taken, is one of those set forth in Queen Elizabeth's reign, 1562:) Ergo, they who formed our articles and liturgy were Calvinistick wi iters. — ' It is * the Holy Ghost, and no other thing, that doth quicken • Job xxxiii. 13. f Rom. ix. 20. ^ « We can by no means allow the inferences attempted to be drawn from * them by modern Calvinistic writers, namely, th;it " of our own nature we " are without any spark of goodness in us.'' ON THE FIRST CHAPTER. 89 ' the minds of men, stirring up good and godly motions * in their hearts, which are agreeable to the will and ' commandment of God, such as of their own crooked * and perverse nature they should never have. " That " which is born of the Spirit is spirit." ' As who should ' say, Man of his own nature is fleshly and carnal, cor- * rupt and naught, sinful and disobedient to God, with- * out any spark of goodness in him, without any virtuous ' or godly motion, only given to evil thoughts and wick- * ed deeds.'* It certainly may be presumed, that there is a striking resemblance between the language of mo- dern Calvinists, and that of our venerable reformers, when the one is mistaken for tlie other, by our opponents. Probably, his Lordship met with the passage, in the writings of some modern Calvinist; and, not recognizing the words of the homily, as there quoted, supposed them to be the words of the author, and so produced them as a specimen of our doctrine: and such indeed they are, and ought to be, considering our subscriptions, and solemn engagements in the sight of God in this be- half. A genuine controversialist might make further use of this extraordinary inadvertency, in so important a matter; but I shall only add, my sincere desire and prayer, that all our bishops, priests, and deacons, may become so familiarly acquainted with the language of the homilies, as to be effectually secured from falling into such mistakes in future. It may also be a caution to writers in general, when they quote words with mark- ed disapprobation, to ascertain previously from what source they are derived; lest in aiming a deadly blow at an adversary, they should inadvertently smite a friend or a parent. P. Iv. I. 13. ' To perform their part towards their * Tfomlly on Whitsunday, 1 Psiii^ VOL. I. N yO REMARKS ' conversions^ Tlie persons, addressed by the apostle, were called on to "repent and be converted;" to ^' re- " pent and turn to God, and to do works meet for re- "pentance." Repentance or conversion, (as it implies actively turning unto God;) is wholly the act of the peni- tfent: but to *' work in us both to will and to do, is the ** act of God alone." P. Ivi. 1. 7. ' St. Paul, &c.'* The Calvinists, in general, and the evangelical clergy especially, refer their hearers to the sacred scriptures, as the only infalli- ble standard of truth and duty; and, in particular, when * any of their converts fall into errors, either of doctrine ' or practice' they ' endeavour to bring them back' to " the truth as it is in Jesus," — by referring them ' to * the written word of God:' and they consider, as danger- ous enthusiasts, all those who object to this proceeding. But the word argument is capable of difterent mean- ings. The apostles used arguments, taken from the scriptures, in contending with the Jews, and erring christians: and they met the Gentiles on their own ground, and by plain snd forcible arguments endeavour- ed to draw them off from " lying vanities, to serve the " living and true God;" and to receive that revelation, which he had given to mankind by Jesus Christ; thus leading them to the scriptures as the sole standard of truth and duty. But in modern times, reason and reve- lation have been considered, as two distinct sources of religious instruction, nearly of equal authority. Argu- ment has been at some times used, as giving additional certainty and authority, to " the testimony of God;" at others, as fixing the sense of scripture to that which is * ' St. Paul, wl»en any of his converts fell into errors eUher of doctrine or ' of practice, endeavoured to bring them buck to the truth as it is in Jesus, * by argument, and by referring tlieni either to liie written word of God, or < to tJic instructions which they had received from himself ON THE FIRST CHAPTER. 91 totally different from the obvious meaning of the words: and not seldom, the oracles of reason, have been more directly opposed to the " oracles of God." We cannot, therefore, but be jealous on this subject; and cautious of admitting as an ally, one who has so often been a traitor. We must insist on it, that the scriptures alone, (and not the scriptures and human reason,) are the stand- ard of truth and duty. " To the law and to the testi- " mony: if they speak not according to this word, it is *' because there is no light in them."* Revelation is *' the testimony of God." The only exercise of the understanding, by which we can receive testimony^ is faith, or believing. Reason and argument indeed have a previous office, viz. First to determine how far the testimony is, or is not, worthy of credit: and Secondly, to ascertain the purport and meaning of the testimony, or what, if true, it amounts to. But, this being done, we can no more receive the testimony of God, by any other operation of the mind, than that of believing; than a judge and jury, can decide a cause, in any other way, than by crediting or discrediting the witnesses. The judge may reason concerning the evidence, either as credible, or as not worthy of credit; and he may show to what, if true, it amounts. Thus the apostles, " reasoned from the scriptures,*' with those who ad- mitted their divine authority; and clearly stated what was proved by them: and thus infidels reason against the scriptures, as incredible; and so, rejecting the tes- timony of God, " make him a liar." But the things revealed, must either be received on the sole authority of God, by faith, or be rejected as not worthy of credit. As, therefore, there is only one source of truth, even " the oracles of God;" we do not use arguments, taken • Is.viii. 20 92 REMARKS from other topics, as coadjutors to the scriptures; which is like holding a candle to increase the light of the sun: much less do we argue against the obvious meaning of the scripture, to give another turn to it, in order to avoid a conclusion, which we may call and attempt to prove irrational, but which in fact is the wisdom of God.* P. Ivi. 1. 13. ' Hedkhiot, Erc.'t The evangelical clergy, do not generally tell their people when they think them in danger of falling into error, to consult ' their * own internal feelings, whether they are in the way to ' heaven:' but did not our Lord, when he said to Peter, three times, " Simon, son of Jonas, lovest thou me?"| Did he not tell him to consult his internal feelings, whether he were a true believer or no? Our ' opinions * and actions' ought certainly to be compared with the word of God: but ought not our affections also? And are not all affections of the heart, ' internal feelings?' and should we not compare our affections with the standard of holiness, the law of God; with the " fruits " of the Spirit;" and with what is spoken in scripture of the fear of God, sorrow for sin, contrition, shame, and remorse, and " trembling at the word of God," of love, gratitude, and joy, and love of the brethren, as peculiar to true christians? Are not these * internal feelings,* though, when genuine, they are manifested by external effects? Do they not differ essentially from the ' inter- * nal feelings' of the proud, the hard hearted, the pre- sumptuous, the ungrateful, the rebellious, and of those • 1 Cor. i. 2:3—25. -j- • He did not tell them to consult tlieir own internal feelings, whether ' tliey were in the way to lieaveji, but to compare their actions and opinions ' with llie gospel which he hud preached: this was with him the only crite- ' rion of saving faitli.' ^ John xxi. 15—17. ON THE FIRST CHAPTER. '93 who are " hateful and hating one another?" And if the ' internal feelings' be totally wrong, or if right affections be wholly wanting; what are the most scriptural opin- ions, and external actions, better than formality and hy- pocrisy? The holy law is love to God and man. " The " fruit of the Spirit is love, joy, peace, &c." The Psalmist, even ** the man after God's own heart," speaks continually of " thirsting for God, even for the " living God;" " longing, yea, even fainting for the " courts of the Lord,* rejoicing in God;" " delight- *' ingin him;" and in his commandments, and he calls on others to do the same.f Our Lord pronounces those blessed, who " hunger and thirst after righteousness; *' for their's is the kingdom of heaven. ":f St. Paul calls on the Philippians to " rejoice in the Lord always;"^ and he says, " We are the circumcision, who worship •' God in the Spirit, and rejoice in Christ Jesus, and " put no confidence in the flesh. "*[[ St. Peter thus ad- dresses the christians to whom he writes: " Whom " having not seen ye love, in whom though now ye see *' him not, yet believing, ye rejoice with joy unspeaka- *' ble and full of g.ory."|| Are not all these ' internal * feelings?' And do they not prove, that those who are conscious of them, may warrantably conclude them- selves to be in the way of salvation? indeed divine life itself, purity of heart, and all vital godliness are ' internal * feelings:' and religion, however exact in ' opinions and * actions' without them is a lifeless statue or corpse; like one of those which Ezekiel in vision saw, when " the bones came together, bone to his bone, and — the " sinews and flesh came upon them, and the skin cov- • Ps. xlii. 2. Ixiii. 1. Ixxxiv. 1,2. cxix. 14. 131. cxliil. 6. | Ps. xxx. 11. xxxii. 11. xxxiii. 1. xxxvii. 4. xciv. 19. cxii. 1. cxix. 14. 40. 111. ^: Mall- V. 6. § Phil, iv, J. 4. t I'liil ii'i- S- |! 1 P«=t. i. 8. 94 REMAKKS *' eredthem, but there was no breath in them." But when " the breath came into them they lived."* But there are indeed many unholy affections, and de- lusive internal feelings in religion. The grand concern then is, not indiscriminately to condemn them all; but to distinguish " the precious from the vile." We should enquire, whether our fears and hopes, our sor- rows and joys, our love and hatred, our desires and aversions, be fixed on the same objects, regulated in the same manner, and productive of the same effects on our outward conduct, as these affections were, in the per- sons marked with decided approbation in the word of God: or whether they be unscriptural, as to their ob- jects, their nature, tendency and effects. These, and many other particulars, must be examined and assayed by the holy scriptures; and it cannot be wrong to call on our hearers, to judge of the state of their hearts, as well as of their opinions and actions, according to the oracles of God. " Examine yourselves, whether ye be " in the faith, prove your ownselves; know ye not " your ownselves, how that Jesus Christ is in you, cx- " cept ye be reprobates?" (or disapproved persons.)! '* I am crucified with Christ; nevertheless I live; yet *' not I, but Christ liveth in me; and the life which I " now live in the flesh, I live by the faith of the Son of " God, who loved me and gave himself for me. "J * Cleanse the thoughts of our hearts, by the inspiration ' of thy Holy Spirit, that we may perfectly love thee.'§ Our internal feelings indeed must be judged of, not by tlx.r vehemence, but by the nature and effects of them; and the proportion wliich they bear to their respective objects, compared with the exercise of similar affec- • Rz. xxxvii. 1— 10. t 2 Cor. xiii. 5. f Gal. :i. 20. e. Col. communion service. ON THE FIRST CHAPTER. 95 tion?, when called forth by the interests and concerns of this life. To employ another similitude: a religion of vehe- ment affections, without scriptural knowledge and judg- ment, and the sober exercise of our mental powers; is like a ship with crowded sails; but without helm, chart, compass, or ballast; which is far more likely to be driven on the rocks, than to the de sired port. A religion all intellect, and external action, without affections or in- ternal feelings, is like a ship, with helm, chart, com- pass and ballast, but without masts or sails; which must either lie as a log on the water, or be driven about by currents, or tides as they rise and fall, being perfectly unmanageable. " That your love may abound more " and more, in knowledge and in all judgment."* " Did not he who made that which is without, make " that which is within also?"t Did he not create the heart as well as the understanding, and form us capa- ble oi feeling as well as knowing? And docs he not, both in the law and in the gospel, demand the heart for himself? Motives, especially, which are ' internal feelings,' are essential to moral agency and responsibility. The good or bad motive often makes the discrimination of " good " before God," or " abomination in his sight," in the same outward action.— "To give alms to be seen of " men," that is, from love of praise, is pride which God abhors and resists: yet God will not forget the work and labour of love, which men " have showed towards his " name," in ministering to his saints, or doing good to others for his sake. What more pleasing to God, than to preach the gospel, from zeal for his glory, and love to the souls of men? What more abominable, than to * Phil, i 11. t Uikexi. 39, 40. 96 REMARKS preach it from envy and strife, ambition, or love of fil- thy lucre? On a subject involving so much of what the scripture inculcates, great caution is needful, in censur- ing even what is spurious or enthusiastical. P. Ivi. 1. 23. ' The first, &c.'* In this we all cer- tainly ought to imitate them: but did they not also ad- dress their consciences? "By manifestation of the truth " commending ourselves to every man's conscience, in " the sight of God. "f And is not conscience an ' inter- * nal feeling.?' Did not the apostles beseech and persuade, as well as reason? And do not intreaty and persuasion address the feelings of the heart? Actors on the stage, indeed, aim to excite the passions, by addressing them- selves to the i?7iagi?iation; without informing the mind, or convincing the judgment: and, alas! too many preach- ers seem to copy them, rather than ' the first preachers * of the gospel.' — A judge, in summing up the evidence, and giving his charge to the jury, avoids, at least ought to avoid, exciting the passions, as much as possible. His object should be, to inform the mind, and direct and convince the judgment. But the able counsel at the bar, and the eloquent speaker in the senate, especially when conscious that his cause is so good, that it needs only to be known, in order to be approved by all impar- tial men; first addresses the understandings of his audi- tors: and, having produced the conviction which he in- tended, he attempts, by all his powers of oratory, by persuasion, or expostulation, or remonstrance, in every • • The first preacliers of the Gospel addressed the undevstandinjjs of their ' hearers, and enforced the necessity of a Redeemer, i)y reasonin;^ founded in ' the fallen and lost condition of iian: they constantly set before tliem the ♦ folly and fatal consequences of voluntarily neglecting so great salvation, • and animated thenn to a grateful sense of the divine goodness, by display- ' ingthe love of God in sending "his only-begotten Son into the world, that " whosoever believcth in him, sl.ould not perish but have everlasting life." 1 2 Cor. jv. 2. ON THE FIRST CHAPTER. 97 varied form, to excite the passions, and to produce the practical effect at which he aims. This surely should be the pattern of the christian minister: only all his infor- mation, and argument for conviction, and motives should be deduced from the word of God; and other topicks introduced, principally for illustration, and collateral purposes. He ought not, like the actor, to address the passions, through the imagination, or to excite them by things unreal, — or unknown. Nor ought he to address the intellect only: but he should address the conscience, and the passions, by previously instructing the mind, and rectifying the judgment. This indeed his Lordship, in general terms, seems to allow. P. Ivii. 1. 20. Note from Warburton. ' On the ' whole^ &c.'* I set before the reader the words of Bp. Warburton, concerning internal feelings, rnystick spirit- ualism^ and extatick raptures; but after what has been stated, it is not needful to animadvert on these expres- sions, which are not found in our writings, but devised by himself. The clause, however, * the test of this ' truth, reason,' requires some notice, as illustrating what has before been advanced: viz. that human reason, instead of being the humble scholar of revelation, first proposes herself as an ally, then becomes a competitor, instead of a coadjutor; at length throws off the mask, appears an avowed and undisguised traitor, expels rev- elation from the throne, and usurps it to herself. " To * * On tlie whole, ther«foi'e, v/e conclude, that that wisdom which divests ' tlie Christian faitli of its truth, and the test of this truth, reason, and re- ' solves all into internal feeling-s, into mystic spiritualism, and exstatic rap- ' tures, Instead of giving it the manly support of moral demonstiation, that ' this, I say, can never be the wisdom which is from above, whose character- ' istic attribute is purity. Thus, on a fair trial, these illuminated Doctors ' have, at their very first entrance, excluded themselves from their high pre- ' tensions: principles like these always coining from spiritual impurity, unit * often leading, as we have seen, into the very sink of the carnal.' ' VOL. I. 0 98 REMARKS *' the law and to the testimony." As to the unsupported accusations, in the conclusion, I can only say, they are worthy of the pen which wrote them. P. Iviii. 1. 14. 'Is such, &c.'* I know not from which of the books of modern Calvinists, and living authors, the sentiments of this passage could be taken. I do not kuQw, that our predecessors maintained them: but, supposing that some did, why are the sins of the dead to be imputed to us, if we do not imitate them? No doubt there are, and always have been, enthusiasts; and passages, from journals and pamphlets, might be adduced, which deserve this censure, perhaps in its full extent. But the evangelical clergy are not at all involv- ed in it. The exceptionable tenets cannot be produced from their writings; but, in general, from those who are wholly averse from the peculiarities of Calvinism. I am confident, that there are scarcely any of the body, de- nominated ' evangelical clergymen,' who do not dis- claim, and protest against, that ' passive waiting for the ' impulses of the Spirit, which modern enthusiasts re- ' commend to their hearers.* Waiting, in the diligent use of means, and carefully avoiding wliatever is known to be contrary to the will of God, are very different in- dt^d from passive waiting. — 'Assurance of salvation,' except that which arises from the consciousness of deep repentance, lively faith in Christ, and " the work of faith " the labour of love, and the patience of hope;" none of the evangelical clergy, at least very few, at all maintain, • ' Is sucli earnestness in enl'orcing tlie duty and necessity of .active excr- ' tion, consistent with that passive waiting for the impulses of the Spirit, ' which modern enthusiasts recommend to their hearers, or with that assu- ' ranee of salvation which they so confidently inculcate? If the Holy Ghost. ' were to effect t!ie salvation of men without any exercise of their undei"- * standing and will, any tfi'oit of their own, why did our Saviour reproach ' the obstlnute infidelity of the Jews, or emphatically ask, "Why ewn Ck " yourselves judge ye not wluit is righ'.'" ON THE FIRST CHAPTER. 99 Whether repentance, faith, love, and holy, uniform, un- reserved, though imperfect, obedience, do not warrant . tlie assurance, that we are now in a justified and recon- ciled state; at peace with God; and his children, as at- tested by the Spirit of adoption, must be left to the rea- der to determine. No evangelical clergyman, I am confident, maintains ' that the Holy Spirit is to effect * the salvation of men without any exercise of their own 'understanding and will, or any effort of their own:' they all inculcate, that we ought to " work out our own " salvation, with fear and trembling: for it is God who *' worketh in us, both to will and to do of his good *' pleasure." P. lix. 1. 5. * ThosCy &c.'* This passage concedes an important point, strenuously maintained by those called evangelical preachers, as essential to their system, in addressing nominal christians; and as strenuously de- nied by many of their opponents. P. lix. 1. 25. '•His xvillf &c.'t How 'the will can. * ' Those who cull Uiemselves Christians, merely because they happen to • be born In a Christian country, but attend neither to the doctrines nor to the • duties of the Gospel, seem to differ but little, with respect to the point • now under consideration, from those to whom the gospel was first preach- • ed. The process in both must be nearly the same. The nominal Chris- ' tian, who has hitherto neglected the portion of grace vouchsafed to him at • the time of his baptism, may by som.e cause be roused from his indifference, • and become convinced of the error of his ways — he may at length be • brought to a sense of his duty, by listening to religious instruction, or by ' the awakening force of severe affliction: but tlie firmest conviction of the • truth of the Gospel, the keenest sorrow for past offences, and the strongest • resolutions of amendment, will not, in his fallen and degenerate state, ena- • hie him of himself to " do good works jjleasant and acceptable to God," ■j- ' His will must be guided, and his actions must be assisted, by the Holy ' Spirit. The doctrine of preventing and co-operating grace tlius explained, • does not destroy the free-agency of man, by ascribing both his good will • and good works solely to the resistless influence of the Holy Ghost. It ' does not Ccdl upon a man indolently to wait for the workings of the Spirit, ' without any effort of his own, any endeavour after righteoubness. It on- ' courages him to commune with h'.s o',\'i. ueart, and to search ths scriptures. 100 REMARKS ' be guided,' without being influenced to make a right choice, does not appear. The co-operation does not commence, according to the article, till * the grace of * God has prevented, (or gone before us,*) that we may ' have a good will;' and then indeed we become active and earnest; and the ' grace of God in Christ worketh ' with us, when we have that good will:' for before there was nothing in us with which it could co-operate. This no more destroys free agency; than argument and per- suasion, by which a man is rendered willing to do, what he before was averse to, destroys it. The influence in- deed is of a higher nature, and communicates not only new information to the mind, but also a new bias to the will and aft'ections; by which, being freed from the slave- ry of sin, he is led to choose and love what before were the objects of his strong aversion. " The carnal mind '* is enmity against God; for it is not subject to the law "of God, nor indeed can be." "We know that all " things work together for good to them that love God, " to them who are the called according to his purpose."! How comes it that they, whose " mind was enmity " against God, and could not be subject to his law," now love him? He hath fulfilled his promise in their case; *' I will put my laws into their mind, and write "them in their hearts:''^ even these two great com- mandments, "Thou shalt love the Lord thy God with " all thy heart, and with all thy soul, and with all thy " miiid, and with all thy strength;" and " Thou shalt " love thy neighbour as thyself."^ ' Lord have mercy * as preparatory steps; but at the same time it does not teach liim to rely * solely upon his own strength, in the gieat business of working out his sal- * vation.' • Prevent (praevenio, Lat. prevenir, Fr.) 1. To go before as a guide, mak- ing the way easy. 2. To go before, to be before, to anticipate. fJoImson^} •}• Rom. viii. 7- 28. + Hcb. viii. 10 § Mark xii. 30, 31. ON THE FIRST CHAPTER. 101 ' upon US, and write all tliQse thy laws in our hearts, we ' beseech thee,' and ' incline our hearts to keep them.' This view unreservedly ascribes all the glory to God, and effectually excludes boasting: and it does not teach man to rely, either solely, or at all, on his own strength, but to " be strong in the Lord, and in the power of his ** might."* — The term resistless, and indolently waiting, have been already disclaimed. P. Ix. 1. 13. * The very expression, &c.'| Certainly we work, when preventing grace has wrought in us to will; but not before: for how can a man act freely and voluntarily, befoi^e he is willing? But the text " We " are labourers together with God," evidently means the labour of ministers for the salvation of others; not that of sinners " working out their own salvation," as the whole context shows, and as I believe all expositors agree 4 P. Ix. 1. 19. ' It gives the first spring and rise to 'our * endeavours, that we may have a good will.' In doing this what is there in fallen man, which co-operates with ihe preventing grace of God? Even the desire and en- deavour to be willing, must imply a previous degree of willingness, P. Ix. Ixi. Note. * In speaking, &c.'§ This note • Eph. vi. 10. f ' The very expression of this lOth article, The grace ©f God preventing • us that we may have a good will, and -working -with us,' * plainly shows that * we also work. Though " it is God that worketh in us," * yet, " we are la- " bourers together with God." Jf "God's husbandry." *I think it better rendered God's field, by Chry- ' sostom, Oecumenius, and Theophylaci, who hence infer, that the field is * God's, the apostles only yiwfiyoi oLvh, his labourers, sent forth to labour in it, • and enabled by him for that work.' (See on 46, Refutation. J ' I have • planted the gospel among you, ApoUos watered the seed sown, but God only ' gave the increase of itt — The glory of all must be ascribed to God that ' giveth the increase.' flF/dtby on 1 Cor. iii. 6, 7. 9.) § ' In speaking of good works, and a good will, it is indispensably neces- 102 REMARKS expresses the sentiments of the Calvinists, and evangeli- cal clergy on the subject, very clearly: and indeed yields a point, which almost determines the controversy, • For we readily allow that men withont grace, are able to perform * natural good works;'* but not what the scripture calls " good works," pleasant and acceptable to God. P. Ix. last line. * The words, &c.'t ' Gratia del • qua per Qhristum est nos prirveniente ut velimus, et ^ co-opera?Jte dum voliitmis.'X Here the co-operation is most manifestly confined to the latter clause, and fol- lows velimus. And it is allowed 1>y Calvinists, that when we are made willing, ' tlie grace of God and the • will of man v/ork together at the same moment.'-— If the grace of God be withdrawn, we shall certainly cease to will, conformably to its previous suggestions, and sin tends to provoke God to withdraw it. Whether it ever be finally withdrawn from true believers, is another question. If good works were so attributed to the sole operation of divine grace, as to exclude our voluntary agency: they would no more be our works, than the • sary to distinguish whether we mean in the sight of God, or in the sight of • men. A man may, by his own natural and unassisted powers, do works - ' good in the sight of men; and the same human judgment will call the will • which produces these works good. But both these works and this will ' may be very far from good in the sight of a pure and holy God, " in whose " sight the heavens are not clean," Job xv. 15. and " who chargeth his an- •• gels with folly," iv. 18. " Tlie best things which we do," ' says Hooker, " have something in them to be pardoned." • Art. X. f ' The words in the Latin copy of the articles are " dum volumus," • while wc will: which still more clearly show that the grace of God and will ' of man act together at the same moment. And the words seem further to • indicate tiiat the grace of God will be withdrawn, if we cea.se to will con- 'formably to its suggestions. Thus, good works jire not attributed by our • church to the sole operation of di\ine grace, but to the joint and contem- • poraneous operation of divine {^-race and human agency.' ♦ Lat. Art .1. ON THE FIRST CHAPTER. 103 statue IS the work of the chisels and hammers, which the statuary employed in forming it. Possibly a few in- dividuals may be capable of holding so monstrous an absurdity; but no large body of men, in any age or na- tion, have deliberately maintained it. The human un- derstanding involuntarily revolts from it. The will in the first place, and the power of accomplishing after, wards, may be, and in things " good before God" done by fallen man, must be the effect of divine grace; but the works themselves are our willing services. " We are " his workmanship, created in Christ Jesus unto good " works, which God hath before ordained, that we *' should walk in them."* *' Striving according to his " working, which worketh in us mightily."! The words Joint and contemporaneous, not being scriptural: there can be nothing wrong in our attempting to ex- press our meaning in other words, which do not, as we think, so much appear to divide the glory between " the God of all grace" and his sinful creatures. P. Ixi. 1. 10. ' It is acknowledged, &c.'| This al- lows, that the want of a disposition is the want of ability; and that man by nature has not the disposition. This two-fold concession is of peculiarly great importance. The system of Calvinists cannot consistently be sup- ported without it: nor can any essential part of that system, (Calvinism,) be consistently denied by those who admit it. P. Ixi. 1. 17. * It does not necessarily cause men * to perform good works.' That is, as fire necessarily consumes wood, without any consent of the wood to be consumed; or indeed any intention of the fire to con- •Eph. ii. 10. fCol.i. 29. See on Chap. vil. i 'It is acknowledged, that man has not the dLsposition, and consequent- ' ly not the ability to do what in the sig-l'.t of Gcd is good, till he is influenced ' by the Spirit of God* 104 REMARKS sume it. " It is God who worketh in us, both to will *' and to do." r. Ixii. 1. 7. ' The Holy Spirit, &c.'* The word of God * points out the way to health, and truth, and ' life:' but if this be all which the Holy Spirit does, in what consists the difference between the outward teach- ing of the scripture, and the inward teaching of the Holy Spirit? And if ' it rests with ourselves whether we will ' follow his directions:' how do ' all holy desires ,"* come from God: and what must be the consequence, if ' it ' be acknowledged, that man has not the disposition, * and consequently not the ability, to do what is good * in the sight of God?' Being destitute both of the dis- position and the ability, he must inevitably refuse com- pliance with the directions given to him. * O Lord, * from whom all good things do come, grant to thy hum- * ble servants, that by thy holy inspiration, they may * think those things that be good, and by thy merciful * guiding may perform the same, through our Lord ' Jesus Christ, Amen.'f P. Ixii. 1. 9. ' Irresistible, Sec. 'J While we give up the words irresistible and resistless; it may be ob- served, that the idea conveyed by them, would not be repugnant, either to the principles of the gospel, or to sound philosophy; provided the irresistible, or invinci- ble power, were exerted merely to produce a disposi- tion to good, a moral ability, in rational creatures, wholly indisposed to good. Such intelligent agents must be able and disposed to resist this influence; but it is impos- sible, that they should voluntarily concur with it, pre- * « The Holy Spirit points ou» the way to health and truth and life, but it * rests with ourselves whether we will follow its directions.' •j- Col. 5 after Easter. + * Irresistible power, actually exerted over the minds of men In the wcrk ' of salvation, is repugnant to the acknowledged principles of the gospel.' ON THJE FIRST CHAPTER. 105 viously to a change of heart or disposition. The entire aversion from good, and propensity to evil, must be overcome, not by itself, or by any thing in men of another kind, (which is allowed not to be in them;) but by the power of almighty God new creating the soul, and raising it ' from the death of sin, to the life of ' righteousness.' Thus the inclination to what is truly good, being produced by special grace, against which all the resistance of depraved nature has been ineffectual; and being daily strengthened by supplies of divine grace; the persons, thus influenced, most willingly oppose all their evil propensities and habits. They are no longer enslaved to sin; but the grace of God both disposes and enables them to be active and diligent in every duty. If we said that invincible grace, instead of rendering men willmg to repent, believe, and obey; compelled them to an involuntary semblance of repentance, faith, and obedience^ it would be repugnant, both to cljiristianity and common sense. A clock, which had stopped, or gone wrong, but by the skill of the mechanick, was made to go regularly, might, with more propriety, be said to " repent and do works meet for repentance;" for, at least, it would not resist the power which at- tempted to rectify its motions. But, when the Holy Spirit strives with the sinner, to show him the wicked- ness and consequence of his conduct; he is always of himself disposed to resist this conviction. In number- less instances, the conviction and alarm are not onlv re- sisted, but expelled, and finally banished from the heart and conscience. In some, however, this resistance is overcome, and a cordial efficacious willingness to * obey * the call' of God, takes place; and the man, astonishjed at the change, which he lias experienced in his views, judgment, and inclinations, exclaims, with the prophet, VOL. T. P lOG REMARKS '^ O Lord, thou art stronger than I, and hast prevailed."* This is undeniable fact, but we are unable to explain all thin"s relating to it; or to determine, how it is, that in rational creatures, equally ' wanting the disposition, and * consequently the ability, for what is good in the sight ' of God,' convictions, alarms, and hopeful appearances, should terminate so differently. It is manifest, that special grace, though not irresistible, proves eventually victorious, in those who are converted. Few men, it may be supposed, would expressly say, that almighty God could not, if he pleased, change the nature, or moral disposition of fallen angels. None will say, that in them there is any thing, which could co-op- crate ^vith the divine power exerted for that purpose. All must allow, that every thing in their nature, would oppose it. The creation of a new and holy disposition in them, must be absolutely the work of omnipotence conquering all opposition. Their free agency was be- fore exerted, only in choosing evil: the act of omnipo- tence giving a new bias to the will, would not interfere with their free agency, nor be sensibly perceived, ex- cept in its effects: and their free agency would, from that time, be exercised in choosing most willingly and decidedly, that which is good before God. The only imaginable difference in this respect, between fallen an- gels, and fallen man, must consist, in the latter having some disposition to what is good before God, remain- ing in their nature; and the former having none, but '■ man has not the disposition, and consequently not the ' ability to do what in the sight of God is good, till he * is influenced by the Spirit of God. 'f Suppose a man in the dark, approaching the brink of a tremendous precipice, of which he is not at all aware; * Jcr. x\- r. t Refutution, p. 61. JN THE FIRST CHAPTER, 107 or regardless of any warnings given to him. There would, in this case, be two methods of rescuing him from destruction. Either by seizing upon him, and forcibly dragging him away from the precipice; which would be evidently inconsistent with his free agency, in that instance: or by hastening to the spot with torches, imd clearly showing him his imminent danger, which be- fore he did not perceive, or would not believe; and so inducing him of his own accord to turn away from it; which would not at all interfere with his free agency. The willing mind to what is good, in fallen man, is in- deed produced, not merely by illuminating the mind to see objects as they really are, and not as they appear to him, when seen through the medium of his corrupt passions; and so exciting convictions, fears, and hopes: but by changing the heart, and purifying the affections; inducing the love of what is good, and the abhorrence of what is evil. It, however, renders him willing to forsake evil and do good; and he acts with as much freedom from constraint, or compulsion, as he did be- fore in choosing the evil and refusing the good. P. Ixiii. 1. y. ' In the sixteenth, &:c '* This anti- cipates the subject of the fourth chapter, in tb.e remarks o\\ which the sentiments of the Reformers will be more fully considered. The words of the article are indeed inconsistent with irresistible grace, in the strict sense of that word. But it does not appear, that they are incon- sistent with ' indefectible grace, granted exclusively' either to many or to few; though they do not aftirm * ' In tlie sixteenth article it is said, that, After we have received the ' Hoh' G!\ost, we may depart from grace gi^'en, and fall into sin; and by tlie • grace of God we may rise again, and amend our lives: and therefore, they * are to be condemned, which say, they can no more sin.' ' Tliis declaration ' is irreconcilable with tiie doctrine of irresistible and iiidefoctble grace ' granted txcluf ivdy to a few chosen persons. If grace were irresistibie, ' men could not depart from it, and fall into sin.' 108 llEMARKb that doctrine. The article Was framed agaiilbt a very different sentirnent, and determines nothing about grace being indefectible, or the contrary. ' Not every * sin willingly committed after baptism is the sin * against the Holy Ghost and unpardonable. They are ' to be condemned, which say they can no more sin as * long as they live here, and deny the place of forgive- * ness to such as truly repent.'*^ — Peter ' departed from ' grace given,* that is, he acted contrary to its tenden- cy: yet our Lord had previously said, *' I have prayed " for thee, that thy isaihfail not.'"\ His faith was m- defectibley through his Lord's intercession for him; and ' by the grace of God he rose again, and amended his ' life.' If any maintain that Saul or Judas departed from grace given, in the same sense as David and Peter did; it remains for them to prove, that Saul or Judas ever had grace in the sense in which David and Peter had it. " Many shall say unto me. Lord, Lord, have " we not prophesied in thy name? and in thy name have " cast out devils? and in thy name done many wonder- " ful works? and then will I profess unto you / iiever " knew you.^^X Saul was among the prophets, and Ju- das among the apostles: but there is no intimation that either of them was among the saints; and the indefecti- bility of special grace, by which meti become saints, is all which any contend for: and many of those would object to the term mdefectible, as seeming to imply, that it was unfailing in its own nature, instead of being secured from failing by the promises of the covenant of grace, and by the intercession of Christ, P. Ixiii. Note. ' 7u;o,&c.'^ That Melancthon did not, • BeglnniDg and conclusion of article xvi. f Luke sxii. 32. if Mutt. vii. 22, 23. § '« Two errors offanutical men arc to be trlefiy refuted, wlio have ON THE FlRSt CHAPTER. 109 when he wrote this, believe the doctrine in question, is indisputable; whatever he might afterwards do. But how does it appear that Saul pleased God, and was righteous, or one of the regenerate? The scriptures do not say this. " God gave him another heart;"* and he prophesied, and at first acted wisely as ruler of the people. In these respects the Spirit of God was with him, but at last he departed from him; and he acted in the most wicked and infatuated manner imaginable to the end of his days. P. Ixiv. 1. 10. .* The Puritans, &:c.'t Tlie Puritans being, as it seems, over zealous for the doctrine in ques- tion, wished that the words, * yet neither finally nor to- ' tally,' might be added, in the sixteenth article. The alteration however was not made; and none of the evan- gelical clergy complain that it was not. 1. 19. * God gives, &c.'f. If the efficacy, of the power given, depends on the human will, on what does the proper exertion of the human will depend? *It * is acknowledged, that man has not the disposition, and * therefore not the ability, to do what in the sight of God * is good, till he is influenced by the Holy Spirit.'^ * feigned, that the rej^enerate cannot fall; and though they do fall, against * consoienccj they yet are righteous persons. This madness is to be con- * demned; and the examples and sayings of scripture are to be opposed; lliat * Saul and David pleased God, and were righteous, yet they afterwards feU, * so that the one perished, the other was again converted anto God.' (Trans- iation from Melancthon. ) • 1 Sam. X. 9. f ' The Puritans were so convinced that the doctrine of the deftxtlbllity of * grace, contrary to their own tenets, was taught in this article, that in the ' Hampton Court conference they desired that che words, " yet neither totally ** nor finally," might be added to the words, " we may depart from grace *• given;" ' but this addition was not allowed, and the article and the doc- * trine of the church of England remained unaltered.' ^ ' God gives to every man, through the means of his grace, a power to * perform the conditions of the gospel — a power, the efficacy of which dc- ' pends upon the exertion of the human wdl.' § Page 6l,H' futatio;!. 110 REMARKS ' iVs by the special grace preventing us, thou dost put * into our hearts good desires.'* P. Ixiv. last line. ' This power, though proceeding * from an omnipotent Being, is, as exercised by man, * always finite.' The power, by which " God, who is *' rich in mercy, quickens those, who were dead in sin," is the same " by which he raised up Christ from the "dead."t The power, by which he assists those, whom, by preventing grace, he has rendered, truly and earnestly, willing to do that which is spiritually good, may perhaps be finite: but to overcome the strongest natural propensities, and inveterate bad habits; to obtain the victory over the world, with all its smiles and allure- ments, and with all its frowns and terrors; over the love of life and the fear of death; over all the " principalities "and powers" of darkness; requires that strength, (along with a willing mind,) to which no man can assign limits. Whether ^?iite or 'mfinite, it must be inconceiv- ably great. "Can the Ethiopian change his skin, and " the leopard his spots? Then may } e also do good, " that are accustomed to do evil;"t " with men this is " impossible; but with God all things are possible. "§ " Now to him that is able to do exceeding abundantly " above all that we ask or think, according to the power, " that worketh in us."Tf " Strengthened with all mighty " according to his glorious power, unto all patience, and " long suffering with joyfulness."|| " Ye have over. " come them: because greater is he, that is in you, than " he that is in the world."** P. Ixv. 1. 3. ' The limited, &c.'tt Because our limi- • Collect Easter Sunday. f Eph. i. 19, 20. ii. 4—6. t .'cr. xiii. 23. § Matt, xix 26. IJEph.iii. 20. || Col. i. 11. ** IJohn Iv. 4. See also 2 Cor. xli. 9, 10. Phil. iv. 13. j-j-'The limited strenijt'i of tlie human body is derived from a God of in- ' finite might, and the exertion of tiiut strength is left to the will of man; ON THE FIRST CHAPTER. IH ted Strength of body, and powers of mind, are ' left to ' the will of man,' they are in all those, who are destitute of the Spirit of Christ, uniformly exerted in an unholy manner. And if any mere physical power of doing good be imparted, and * left to the will of man,' without a new- creation unto holiness; it will uniformly be, either per- verted, or lie dormant till it be finally lost. But the scriptures, above quoted, lead us to conceive, not ' of a 'power, once imparted;' but of one, daily renewed, and increased, as exigencies require; and in proportion to the simplicit}'- and strength of the faith, with which we depend on the Lord to strengthen us. To produce at first the Vv^illing mind, to what is good in the sight of God, is the effect of special preventing grace: yet the will to what is good, as well as the strength of faith, hope, love, and holy fear, needs to be daily invigorated, and rendered more decided and predominant; especially, when we are assailed by powerful temptations, or called forth to self denying services; or, exposed to severe sufferings in the cause of God, which might be evaded or escaped, by sinful compliances or omissions, P. Ixv. 1. 20. * The attainment, &c.'* ," He that " hath begun a good w^ork in you, will perform it until " the day of Christ." "It is God, which worketh in ^' us both to will and to do.'*t " He that trusteth in his ''own heart is a fool.":|: For the heart is deceitful " above all things and desperately wicked; who can ' In like manner the pure and holy gifts of the Spirit, which are imparted to ' the human mind " by measure," are derived from a God of infinite purity ' and holiness, and the use of these limited gifts is also left to the will of ' man.' • 'The attainment of eternal happiness Is made to depend upon our own ' choice and exertions. The slothful serxant gains no credit with his eai-tlily * master — the indolent christian will receive n© re'.vard from his heavenly ' Lord.' ■*" Phil. i. 6. ii. 12- ± Prov. xxviii. lo. 112 REMARKS ♦' know it?"* " Hold thou me up and I shall be safe."t — Indolent nominal christians are, alas! very numerous: but an indolent true christian, one absolutely indolent, is an ens rationis, which no where exists, except in the imaginations of speculating men. P. Ixvi 1. 24. ' The jnorning, &c.'.-|: That is, the name, or sin, of Adam is not mentioned in them. ' We * have followed too much the devices and desires of our *own hearts.'^ But why is it evil to * follow the de- * vices and desires of our own hearts,' if our hearts be not evil? and did God create them avil? or did this evil originate from the corruption of our nature by the fall of Adam? — ' And there is no health in us. ' Surely then our nature must be most desperately diseased! Did God create man in this totally distempered state? Or has our race become thus diseased by the fall of our progenitor? — I have seen some copies of the prayer book, printed by ReeveSy in which the v/ord help is substituted for health. I hope it is an error of the press, and not in- tentional: for certainly no authority, except that of the King, Lords, and C(;mmons, in Parliament assembled, is competent to make this alteration. P. Ixvii. 1. 15. '/« a second collect^ &c.'l[ 'By ' natural good works, }| is here doubtless meant, those *Jer. xvii. 9. f Ps. cxlx. 117. \ ' Thxi morning and evening scrrlces of our church scarce!)- allude to the ' corrupl ion of man by the fall of Adam.* § Confession. ^ • III a .second collect we pray, '* O God, — because through the weakne.si •' of oilP mortal nature we can do no good thing wllliout thee, grant us the " help of thy grace, that in keeping tiiy commandments we may please thee, " both in will and deed;" which i.s nothing more than altering the words of * one of our articles, already exphiined, into the form of a prayer, and I have ' only to oliicrve, tliat the " good I'iiing" here mentioned, must mean good ' in the sigl,it of God: such ar. action our weak and unassisted nature will, ' unquestioi\abl^-, not allow us to perform.' 11 Art. X. ON. THE FIRST CPIAPTER. 113 ' works, which are outwardly and speciously good, and ' which are estimable in human judgment. That he can * perform these, [c'wiletn Justitiam et diligendas res rationi * subjectasy) as the Augsburgh Confession expresses it, * nobody denies. The question is not, what his powers ' are in respect of natural things, but in respect of spirit- * ual things; not what he can do which may please men; * but what, that is pleasing and acceptable to God; not * how far he can conform himself to the laws of human * society, but how far he can convert himself to true * Christianity; how far, by his own natural and unassisted * powers, he can repent, and believe, and love God and * his neighbour, and mortify sin, and pursue holiness, * in the manner, and from the motives, which the gos- * pel requires. Nor is it a natural, but a moral impotence, ' which is the subject of our discussion.'* What a griev- ous thing it is, that men will not bestow more pains, in understanding one another! His Lordship here fully con- cedes the grand point, which Mr. Overton, and the rest of us, contend for! P. Ixviii. 1. 5. ' The desires, &c.'t Certainly: when the Lord, ' by his special grace preventing us, * does put into our hearts good desires.' J I. L3. ^ In bringing, &c.'§ This has been repeatedly allowed: but the co-oper-ation does not be- gin, till God has put into our hearts ' good desires.' This is precisely the point at issue, between sober Cal- vinists and their opponents. • Overton's True Churchman, p. 149. f ' The desires tlierefore of the human heart are some-times such tliat God ' may be supposed to view them v/llli complacency, to assist, and promute 'them.» t Collect Easter Sunday. § 'In bringing good desires to effect, divine grace and liuman e.^erlioii^ * co-operate.' VOL. I. Q. 114 REMARKS P. Ixix. U 6. ' JVe here pray * Scc.'f Why do we pray for it, if able to do it of ourselves? The apostle says., *' Now are we the sons of God," not, 'We hope to * become the sons of God.' Being sons of God, we hope for our holy and heavenly inheritance: " and every " man, that has this hope in him, purifieth himself even " as he is pure. "J " Now the God of hope fill you *' with all peace and joy in believing; that ye may " abound in hope, through the power of the Holy Ghost. "§ Here the christian hope itself is ascribed to the power of the Holy Ghost. " And hope maketh not " ashamed, because the love of God is shed abroad in "^ our hearts, by the Holy Ghost which is given unto " us. "If He then, who is animated with this hope, is a true christian, to whom God has " given the Spirit of *' adoption:" he has the longing desire of perfect con- formity to Christ in purity; and all such christians are taught in our Liturgy to pray, * that having this hope, ' they may purify themselves, even as he is pure.' — Special grace preventing them has ' put into their hearts ' good desires.' God has given *' them exceeding great *' and precious promises,'' |j " that by these they might "be partakers of the divine nature.*' And, "having " these promises," they are exhorted, ■' to cleanse *' themselves from all filthiness of flesh and spirit, " perfecting holiness in the fear of God"** Yet, con- scious of their inability in themselves to do this, they pray to God to enable them to do what they now ear- * Coikct sixth Sunday afler Eplpliany. "I" * We iuTc pruy thai we m;iy pir,'ijij oin'sch^ef:, even as Christ hiiniseTii" is ' pure; which surely impVus, th:it when animated by the hope of hecoming ' the sons ot'fJod and hens of eternal life, we have poess, for tlie sake of his bles- ' sed Son. A grateful servant will disclaim all riglit to the reward of liis • earthly master, and an humble Clu'istian will arluiowlcdge eternal life tr ' be the free gilt of God through Jesus Chilst.' ^ Rom. iv. 16. ON THE FIRST CHAPTER. 117 contain nothing on that subject: and we call on all our opponents to disprove this avowal, by fair quotations from our works. last line. * It has pleased, &c.'* Provided it be understood, that irresistible means, what cannot be resisted, or is not resisted, or what is compidsory, I could subscribe this argument with a good conscience. For it contains nothing discordant from the sentiments of modern Calvinists in general. P. Ixxli. 1. 6. * The language, &c.'t A quotation very decisive, has been already made from the homi- lies; J and I shall here produce a few more. ' For of ' ourselves we be crab-trees, that can bring forth no ap- * pies: we be of ourselves of such earth, as can but ' bring forth weeds, nettles, brambles, briars, cockle, * and darnel. Our fruits be declared in the fifth chap- * ter of Galatians. We have neither faith, charity, hope, ' patience, chastity, nor any thing else that good is, but ' of God: and therefore these virtues be called there, *' the fruits of the Spirit," ' and not the fruits of man.* — * Hitlierto we have heard, what we are of ourselves; ' very sinful, wretched and damnable. Again, we have * heard, how that of ourselves, and by ourselves, we are ' not able either to think a good thought, or work a ' good deed: so that we can find in ourselves no hope * of salvation, but rather whatsoever maketh onto our * destruction.'^ — ' Whereby,' (by Adam's disobe- dience,) ' it came to pass, that as before he was bles- * * It has pleased God to make us responsible beings; responsibility caii- * not exist without free agency; free agency is incompatible with an irresisti- ' ble force; and consequently, God does not act with irresistible force upon ' our minds.' f * The language of the homilies, respecting the corruption of human na- ' tu»e, and the necessity of divine assistance, is also very decisive.* i See on p, 54, Refutation. ^ First pai-t, Homily of the misery ofma^i. il8 REMARKS sed, so now he was accursed: as before he was belov- ed, so now he was abhorred: as before he was most beautiful and precious, so now he was most vile and wretched. Instead of the image of God, he was now become the image of the devil: instead of the citizen of heaven, he was become the bond-slave of hell; hav- ing in himself no one part of his former purity and cleanness, but being altogether spotted and defiled. Insomuch that now he seemed to be nothing else but a lump of sin; and therefore by the just judgment of God, was condemned to everlasting death. This so great and miserable a plague, if it had only rested on Adam, who first offended, it had been so much the easier, and might the better have been born. But it fell not only on him, but also on his posterity and chil- dren for ever; so that the whole brood of Adam's flesh should sustain the selfsame fall and punishment, which their forefather by his offence most justly had deserved. St. Paul, in the fifth chapter of Romans, saith, By the offence of only Adam, the fault came upon all men to condemnation; and by one man's disobedience many were made sinners. By which words we are taught, that as in Adam all men universally sinned, so in Adam all men universally received the rev.^ard of sin; that is to say, became mortal and subject unto death, having in themselves nothing but everlasting damna- tion both of body and soul. They became (as David saith) '* corrupt and abominable," " they went all out ' of the way;" " there was none that did good, no not ' one." — * all men universally in Adam, were nothing else but a wicked and crooked generation, rotten and corrupt trees, stony ground, full of brambles and briars, lost sheep, prodigal sons, naughty unprofitable servants, unrighteous stewards, workers of iniquit}', the brood of adders, blind guides, sitting in darkness ON THE FIRST CHAPTER. 119 '"■ and the shadow of death: to be short, nothing else but * children of perdition, the inheritors of hell-fire.'* These quotations fully show that the compilers of our homihes held the doctrine of man's total depravity, through the fall of Adam, as decidedly as any modern Calvinists do. And they thought this was not incon- sistent with exhortations, and admonitions, and calls to repentance; in which we entirely agree with them.f The passage from the homilies, adduced by his Lord- ship as decisive against our tenets, is what few Calvin- ist ministers, in the establishment at least, if any, would hesitate to adopt, (p. 417. Oxford edition Homilies.) It indeed ' proves, that they do not represent our own * care and exertions as fruitless and unnecessary, or the ' Spirit of God, as acting z>rwz.s??(6/j/;' but whether irre- spectively of our deservings, or previous good disposi- tions, is another question. It does not, however, prove, that any man without special preventing grace, is truly willing to comply either with the exhortations of the minister, or the holy motions of the Spirit. P. Ixxiii. 1. 21. ' The real orthodox, &c.'| Modern Calvinists in general, and almost all the evangelical cler- gy, reject all claims to private revelation, and with the most sedulous care, guard their hearers against every delusion of this kind. Forcible conversions we never think of, except as reminded of them by our opponents: for, by special preventing grace to render a man truly willing to turn from sin to God, is not to force him. * Uomlly on the Nativity. , t See Sermon on election and final Per- severance, by the Author. i ' The real orthodox divine maintains, in the sense just now explained, * that every true Christian is inspired, enlightened, sanctified, and eomfort- « ed, by the Spirit of God; but lie rejects all claim to private revelation, all ' pretentions to instantaneous and forcible conversion, and to the sensible ' operation of the Spirit.' 120 REMARKS Instantaneous conversions we do not insist on; but tiiat subject will hereafter be more fully considered: and we generally consider the operations of the Holy Spirit, as distinguishable from the actings of our own mind, only by their holy nature, tendency and effects. P. Ixxiii. last line. ^He disclaims, &c.'* Experiences. No doubt there have been, and are, many persons who use the word experiences, in the sense here affixed to it, or at least approximating to it; both among Cal- vinists and Anti-calvinists: and, in several respects, the subject of experiences has been often stated in an un- guarded and unscriptural manner. But a candid and careful investigation would convince any man, that a very large majority of the evangelical clergy, nay, of the more calvinistical among them, are entirely exempt from the charge here brought against the whole body. They do not indeed exclude the word experience from their sermons and writings: but they do not mean by it, ' suggestions, or preceptions, known and felt to be com- * municated by the immediate inspiration of God.' They suppose, that divine truth, accompanied by the effectual teaching and influence of the Holy Spirit, so powerfully affects the hearts of all, who truly believe it; as to pro- duce an entire and abiding change in their views and judgment, concerning God and themselves, time and eternity, holiness and sin; and especially concerning Christ and his salvation: and that this change in the mind and judgment, produces an entire change, in the choice of the will, and the affections of the heart. This • ' He disclaims what, in tin; lang-iiage of modern Calvanists, are called ' Kxpcriences; that is, sug'gcsli(>iis or perceptions, known and i'cit to be com- ' municated by t.lie immediate inspiration of God.' ON THE FIRST CHAPTER. 121 revolution, in the whole soul, from carnal to spiritual, gives rise to fears and hopes, love, hatred, desires, and aversions, sorrows and joys, anxieties and consolations, before unknown, as to the object, nature, and effects of them. " The heart knoweth its own bitterness, and a " stranger doth not intermeddle with his joy.''* The same passions were indeed before excited by worldly objects, and often produced most mischievous effects: *' The sorrow of the world worketh death:" " but scodlv *' sorrow worketh repentance unto salvation, "f They allow, at the same time, that there are spurious affections, in religious concerns, and consequently experiences which deside nothing concerning the religious character of him who has them. Every thing, in religion must be assayed by the word of God; experiences, or inward feelings and affections, as well as opinions and actions. The word experience does not frequently occur in scrip- ture; but the thing itself meets us every where. What has been spoken of internal feelings,^ is applicable to this subject. The book of Psalms, especially, is replete with the Psalmist's experiences: his fluctuating fears and hopes; sorrows and joys, depressions and triumphs; his mournful complaints, and joyful thanksgivings; his choice, his longing desires, his conflicts, his victories, his thirstings after God, his rejoicing in him. Now he mourns, and expostulates with himself, " Why art thou *' so heavy, O my soul? and why art thou so disquieted '* within me?" Then he exults, and says, " I will bless "the Lord at all times." All is life, and feeling, and earnestness. — Now, as far as our experiences^ in the ob- jects, nature, and effects of them, accord to those " of " the man after God's own heart;" they are genuine, and demonstrate " the spiritual mind, which is life and \ See on 5&, liefiitation. * Prov. xiv. 10. t 2 Cor. vii, . 10. VOL. I. R 122 REMARKS "peace:" where discordant, they are to be suspected. — We never read, that David, or any other saint, men- lioned in scripture, drew conclusions, concerning his state and character before God, even from real revela- tions made to him: yet the sacred writers often do it from their experience.— " But I have trusted in thy " mercy; my heart shall rejoice in thy salvation."* We " know, that we have passed from death unto life; be " cause we love the brethern.''f "If we love one another, " God dwelleth in us, and his love is perfected in us. "J Indeed, in every thing, experience must be had re- course to. Natural philosophy, except confirmed by ex- periment, is only vague hypothesis. The efficacy of medicines cannot be ascertained by theory, but by ex- perience. Where no effect is produced, there is no ex- perience: but either salutary or pernicious effects are experienced. Whatever means are employed, to inform the mind, or influence the conduct; if any effect be pro- duced, it is by the persons themselves experiencing an alteration in their views, judgment, purposes, and choice of heart. Scriptural truth produces holy practice, only as experienced; ?s giving new sentiments, desires, and purposes to the soul. Without this, right notions, and a holy life, have no connexion. A bunch of grapes may be tied on a vine-branch; but the branch did not pro- duce it. A form of knowledge, a form of godliness, and a moral conduct, may coexist in the same person: but the one does not spring from the other; except as " the word of truth," through the power of the holy Spirit, causes a man to experience a revolution in his sentiments; judgment, choice, and affections; except as his understanding is enlightened, his conscience con- • P.s. x'.il. 5. t i John iii. 1-1. i 1 John iv. 12. ON THE FIRST CHAPTER. 123 vinced, and his purposes, and choice as to his future conduct, are entirely changed. Let enthusiastical experiences, then, be carefully dis- tinguished, from such as are scriptural and warranted; and decidedly protested agaijist: let all be tried by the touchstone of the sacred oracles: let " the precious be f taken forth from the vile:"* but let not experie7ices in general be exposed to reproach, or contempt, by one indiscriminate censure: for without experience, nothing can remain, but a dead carcase of religion. How can men '* taste that the Lord is gracious?" How can they "remember his love more than wine? How can their " souls be satisfied, as with marrow and fatness; and " their mouths praise God with joyful lips?" How can they *' rejoice in the Lord, and glory in the God of " their salvation," — without experience? Or, how caa they mourn after God, thirst for him " hunger and thirst "after righteousness," or "tremble at the word of " God," without experience? I am dispoed to believe, however, that his Lordship did not mean to condemn all experience, or discourse about it: though his words imply a strong charge against modern Calvinists, as if all, which they especially advanced concerning experi- ence, was enthusiastical; of which charge a large ma- jority are certainly undeserving. And as multitudes, who speak evil of " those things, which they under- " stand not" may deduce conclusions from the passage, which the writer did not intend; I have digressed in measure, to make some observations on the general subject. We disclaim suggestions and new revelations, and the confidence of those, who conclude themselves in the way to heaven, because of some extraordinary feeliiTgs, ♦ Jer. XV. 19. 124 REMARKS which leave no abiding sanctifying effects on their hearts and lives. But we suppose it impossible for any one " to pass from death unto life;" to " sow in tears," and then " reap in joy;" " to tremble with the jailor," and then in a very short time to " rejoice in God;" to be " crucified to the world and the world to him;" to be- come *' a new creature, old things having passed away, " and all things having become new;" without sensible experience. That enmity against God, selfishness, malevolence, and idolatrous love of the world, should be exchanged for heavenly mindedness, love of God, of the brethren, and of all men; without experience, we consider as i^iipossible. And when this is the effect, (as it ahvays is, if genuine,) of attending to " the word " of the truth of the gospel;" we call it experiencing the power of divine truth in the mind, heart, and con- science. We desire to distinguish this from the tran- sient experience of Herod, Felix and Agrippa; and from that of all hypocrites and temporary believers. When we are enabled to conclude, on scriptural grounds, that " our sins are forgiven us;" and " by the Spirit wit- *' nessing Avith our spirits that we are the children of ** God," to cliU on him in the spirit of adoption, saying " Abba, Father, we rejoice." When through negli- gence, or temptation, or sin; we lose our confidence; we experience shame, fear, disquietude, and remorse; till, by renewed repentance, faith, and prayer, " the " joy of God's salvation is restored to us," and u'e expe- rience "a peace of God which passeth all understanding, " keeping our hearts and minds through Jesus Christ." These are the views of modern Calvinists on experien- ces, at least of a great part of them, and especially of the evangelical clergy: and it remains with those, who disapprove them, to show that they arc unscriptural and enthusiastical, or irrational. CN THE FIRST CHAPTER. 125 P. Ixxiv. 1. 10. * To extol, &c.'* It does not ap- pear, that we are in scripture, exhorted, or even allow- ed, to rely on our natural powers at all. " Trust in the " Lord with all thine heart, and lean not to thine own ** understanding."! " He that trusteth in his own heart " is a fool. "J " My soul wait thou only upon God."§ P. Ixxiv. 1. 13. ' The delusions, Sic'lf No doubt, all who make religion, in any form, a chief concern; and therefore cannot but suppose, that in doing s©, they act more wisely, than those do who wholly neglect it; or than those who differ from them, in things which they consider as indisputable, are in danger of spiritual pride: but whether the self- wise rationalist, the self-righteous Pharisee, or the deluded enthusiast, be most in danger, may admit of some doubt. In respect of the charge on this ground, as brought against Calvinists in particular; the last day will determine whether it be deserved or not: and probably, it will not before be decided. No doubt very bad men, of discordant opinions on doctrinal subjects; as well as of different parties, in externals, have entertained ' unwarranted conceit of familiar in- * tercourse with God:' and it would not be difficult to illustrate this subject, even from the histories or writ- ings of men, decidedly hostile to Calvinism, and even to our common Christianity. Familiar, is likewise an epithet vi^hich ought not to be used, or should be used with very great caution, in respect of the intercourse of * • It is not to extol our natural powers beyond their just limits: o? to rely * upon them solely in working out our salvation: but it is to guard against — ' f Prov. iii. 5. \ Prov. xxviii. 26. § Ps'. Ixii. 5. ^ * The delusions of spiritual pride, and against unscriptural notions of f the manner in which the Holy Ghost operates upon the minds of men; it is * to prevent the rapturous flights of a heated imagination, and to call the at- ' tention to the plahi and practical duties of rational devotion; it is to invite * m^n to confide in the promised support of divine grace, without fostering ' an unwarranted conceit of fumlliar interco'irse with Cod.' 126 IIEMAJIKS a creature, (especially a guilty and depraved creature,) with the glorious and holy God. Yet we are exhorted to "come boldly to the throne of grace:"* and the scriptures continually speak of our " walking with God," "leaning on him," "lifting up our souls to him," " and pouring out our hearts before him:" and of his delighting in the prayers " of the upright." He en- courages us "to cast all our care on him, and to roll " our burden on the Lord, and he will sustain us," These and numerous other passages, imply, that our gracious Father, glorious and holy as he is beyond all conception, admits true christians to a very intimate in- tercourse and communion with him. " Because ye are " sons, God hath sent forth the Spirit of his Son into ** your hearts, crying Abba Father."t " The Spirit of " adoption," includes filial confidence, as well as filial submission, reverence, love, and gratitude. We are also encouraged by our blessed Saviour, in the strongest language, to be importunate, J in our prayers; and to " pray always and not faint," — Jacob, wrestling with God, and saying, " I will not let thee go, except " tho.u bless me," prevailed, and was specially honour- ed. " Thy name shall no more be called Jacob, but " Israel; for as a prince hast thou power with God and " with man, and hast prevailed. "§ P. Ixxv. L.l. ' The dangers, &c.'«[[ Whether Cal- vinists, or the evangelical clergy, be better employed than other professed christians and ministers, may be a proper subject of enquiry: but certainly, as a body, they show few symptoms of ' listless indolence.' What- ever may be their motives, or the object at which they • Heb. Iv. 16. . t C,A. iv. 6. t Avj.iSim. Importunity. Liike xi. 8. § Oen. xxxii. 24—28. ^ 'The dangers of wild faiiat.cisii), listless indolence, danjercus .?t.curity» * or agonising despondence.' (XN THE FIRST CHAPTER. 127 aim; they in general manifest earnestness, and activity, in the concerns of religion. The ministers of this company, preach more frequently, more earnestly, and longer sermons, in general, than others do; their con- gregations are commonly more numerous than those of their opponents, and their decided adherents spend much more time, at least in the public services of reli- gion, than is customary to men in general The min- isters especially are " instant in season, and out of sea- " son."* They " teach publickly and from house to " house."! And in doing this; often beyond what they are required to do by their superiors, or are in any way remunerated for by man; they give great umbrage to numbers; and, as one said of Bishop Burnett, 'set * an ill-natured example;' that is, they do so much as to shame those, who " will not shut the doors for *' nought.''^ Zeal, and earnestness, and activity, whe- ther propea-ly directed or no, must be predicated of them as a body, whatever may be the conduct of some individu- als; and ' listless indolence' is not their general char- acteristick; even their enemies themselves bein^^ judges. Religious Distresses. * Agoniz'uig despondence.'' Numbers dream terrible things about us, in this respect. It might indeed ex- cite our smile; did it not induce prejudices in the minds of many, not only against some of our tenets, but against a life of devotedness to God, which calls forth the tear of commiseration. But would those, v/ho arc so greatly disquieed by the idea of our being gloomy and melancholy, and exposed to agonizing despon- * 2!uK«/^*c, atxa/pa'c, 011 fuvoxirable and xmfuvnirable seasons. 2 Tlin. iv. 4. t Acts XX. 20. ir Ma'- i. 10. 128 REMARKS dence, come near enough to observe; they would find, that in general, ** the voice of joy and thanksgiving is ** in our dwellings:" and cheerfulness an inmate in our families, and a constant guest at our social meet- ings. Undoubtedly, there are among both Calvinists, and Anticalvinists, individuals ol a melancholy constitution and turn of nand; and this morbid state of body and soul, may take occasion from their religious tenets, to prevail more than it otherwise might do. When a man, whatever were his previous creed, is brought to view himself as a sinner, exposed to condemnation; when all his former pleas are silenced, and all his former con- fidences fail him : when, with the jailor, he ^'trembles " and cries out. What must I do to be saved?" till this question is answered to his satisfaction; till he is ena- bled to find " peace and joy in believing;" he must ex- perience a degree of alarm and distress. While he re- views his life past, and bemoans his numberless and heinous transgressions, perhaps fearing lest they should be too great and too many to be forgiven; lest he should have committed the unpardonable sin; lest it should now be too late to seek that salvation, which he has long despised; or, on some account, he should be ex- cluded from mercy, and left to perish forever; it can- not be wonderful, if his godly sorrow be mingled with that " fear which hath torment."* The more distinct and realizing his views are of eternity, of eternal hap- piness, or eternal misery, the awful alternative before him! the greater must be his solicitude, according to the unalterable laws of our rational nature: and when, through temptation, misapprehension, or unbelief, his fears predominate; the distress may verge towards des- • 1 .Tohniv. 18. OU THE fIRST CHAPTER. 129 pondency. In this state of mind, if by any means the subject of divine decrees, which he cannot be supposed to understand, come before his mind; it will probably, for a time, augment his discouragement. But of all, with whom I have during a long course of years, con- versed, under distress about their souls; I have scarcely known any, who did not after a short time, either revert to their former state of carnal security; or, having *' sown in tears, did not reap in joy," and attain to permanent peace and prevailing hope. The transition from alarm and distress, to joy and confidence, in the converts on the dav of Pentecost, and in the case of the jailor at Philippi, was indeed more sudden than is now generally observed, or would be approved by numbers: but it was of the same nature. As this statement accords to the narratives of scrip- ture; it is also ccnncident with the general experience of mankind in things temporal. The near prospect of ruin, in a man's circumstances, of which he was not before aware; or of death from some disease, which he had not supposed to be dangerous; will necessarily ex- cite alarm, and often cause great tiejection. So long as doubt prevails, whether any refuge or remedy can be found; and while the evil seems irreparable, the case hopeless, and the impending misery intolerable; de- jection will increase. Many circumstances apparently trivial, or indeed foreign to the main concern, may from the present state of the sufferer's mind, enhance his anguish; and it needs not be said, what the dreadful termination of this ** worldly sorrow which worketh •' death," very frequently is. On the contrary, when unexpected deliverance dawns on the mind, it inspires hope, yet uncertainty prolongs anxiety: " hope defer- VOL. 1. s 130 REMARKS " red maketh the heart sick: but when the desire coin. *' eth it is a tree of life."^ And when the deliverance, connected with many agreeable circumstances, is ob- tained, the joy, and exultation, will bear some propor- tion to the preceding dismay and dejection. If it be thus in t.mporal concerns, why should it not be so with the things which are eternal, if we do in^ deed believe them? Except the promises and threat- enings of scripture be either forgotten, or disbelieved* how can we be indifferent about obtaining the one, and escaping the others Surely the apathy of men in gen- eral, in those infinitely important concerns, when con- trasted with their eagerness about the things of time and sense, is far more wonderful and lamentable, than the temporary, even though excessive discouragement of a comparatively few persons. This first distress, however, is far from being universal; for considerable numbers discover the refuge nearly as soon as they perceive their danger, or they become acquainted with their real character, state, and miser}'^, as lost sinners, gradually; and in proportion to their increasing atten- tion to the sacred scriptures: so that from the time when their thoughts are turned to religious subjects; they experience little alarm, and hope generally pre-, vails. But there are, in most religious companies, individ- uals of feeble and imaginative minds; in which Ideas, that have no necessary connexion, become inseparably associated. This is often attended by a diseased state of the body: which gives the enemy of souls an advan- tage in harassing them with terrifying suggestions. These persons, who are often in other respects amiable atld conscientious, are uncomfortable themselves, apd * Prov. xiii. 12. ON THE FIRST CHAPTER. 131 troublesome to their fellow- christians; and they require peculiar patience and gentleness from their pastors. But, amidst all their fears, and doubts, and complaints, they are so far from ' agonizing despondency;' that they pos- sess a hope, which they would not exchange for the whole world: they have also their seasons of consolation; and many of them at last meet death, not only with se- renity, but even with exulting joy. — In most congrega- tions, there are also some persons, who have just enough regard to religion, to render a worldly course of life un- easy to them. They live in a state of perpetual war- fare with their own consciences, and are truly wretched; and often, when alarmed by the prospects of death, are overwhelmed with terror. Religion may be the occasion of their distresses; for if they were hardened infidels, or totally ignorant of the scriptures, they would be more secure and insensible: but their want of religion, their consciousness, that they are not true christians, is the cause of their distresses. These, associating with more zealous persons, at least frequenting the same places of worship, are frequently confounded with them. Even true christians, if at any time they grow negli- gent in duty, or yield to temptation, lose their comfort, and are for a time at least, much disquieted: and so it ought to be. But the peculiar tenets of Calvinism are very seldom much thought of, by the conscientious part at least, of diose, who are permanently disquieted in mind about their religious concerns. Not unfrequently, at first, they have many difficulties on these subjects; but, whether they accede to them or not; these tenets form no prominent part oftheir subsequent conversation, respecting their discouragements. Their doubts are principally a!)out their conversioTi^ not their election: and arise from uncertainty whether their faith be genuine 13-2 REMARKS and saving, or no; and not from questioning whether Christ be able and willing to save all who truly believe in him. There is another reason, which sometimes makes ::ealous christians dejected. They firmly believe the word of God in every part; and when they occasionally visit beloved relatives, who do not even appear to be re- ligious; they cannot endure the thought of their being finally miserable; yet comparing their conduct and con- versation with the word of God; they are unable to ex- clude the mournful conviction, that they are in the broad road to destruction. Their endeavours to convince them of this are treated as bigotry, uncharitableness, or spiritual pride. They become heartless in the attempt; and can only weep over them and pray for them. They are out of their element in the company of such persons; and while they try to appear cheerful, their hearts ach and bleed. Thus their dejection is not on their own account; but arises from tender solicitude about those whom they love, but cannot serve. When however they " go back to their own company;" and have poured out their sorrows in prayer, they recover their former serenity and cheerfulness. Thus David, Jere- miah, and St. Paul, had sorrow of heart, on account of those whom they loved, but could not induce to seek and serve the Lord.* And even our Saviour himself wept over unbelieving and rebelling Jerusalem. f No doubt cases may arise, in which ' curious and ' carnal persons lacking the Spirit of Christ, have be- * fore their eyes the sentence of God's predestination, — ' whereby the devif does thrust them into despera- * tion;J but these are very rare, and it would be diffi- • Ps. cxix. 136. Jer. ix. 1. xiii. 17. Horn. Ir. 1—8. f Luke xlx.41— 44 4. Art. xvii. See on p. 56. Refutation. ' ON TME FIRST CHAPTER. 133 cult to meet with one or two well attested instances of this, in the whole history of modem Calvinists. P. Ixxv. 1. 13. * Let those, &c.'* " If so be ye " have tasted that the Lord is gracious."! * The godly * consideration of — our election in Christ, is full of * sweet, pleasant, and unspeakable comfort to godly * persons, and such as feel in themselves the Spirit of * Christ, mortifying the works of the flesh, and their * earthly members, and drawing up their mind to high ' and heavenly things. 'J — If any man should profess that he can distinguish by his feelings what sentiment, what inclination, or what resolution is from the Spirit of God, in any other way, than that described in the arti- cle; the evangelical clergy in general would consider him as an enthusiast, and as dangerously deluded. They believe, however, that all holy inclinations and resolutions, even all good desires, are from the Holy Spirit. P. Ixxv. 1. 21. ^ I do not meany &c.'^ There is no • * Let those who think difFefently, point out the authority in scriptrire * or in our public formularies, for saying, that a man may feel the influence * of the Holy Ghost, so as to distinguish what sentiment, what intention, what ' inclination, or what resolution, is owing to that influence.' t 1 Pet. ii. 3. i Art. xvii. + ' I do not mean to assert, that the comfort and assistance of the Holy ' Spirit are never felt by truly good and pious persons, on extraordinary occa- ' sions. This would be to contradict both scripture and experience. It * would be to deprive the Cliristian of his best support and consolation un- * der the severe trials, temptations, and afflictions, to which it pleases God ' to subject his faithful servants in this probationary world; and to check the ' confidence of approaching bliss, which sometimes beams upon his dying * hoars, and gives an animating lesson to the witnesses of his death. 1 con- « celve, however, that the few persons who may be distinguished by this « mark of special favour, will be found among those whose works correspond ' with their professions of faith, whose affections are really set- on things < above, while they neglect no duty within their sphere of action, whose ' hearts are prepared by habitvial devotion for the gifts of the Spirit, and who evince an humble sense of their own unwftrlhiness, and a sincere belief in ' the superintending providence and controlling power of God, by a cheerful ' resignation to his will, and a constant trust in his protection.' 134 REMARKS scriptural proof, that the consolations of the Holy Spitlt are communicated only on extraordinary occasions. The apostle indeed says, " As the sufferings of Christ " abound in us, so our consolation also aboundeth in ** Christ:"* but he does not intimate that the comfort- ing influence of the Holy Spirit is exclusively restricted to times of peculiar trial. " The fruit of the Spirit is ** love, joy, peace:''f and " If any man have not the " Spirit of Christ, he is none of his."| The apostle prays for the christians at Rome in general, that " the *' God of hope would fill them with all peace and joy in '' believing, that they might abound in hope by the pow- " er of the Holy Ghost. "§ The effect of " grieving the " Holy Spirit," must be the loss, or interruption of his comforting influences. Accordingly, David, after his dreadful fall, when brought to deep repentance, prays, •* Restore unto me the joy of thy salvation, and uphold " me with thy free Spirit. "T[ Nor is there any scrip- tural proof that only ' a few persons are distinguished * by this mark of special fltvour: ' on the contrary, it is represented as common to all true christians-. " Whom " having not seen ye love; in whom though now ye see *' him not, yet believing, ye rejoice with joy unspeaka- " ble and full ofglory."j| " If ye love me, keep my ** commandments, and I will pray the Father, and he ** shall give you another Comforter, that he may abide " with you for ever." " If a man love me he will keep " my words, and my Father will love him, and we will ♦* come unto him and make our abode with him."** " The Spirit of adoption," as " witnessing with our " spirits, that we are the children of God; and if chil- " dren then heirs;" and as being the Earnest of our in- • 2 Cor. i. 5. t G:il. v. 2?. + Rom. viii. 9. § Rom. xv. 13 f Ps. li. 12. II Pet. i. %. *• John xiv. 15, 16, 20—24. ON THE FIRST CHAPTER. 135 heritance, is spoken of as given to all true believers. " Then had the churches rest — and were edified; and ** walking in the fear of the Lord, and the comfort of the *' Holy Ghost, were multiplied."* In other respects the passage does not materially differ from our views of the subject. P. Ixxvi. 1. 19. * Without^ &c.'t A few quotations from ' the arrogant enthusiasts of the present day;' con- cerning these * presumptuous excesses,' would have rendered the difference between his Lordship's senti- ments, and those which he opposes, more manifest; and and it would also have slx)wn what persons, or class of men, were intended. The readers of ' The Refutation' will in general suppose the evangelical clergy to be principally meant: but a vast majority of those, who - are now living, speak on this subject more according to the statement of the passage above quoted, than in the language of arrogant enthusiasts. And if quotations, in illustration of the subject be wanted, they must be sought, principally at least, in the writings, not of the evangelical clergy now living, but elsewhere; namely, in the earlier writings of some who have been dead many years; in those of some Anti-calvinists: and especially in those of a few individuals, who call themselves Cal- vinists, and disclaim all but themselves; and are re- nounced by others in return, as enthusiasts, and Anti- nomians. P. Ixxvi. last line. ' It is not, &c.'J Then, renova- • Acts W. 31. f • Without falling' into the presumptuous excesses to which these doc- • trines are carried by the arrogant enthusiasts of the present day.' ^ ' It is not true, that it is so corrupt that all endeavour on our part to amend ' it must be totally ineffectual. The depravity of human nature is the ground ♦ upon which the neces.sity of redemption rests; but to represent this de- ' pravity as utterly incorris'-ible, is destructive of every human effort, of all * moral virtue, and of every eartldy comfort. If men be persuaded that they 136 REMABKS tion by the Holy Spirit, (or, ** a new heart and a new *' spirit,") is not needful, though it might facilitate the amendment. We are able, without it, to make endea- vours not totally ineffectual, to amend our nature, or that of our fellow sinners. But St. Paul says, "We " are his workmanship, created in Christ Jesus unto " good works."* Our depraved nature is * utterly in- * corrigible,' except by special grace: and whenany one is persuaded, or convinced, that he cannot correct the obliquities of his nature, and overcome his evil inclina- tions, without the grace of God; and yet that this must be done, or he must perish: hearing and reading, that " God has promised to give the Holy Spirit to them " who ask it;"t he will be led earnestly to pray for this most needful blessing; and, in answer to these prayers, he will be preserved both from profligacy and despair. Thus he will, after a time, learn, that though ** he can *' do nothing of himself," or " without Christ;" he " can " do all things through Christ who strengtheneth him."J Instances might be produced of persons, under terrors of conscience, but total strangers to evangelical or cal- vinistick doctrine, attempting to conquer bad habits and strong evil propensities, in their own strength; who, being repeatedly bafiled, have given up the hope of suc- cess, and have sought refuge in a kind of infidelity: but afterwards, hearing the promises of effectual assistance, proposed in the sacred scripture, and depending on them, and praying for the promised blessing, they have renewed their efforts, and have been rendered success- ful and happy. * cannot arrive at any degree of goodness, tliey will be apt either to yield to * every temptation, because tliey fancy resistance useless, aj^d thus become ' profligate in the extreme; or, anticipating the pains of future punishment, * they will suffer all the miseries of religious despair.' • Eph. ii. 10. t Luke xi. 13. t John xt. 5. Phil. iv. 10. ON THE FIRST CHAPTER. 137 P. Ixxvii. 1. 13. * The clergy ^ &c.'* If any preach, that ' man is irrecoverably sunk in sin and wickedness,' they certainly should be shunned. But do any preach this doctrine of desperation? Do any say, that man is so sunk in sin, and so incorrigibly wicked, that he is irre- coverable, even by the grace of the gospel? And if this be not meant, what is it, which is opposed? ' It is ac- * knowledged, that man has not the disposition, and con- * sequently not the ability, to do what is good in the * sight of God, till he is influenced by the Spirit of * God:'t and I apprehend no evangelical clergyman, and scarcely any Calvinist, denies, that when influenced by the Spirit of God, he has both * the disposition and the ' ability to do what is good in the sight of God.' But surely, Christian ministers ought not to teach men, that their malady is not so great, but that they may heal themselves, without the great and good Physician's in- terposition! God, in his infinite mercy, has appointed one Physician, and provided one infallible remedy, for the distempered soul of fallen man: He has declared all Others to be " physicians of no value," all other reme- dies to be utterly inefficient. He hath promised healing and salvation, to all who seek them from Jesus Christ according to the gospel, however desperate and invete- rate their malady has become. Now the evangelical clergy, as well as other sober-minded Calvinists; bestow pains to convince their hearers, that there is no recovery * * The clergy therefore cannot caution their parishioners too strongly ' against listening to those preachers, who are continually describing man as ' irrecoverably sunk in sin and wickedness; they should impress upon their * minds the duty and necessity of exertion; and teach them, that the frailty * and corruption derived from our first parent will not be admitted as an ex- ' case for criminal indulgences, since we are assured that we shall always ' be assisted by divine grace in our struggles to withstand the evil propefi'- ' sities of our natur<*, fP. 61, Refutation. . VOL. I. T REMARKS for them, except in this way of the gospel; and that, if they refuse and neglect this Physician, they will be found absolutely irrecoverable. They earnestly desire to induce despair, not of salvation itself, but of salvation in any way, except that of the gospel. They endeavour to show the desperate nature of the disease, in itself; in order to recommend the good Physician and his healing grace. For so long, as men think, that they are not diseased, or but slightly; that the disease will depart of itself; that they are able to be their own healers, or that other Physicians and remedies can recover them: so long as they think, that 'there is some health and soundness ' of constitution in them;' their pride, their love of sin and the world; and their aversion to the holy humbling truths of the gospel; will incline them to refuse the Saviour's invitations; or at least to say, " Go thy way at *' this time;" at a future opportunity, I may perhaps seek help from thee. Nov/ the day of Christ will dis- cover, whether they, who oppose our endeavours to convince men, that they are incorrigible and irrecovera- ble, except by the grace of the gospel; have any other more effectual, or equall}'^ effectual, way of recovery and salvation, or not. " I am the Way, and the Truth, and " the Life; no man cometh to the Father, but by me."* " Neither is there salvation in any other; for there is *' none other name under heaven given among men, " whereby we must be saved."! * They also are to be * had accursed, that presume to say, that every man * shall be saved by the law or sect which he profcsseth, ' so that he be diligent to frame his life according to ' that law, and the light of nature. For holy scripture * doth set out unto us, only the name of Jesus Christ, * whereby we must we saved. 'J — "The scripture hath •John xiv. 6. f Act=; iv. 12- * Art xviii. ON THE FIRST CHAPTER. '139 ** concluded all under sin; that the promise, which is by *' faith in Jesus Christ might be given to them that be- *' lieve.*'* We perfecdy agree with his Lordship, that ministers * should impress upon the minds of their hear- * ers, the duty and necessity of exertion;' and teach them that original depravity will not excuse tlieir crimi • nal indulgences: and we only desire and pray that all parties may vie with one another, which shall most zeal- ously and successfully inculcate these truths, and apply them to the hearts and consciences of their congrega- tions. P. Ixxviii. I. 4. ' The obnoxious^ &c't I should not have expected, that a Protestant would deem even the supposed errors of Calvin, equally obnoxious with the doctrine of human merit, held by the church of Rome. Whether Calvin carried the ' erroneous and ' baneful doctrine of moral incapacity,' beyond the line marked out in scripture, I shall not decide; and whether modern Calvinists use more energetical language, than that of the articles, liturgy, and homilies of our church, others must judge. — " You whp were dead in trespas- '* ses and sins." J " When we 3'^et were without *' strength. "§ ' There is no health in us. '1[ I need not repeat the quotations from the homilies. || Jude indeed speaks of some apostates, as '* twice dead:"** but no other expression, relating to man's moral incapacity, that I can recollect, is stronger than what has been pro- * Gal. iil. 22. f ' The obnoxious and unfounded doctrine of human merit, held by the ' church of Rome, fosters pride and presumption. The equally erroneous • and baneful doctrine of moral incapacity, in the extent unhappily adopted ' by Calvin, tends to produce hopeless melancholy, or hardened profligacy. • The former exalts too high, the latter depresses too low, the powers of * roan.* i Eph. ii. 1, § Rom. r. 6. «f Conf. See on p. 54 72, Refutation. •• Jude 12- 14^ REMARKS duced from the scripture and from the Prayer-Book, and homilies, relating to the condition of men in gen- eral. The tendency of our doctrine to ' produce hope- * less melancholy or hardened profligacy;' has already- been considered.* P. Ixxviii. Note from Calvin. ' Non equidevty &c.'t ** In which are some things hard to be understood; " which they that are unlearned and unstable, wrest, as ^' they do also the other scriptures, to their own de- " struction."! P. Ixxviii. 1. 21. ' Obediejice, &c.'^ If after the words practicable duty^ the clause from the liturgy had been added, ' by thy special grace preventing us, to * put into our hearts good desires; and by thy continual 'help to bring the same to good effect; 'T[ few of the evangelical clergy would hesitate to adopt the passage. P. Ixxix. 1. 11. * An action performed from asin- * cere desire to obey tj^e will of God, is partly the effect * of our own voluntary exertion.' Such an action is wholly the effect of our own voluntary exertion; but ** it " is God that worketh in us to will and to do." The idea of God doing one part, and the creature another part, in the action of a voluntary agent, seems to us un- scriptural and unphilosophical. P. Ixxix. 1. 13. ' It is, Stc.'ll The general state- • See on p. 75, Refutation. f * I do not indeed denj, that many hearing, that there is nothing gx)od in < us, indulge themselves more freely in their own vices.' % 2 Pet. iii. 16. § ' Obedience is commanded, und it is therefore our duty; our practicable * dvity, or it would not have been commanded.' % Col. Easter Sunday. II ' It is one thing to trust to the goodness of God, as declared in Scrip- ' ture, for the effectual assistance of the Holy Spirit; and another to assert, * that from our own intrinsic merit we liave a right to divine favour here, and ' to reward I'.ert after. The " promise of the life that now is, and of that « whicli is to come, " * tlie means of grace, ami t.'ie hope of glury, we owe suit- - ON THE JIRST CHAPTER, 141 ment in this passage, is satisfactor)', and the arguments conclusive. The words conditions and cwtdifional, are . not indeed found in scripture; and are liable to miscon- struction; the same ideas, as far as they are sciptural, may be communicated in other terms: and as many strongly object to them; the evangelical clergy in gen- eral avoid the use of them: yet they are not objectiona- ble, if properly interpreted; that is, as denoting, not any merit, or antecedent good disposition in us; but merely something sine qua non. He that repents and believes, is through divine grace entitled to the promised bless- ing: he who does not repent and believe, is excluded from them; yet so, that if hereafter he shall repent and believe, he also will be admitted as a partaker of them. ' ly to the undeserved mercy of God throui,h the merits and mediation of •his blessed Son. It is not possible for man, with reference to the original * connexion between the creature and his Creator, to have any merits towards « God; for whatever powers and qualifications he possesses, he has received • them all from God; and God has a right to every exertion which man can • make. But God has been pleased to enter into a covenant with man, sub. * sequent to the rules and directions which he gave him at his creation, and * to promise certain privileges and blessings, upon the performance ofcer-^ • tain conditions. This new dispensation, so fur from being the consequence • of any right conduct in man, is founded in his misconduct, the first intima- * tion of future redemption being given immediately after the fall, at the mo- * ment God was denouncing punishment upon the disobedience of Adam. It * is to be acknowledged in all its parts as entirely gratuitous, as proceeding • solely from the free mercy of God; and our performance of the required * conditions is not to be considered as constituting any merit in us, or confer- ' ring any right to reward, independent of his promises. If the conditional ' offer of spiritual aid in this world, and of eternal happiness in the next, had ' not been made, the same conduct in us, supposing that possible, would have • given no claim to favour or reward from God here or hereafter, a right to ' any recompence from God being absolutely impossible. I am iiere speak- ' ing upon the ground of strict justice, and upon no other ground can the ab- ' stract question of merit be argued. Tlie question becomes of a totally dif- ' ferent nature where promises, arising solely from kindness and mercy, are • concerned. We know that " he who hath promised is faithful;" and there - ' fore we i-ely upon liis promises, without feeling that vie had any reason to ' expect tliem.' 143 REMARKS, &e. P. Ixxxi. 1. 8. Note. * It is, &c'* I quote this passage, merely to express unqualified approbation of it, God grant, that all, who now oppose, or misunder- stand, the doctrine of salvation by grace alone; may be- fore, or at least when, they come to lie upon their death beds, * renounce their own merits, and cast * themselves naked into the arms of the Saviour.' Archbishop Bramhall. • * It is an easy thing for a wrangling sophister to dispute of merits in tlie * schools, or for a vain orator to declaim of merits out of tlie pulpit: but when * we come to lie upon our death-beds, and present ourselves at the last hour * before the tribunal of Christ, it is high time both for you and us to renounce * our own merits, and to cast ourselves naked into the arms of our Saviour. 'That any works of ours (who are the best of us but unprofitable servants) * which properly are not ours, but God's own gifts; and if they were ours, ' are a just debt due unto him, setting aside God's free prom.iseand gracious ' acceptation, should condignly by their own intrinsic value deserve the joys * of heaven, to wliich they have no more proportion than they have to satisfy * for the eternal torments of hell: this is that which we have renounced, and * which we never ought to admit.' 143 REMARKS ON CHAPTER II. On Regeneration. P. Ixxxiii. 1. 1. * As the, &c.'* Regeneration is indeed a word frequently used by modern Calvinists; by the evangelical clergy; and by numbers who do not think themselves Calvinists: but whether more frequent- ly, than it ought to be, is another question. * Instantane- * ous conversion' is not a favourite tenet of modern Calvinists; nor does * indefectible grace' exactly convey the sentiments of many among them. It is, however, remarkable, that the religionists, in our day, who speak the most of instantaneous conversion, decidedly oppose the doctrine of * indefectible grace:' so that, with whomsoever the truth lies; the two doctrines have no essential connexion. Even, when by the word grace y is meant " a new creation unto holiness;" producing *< unequivocally the fruits of the Spirit;" all Calvinists do not consider it as indefectible in its own nature. Adam lost the image of God, in which he was originally created: and we might lose the divine life, which the Spirit of Christ had communicated; if there were nothing in the covenant of peace and grace, made in Christ, with all true believers, to secure us against this dreadful event. But "our life is hid, with Christ in God: "f and, many of the evangelical clergy think, that the pro- mises and covenant of the everlasting God, and the in- • ' As the term regeneration, or new-birth, is frequently used by modern ' Calvinists, when speaking- of their favourite tenets of instantaneous con- ' version and indefectible grace, it may be proper to explain the application * and true meaning of this word in scripture, and in the public formularies of * (5ur church.' t Col. iii. ?,. 144 * REMAliKS tercession of Christ, secured all true believers, from thus finally departmg from God.* Concerning the truth and importance of this tenet, the author has no doubt: but, knowing that many of those, whom he loves and honours, do not accord with him in his views on this subject; had the doctrines, more generally called Cal- vinistick been exclusively opposed, in ' the Refutation,* he should not have ventured forth with his remarks upon it. P. Ixxxiii. 1. 15. * Those xvho^ &c.'t Waving for the present, the consideration of infant- baptism; it oc- curs to enquire whether the opus operatum^ the mere administration of baptism, in the case of adults, neces- sarily produces all these effects. If this be the doctrine of protestants; in what, as to this particular, do they differ from the papists? Indeed, is not this precisely the error of the Jewish scribes and people, which John the Baptist so decidedly opposed, in those who came lo be *Jer. xxxii. 38— 40. \ ' Those wh® are baptized are immediately translated from the curse of ' Adam to the grace ,oi" .Christ; the original guilt which they brought into the * world is mystically washed away; and they receive forgiveness of the actual ' sins which they may themselves have committed; they become reconciled * to God, partakers of the Holy Ghost, and heirs of eternal happiness; they * acquire a new name, a new hope, a new faith, a new rule of life. This ' great and wonderful change in the condition of man is as it were a new na- ' ture, a new state of existence; awd the holy rite, by which these invaliKible * blessings are communicated is by St. Paul figuratively called " Regenei'a- " tion," or new-birth. Many similai- phrases occur in the New Testament, * such as, " born of water and of the Spirit/' " begotten figain unto a lively " hope;" "dead in sins, and quickened together with Chri^h" *' buried with " Christ in baptism;" "born again, not of corruptible seed, but of incor- «• ruptible:" these expressions all relate to a single act once performed upon * every individual — an act essential to the character of a christian, and of ' such importance, that it is declared to be instrumental to our salvation, " baptism doth now save us, by the resurrection of Jesus Christ;" " Accord- <' ing to his mercy he saved us by the washing of regeneration, and renew- *' ing of the Holy Ghost;" " Except a man be born aga,in, he cannot see the " kingdom of Cod.'' ON THE SECOKD CHAPTER. 145 baptized by him?* which our Lord treated with more marked severity, than any of their errors?! ^^^ which St. Paul so expressly notes, when he says, " He is not ** a Jew who is one outwardly; neither is that circumci- *' sion, which is outward in the flesh: but he is a Jew ** who is one inwardly, and circumcision is that of the *' heart, in the spirit, and not in the letter; whose praise "is not of men but of God?"J If this entire change take place in baptism; not only regeneration, but the most important consequences of it, are instantaneous: and a hypocrite, receiving baptism from one. authorized to administer it, according to a due form, is suddenly converted into a true christian! But as each particular, here condensed together, will require a distinct consid- eration with the several texts referred to; it is not requi- site to enlarge in this place. It should, however, he noted, that baptism is stated to be regeneration; and not that regeneration uniformly accompanies baptism, when duly administered: for these are different propositions. P. Ixxxiv. I. 24. '-As we are, &c.'^ In this quota- tion from Hooker, the words, ' manifest ordinary course ' of divine dispensations,' may obviate the objection as to his views, which so evidently lies against the senti- ment, that baptism is regeneration. Our Lord says to Nicodemus, *' Verily, verily, I say unto thee, Except " a man be born again, he cannot see the kingdom of " God:" " Except a man be born of water and of the *' Spirit, he cannot enter into tlie kingdom of God.**i[ * Matt. iii. 7—12. f Luke xi. 33—40. i Rom. ii. 28, 29. § • As we are not naturally me7i without birth, no neither are we chi'iHc.n ■ men, in the eye ot" the church of God, but by neiv-birth; nor, according to • the manifest ordinary course of divine dispen.satlons, new-bom, but by that * baptism which both declareth and maketh us christians. In which respect ' we justly hold it to be the door of our actual entrance into God'^i hon<;% ' the first apparent beginning' of life* ^ John iii, 3. 5. "• VOL. I. U 146 REMARKS *' Ye must be bom again. '^ Whence I infer, without fear ot refutation, that whatever is meant by being " born *' a£;ain;" no man can possibly, without being born again, eirher be a true christian on earth, or inherit the kingdom of God in heaven: and consequently he must live and die in his sins, and finally perish. Now is his Lordship prepared to admit in its full extent, this con- sequence concerning baptism? Will he exclude from the possibility of salvation the whole body of the Qua- kers, and all those children of Antipoedobaptists, who die without receiving adult baptism; and all those, who are Antipoedobaptists in principle; yet never receive either infant or adult baptism? Do all these perish with- out hope? Will he maintain, that no misapprehension, and no outward situation, in which baptism could not be procured, will make any exceptions? Are all the children of christians, who die unbaptized, excluded from the kingdom of God? Not to speak of the children of Jews, and heathens, and Mohammedans, who die be- fore the commission ©factual sin; but die unbaptized? I am far from believing, that his Lordship, and others, who hold that baptism is regeneration, are prepared tq admit these consequences; Ayhich would be more re- pugnant to all our ideas of the divine mercy; than any thhig, that either the most zealous opposers of Calvin- ism, have charged upon their system: or the most ri- gid and wild enthusiast; who disgraced the name of Calvinist, ever advanced on the subject. Yet if bap- tism be regeneration, and regeneration baptism, and nothing more: most assuredly all \4nbaptized persons must be excluded from heaven. " Verily, verily, I say *' unto thee. Except a man be baptized, he cannot see, " he cannot enter, the kingdom of God." Our Lord's :j:nost solemn and repeated asseveration; and liis energet- ON THE SECOND CHAPTER. 147 ick language, show that the proposition was universal, and admitted of no exception. This should induce a hesitation, concerning a sentiment, which is inevitably clogged with such a consequence. " He that belie v- *' eth and is baptized shall be saved: but he that belie v» ** eth not shall be damned," ' In the the second ' clause, baptism is omitted: because it is not simply the ' want of baptism, but the contemptuous neglect of it, * which makes men guilty of damnation: otherwise in- * fants might be damned for the mistakes, or pro- * faneness of their parents,'* Infants, being incapa- ble of* believing, or disbelieving, may be saved with- out faith; but they are capable of receiving baptism: therefore, supposing regeneration and baptism to be synonymous words, they cannot be saved without baptism. If, however, regeneration mean a change of nature from carnal to spiritual, by the new crea- ting power of the . Holy Spirit; infants are as capable of it, as adults; and neither the one or the other, can be saved without it. But God can renew the heart and nature of all, who die in infancy, if he see good; as John Baptist was " filled with the Holy Ghost from his mo- " ther's womb." Whether, however, he does this, or in what instances, he has not seen good to inform us. Only he says to the believer., " I will be a God to thee, " and to thy seed:'' and his children, who die in infan- cy, whether baptized or not, do nothing to forfeit the covenanted blessing. P. Ixsxv. 1. 17. ' Baptism conveys^ &c.'t In what part of the scripture is baptism said to convey the pro- mise to those that receive it? Or, what are the privileges * Whitby on Mark xvi. 16. T ' Baptism conveys the promise of those privileges and blessings which - God has been graciously pleased to annex to the pvofcg-ion of chri^ti':*.-,* * ralthj ar,d ns '• l;o is laithful '-hat ;iromised, &c." 148 REilARKs aiid blessings, which God ' has been graciously pleas- * ed to annex to the profession of christian faith?' ** With the; heart man belie veth unto righteousness, and " with the mouth confession is made unto salvation."* But if the confession with the mouth, be without faith in the heart; or with only a dead faith; it is mere form- ality or hypocrisy. " He that believeth and is baptized, '* shall be saved."! But if he be only baptized and do not believe, will he be saved? " He that believeth not " shall be damned;" whether he be baptized or no. The promise is continually made to those who believe, without any mention of bajitism.J It is true, St. Peter says, " The like figure, whereunto, even baptism doth " now save us:" but he takes care to add, ** not the *' putting away of the filth of the flesh, but the answer " of a good conscience towards God."§ This accords to the instruction of John Baptist. " Now also the axe " is laid unto the root of the trees, therefore every tree, " which bringeth not forth good fruit, is hewn down " and cast into the fire. I indeed baptize you with wa- " ter unto repentance: but he that cometh after me is *' mightier than I, whose shoes I am not worthy to " bear; he shall baptize you with the Holy Ghost and " with fire. "IT P. Ixxxvi. 1. 2. * Those, Scc.^H The apostles never • Rom. X, 10. f Mark xvl. 16. t Jului iii. 15, 16. 36. v. 2i ^ 1 Pet. iii. 21. ^ Matt. iii. 10, 11. \\ ' Those christians, who, in the primitive age, liad fallen into error or ' relapsed into" wickedness, are never in tlie New Testament exhorted to ' regenerate themselves, or taug-ht to wait in a passive state for reg-eneration ' by the Holy CJ host. They are called upon to be renewed, " Be reneweu '* in the spirit of your mind;" " I5e ye transformed by the renewing of •' your mind;" " The inward man is renewed day by day," wliich ind - ' cates a progressive improvement, and not a sudden conversion. Tlic re- ' storing those who had departed from the truth as it is in Jesus, is not called ' regenerating them, but'' renewing tliem again unto repentance." St. John ' in the Revelation, comm.ands the ciiurches, whicli held unsound doctrine^ ' or were guilty ©f immoral practices, not to be rcgenei kf ed, but to " repent." ON THE SECOND CHAPTER. 149 called on the unbaptized Jews or Gentiles to regenerate themselves; any more than professed christians, who had acted contrary to their profession. And I apprehend few quotations can be brought from the writings of Cal- vinists, in which either baptized or unbaptized persons are addressed in this language. Indeed many of them are rather too apt to shun the use of some scriptural terms to this effect: such as " Make you a new heart, ** and. a new spirit, for why will ye die, O house of Is- *' rael."* " Make the tree good and his fruit good."! They, who attempt exactness in discrimination, con- sider regeneratioti as the immediate work of God alone, and conversion as the subsequent effect: the regenerate person, who had been dead in sin, being now made par- taker of " divine life, repents, and is converted;" by the assistance of divine grace he turns from sin, to God and holiness, through faith in Jesus Christ; and in this he is active and voluntary. They who do not approve, or attend to, such exactness; are almost always led to call on sinners " to repent and be converted;" to *' repent " and believe the gospel," " and do works meet for re- ♦' pentance," and not to regenerate themselves; and they address unbaptized persons exactly in the same way. St. James addresses those to whom he wrote in this manner: " Cleanse your hands, ye sinners, and pu^ *' rify your hearts, ye doul3le-mindcd;"| without inti- mating any distinction between professed christians, and such Jews or others, as might see his epistle. — It is not meant, that no exhortations respecting regeneration should be used. Parents should not only be exhorted, to present their children for outward baptism; but also earnestly to pray, and diligentjy to use every means, that they may have the inward and spiritual grace of * E'z. xvili. 21. t ^'fatt. xn, Z^^- ^ Jam. Iv. 8. 150 REltARKS baptism; even *' a death unto sin, and a new-birth unto ' righteousness:* and, in like manner, there are many duties incumbent on teachers, ministers, and others, in this respect. Nav, such persons as are convinced, by suitable instruction, that regeneration is needful, should be exhorted to read the scriptures, to attend on the preaching of the gospel, and to pray to God to " create " in them a clean heart." Indeed exhortations to this effect should be given to all persons without exception: none should be * taught to wait in a passive state for re- * generation by the Holy Ghost.' — " The inward man *' is renewed day by day." This is certainly progres- sive; but it had a beginning, which we call regenera- tion; and without supposing the complete change meant by conversion, and much less the progressive renewal unto holiness, till perfected in heaven, to be sudden; we may fairly think, that the " passing from death unto *' life," is sudden; since there must be a moment, ia which we cease to " be dead in sin," and become alive *' unto God;" though the eifects of the principle of di. vine life, may be produced far more rapidly in one case, than in another; and, in general, not so rapidly in mod- ern times, as in those of the apostles. If baptism do indeed succeed, as the initiatory sacra- ment of the New Testament church, to circumcision, the initiator}'^ sacrament of the Old Testament: all the exhortations, both of the prophets and of John Baptist, and of our Lord and his apostles, before the publick es- tablishment of Christianity, were addressed to persons, precisely in the same situation, as nominal cliristians are. Indeed his Lordship has conceded, even more than this: for his words include also the Gentiles, to whom the gospel was ' first preached.'* Nor is it easy to assign ♦ Ste on p. 59 H'^futxHicr., ON THE Second chapter. 151 a reason, why the apostle's words, " He is not a Jew, '* who is one outwardly, &c,*'t are not equally applica- ble to professed christians also. *' He is not a christian, *' wlu) is one outv/ardly, neither is that baptism which " is outward in the flesh: but he is a christian, who is " one inwardly, and baptism is that of the heart, in the ** spirit and not in the letter, whose praise is not of men ^' but of God." If this be the case, it does not appear, on what account, when addressing persons of similar characters, in other respects, any difference should be made between the baptized and the unbaptized. Scriptures which speak of Regeneration consider ed» It appears necessary, before we proceed further, to consider the several passages in the New Testament, which more directly rebte to regeneration, and other terms generally supposed of similar import. The word regeneration {jrdLxtyym^io) occurs in the gospel of St, Matthew;* but probably, with relation to another sub- ject. Yet the following explanation from Leigh, is wor- thy of notice: ' By which is there understood, the per- * feet renovation and restoration of our whole nature; * the complete abolition of sin and death.' The same word occurs in the epistle to Titus; :j: and will shortly receive a particular consideration. The terms, *' regeneration," " born again," " born '* of God," " begotten of God," do not, as far as I can recollect, occur in any other part of the three first gospcis; but they are frequently used, in the writings of bt. Jci.n. In the first chapter of his gospel, the apostle says of Christ,^ " He came to his own, and his own received . * Rom. ii. 28, 29. f ^-^^'t xis. 28. \ Tit. iii. 5. ^ XLn i, 11—13. 152 REUAtLKS '' him not: but as many as received him, to them gave " he power to become the sons of God; even to them *' that believe on his name; which were born, not of " blood, nor of the will of the flesh, nor of the will of " man, but of God." Whatever be the import of this passage, in another respect;* it seems absolutely cer- tain, that external baptism is not meant, at least ex- clusively^ by " born — of God." Whether being '* born of God," be considered as the cause, or the ef- fect, of believing, in the persons spoken of; it cannot mean external baptism, of which not the most remote hint had previously been given. This is a point, which I wish, to be especially considered, in this argument. Similar language is used in the third chapter of this gospel, in a connexion, and with special cercumstances, suited to render it peculiarly interesting and impressive. Nicodemus, a Pharisee, and a ruler and teacher in Israel; no doubt one of the great council of the nation, and a man of learning and distinction, was so far con- vinced, by our Lord's miracles, that he was ** a Teach- *'er come from God;" diat he came to converse with him on the subject of religion. Yet, aware of the oppro- brium, which be must incur from his own company, if suspected of being a disciple of the unlettered Nazarene, he came to him by night, f Doubtless, he expected to receive some appropriate information from Jesus: and the Evangelist evidently records the fact, in a manner, which indicates a very deep conviction, that the instruc- tion given was in the highest degree important. But if simply outward baptism were meant; what was there so peculiar and important, especially to one, who had be- fore been fully informed concerning John the Baptist pnd his ministry? .» See on p. 28, EffiUation. f Judg. vl 27. ON THE SECOND CHAPTER. 153 Our Lord introduces his discourse, with the words, •' Verily, verily, I say unto thee.* Amen, Amen. He " is the Amen^ the true aud faithful Witness."! The introduction is peculiar to our Lord, being used by none but him; and by him only on peculiarly important occasions; and on subjects not generally believed. | This solemnity of introduction surely leads us to expect something vastly important; something far remote from Pharisaical instruction, which taught men to cleanse the outside alone; and far superior to it. But let the words of our Lord be read, according to the sentiment, that baptism is synonymous with regeneration. " Verily, " verily, I say unto thee, Except a man be baptized, "he cannot see the kingdom of God:" and to what does it amount beyond pharisaical instruction? The law of Moses had "divers baptisms;"^ the Pharisees added still more;T[ yet all these were merely *' washing away the filth of the flesh." The baptism of John was well known at this time. The special baptism of Christianity " In the name of the Father, and of the ♦' Son, and of the Holy Ghost," was not yet instituted. The expression likewise, " he cannot see the kingdom " of God," certainly relates to something, which a mere external rite could not communicate. The gene, ral interpretation of the term, " the kingdom of God," as denoting the kingdom of the Messiah; or the king- dom which the God of heaven would set up, under the rule of the Messiah, will not, I suppose, be objected to. To " see the kingdom of God," must therefore mean; to understand the nature, and the blessings, of that kingdom, and the obligations, under which the subjects * A(xm, A/xm Kiytn cuKoi,) "of Israel, and knowest not these *^' things?" Being " a teacher of Israel," might render Nicodemus acquainted with the " divers baptisms" of the Mosaick law; and, as a Pharisee, he was conversant with the baptisms practised by his own sect: but how could this circumstance enable him previously to know, that baptism, " in the name of the father, and of the Son, *' and of the Holy Ghost;" baptism in the name of *' Je- " sus, the Christ, the Son of the living God," was to be the initiatory sacrament of the New Testament? Or, could it be wonderful, that he did not know it? As, however, " the circumcising of the heart, to love the "Lord;" and the ** giving of a new heart, and a new ** spirit," had been frequently spoken of in the Old Testament; and as no sinner can love God, or spiritually worship him, or be meet for heaven, without a renova- tion of heart; it was wonderful, and still is so, that *' a teacher of Israel," of those who worship the one liv- ing and true God, should not understand the necessity of being " born again," or " born of the Spirit." — Let any man, after these cursory remarks, read the passage attentively; and ask himself, as in the presence of God, whether baptism be exclusively meant. One word in- timates the outward sign: all else relates to the thing sig- nified, to which the words of his Lordship, as before quoted, are certainly far more appropriate, than to the sign itself.* When the apostle says to the Corinthians, ♦ See on p. 83 and Hi. Rc^futalio-i. 158 REMARKS " In Christ Jesus I have begotten you through the gos- " pel."* And concerning Onesimus, "whom I have be- *' gotten in my bonds:"t it is evident, that he speaks of something, wly,ch God had wrought by him. But did this mean that he baptized them? Or that, by means of his preaching he had raised them from the ' death of sin *to the hfe of righteousness?' As to the Corinthians he expressly says, " I thank God, that I baptized none of ** you, but Crispus and Caius; — and I baptized also the " household of Stephanas: — for Christ sent me not to *' baptize, but to preach the gospel. "J " We ourselves," says the apostle, "were sometimes *' foolish, disobedient, deceived, serving divers lusts " and pleasures, living in malice and envy; hateful and " hating one another; but after that the kindness and " love of God our Saviour towards man appeared; not *' by works of righteousness, which we have done, but " according to his mercy he saved us, by the washing " of regeneration, and renewing of the Holy Ghost; " which he shed on us abundantly, through Jesus Christ " our Saviour; that, being justified by his grace, we " should be made heirs according to the hope of eternal " life."§ In this passage, (as in our Lord's conversa- tion with Nicodemus,) baptism is doubtless alluded to: but can it be deliberately maintained, that the external administration of baptism is exclusively, or even prin- cipally, intended? The state and character, which the aposde confesses to have once been his own, and as- sumes to have been those of Titus, and of all his fellow christians; and which, consequently must still be die state and character of all unbelievers; form a good elu- cidation of the language used in our articles, Quam longhsime d'lstet ab originali jtistitia, ' Is very far gone • 1 Cor. iv. 15. t I'liileai. 10. * 1 Cor, i. 1 i— ir. § Tit. iii. 3—7. ON THE SECOND CHAPTER. 159 * from original righteousness.' A most blessed change had, however, taken place. This originated from *' the " kindness and philanthropy* of God our Saviour," as manifested in the gospel. Frequently the love of the great Redeemer, in giving himself for us; or that of the Father, in " sending his only begotten Son to be the " propitiation for our sins," is spoken of as the grand instance of the divine philanthropy: but here, (that grand instance and proof of the love of God to fallen man be- ing pre-supposed,) the apostle adds another demonstra- tion and example of it. The former was general; but this \s particular. Redemption is considered as the common benefit of mankind : but how was it that the apostle, and Titus, and their fellow christians, were made partakers of this common benefit; while such num- bers still continued " foolish, disobedient, deceived, &c;" and so required their meekness and forbearance towards them? " Who made these to differ from others?" The difference, allowedly, was not made on account of " works of righteousness which they had done," for their previous character had been stated. It was there- fore the effect of " the mercy of God our Saviour,*' even as much as redemption, " According to his mer- " cy he saved us. " The apostle, and those of whom he spake, were, indisputably, brought into a safe and happy state, compared with that, in which they had pre- viously been; and in which those still remained, towards whom they were required to exercise meekness. This passing from a lost estate, to a safe and happy one, was ef- fected " by the washing of regeneration." (AsT^!tiT=t>j>>«ta-fct?, '•^ the laver of regeneration.^^) In this language there seems to be an allusion to the laver at the tabernacle, and the brazen sea at Solomon's temple. The word ^^v^^ 160 REMARKS occurs only in this place, and in the Epistle to the Ephe- sians:* *' Christ loved the church, and gave himself " for it; that he might sanctify and cleanse it, w^ith the ** washing of water by the word." The last clause, ** by the word," should be noticed; as the scriptures, which are shortly to be considered, will evince. Now, can it be maintained, that after such an introduction, the apostle meant nothing more, than the external rite of baptism; or any thing so inseperable from it, that Si- mon Magus was equally partaker of it, with St. Paul, Titus, and other christians; and the most designing hy- pocrite, in every age, with the most sincere convert to the faith of Christ? It, however, follows, " and renew- " ing of the Holy Ghost, which he shed," (or poured outy i^fx^a.) " on us abundandy, through Jesus Christ our " Saviour." An allusion was here evidently made to the instituted washings and sprinklings of the Levitical law; and probably, with special intention, to the pro- phecy of Ezekiel: "Then will I sprinkle clean water upon " you, and ye shall be clean."! Did the Lord then, speaking by his prophet, mean exclusively, the outward washings and sprinklings prescribed by the ceremonial law; or that inward purifying, of which these were in- structive emblems, and sacramental signs? Let his own words determine: " From all your filthiness and from all *' your idols will I cleanse you. A new heart also will I " give you, and a new spirit will I put 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 ye shall walk in my " statues, antl ye shall keep my judgments and do " them. "I Did not the apostle allude to the outward sacrament of baptism, under the gospel dispensation, in • Eph. V. 26. t J^'Z* xxxvi, 25. t Ez. xxxvi. 26. 27- ON TH£ SECOND CHAPTER. 161 the same manner in which Ezekiel referred to the external ceremonies of the Mosaick law? namely, as shadows of substantial and spiritual blessings; of <« regeneration and renewing by the Holy Spirit," to inward holiness, manifested by " walking in new- '* ness of life." Was " the shedding," or pouring out, *' abundantly," spoken of the baptismal water, or of the Holy Spirit? Of the latter most manifestly. The word av^wtt^K, (rene'voing,) occurs only here, and in the Epistle t© the Romans* *' Be not conformed to " this world; but be ye renewed in the spirit of your " minds:" where it is evident that outward baptism is not so much as alluded to; and an internal renovation must exclusively be meant. Amts^rda/^ a word of simi- lar meaning, is used in Ephesians,f in a connexion equally remote from any reference to baptism. It will, probably, be allowed, that " the renewing of the Holy *' Ghost" is distinct from " the washing of regenera- ** tion," and subsequent to it. * Grant that we, being ' regenerate and made thy children by adoption and ' grace, may, daily be renewed by the Holy Spirit. 'J The connexion, however, is so intimate, that it is not easy to conceive of any distinction, except that of be- ginning, and carrying on, the same progressive renova- tion to holiness. The former may be ' a single act:§* but whether this be the outward act of man, by baptizing with water, or the inward act of Christ, " baptizing with " die Holy Spirit; "H must be left to the determination of the reader. The meaning of the words, " which he " shed on us abundantly," does not seem obvious; on the supposition that outward baptism, and the grace which is supposed always to accompany it, when right- * Rom. xii. 2. the participle a^axa/va^svov, is used Col. iii. 10. | Eph. Jv. 23. \ Collect, Cliristmas Day. ^ Refutation, p, %i II Matt. iii. 11. VOL. 1. y 162 REMARKS ly administered, be exclusively intended. In the bap- tism of adults, if sincere converts, professing *' repent- '' ance towards God, and faith in our Lord Jesus " Christ,"- the work of renovation is begun: for true repentance and living faith are not the produce of fallen nature, but of special grace; they are not the acts of one *' dead in sin," but of one *' made alive unto God.'' And in the baptism of infants, whatever is communica- ted at the time, or imparted afterwards; it can hardly be said, that God has " poured out the Holy Spirit upon " them abundantly;" and indeed something is denoted, which is inseparably connected with being "justified by " his grace, that we should be made heirs according to " ihe hope of eternal life;*' " the pouring out of the *' Spirit," as to his miraculous gifts cannot be intended. " Do not err, my beloved brethren; Every good gift, " and every perfect gift is from above, and cometh * ' down from the Father of lights, vdth whom is no va- " riableness, or shadow of turning. Of his own will '• begat he us with the word of truth, that we should be "a kind of first-fruits of his creatures."* Did St. James here mean baptism; or the communication of a new and divine life? "Of his own will begat he us;" *' Which 'were born, not of the will of the flesh, nor of " the will of man, but of God."t " The wind blow- " eth where it listeth" — " So is every one that is born " of the Spirit."! In these texts the will of God ex- clusively is mentioned, as independent on the will of man: but is the outward administration of baptism, thus independent on the will of man, in like manner as the blowing of the \vind is? The adult xvilUngly proposes himself for baptism, and the minister willingly baptizes * Jam. i. 16—18 Bsm^s;? aT«y» 1 Pet. i.2't-, 3p, ON THE SEC6NO CHAPTEK. 165 but those which spring from regeneration will endure for ever. ' It is grossly contrary to the truth of the scrip- * tures, to imagine, that they who are thus renewed can * be unborn again.'* It is clear, from this and other scriptures, that the word of God, either publickly preach- ed, or used in the more private instructions, given to chil- dren or others, or read by individuals, is the seed of re- generation: and many important duties depend on a due attention to this declaration: but if the connexion, of re- generation with baptism, be so intimate and inseperal)le, as some would represent it; how is it that the apostle here gives not so much as a hint on that subject? In the next chapter, he says, '* As new-born babes, desire " the sincere milk of the word, that ye may grow thefe- " by."t The same " word of God," which is the seed of regeneration, must be the food of the regenerated; and the simpler parts of it, the food of the new-born child of grace. He will desire and relish it; and he ought to do so, that he may grow in grace, by feeding upon it. The same metaphor, of babes in Christ, is used by St. Paul: J but neither he nor Peter connect it with the subject of baptism; but with the preaching of the gospel. 6 The apostle John, in his epistles, as well as in his gos- pel, repeatedly introduces similar language; and in a manner, well worthy of the most careful attention. "If " we know, that he is righteous, we know, that every " one, that doeth righteousness is born of him.'*1[ Here regeneration is spoken of, as evidently to be known by its effects; even the habitual, uniform, righteous con- duct of the regenerate. " A new heart also will I give *' you, and a new spirit will I put within you"-—" and * Archbishop Leighton. f 1 Pet. ii. 3. +1 Cor. iii. 1, 3. § 1 Cor. iii. 5 — 7- iv. 1,5. f 1 .Tohn. ii. ?Q, rr^im.r-M, has been Oor;i, or 166 REMARKS " I will put my Spirit within you; and cause you to " walk in my statutes, and ye shall keep my judgments " and do them."* As the coming of Christ, the Judge, had been just before spoken of by St. John; it is most obvious to understand the words concerning him. Thus true christians are " born of God," *' born of the Spirit," born of Christ: " A seed shall serve him, it shall be *' counted to the Lord for a generation." *' He shall see " his seed, he shall prolong his days."t But would the apostle reverse his proposition? Would he declare, that every one, who doeth not right- eousness, is not born of him? This enquiry is peculiarly important in the argument: and the next quotation may throw some light upon it. " Whosoever is born of God " doth not commit sin: for his seed remaineth in him, '* and he cannot sin, because he is born of God: in this '' the children of God are manifest, and the children of *' the devil; whosoever doeth not righteousness is not of *' God. "I If therefore any man be born of God, wheth- er in baptism, or not, " his seed," ('* the incorruptible *' seed,"§) remains in him, and produces its effects; so that " he cannot sin," in the manner at least, in which all do, who are not '' born of God." For " the grace " of God, which bringeth salvation, teaches him, that, " denying ungodliness and worldly lusts, he should live *' soberly, and righteously, and godly, in this present '* world."1[ But how can this consist with the sentiment, that all baptized persons are " born of God," however ungodly and unholy their conduct may be? And how can •* the children of God, and the children of the devil, •Ez.'xxxvi. 26, 2r. f Ps. xxli. 30, 31. Is. liii. 10. + 1 .lolin iii. 9, 10. TiyinnfJiivoi has been born. A/uiAprMv » voiu. ii- 29. G): To do righteousness implies an habitaal uniform righteous conduct; not a single good action: so to commit sin, means in this connection, allowed habitual ?iii ^ IPet. i. 23. •[Tit. ii.ll, 12. ON- THE SECOND CHAPTER. 167 " be manifested" by the apostolick rules, if this be the case? Again the apostle says, " Beloved, let us love one *' another: for love is of God; and every one that loveth *' is born of God, and knoweth God."* We may here observe how prominent the idea, of all true christians being born of God, was in the apostle's mind; and that they alone were born of God: yet he does not expressly mention baptism, except, as recording facts, in all his writings. But he never adduces any thing, peculiar to genuine Christianity; but it is associated with being *' born of God." *' Every one that loveth, is born of *' God." For " neither circumcision availethany thing, " nor uncircumcision; but faith which worketh by love." He also connects it with " knowing God." " He that ** loveth is born of God, and knoweth God: he that " loveth not knoweth not God." Thus he excludes from the saving knowledge of God, all, those who have not loved; and consequently, according to this statement, all who are not " born of God." " Whosoever believeth that Jesus is the Christ is *' born of God; and every one that loveth him that begat, *' loveth him also, that is begotten of him. "f Now, if every true believer in Christ has been born of God; and if none, as adults, are properly admissible to baptism, except those, who profess faith in Christ; and none, as adults, receive baptism aright, except true believers: then it inevitably follows, that all, in the primitive church, and all in every age, who rightly have received baptism, have been previously "born of God.'? "He "that believeth, and is baptized, shall be saved.'* "What doth hinder me to be baptized? If thou believ- * 1 John iv. 7, 8. f 1 John v. 1. Tiyivmr^t, has been bom, ot begotten. Jo'hn i. 12, 13. 168 KEWLARKJS " est with all thy heart, thou mayest; and he aiiiiiy ered ** and said, I believe that Jesus Christ is the Son of " God" — —and he baptized him.* Is it not clear, from the apostle's assertion, *' Every one that believeth that *' Jesus is the Christ, has been born of God:" that re- generation preceded baptism, in respect of this Ethio- pian? And is it not equally clear, that it does so, in the case of all, who receive baptism, on a sincere profession of faith in the Lord Jesus? How then can baptism be regeneration; or be uniformly connected with it? Again, faith in Christ was the evidence that men were *' born of God:" and this rendered them the spe- cial objects of love to other christians; who, " loving *' him that begat, loved all those, who were begotten of "him."t It is clear, that the apostle supposed this faith to be productive of holy obedience, and the several other evidences of regeneration before adduced. He, therefore, deemed it proper, to mention the same subject again, within a few verses. " Whatsoever is bom of " God overcometh the world; and this is the victory " tliat overcometh the world, even our fliith. Who is he " that overcometh the world; but he that believeth that " Jesus i^ the Son of God?" Some manuscripts read, '* Whosoever, &c." but the reading adopted by our venerable translators is sufficient for our argument; nay, perhaps is more directly conclusive. It implies, that there is a new heart, or nature in believers, which " is " born of God," as distinct from the depraved nature, the remains of which still dwell in them; and that this new nature wherever it exists, overcometh the world, with all its allurements and terrors. *' That which is ** born of the flesh is flesh, and that which is born of " the Spirit is spirit." The apostle had before said, * Mark xvl. 16. Acts viii. 5G— 3ft. f Phil'^m. 9—12. ON THE SECOND CHAPTER. 169 '' By this we know that we love the children of God; ** when we love God and keep his commandments. .For *' this is the ' love of God, that we keep his command- " ments; and his commandments are not grievous." He assumes it as indisputable, that all true believers love God: and he shows, that this love, when genuine, is evinced by obedience to his commandments; and that not merely outward and reluctant, but cordial. " His " commandments are not grievous," that is to those who love God: but " the carnal mind is enmity against " God: for it is not subject to the law of God, nor in- " deed can be."^- " Blessed is the man, that feareth "the Lord, that delighteth greatly in his command, " ments. "t " I delight in the law of God, after the in- " ward man. "J But, besides the state of the heart and mind, whether carnal, as born of the flesh, or spiritual as born of the Spirit; the things of the world present many and powerful allurements; and the men of the world often set before us many terrors. These, in one form or other, overcome all, except those who are " born of God;" but *' whatsoever is born of God over- '^ Cometh the world; and this is the victory which over- ^' cometh the world, even our faith. Who is he that ''■ overcometh the world; but he that beiievcth that Je- *' sus is the Son of God? This is he that came by water *' and blood; not by water onl}-, but by water and " blood. "§ If the watei- here means no more than out- ward baptism: then the blood means no more than out- wardly receiving the Lord's supper: and thus tlie atone- ment, and faith in that atonement, as sigiiified in one sacrament; as well as regeneration by tlie iioly Spirit, as signified in the other sacrament, bev;onies a mere opus operatum. But do all, who are baptized, love God, * Rom. vlii, 7- f Ps. cxii. 1. % Rem. vii. 22. § 1 John v. 3—6. VOL. I. Z . 170 BEMARKS and keep his commandments? Do they all love the children of God? Do they all by faith in Christ, over- come the world? If they do not; then being " born of ** God" denotes something vastly superior to outward baptism, and of a more discriminating and appropriate nature. '* We know, that whosoever is born of God, sinneth *' not; but he that is begotten of God, keepeth himself, " and that wicked one toucheth him not."* The apos- tle is speaking concerning " a sin unto death;" and his words clearly mean, that no one, who has been " born *' of God," or " begotten of God,"t committeth this sin unto death. I might here, with a force of argu- ment not easily answered, maintain the final perseverance of all who are " born of God:" for apostates are espe- cially the persons, marked out as guilty of this sin.| Now if he who has been born of God doth not commit this sin; " but keepeth himself, and that wicked one " toucheth him not;" then it cannot be of " them who *' draw back to perdition;" but is *' of them that be- *' lieve to the saving of the soul." *' They went out ** from us, because they were not of us; for if they had " been of us, they would no doubt have continued with " us: but they went out, that it might be made mani- *' fest, that they were not all of us. "§ They were such as *' had no root in themselves;" they were foolish vir gins, with the lamp of plausible profession; but " with- " out oil in their vessels," or grace in their hearts. They were guests " which had not the wedding gar- " ment." They were " unfruitful branches of the true ^' Vine." They were not born of God. But, waving this subject for the present, I would only * 1 John V. 18. t TeymHfjiivog, Ttvyx^it;, participles from the verb. I Uf-b. vi. 4—6. X. 26—29. § Heb. x. 39. 1 John ii. 19. "" ON THE SECOND CHAPTER. 171 ask, is there any kind, or degree, of sin, from w hich all baptized persons are secured? any, from which they all, uniformly and withoutexception, keep themselves? If this be answered in the negative, as I think it must; then, beyond all doubt, being *' born of God," is something vastly different from baptism. Let us place these quotations, from this epistle to- gether; " Ye know, that every one that doeth right- *' eousness is born of God."* *' Whosoever is born *,' of God doth not commit sin; for his seed remaineth *' in him; and he cannot sin, because he is born of God.*'t *' Every one that loveth is born of God, and knoweth *' God. "J " Whosoever belie veth, that Jesus is the ** Christ is born of God." *' Whosoever is born of God "overcometh the world."' " We know, that whoso- " ever is born of God sinneth not: but he that is be- ** gotten of God keepetb himself, and that wicked one ** toucheth him not."^ Let these Scriptures be well considered, as in the presence of God, with earnest prayer, for the promised teaching of his Holy Spirit; and with the great day of judgment full in view; and then let every reader decide, whether baptism, or any thing which uniformly attends baptism, when rightly administered, be exclusively meant. Every passage, in the New Testament, has now been considered, in which the term regeneration is used, or words of similar import: and in two only is there even any direct allusion to baptism.^ There are indeed, sev- eral other expressions, which appear to denote the same change, as those which have been adduced, *' You hath ** he quickened, who were dead in trespasses and sins." *' Even when we were dead in sins, he hath quickened * 1 John it. 29. t 1 John iii. 9. #1 John iv. 7. 6^ 1 John V. 1. 4. 18. T John iii. 5. Tit. iii, 5, 6. 172 hLmarks '' us together with Christ:" With reference to this, the Holy Spirit, * the Author and Giver of Hfe,'* is called " the Spirit of life in Christ Jesus."t " I will put my " Spirit in you, and ye shall live," says the Lord by Ezekiel.J Thus our Lord says, *' As the Father raiseth " up the dead, and quickeneth them; even so the Son '* quickeneth whom he will."§ For he is " not only '' the Way, and the Truth;"^ but " the Life" also. '* The last Adam was made a quickening Spirit."(j Fallen man has animal life, and is capable of its pains and pleasures. He is a rational creature, and capable of hitellectiial ^i\]oym.ti\\.s, such as philosophers experience, in the successful investigation of natural science. But he is spiritually dead; incapable of the joys of true re- ligion, and, consequently, of those pleasures in which heavenly felicity consists. " The Spirit of life" de- parted from Adam, when he sinned: on that very day, in this respect, he died; and his descendants continue dead in sin, till '* the Spirit of life in Christ Jesus," *' the second Adam, the Lord from heaven,'' return and restore them to spiritual life. Then they become " dead indeed unto sin, but alive unto God:" they "yield themselves unto God, as alive from the dead."** Yet, as the first feelings of one, who has been recov- ered to life, from a state of insensibility and apparent death, are not pleasant but painful, though introducto- ry to the pleasures of future life: so, the first percep- tions of those, who are made alive, by the Holy Spirit, are generally distressing. Fear, sorrow, shame, re- morse, are commonly first experienced: but these make way for hope, love, gratitude, joy, and all the peaceable fruits of reconciliation to God, of walking with him, and * Kph. ii. 1. 6, luvii^ttiiTrMm, made alive togetlwr. f Niceiie Creed. i Horn. viii. 2. 10. Rev. xi. 11. § Ez xxxvii. 14. H John v. 21. ^u:roKi. II 1 Cor. XV. 45. ^ttivotay, making alive. •* Horn. vi. II. 13- ON THE SECbND CHAPTER. 173 delighting in his ways; and for the final enjoyment of eternal happiness. The beginning of this new and divine life, is * a re- * surrection from the death of sin, unto the life of right- * eousness.' " Buried with him in baptism, wherein also *' ye are risen with him, through faith of the operation " of God, who hath raised him from the dead: and you '* being dead in your sins, and the uncircumcision of *' your flesh, hath he quickeded together with him." — " If then ye be risen with Christ, seek those things *' which are above, where Christ sitteth on the right *' hand of God."* " We are buried with him bybap- ** tism into death, that like, as Christ was raised from " the dead by the glory of the Father, even so we also *' should walk in newness of life." f Here three particu- lars are mentioned, in allusion to the death, burial, and resurrection of Christ; to whom believers, are, in a fig- urative sense, conformed. They become " dead to '' sin," as he " died unto sin once." They are buried, as he was buried: they arise from among " the dead in " sin," as he arose from the dead. It is evident, that ceasing from sin, and becoming incapable of " living " any longer therein;" that, entire separation from the former course of ungodliness, and from the pollutions of this evil world; and the beginning and progress of a new and holy life, from " newness of heart;" are signi- fied by this death, burial, and resurrection. Of these things baptism is the outward sign: and in adults, it is an open profession of them. Whether any reference was intended to the outward administration by immer- sion, by the word buried, it is not needful here to de- termine. However that be decided, it is manifest, that neither ontward baptism, nor any thing inseparably con- * Col. u. 12, 13. t Rom. vi. 4. 174 ' REMARKS nected with it, can be exclusively meant; unless all, who are baptized with water; are " so dead to sin," and so •' buried*' from it, as not to walk any longer therein. — New converts professed these things, at their baptism; and if, with the washing of water, there was also " the " answer of a good conscience towards God;" they would *' thenceforth walk in newness of life:" but not otherwise. " For if we have been planted together in " the likeness of his death, we shall be also in the like- *' ness of his resurrection. Knowing this, that our old ** man is crucified with him, that the body of sin might be ** destroyed; that henceforth we should not serve sin."* Even true Christians need exhorting to act consistently with their profession; and much more, collective bodies: so that the subsequent exhortations do not at all invali- date this conclusion, which is drawn by the apostle in the most decided language. — When the apostle said, " As many of you, as have been baptized unto Christ " have put on Christ:" — " for ye are all one in Christ " Jesus;" " And if ye be Christ's, then are ye Abra- " ham's seed, and heirs according to the promise;"! did he mean that hypocrites, receiving outward baptism, became one with Christ, the children of believing Abra- ham, and heirs of the promised blessings? or did he not rather intend to express the same; as when he said, •* By one Spirit we are baptized into one body?" The outward baptism admits men into the visible church: but the baptism of the Spirit alone constitutes them liv- ing members of the body of Christ in heaven. It scarcely admits of a doubt, but that circumcision was the initiatory ordinance, or sacrament, of the old dispensation, from the days of Abraham, till the coming of Christ, in the same general sense, that baptism now is; with only circumstantial difterences. Circumcision * Rom. v! 5, 6. + G»l iii. 27— 29. ON THE SECOND CHAPTER. 175 was a recognition, or confession, that men, as the natural offspring of fallen Adam, were born in sin, and unclean in the sight of God: it showed, that the old man, the de- praved nature, must be mortified and put off, by all who were admitted into covenant with God.* It was evidently the outward sign of regeneration, or a new creation unto holiness. t It was a profession of faith in the God of Abraham, and in his promised Seed: as baptism is of our faith in God the Father, the Son, and the Holy Ghost. And it was " the seal of the righteousness of ** faith: "J that is, they who had the inward and spirit- ual grace, of which circumcision was the outward sign, had the seal of God to their faith, as genuine and justify- ing. If then, all baptized persons are regenerate; and if they need no other regeneration; than either baptism, or that which inseparably accompanies it: by parity of reason, all circumcised persons, so long as circumcision continued the initiatory sacrament, were regenerate, and needed no other regeneration. Let any man show the fallacy of this reasoning, if there be any flaw in it. Yet it is as sure, as the testimony of God can make it, that immense multitudes of circumcised persons continued unregenerate, and uncircumcised in heart. § Indeed Nicodemus himself, and all the scribes and Pharisees, to whom John Baptist addressed himself, with such solemn warnings, and ail to whom Christ and his apostlesr at first preached, were circumcised persons. They had, according to the dispensation, under which they lived, received ' the sacrament of regeneration;' as much as Christians at present have: yet they were constantly ad- dressed, as needing regeneration, and distinguished from those, who were born of God. • Jer. iv. 4. Col. ii. 11. f Deut. x. IG. xxx. 6. Rom. ii. 28, 29. Phil, iii. 3. +Rom. iv. 11. Jer. ix. 26. ^ Lev. xxvl. 41. Jer. vi 10. ix. 25, 26. K7. xliv. 7 .^cts vii. 51. 176 REMARKS I shall here conclude my argument from Scripture, concerning regeneration; though the subject is by no means exhausted. I have laboured it the more, as I con- sider it, in some respects, the most important point, in contest, between the evangelical clergy and their op- ponents; as in other subjects of prime importance, in some respects more concessions are made to them,- than in this; especially in the publication, on which I venture to make these remarks: and because, it appears to me, that this is the very hinge on which the whole argu- ment turns. If such a regeneration, as has been stated, be needful, man must be wholly dead in sin, altogether depraved; salvation must be wholly by grace in Christ, through faith alone, and that the work and gift of God, " who worketh all things according to the counsel of his *' own will." But if no such regeneration be needful, the whole system of our opponents may, at least, have the appearance of truth and reality. — I trust it has been demonstrated, that both regeneration, and the other terms equivalent to that word, are used in far different senses, than ' as applied to the one immediate effect of ' baptism:' and, though not ' synonymous to the repen- ' tance and reformation of a christian;' any more, than the cause is synonymous with the effect; or life, with activity, and pleasure, and pain; yet, * they are used to ' express an operation on the human mind and heart * subsequent,' in many instances, 'to baptism:' unless all, in every age, who have been baptized adult, on a formal or hypocritical profession of faith, arc to be consigned, without hope, to perisli with the enemies of God. — This will, however, appear more clearly, in what next follows. I o^n the second chapter. 177 The Doctrine of Baptism and Regeneration, AS contained in the Liturgy, Articles, and Homilies of the established Church. P. Ixxxvii. 1. 1. ' The Christians, &c.'* On this quotation from ' Wall's History of Infant Baptism;' it may be observed, that the use of the words ' regenerate * or born again,' to 'denote baptism,' is certanly of great antiquity in the christian church; but the term, ' con- * tinue the use of it,' is not correct: because it has been shown, that the language of the sacred writers does not sanction it. In no one instance, in which the baptizing of any persons is recorded in the New Testament, is the least intimation given, that they were then regenera- ted. The two subjects are kept entirely separate; except, as in two or three passages, containing instructions and exhortations, baptism, as the outward sign and seal of regeneration is alluded to; but it is never called regene- ration. From what source the difference between the early fathers, and that of the sacred writers originated, is another question: but it is certain, that we cannot at the same time both " speak according to the oracles of " God;'* and according to the language of Justin Martyr, for instance: ' They are conducted by us, to a place ' where there is water, and regenerated, according to the ' same mode of regeneration, by which we ourselves ' were regenerated,'! Now, whether the sentiment be scriptural or not; the language cannot be paralleled from any narrative of baptism in the new Testament. It has been the opinion of many persons, eminent for * * The christians did in all anticnt times continue the use of this name ' for baptism; so as that tliey never use the word regenerate or born a.^aln, ' but that they mean or denote by it baptism.' I Seepage 297, Refutatioi!, VOL. I. A a 178 REMARKS wisdom and abilities, as v/ell in the church of Eng- land as elsewhere, that the Reformers from Popery in general, by appealing to the fathers and councils of the first four centuries, as authority, not clearly distinguish- ed from that of Scripture, gave their opponents a great advantage against them, in all the controversies which followed. An amiable humility, and deference to charac- ters of established reputation; a fear of needlessly inno- vating, and some remaining prejudice of education, very reasonably account for this, without deducting in the least from their reputation for wisdom and piety. — But, as in the apostle's days, "The mystery of iniquity did "already work;"* so, in the course of four centuries, and indeed in far less time, it had made great, though silent, progress. When this concession, made by several of our re- formers, (not indeed in the articles, and authentick docu- ments, but in their controversial writings^) is considered: it is truly wonderful that so very little appears in our liturgy, which seems, even in language to vary from the sacred oracles. A deep acquaintance \\ ith the scriptures, and an abundance of heavenly Avisdom and grace, pre- served the venerable compilers of our liturgy and arti- cles, so free from the different deviations found in the ancient writings, whose authority they still in some res- pects allowed: that very [cw expressions seem to have been taken, or retained from them, which do not accord with those of the sacred writers. Yet, in the case of baptism there are a few exceptions to this general rule; and the custom of the church, during very many centu- ries, in which baptism and regeneration were generally confounded; and indeed the opus operatwu considered as the grand, if not the only, concern; seems to have in- • 2 Thes. ii. r. ON THE SECOND CHAPTER. 179 chiced a language not entirely scriptural. Yet I trust it will appear, that their words taken together, by no means imply that baptism and regeneration are synony- mous, or that baptism in all cases, even when rightly administered, is accompanied with regeneration. A large proportion, however, of the evangelical clergy do suppose that some special gracious effect attends the due administration of infant- baptism, which they think to be meant in our baptismal forms, by the word ' re- * generated,' and ' regenerated by the Holy Ghost.' The parents and those who bring infants to be bap- tized, as members of the church, are supposed, in our offices, to be themselves true christians: it is assumed, that they really desire and pray for the ' inward and ' spiritual grace of baptism,' both at other times, and when the child is about to be baptized: that diey come, as those did, who " brought their youjig children to *' Christ, that he should lay his hands on them and pray *' over,"* or bless, them. It is assumed also, that when baptism is publickly administered, the congrega- tion unites in fervent prayer to the same effect: and they take it for granted, that God hears and answers these earnest prayers; and return him thanks for so doing. This seems a general view of the doctrine implied in the baptismal offices of our church. Probably too much is assumed; or more, at least than accords to present circumstances. P. Ixxxvii. 1. 6. ''We shall, &c.'* If baptism be ^itself regeneration, or inseparable from it; why do we • Mutt. xix. 13. t • We shall find this word used exactly in the same manner in our liturgy, • articles, and homilies. In the beg'inning of the service of Pabiick Ba})- ' tism of Infants, we pray, that the infant brought to be baptized may be ' washed and sanctified with the Holy Ghost; may receive remission of his ' sins by spiritual regeneration; may be born again; and that the old Adam ' mav be so buried, that the new man ma)- be ruiscd up in him.' 180 REMARKS pray thus: * We beseech thee, for thine infinite mercies, ' that thou wilt mercifully look upon this child; wash * him, and sanctify him with the Holy Ghost; that he, ' being delivered from thy wrath, may be received into ' the ark of Christ's church, &c.' * We call upon thee ' for this infant, that he, coming to thy holy baptism, * ma}^ receive remission of his sins by spiritual regene- * ration,' — ' that this infant may enjoy the everlasting * benediction of thy heavenly washing.' — ' Give thy ' Holy Spirit to this infant, that he may be born again?** The prayers themselves evidently distinguish between baptizmg with water, and spiritual regeneration ^ and the heavenly washing: between what man can do; and what only God can do: and this implies that one may be done without the other. P. Ixxxvii. 1. 19. ' Seeing noiv, Scc.'t The supposi- tion, that the blessing is granted in answer to the pray- ers of the congregation, shows most evidently, that it is quite distinct from the opus operatum, and only connec- ted with it by " the prayer of fliith:" * Doubt ye not 'therefore, but earnestly believe, &c.' If then, "the " prayer of faith'' be entirely wanting, the inward and spiritual grace may not attend the outward baptism. I do not mean that the baptism is not valid, or that the in- fant is not baptized; but that regeneration does not, even according to the charitable hope expressed in the baptismal service, in this case, necessarily accompany baptism. • Prayers, Baptismal Service. ■J" ' Seeing* notv that this child is regenerate and grafted into the bodj^ of * Christ's chiirch. And in tlie concluding prayer, the priest returns thanks ' to God that it hath pleased him to regenerate this infant with the Holy ' Spirit, and to receive him for his own child by adoption, and to incorporate * him into his holy clmrcii; and it is added, tliat God for his part will most * surely keep and perform his promise, of releasing him from his sins, sanc- ' tifying him with the Holy Ghost, and giving him the kingdom of heaven ' and everlasting life.' ON THE SECOND CHAPTER. 181 The case of the comparatively few, who, in the estab- lished church are baptized adult, requires a distinct consideration. Either these persons are previously true believers, and then their baptism is a profession, and recognition, of their regeneration; or, they are mere formalists: and whether God generally blesses a formal and insincere profession, (not to say a hypocritical attendance on his ordinances,) for the regeneration of the persons concerned, the reader must judge for himself. P. Ixxxix. 1. 12. * The service^ &c.'* As nothing materially differs in the form of private baptism from that of publick baptism, no remarks are necessary: but some notice must be taken of the office of baptism, as administered to adults. — The quotation, here adduced, is taken from the introductory exhortation. The pray- ers are nearly the same, as in the office for infant- bap- tism. But the gospel appointed to be read is, our- Lord's conversation with Nicodemus concerning regeneration: and on this is grounded an exhortation: * Beloved, ye * hear in this gospel, the express words of our Saviour * Christ; that " except a man be born of water, and of " the Spirit, he cannot enter into the kingdom of God." * Whereby we perceive the great necessity of this sacra- * ment, where it may be had. Likewise immediatelx- • ' The service of baptism of such as are of riper years, begins thus: ' Forasmuch as all men are conceived and born in sin, and that which is ' born of the flesh is flesh, and they tliat are in the flesh cannot please God, * but live in sin, committing' many actual transgressions; and that our Sa- ' viour Christ saith, • None can enter into the kingdom of God, except he be * regenerate and born anew of water and of the Holy Ghost; 1 beseech vou * to call upon God the Father, through our Lord Jesus Christ, that of his ' bounteous goodness he will grant to these persons that which by nature * they cannot have; that they may be baptized with water and the Holy ' Ghosi, and received into Christ's holy Church, and be made lively mem- * bers of tiie s^me. And after the baptismal words are pronounced, the * persons baptized are declared to be " regenerate and now born again." 182 REMARKS ' before his ascension, (as vvc read in the last chapter of * St. Mark's gospel,) he gave command to his disciples ^ saying, "Go ye into all the world, and preach the gospel " to every creature; he that believeth, and is baptized '* shall be saved: but he that believeth not shall be " damned;" ' which also shovveth the great benefit we * reap thereby. For which cause St. Peter the apostle, ' when upon the first preaching of the gospel, many * were pricked to the heart, and said to him and the rest ' of the apostles, " Men and brethren, what shall we do?" * replied and-said unto them; *' Repent and be baptized " every one of you, for the remission of your sins, and ** ye shall receive the gift of the Holy Ghost; for the " promise is to you and your children, and to all that '* are afar off, even as many as the Lord our God shall " call. And with many other Words exhorted he them, " saying, Save yourselves from this untoward genera- " tion." ' For (as the same apostle testifieth in another * place,) " Even baptism doth now save us, (not the *' putting away the filth of the flesh, but the answer of a '* good conscience towards God,) by the resurrection " of Jesus Christ. " ' Doubt ye not therefore, but earncst- ' ly believe, that he will favourably receive these present * persons^ truly repeniing^ and coming unto hitn by * faith; that he will grant them remission of their sins, ' and bestow upon them the Holy Ghost; ^that he will ' give them tb.e blessing of eternal life, and make them ' partakers of his everlasting kingdom.' The portions of Scripture, introduced into this exhortation, have been considered, and certainly are highly appropriate. Bap- tism, as being " born of water," ' is very necessary, * -where it may he had:'' but being " born of the Spirit," is indispensably necessary. The * great benefit derived ' to adults by baptism,' is .spoken of as connected with their ' truly repenting, and coming to the Lord by faith:' ON THE SECOND CHAPTER. 183 but, if they do not * truly repent, and come to the Lord * by faith;' if they be hypocrites, or have only a dead faith; are we not to doubt, but that he favourably receives them, and not only at present, * grants them remission * of sins, and bestows on them the Holy Ghost; but that * he will give them the blessing of eternal life, and make * them partakers of his everlasting kingdom?' They who come to baptism, in this manner, beyond all controversy, were not previously regenerate; no intimation is given in the exhortation, concerning baptismal regeneration, especially of those who have not true repentance and faith: and hence, it may be fairly concluded, that if they live and die, without subsequent regeneration, they can- not enter " into the kingdom of God." Then follow the questions proposed to the persons to be baptized; and he, who can answer them sincerely and intelligently, has " the answer of a good conscience " towards God;" he who can only answer them hypocri- tically or ignorantly, has no more, **than the washing " away of the filth of the flesh." After the adults have been baptized, it is added "See- '' ing that these persons are regenerate, and grafted into "the body of Christ." Upon the supposition, that they t approached to baptism ' truly repenting, and coming *unto him by faith,' no doubt they are regenerate; but it is not said that they were regenerated in baptism. The expression ' being now born again,' does not necessarily imply that this was effected at the very moment of their baptism; but that now, at the time, when the thanksgiv- ing is offered, they are numbered among the regenerate. The language is so general, that persons of rather diffcT^ ent sentiments may use it, without scruple: it is certain, however, that this office does not say that baptism is regeneration, or uniformly attended by it» The subject of baptism, as administered to adults, in 184 REMARKS the established church, having been thus far considered: it may be proper to examine, in this place, the doctrine of our articles, respecting baptism. — * Baptism, is not * only a sign of profession, and mark of discrimination; * whereby christian men are discerned from others that * be not christened: but it is also a sign of regeneration, * or new-birth, whereby as by an instrument, they that * receive baptism rightly, are grafted into the church: the * promises of forgiveness of sins, and of adoption to be ' the sons of God: by the Holy Ghost, are visibly signed ' and sealed; faith is co??fir??ied, arid grace increased by * virtue of prayer unto God. The baptism of young * children is in any wise to be retained in the church, as ' most agreeable with the institution of Christ.'* It is evident that all this article, except the concluding sen- tence, refers to the baptism of adults. Baptism is said to be the sign of regeneration; but the sign, and the thing signified, are not the same, no nor even inseparably connected. * The promises of the forgiveness of sin, * and of our adoption, are visibly signed and sealed* not efficaciously bestowed. The expression, ' they that re- * ceive baptism rightly,' refers not to the right adminis- tration of baptism by the priest, but the right reception of it by the baptized person. As faith is, in this case con- firmed, and grace increased; faith and grace must have been previously possessed, by those who 'receive bap- * tism rightly:' for if they had no faith, or grace, the one could not be confirmed, nor the other increased. And this is, not merely by the opus operatmn of baptism, but * by the virtue of prayer.' ' Neither is the effect of Christ's ordinance taken away^ * by their wickedness,' (that of the priests) nor the grace ' of God's gifts diminished from such, as by faithy and * Art. xxvii. ON THE SECOND CIIAriER. 185 * rightly^ do receive the sacraments ministered unto * them.'* The distinction is here clearly made, between the ministering, and the receiving aright, the sacraments; and the receiving aright, is confined to those who do it by faith. To those, then, who have not faith, they are null and void. The case of infants is distinctly spoken of, in other places: but why should not faith be as neces- sary in adults, to a right receiving of baptism, as to a right receiving of the Lord's supper? ' And in such only, ' as worthily receive the same, they have a wholesome * effect and operation: but they that receive them,' (bap- tism and the Lord's supper,) * unworthily, purchase to ' themselves damnation.'! Does this make baptism and regeneration one and the same^ or inseparably connected? ' The supper of the Lord is not only a sign of the love, * that christians ought to have among themselves, one ' towards another; but rather, it is a sacrament of our ' redemption by Christ's death: insomuch, that to such, * as rightly, worthily, and -with faith, receive the same, * the bread which we break is a partaking of the body ' of Christ; and likewise the cup of blessing, is a partak- * ing of the blood of Christ. '| The receiving rightly, worthily, and with faith, not the external orderly admin- istration, is connected inseparably Avith the benefit: and, as far as adults are concerned, why should it not be so, in baptism? Numerous passages might be adduced from our \cn erable reformers and martyrs, on this subject: but hu man authority, beyond that of the prayer-book on min isters of the establishment, I would disclaim. Yet, as these reformers and martyrs laid the foundation of our articles and liturgy, which have not subsequently recei ♦ Art. xxvi. f Art. xxv. of the sacramcnls f Art. x^cv i' VOJ.. I. B b 186 fiEMARKS ved any material alteration; a few testimonies from them may not be wholly foreign to our subject. quofations trom the reformers concerning Baptism and Regeneration. * This outward sign doth neither give us the Spirit of ' God, neither yet grace, that is, the favour of God, For ' if, through the washing of the water the Spirit of grace ' were given; then it would follow, that whosoever were ' baptized in the water should receive this precious gift: ' but that is not so, wherefore I must needs conclude, ' that this outward sign, by any power or influence that * it hath, bringeth not the Spirit and favour of God. ' That every one receiveth not this treasure in baptism ' it is evident: for put the case, that a Jew or an infidel ' should say that he did believe, and believe not indeed; ' and upon his words were baptized indeed, (for no man ' can judge what his heart is, but we must receive him ' unto baptism, if he confesses our faith with his mouth, ' albeit his heart be far from thence,) this miscreant now ' thus baptized, hath received this outward sign and "• sacrament, as well as the most faithful man believing.* ' Howbeit, he neither receiveth the Spirit of God, / neither yet any grace, but rather condemnation.' — ' It ' followeth that the outward sign giveth no man any ' grace. Moreover, if the Spirit of God and his grace ^ were bound unto the sacraments, then where the sacra- * ments were ministered, there must the Spirit of grace * wait on; and where they were not ministered sliould be * neither Spirit nor grace. But that is false; for Corne- lius and all his household received the Holy Ghost, ^ before they were baptized. Here we may see that, as » Should it not be Uximc? \ ON THE SECOND CHAPTER. 187 * the Spirit of God lighteth where he will, neither is he ' bound to any thing. Yea, and this example doth well ' declare unto us, that the sacraments are given to be an ' outward witness to all the congregation of that grace, * which is given before privately to Gvay man.' — ■ * Wlien we baptize one, that is come unto the years of 'discretion, we ask of him whether he believe: if he ' answer, yea, and desire baptism, he is baptized: so that * we require faith of him, before he be baptized, (which * is the gift of God, and cometh of grace,) and so it is ' an outward sign of his invisible faith, which was before ' given him of God.'* ' His supposition' (Rastall's) ' is that all men which * are baptized with material water, are very christian ' men, and have the true faith, and are those which Paul * affirmeth to be without spot, blame, or wrinkle. But * thereto I say, nay: for even as the outward circumci- * sion made not the Jews the elect people, and children * of salvation; so doth not the outward baptism make * us the faithful members of Christ: but as they were the ' children of God, who were inwardly circumcised; even * so they that are washed inwardly froiu the concupi- ' scence of this world, are the members of Christ.'f ' Christ saith — " Except a man be born again from " above, he cannot see the kingdom of God. " ' He must ' have regeneration: and what is this regeneration? It is ' not to be christened in water, (as these firebrands ex- * pound it,)J and nothing else. How is it to be expound- ' edthen? St. Peter showeth, that one place of Scripture * Treatise on baptism, written 1533, by John Fritli, martyr. Fathers of THE EsRLisH CuuRCH; vol. ]. 384, 8f^5, 386. A publication of" great impor- tance to those, who really desire to know the sentiments of tlie veiieral>le reformers of ouy established church. f A book on pcrg-atory, in answer to Rastnll und Sir Thomas \fore, by .Toli'n Frith. Fathers, &c. Vdl. i. 408. : Meanin_£^- tiie p:i(ysls. 188 REMARKS * declareth another." It is the circumstance and collation ' of places, that make Scripture plain. Saith St. Peter, " We be born again.'* How? " not by a mortal seed, - ** but by an immortal." * What is this immortal seed? '* By the word of the living God," ' by the word of ' God preached and opened. Thus cometh in our new- *^ birth.'* — 'We mean by a second birth, which is ' spiritual, whereby our inward man and mind are re- * newed by the Holy Ghost, so that our hearts and minds ' receive new desires, which they had not of their first ' birth or nativity. And this second birth is by the water ' of baptism, &c.'| 'Therefore, as in baptism, those who ' come feignedly, and those that come unfeignedly, both ' be washed with the sacramental water; but both be not ' washed with the Holy Ghost, and clothed v\ ith Christ: ' so in the Lord's supper, &c.'| ' Whosoever cometh ' to that water, being of the age of discretion, must ' examine himself duly, lest if he come unworthily., * (none otherwise than he would come unto other com- ' mon water) he be not renewed in Christ, but instead ' of salvation recei\e his damnation.' No doubt in Cranmer's WTitings, particularly those of his former years, there are many expressions, which show, that he supposed the inward and spiritual grace generally attendant on the outward sign, in baptism; especially in the case of infants: but the quotations here adduced, manifestly prove, that he did not think that the outward baptism was regeneration; or in all cases insepa- rably connected with it. * In such only as worthily receive the same,' (baptism and the Lord's supper,) ' they have a wholesome effect • Latimer, hisliop and martyr. Ninth sermon preached heforc king' Ed ■ward. Fatlicrs of the English cliurcli, vol. it. 654, 655. f .Vchhisliop Cranmep. fathers, c. vol. iii p. 291. 4P2. i Ti->]t]. Ibid, p 335. ON THE SECOND CHAPTER. 189 ' of Operation; and yet not that of the work wrought, ' {opus operatum^) as some men speak; which word as it ' is strange and unknown to holy Scripture, so it engen- ' dereth no godly, but a very superstitious, sense: but * they that receive the sacraments unworthily, purchase * to themselves damnation, as St. Paul saith.'* * The will and imaginations of man's heart is only to * evil, and ahvays subject to sin and misery, and bond * and captive to all manner of wickedness: so that it can- * not once think a good thought, much less then do a ' good deed, as of his own work, pleasant and accepta- ' ble in the sight of God; until such time, as the same ' be regenerate by the Holy Ghost, and prevented by * the grace of God. For, as St. James saith, " Every *' good, and every perfect gift is from above, and cometh " down from the Father of lights." ' And Christ saith, "Without me ye can do nothing:" * and Paul saith, * that " it is God which worketh in us both the will and " the deed, even of good will." ' Therefore until the ' Spirit of regeneration be given us of God, we can ' neither will, do, speak, nor think any good thing, that * is acceptable in his sight. Let us therefore always pray ' to God, that he will make in us a clean heart and re- ' new in us an upright spirit. 'f — Did this good man deem no regeneration needful, except that which is common to all baptized persons? — ' Such as be bap- ' tized,' (adults are meant,) * must remember, that re- ' pentance and faith precede this external sign; and in * Christ the purgation was inwardly obtained, before the ' external sign was given. So that there are two kinds * of baptism, and both necessary. The one interior, ' which is the cleansing of the heart, the drawing of the • Art. xxvi. Edw. VI. Oa the sacraments Fathers, Sec. vol. li. p. 334, 335. f Clement, who was preserved iVuin Inung burnt, by dying in prison, Slrype's Menmnals. Fathers of the En,^lish Cliurcli, ''-"ol ^\ p. 29fi, 190 REMARKS * Father, the operation of the Holy Ghost: and this bap - * tism is in man, when he belie veth and trusteth, that * Christ is the only actor of his salvation.' — ' Thus be * the infants examined concerning repentance and faith, * before they be baptized with water; at the contempla- ' tion of which faith God purgeth the soul Then is the * exterior sign and deed, not to purge the heart; but to * confirm, manifest, and open unto the world, that this * child is God's.' — ' A traitor may receive the crown, * and yet be true king nothing the more: so an hy- * pocrite and infidel may receive the external sign of * baptism, and yet be no christian man, any the more; * as Simon Magus and others.'* — * A man that is re- ' generate and born of God, (the which thing, that every ' one of us be, our baptism, the sacrament of regenera- * tion, doth require, under pain of damnation; andthere- * fore, let every one of us, with the Virgin Mary, say, " Be it unto me, O Lord, according to thy word," * according to the sacrament of baptism, wherein thou ' hast declared our adoption; ) a man I say, that is * regenerate, consisteth of two men, (as a man may say,) * namely of the old man and the nevv.'f — Did this emi- nent divine consider baptism as the only regeneration; or as uniformly and inseparably connected with it? To * require of us, on pain of damnation,' is far different from ' conferring it on us at the time.' Note, p. Ixxxvii. Ixxxviii. from Dr. Nichols. ' Some * writers of the last century run into this new-fangled ' phrase, to denote conversion, or a returning from a * lapsed state, after a notorious violation of the baptis- * mal covenant.' — Whether the language here referred to, concerning regeneration, v/ere ' new fangled,' and invented by the writers of the seventeenth century; the • Hooper, L '.shop and mirtyr. Vailiers, Sec. A'ol. \'. p. 169,170, 171. I Bradford, martyr. Futliers, Vul. M. p. 176. ON THE SECOND CHAPTER. 191 reader, after duly considering the preceding quotations from much more ancient authors, must judge. The writers refeiTed to, by no means considered the persona of whom they spake, as lapsed, except as fallen in Adam: for they regarded them as mere nominal christians, uii- baptized in heart, unregenerate, and needing regenera- tion quite as much as Jews and Gentiles do. P. xc. 1. 5. * In the, &c.'* ' Qu. What meanest ' thou by this word sacrament? Ans. I mean an out- ' ward and visible sign of an inward and spiritual grace, * given unto us, ordained by Christ himself, as a means ' whereby we receive the same and a pledge to assure ' us thereof.' — The outward sacrament then is a sign, a means, a pledge; and nothing more. In this both baptism and the Lord's supper arealike included. — ' Qu. * What is the outward visible sign, or form in baptism? * Ans. Water, wherein the person is baptized, " In the *' name of the Father, and of the Son, and of the Holy " Ghost.'* * Qu. What is the inward and spiritual ' grace? Ans. A death unto sin, and a new birth unto * righteousness; for being by nature born in sin, and ' the children of wrath, we are hereby made the chil- * dren of grace.' — Here observe, that this benefit is annexed to the ' inward and spiritual grace;' and not to the^outward and visible sign. He that had only the out- ward sign, without the inward grace, had only the exte- rior of the sacrament, and the shadow of the blessing: but he, who had the thing signified, had the substantial blessing itself, even if not partaker of the outward sign. And, however it might be assumed, that in most cases the outv/ard sign and the inward grace went together; it is not here said, nor so much as clearly intirnated. — • * In the Catechism it is said, that tlie inward and spiritual grace of bap- •*tism is, * a death unto^sin, and a new birth unto rlgliteousness; for, being * by nature born in sin, and tlie children of wrath, we are hereby made the ' children of grace.' 192 REMARKS ' Qii. What is required of persons to be baptized? * Ans. Repentance, whereby they forsake sin; and faitl^ * whereby they stedfastly believe the promises of God ' made to them in that sacrament.' — But supposing an adult should receive baptism, rightly as to the external administration; yet without repentance and faith, would he have the blessing? Let the question and answer con- cerning the Lord's supper resolve this enquiry. — ' Qu. * What is the inward part, or thing signified? Ans. The * body and blood of Christ, which are verily and indeed * taken and received by the faithful in the Lord's sup- < per.' — But if the recipient be not a believer: then, ve- rily, he eats and drinks his own condemnation. And what reason can be assigned, that there should be any difference in this respect, between adult-baptism, and receiving the Lord's supper? P, xc. 1. 10. ' In the office, &c.** If this refers to the rite of baptism, then future sins, subsequent to bap- tism, even to the time of confirmation at least, are for- given at baptism. This prayer is offered * after the re- * newal of the baptismal vow,' and assumes that the profession and vow personally made by those who come for confirmation, of those things, which were promised in their name at baptism, is sincere and cordial; they are considered as true believers; and, on that supposi- tion, God is thanked in their behalf, as having regen- erated them by water and by the Holy Spirit, and as having ' forgiven them all their sins.' But, supposing the vow and profession insincere, will any say, that they are regenerate and forgiven all their sins? • ' In the office of confirmation, the bishop, after the renewal of the bap- * tlsmal vow, but previous to the laying on of hnnds, prays thus, 'Almighty « and everlasting God, who hast vouchsafed to regenerate tliese thy servants ' by water and the Holy Ghost, and hast given them forgiveness of all tlicii" ' sins;' * evidently referring to the rite of baptism ' ON THE SECOND CHAPTER. 193 P. xc. 1. 17. * In the collect, &c.'* This collect does Indeed suppose, that the persons, who use it, as the desire of their hearts in prayer, have been regenera- ted, and made the children of God by adoption and grace: but it is totally silent as to the time or manner of their regeneration and adoption. Baptism is neither mentioned nor alluded to; and therefore something sub- sequent to it, and of a far more spiritual nature, than the mere rite of baptism, may be, and doubtless is, meant. P. xci. 1. 3. * Whence^ &c.'t The eulogium on our reformers meets our full consent: but surely the quotations already made from some of them, show that the subsequent proposition is by far too large and un- qualified: and probably this will appear still more clear- ly in the sequel. P. xci. I. 13. * In the ninth, &c.'j: Those who are regenerated, and those who believe and are baptized, are mentioned in this article: and doubtless all, who be- lieve and are baptized, are regenerated; but it does not follow, that all who are baptized are regenerated. The article determines nothing, as to regeneration, as attend- ing infant-baptism: but is rather unfavourable to the • ' In the collect for Christmas-day, again in allusion to our Christian bap- * tism, and to a passage of" Scripture already quoted, we pray to Almighty ' God, that * we, being' regenerate and made his children by adoption and ' grace, may daily be renewed by his Holy Spirit;' ' here, " being regenerate," * is a translation of regenerati, having been regenerated by baptism.' f * Whence we may conclude, that our reformers, who were perhaps more * accurately acquainted with the doctrines and language of the New Testa- * ment, than the divines of any other age or country since the days of the * apostles, did not think it consistent with the principles of the Gospel to * require regeneration from those who were already baptized. Nor do they ' ever apply the word regeneration to any operation of the Holy Ghost, ex- * cept at the time of baptism.' \ ' Li the 9th article, those ' that are regenerated' • and those " that be- " licve and are baptized" ' are mentioned as the same persons. The i5th * article speaks of all Cbristiajis as being " baptized and born again ib Christ." VOL. I. C C 194 REMARKS sentiment: and as to adults receiving baptism without true faith, it certainly does not intimate, that there is no condemnation for them. In the fifteenth article, * being ' baptized and born again in Christ,' are spoken of, at least, as distinct things; and if so, a man may be bap- tized, who is not born again; and a man may be born again, who is not baptized. P. xci. 1. 24. < In the homilies, &c.'* There is nothing in these quotations, at all different from the sen- timents of those, who allow baptism with water to be * the sacrament of regeneration,' or the outward pledge, or recognition of it; but not regeneration itself, or in- separably connected with it. Baptism is not at all men- tioned in the last of them: • but merely ' the fountain of the new birth. 'f It is remarkable, and indeed much to be regretted, that there is no homily expressly on the subject of baptism: and it does not appear, on what ac- count this v^as omitted. * Where the Holy Ghost worketh, there nothing is * impossible, as may further appear by the inward re- * generation and sanctifi cation of mankind. When * Christ said to Nicodemus; " Unless a man be born " anew, of water and the Spirit, he cannot enter ** into the kingdom of God," ' he was greatly amazed * in his mind, and began to reasoli with Christ, demand- * * In the homilies we find the following' passages; in speaking of churches, ' wherein be ministered the sacraments and mysteries of our redemp- ' tion, it is said, the fountain of oar reg'eneration is there presented unto us; ' the partaking of the body and blood of our Saviour Christ is there offered * unto us, (signifing baptism and the Lord's Supper:) Our Saviour Christ ' altered and changed tlie same ftlie practice of frequent washing among tlie * Jewsl in his church into a profitable sacrament, the sacrament of our re- ' generation or new birth, (that is, baptism.) Ue saved us by tlie fountain ' of the new birth, and by the renewing of tlie Holy Ghost, which he poured ' on us abundantly; through Jesus Christ our Saviour, that we, being once 'justified by his grace, should be heirs of eternal life, through hope arid "^ faith in his blood.' t Tit. iii. 4— Cv ON THE SECOND CHAPTER. 195 ing how *' a man might be born when he was old." ' Can he enter," saith he, *' into his mother's womb ' again, and so be born anew?" * Behold a lively pat- tern of a fleshly and carnal man. He had little or no intelligence of the Holy Ghost, and therefore he goeth bluntly to work; and asketh how the thing were pos- sible to be true: whereas otherwise, if he had known the great power of the Holy Ghost in this behalf, that it is he which inwardly worketh the regeneration, and new-birth, of mankind, he would never have marvel- led at Christ's words, but would rather take occasion thereby to praise and glorify God.' — ^ The Father to create, the Son to redeem, the Holy. Ghost to sanctify and regenerate: whereof the last, the more it is hid from our understanding, the more it ought to move all men to wonder at the secret and mighty working of God's Holy Spirit, which is within us. For it is the Holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and holy motions in their hearts, which nrp agreeable to the will and commandment of God; such as otherwise of their own corrupt and perverse nature, they should never have. * That which is born of the Spirit is spirit." ' As who should say, man of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient unto God, without any spark of goodness in him, without any virtuous or godly motion, only given to evil thoughts and wicked deeds. — As for the works of the Spirit, the fruits of charitable and godly motions, if he have any at all in him, they proceed only of the Holy Ghost, who is the only worker of our sanctification, and maketh us new men in Christ Jesus. Did not God's Holy Spirit work in the child David, when of a poor shepherd, he became a princely prophet? Did not God's Holy Spirit miraculously work in Matthew, 196 REMARKS ' sitting at the receipt of custom, when of a proud pub- ' lican, he became a humble and lowly evangelist? And * who can choose but marvel to consider, that Peter * should become of a simple fisher, a chief and mighty * apcstlec^ Paul, of a cruel and bloody persecutor, a faith- * ful disciple of Christ, to teach the Gentiles? Such is * the power of the Holy Spirit to regenerate men, and, * as it were, to bring them forth anew, so that they shall * be nothing like the men that they were before. Neither ' doth he think it sufficient inwardly to work the new * and spiritual birth of man, unless he also dwell and * abide in him.'^ In this long quotation, baptism is not once mentioned, or so much as alluded to; nor yet in the context; nor indeed in the whole homily, except- as the baptism of Christ by John, witli the descent of the Holy Ghost, and the voice from heaven; and the form of Christian baptism, are adduced, in proof of the doctrine of the Trinity. P. xcii. xciii. Note from Seeker, ' Though incul- * eatings &c.'f As far as the Scripture is concerned, it is allowed, that there is a difference, (a considerable difference,) in the manner of address used to professed christians, hi the epistles, from that to unbelieving Jews and Gentiles in the Acts of the apostles. But when the circumstances, in which men at that time professed Christianity, are duly considered; this will be readily accounted for, withov.t allowing, that all baptized per- sons are regenerated by the Holy S^iirit; or ' by that' • Homily on Whitsunday. f • Thouu-h inculcating perpetually, that wlthotit " holiness no man sh,.ll " see tlie Lord," * is indispensably needful; yet jireaching' the necessity of be- * ing regenerated, as a thing- still absolutely wanting to a great part of those * who call tlicmselves disciples of Christ, is using a language pot conform- ' able to tliat of Scripture, nor indeed of the primitive fathers, or the offices ' of our own liturgy; which declares t very person who is baptized, to be by ' that very act, regenerated and grafted iiUp the body of Christ's cburph,' i ON THE SECOND CHAPTER. 197 ' very act regenerated,' That very act is the act of him, who administers baptism; and thus regeneration is made the act of man, and not of God. " I indeed bap- *' tize you with water unto repentance: but he that " Cometh after me is mightier than I, whose shoes I am '* not worthy to bear: He shall baptize you with the ** Holy Ghost and with fire."^ — The primitive chris- tians, contrary to all the prejudices of education, and the habits of their youthful age, contrary to all their in- terests, in the face of persecution, and often at the peril of their lives, professed to believe in Christ, and were by baptism admitted to the church. " What siiall they *' do, who are baptized for the deadf't They enlist- ed, as it were, in the stead, and to stand in the place, of the soldiers, who had fallen in the conflict. It cannot therefore be reasonably doubted, but that by far the greater part of them were true believers; and it must have been proper for ministers, addressing them col- lectively, to speak to them as "in Christ new crea- " tures." Let any one candidly compare this state of things, w4th that of modern times. Whole nations al- most are christians, so called, by birth and education: for they have no prejudices against the name and out- ward profession of Christianity, which is rather con- ducive to their credit and interest, than otherwise; and in them numbers glory and confide. Let him then ask himself, whether we ought to address such a multi- farious body, of all characters, in the same manner as the apostles addressed their select companies of ap- parently true believers; and this, merely because they when infants received the outward form of baptism. — The addresses of the prophets, under the Old Testa- ment, to the Jews and Israelites, who had received * the • Matt, iii.ll. \ 1 Cor. tv. 29. YTfp~T»i' w.im. Ovf-r the dead. 198 REMARKS * sacrament of regeneration,' even circumcision, but " were uncircumcised in heai*t:" and that of John Baptist and our Lord, and his apostles, to the Jews, who were the professed people of God, as much as nominal chris- tians now are, and almost in every thing circumstanced like them; are certainly more suitable, in very many instances. Stephen's address to the Jewish counsel, when he was full of the Holy Ghost: " Ye stiff necked " and uncircumcised in heart and ears, ye do always " resist the Holy Ghost, &c."* shows that he consi- dered them as unregenerate, though they had received the sign, or sacrament, of regeneration: for that is neither " circumcision" nor baptism, *' which is out- " ward in the flesh; but that which is in the heart, in ** the Spirit, and not in the letter; whose praise is not " of men, but of God."t — * Writing to Bonefacius of ' the baptism of infants, he' (St. Augustine) ' saith. If * sacraments had not a certain similitude of those things * of which they be sacraments, they should be no sacra- ' ments at all. And of this similitude they do, for the * most part, receive the names of the self same things * thev signify.' By tliese words of St. Augustine it appeareth, ' that he alloweth the common description ' of a sacrament, which is, that it is the visible sign of * an invisible grace; that is to say, that setteth forth to * the eyes, and other outward senses, the inward work- ' ing of God's Iree mercy; and doth, as it were, seal in * our hearts the promises of God. And so was cir- * cumcision a sacrament, which preached to the out- * ward senses, the inward cutting away the foreskin of ' the heart. 'I The churches, to which the apostolical epistles were written, were select companies, each adult of which had • Acts vii. 51, 52. f i^om. ii. 28, 29. t Homily of common pi-iiver anJ the sactamciits. ON THE SECOND CHAPTER. 199 been admitted into the church, on an intelligent profes- sion of faith; such as approved itself to the apostles and their coadjutors; and, when any individual acted incon- sistently with this profession, he was excluded from the company, till he gave satisfactory evidence of true re- pentance. How different this from the modern chris- tian church, even in our land! All, who do not openly renounce Christianity, or join the dissenters, belong to the established church; whatever be their creed, or their conduct: and their childrefi, being baptized, are so far regenerated, as well as others. Are then the whole bo- dy of such baptized persons, however educated, and whatever their character or avowed sentiments are, to be addressed as saints, as '* faithful in Christ," as " the ** elect of God, holy and beloved," according to the lan- guage used by the apostles, in writing to their beloved children; for whom " they were bound to thank God *.' always, as it was meet; because that their faith grew ** exceedingly, and the charity of every one of them all. " to each other abounded, &c?" Yet even, in writing to these select companies, tlie apostles frequently gave intimations, that, while thfey, by the judgment of charity, addressed them, according to their profession; they themselves must not take it for granted, that they were all true believers. "Examine *' yourselves whether ye be in the faith: prove your own- " selves. Know ye not that Christ Jesus is in you, ex- *' cept ye be reprobates."* *' I am afraid of you, lest I " have bestowed upon you labour in vain." "My little," (or dear) "children, of whom I travail in birth again, till " Christ be formed in you." " I stand in doubt of " you."t " Be not deceived, God is not mocked; for " whatsoever a man soweth, that also shall he reap. "J They also speak of those, who had departed from them, • 2 Cor. xiil. 5. f Cal. iv. ll. 19, oo, ^ Cal. vl. 7, B 200 REMARKS in language, which shows, that they considered them as having never belonged to them. " They went out from ** us, because they were not of us." " We know that " whosoever is born of God sinneth not; but he that is *' begotten of God, keepeth himself, and that wicked *' one toucheth himnot."* The persons spoken of, as going out from the apostles, and sinning unto death; had, beyond all doubt, been baptized with water; but they had not been "born of God." It is very uncommon, (if ever done,) to exhort, either baptized or unbaptized persons, to regenerate them- selves: but ought we not to instruct men in general, that all need regeneration, and cannot be saved without it? Ought they not to be shown, the nature, and evi- dences, and effects of it? — Supposing, that the term re- generation, in this connexion, were disused, (which, ac cording to the Scriptures, must not be done;) what ground do our opponents gain? They themselves allow; that a very large proportion of baptized persons lose sin- fully their baptismal regeneration: and unless they sup- pose, that thay will nevertheless finally be saved, with- out recovering it, or any thing equivalent to it; (a spe- cies of final perseverence more antinomian, than perhaps any Calvinist ever held;) they must allow, that they dif- fer nothing from the unregenerate, except in having once had, as the gift of God, what t'hey have wickedly forfeited and lost; which certainly is nothing favourable in their case. We may therefore, by the allowance of of our opponents, address such persons, as those who need repentance and conversion; and may use every warning, exhortation, persuasion, and expostulation, that we can find in the whole Scripture, addressed to persons of every character and nation; provided we do • 1 John ii. 19. ON THE 5EC0ND CHAPTER. 201 but avoid the term regeneration, and others of similar import, which are prohibited to us. If nothing appear, in the avowed sentiments, or open conduct, of professed christians, which is inconsistent with their profession; we certainly ought to address them, as the apostles did the primitive churches, as, " Saints in Christ Jesus," &c. But are adulterers, for- nicators, drunkards, profane swearers, thieves, Sec. &,c., to be spoken of as saints, and *' elect of God, holy and *' beloved;" merely because of their external baptism? And do not a large proportion of baptized persons, even in this favoured nation, consist of such characters? I say, in this land; not to sjljeak of other professed chris- tian countries, in which, we are told, the standard oi morals, and the characters of the inhabitants in general, are sunk immensely lovi^er. Either these characters do, or they do not, form a part of our congregations. It they do not; it is in vain to preach, as if they were pre- sent: but if they do at any time attend, in what lan- guage ought we to address them? As saints? or, as un- converted sinners? I almost feel a disposition to glory, as one of the evan- gelical clergy, so called, in this circumstance, that our style of preaching most certainly, brings forth numbers of these poor wretched sinners, to attend on our ministry. A variety of circumstances and motives may concur in occasioning this: but the fact cannot be denied. As the ministers of him, who " came not to call the righteous, " but sinners to repentance," we must rejoice in it; even though it subjects us to a reproach, not dissimilar to that cast on him, who was called " the friend of pub- " licans and sinners." This circumstance, however, imposes on us, an obligation of addressing one part of our congregation, in a style, not suited to t^iOse, who, VOL, I. D d 202 REMARKS in a charitable judgment, may be considered as real christians. The author of these remarks was, for many years, chaplain to the Lock- Hospital, and twice every week, spoke to a number of patients, in the wards, who were m ge7ieral, either prostitutes, or companions of prostitutes: yet they were, most of them baptized per- sons. Now ought he to have addressed them as " saints " in Christ Jesus," as " born of God, and the children ^' of God;" or in the language, the strongest language of Scripture, used to the most profligate heathens, or most wicked Jews? He adopted the latter method: and he has no doubt, but a considerable number of this ap- ' parently hopeless company, will bless God to all eter- nity, that he did so. Some, whom he knows, as " taught by the grace of God, to deny ungodliness and " worldly lusts, and to live soberly, righteously, and " godly in this present world, are his joy and crown,'- at present; and he has nqt the smallest doubt, but many more will be so in the day of Christ. I feel an unwavering confidence, that if the bulk of the most abandoned persons, in this christian land, ('ould be brought under the instruction of ministers, who addressed them exactly in the same style of in- struction, reproof, warning, exhortation, expostulation, and persuasion, in which the prophets addressed the wicked Israelites, and the apostles addressed unconvert- ed Jews and Gentries; the most happy effects would follow, in respect of numbers among them. This might be done, even if the word regeneration were in- hibited; yet the subject itself, the need, nature, source, (n'idences, and effects, of rcfgeneration must be largely insisted on. And, it may be seriously apprehended, that, even in respect of the more virtuous among pro- fessed christians, keeping these topicks out of sight, or in the back ground, feeds their sc]r']:)reference and self- ON THE SECOND CHATTER. 205 complacency; and leads diem to trust in their compara^ tive virtue, instead of relying on the mercy and grace of God in Christ Jesus: and on what account are preach- ers among professed christians, to be restricted from de- claring this most important, nay, essential, part of " the " whole counsel of God?" P. xciii. 1. 6. ' To -wait, &c.'* ' A second regen- * eration,' is a term never found in our sermons, or writ- ings; we suppose ungodly baptized persons, unregene- rate, and needing regeneration; as Stephen supposed the wicked Jews, though outwardly circumcised, to be yet '* uncircumcised in heart," and still needing the cir- cumcision of the heart to love the Lord. ' Sudden con- * version,' ' sensible operation,' ' instantaneous change' have repeatedly been considered. But does any Calvin- ist imagine a more instantaneous ^ or entire change, tlian that which his Lordship ascribes to baptism?! The rest of the quotation contains excellent advice; except as the words, ' Let them thus renew their minds,' may seem liable to misconstruction; though the apostle said, " Be ye transformed in the renewing of your *' mind."| P. xciii. 1. 2L * Regeneration, &c.'§ To make man * * To wait for a second regeneration — a sudden conversion— a sensible ' operation of the Holy Spirit efiecting a total and instantaneous change in ' their hearts and dispositions. Let them rather be admonished to take a se- * rious, strict, and impartial review of their past lives; let them compare ' their conduct vvitli the unerring rule of God's written commandments; let ' them consider the folly and danger of continuing in sin; let them determine ' to abandon their wicked ways; let ihem earnestly and faithfully pray for ' spiritual aid; let them thus renew their minds, and they may rest assured ' that tlieir pious resolutions and virtuous exertions will be stre,nglhened - and promoted by " power fi-omon high.*' •{• Pages 83, 84, Kefutation. \ Rom. xli. 2. % ' Regeneration of those, who are already baptized, by llie forcible ojicra- ' tion of the Spirit, is one of the doctrines, by wliich the weak credulity of ' unthinking persons is imposed ujjon in the present times. It is a danger- ■ ous illusion, calculr.tfd to flatter tt;e [iride ;i.nd ii]Jj!.-.-iir'> of o'.'." connpt i;i04 REMARKS -nfvillin^ by changin,^ his disposition, and instructing iiis mind, is far different from a 'Jorcible operation.' Wheth- er the regeneration of baptized persons who live ungodly lives, by the power of the Holy Spirit, be a doctrine held only by men ' of weak credulity and unthinking ' persons,' or not; it certainly is not exclusively pecu- liar to ' the present times;' as many quotations already adduced demonstrate. It has not been proved ' an il- * lusion;' when this has been done, it may be allowed to be ' dangerous.* The charge of ' pride, being like ' the boasting Pharisee,' may be easily made, and easil}-^ retorted: but " the day of the Lord" must show to whom it most properly attaches. That of ' indolence,' has already been cpnsidercd. Instead of * an easy sub- * stitute for that " Godly sorrow which worketh repent- " ance, &c;" it is the necessary preparation for " re- ••' pentance and works meet for repentance;" and can be known to have taken place, by no other evidence, than '- that real amendment of life, which consists in mortify- ' ing our carnal lusts, in forsaking the sin which doth ' most easily beset us, and in an active and conscien- ' tious endeavour to obey the revealed will of God;' as springing from faith in Christ, love to his name, and zeal for his glory. ' Men, who fancy they have receiv- ' nature. It is an easy substitute for that " Godly sorrow which worketh '• repentance:" for that real amendment of life which consists in mortifying * our carnal lusts, in forsaking " the sin which cloth most easily beset us," ' and in an active and conscientious endeavonr to obey the revealed will of * God. Men, who fancy that they have received this second birth, consider * tliemselves full of divine grace, are too often regardless of the laws both of 'God and man, affect to govern themselves by some secret ruli'* In theiv * own breasts, urge the suggestions of the Spirit upon the most trifling occa- * sions, and pretend the most positive assurance of their salvation, while * perhaps they are guilty of the grossest immoralities, aad arc trending under * foot the Son of God, by the most palpable departure from tlie plain and * simple rules of his pure and holy religion; or at least by boasting of the * peculiar favour of heaven, they imitate the persons spoken of in the Gospel, * nho " trusted in themselves that they were righteous, and despised others." ON THE SECOND CHAPTER. 205 * ed this second birth, consider themselves full of di> ' vine grace,* while they are regardless both of ' the laws * of God and man, &c.* are doubtless deluded and dan- gerous enthusiasts: and, it may boldly be said, that no part of the clergy more steadily oppose these enthusiasti- cal delusions, than those, who preach the necessity of regeneration to baptized or unbaptized persons, who are not proving that they are regenerate, by the sub- stantial fruits of a -holy life. Regeneration is like the grafting of the tree: and if it take place, either before, or at, or after, baptism, it will be shown by its holy fruits. Miraturque novas frondeSy et non sua poma. But if it be fancy and delusion, for a man, on account of some inward feelings, to think himself born again, and new-created unto good works, ' while guilty of the * grossest immoralities:' we think- it also fancy and mis- take, to suppose persons regenerate, who are living ift the practice of gross wickedness, or an ungodly life, in any form, merely because they were baptized in in- fancy.— If a nursery-man should be introduced into an inclosure, planted with crab-trees, covered with their worthless fruit, and having not one apple or pear on any of them; and be told, that they had all been grafted, when young plants, and needed no other grafting: he would say, It is plain, the graft did not take; and it is evident, they must be grafted in a more efficacious man- ner, or they will still remain crab-trees; without this, pruning, and digging, and manuring, will do nothing. The application to our views is obvious. After having been informed, that John Baptist " should be filled with *' the Holy Ghost even from his mother's wornl);"^-- wt should not expect to read, that he lived in a dissipated, sensual, ungodly, and v/orldly course, during the torraer 206 REMARKS years of his life: we should suppose, on the contrary, that even his childhood and youth would be stamped with piety, purity, and love to God and man; and, in short, that as " the child grew, he would wax strong in " Spirit," and bring forth " the fruits of the Spirit." Birth introduces life; but it life be speedily extinct, the birth seems in vain: and if regeneration always accom- panies infant-baptism; but far more frequently is lost, than retained; the spiritual life must be restored, by the same life giving Spirit, who first gave it; or the persons concerned must continue " dead in sin," and at length " die in their sins, and be lost for ever." P. xcv. * Regeneration^ &c.'* ' By means of bap- ' tism' or * by the word of truth.' " Being born again, ** not of corruptible seed, but of incorruptible, by the '* word of God, which liveth and abideth for ever."t — Regeneration is the cause, and repentance and conver- * * Regeneration then in its true sense signifies an inward effect produced ' by the Holy Ghost through tke means of baptism, whereby the person bap- ' tized exchanges his nattiral state in Adam for a spiritual state in Christ. • Water applied outwardly to the body, together with the grace of the Holy ' Ghost applied inwardly to the soul, i-egenerates the man; or, in other words., ♦ the Holy Ghos\, in and by the use of water-baptism, causes the new-birth. ' And the tvords regeneration and new-birth are never used in the New Tes- * tament, or in the writings of our church, as equivalent to conversion or re- ' pentance, independent of baptism. The instantaneous conversion of per- * sons already baptized, by the resistless and perceptible power of the Holy * Ghost, and their being placed in a state of salvation from wliich it is im- ' possible for them to fall, are unfounded and mischievous tenets, utterly ■ irreconcilable with Scripture and tlie doctrines of the church of England. 'The design of Christianity is indeed to remedy the corruption and depravity • ol human nuture, and to restore it to that image of Cod in wliicli Adam was ' created, and which by transgression he lost— but this is not done by sud- ♦ den and violent impulses of the Spirit: — it must be, as I observed in tho ■ former cliaptei-, the progressive result of culm and serious reflection, firm ' resolution, zealous exertion, and constant vigilance, aided by the co-operu- ' lion of divine grace. The frame and temper of tiie mind will tiius be gra- ' dually improved; the force of sinful temptations will grow less and less; we • shall ' diiiiy proceed in all virtue and godliness of living,' " till we con)e ,•■ unto a porfert man, unto the measurt: of tJie stature of the fulness of Christ."' -•- .T;im',s i. IS. 1 l*t;v. i. 1?;1. • > ON THE SECOND CHAPTEH. 207 sion are the effects. Regeneration imparts life; and where life is, there will be feeling and activity. Re- generation * takes away the heart of stone, and gives the " heart of flesh;' which is susceptible of holy fear, godly sorrow, ingenuous shame, remorse, contrition, hatred of sin, humiliation before God, longing after holiness, love, gratitude, enlarged pure benevolence, and all hol}^ affections: but neither in Scripture, nor in the writings of Calvinists in general, are the cause and the effects confounded. — ' Almighty and everlasting God, who ' dost forgive the sins of all them that are penitent, ' create and make in us new and contrite hearts, that * we worthily lamenting our sins, and acknowledging * our wretchedness, may obtain of thee, the God of all ' mercy, perfect remission and forgiveness, througli ' Jesus Christ our Lord.'* Regeneration, as giving spiritual life to the dead, may, nay, must, be instanta- neous; though the person regenerated is seldom, per- haps never, at the moment, aware of what has taken place: but conversion may be more or less gradual, ac- cording to various circumstances; and indeed we must be converted more and more, or turned more and more from sin to God and holiness, till we become perfectly holy; and especially if any turn aside, they must again be converted from the evil of their ways.f ' Being ' placed in a state of salvation, from which it is impos- * sible for them to fall,' belongs to another part of the work, and will there be fully examined. Except the words, ' resistless,' ' violent impulses,' the remainder of the quotation is excellent; but the disposition to this * calm and serious reflection,' here described, is the effect of ' the special grace of God preventing us.' * Col. Ash Wednesday. f ^*att *viij. 3^ Luke xxii. 32. Jam. v. 19. 208 REMARKb I might here close this part of my remarks bii re- generation: but, aware of the misconstruction, which is often put upon the words of those, who maintain, that baptism is not regeneration by the Holy Spirit, nor al- ways attended with it; I deem it proper to add, that this sentiment is not accompanied with any hesitation, as to the propriety and scriptural authority of infant-baptism. It appears ta me, as much the christian parent's duty to present his child to God, in baptism; as it was that of Abraham and his descendants, to devote their male offspring to God by circumcision. The blessing of God must be expected, in the way of obedience to his commandments, and observance of his ordinances: and when all concerned in the baptism of infants, conscien- tiously attend to their several duties, and unite in their fervent prayers, that the children may have ' the inward * and spiritual grace of baptism;' and when the parents and others concerned, endeavour to " train up their <' children in the nurture and admonition of the Lord;" tliere is good ground for hope, that the blessing will be vouchsafed, either at the time, or afterwards, if the chil- dren live. And, in respect to those, who die, before they commit actual sin; it is a comfort to the parents to reflect, that they brought their children to the Saviour, and sought his blessing, according to his own appoint- ment. But we must not add, that those who die un- baptized, whether by the mistake or fault of the parents, or not, die unregenerate; and so " cannot enter the " kingdom of God:" for this would not only inflict a cruel wound on the afflicted mind of the parents; but would imply a reflection on the mercy and goodness of God, to his ancient church, to the unoffending offspring of believing Abraham, to whom he said, " I v\ ill be a ** God to thee and to thy seed." Infants were not to be circumcised till the eighth day; no doubt numbers ON THE SECOND CHAPTER. 209 died before the eighth day; and if " the circumcision of " the heart by the Spirit," were inseparable from that of the body; they must die among the uncircumcised in heart, and, have their portion with them. John Baptist, being " filled with the Holy Ghost from his *' mother's womb," was doubtless regenerated before lie was circumcised. — And if those, whom Jeremiah called on, to " citcumcise themselves unto the Lord, " and take away the foreskins of their hearts;"* (a com- mand, by the way, given to circumcised persons, * to ' regenerate themselves,') through grace obeyed the call, it is evident, that they were regenerated subsequent to their sacrament of regeneration. The same was the case of all the Israelites, who profited by the exhorta- tions of the servants and ministers of God, before the change of the initiatory ordinance ' the sacrament of ' regeneration,' from circumcision to baptism: and the same, is for substance the case, of all ungodly baptized persons, who at length become " new creatures," and " walk in newness of life." We are required to do our several duties; but the Lord must not be limited. " The wind bloweth where it listeth; and tliou hearest " the sound thereof, but canst not tell whence it cometh, " and whither it goeth: so is every one that is born of •' the Spirit.''! ♦ Jer. iv. f^, 4, t .folin lii. R OL. 210 REMARKS REMARKS ON CHAPTER III. Of Justipication, Faith, and Good Works. P. xcvii. Note translated. ' Obiander relates twenty ' discordant opinions concerning justification.' [Bella}' mine.) ' Salnieron ascribes to the Lutherans twenty- * tWo difterent opinions concerning justification.' — Cardi- nal Bellarminc was one of the most embittered and able enemies to the reformation, which the church of Rome ever produced; and was not very scrupulous about the weapons, with which he fought the battles of that church. Osiander was at first one of Luther's apparent coadjutors; but he gradually turned away from the truth: and hav- ing at length adopted and avowed, new sentiments about justification, which, after Luther's death, he falsely ascribed to him; he was opposed by all the friends of Luther's doctrine; and no doubt said all he could to vilify them. I suppose Salmeron was a Papist; but my scanty library gives me no information concerning him. That many discordant opinions have been maintained about justification, is certain: but that the Lutherans, (properly so called,) held msLny discordant opinions, was, I believe, never maintained, except by apostates. Papists, and infidels, and such others, as speak evil of things, that they understand not. P. xcviii. 1. 7. ' The application, &:c.'* Abraham's faith, in its nature and efiects, is not only 'spoken of in ' the New Testament;' but stated to be the very patterr. and standard of christian faith, and repeatedly referred to, • ' The application of this word, (justification,) In the Xevv Testament is • not confined to Christians. St. Paul and St. .lames both speak of the jwstl 'fication of Abraham.' ON THE THIRD CHAPTER. 211 as the most complete exemplar, by which the way, of justification by faith, must be explained and illustrated.* He was not indeed a Christian, as living long before the coming of Christ: but " he rejoiced to see the day of " Christ, and he saw it and was glad."-]- It was in respect of him, that it was first said, " He believed in the Lord, *' and he accounted it to him for righteousness. "| P. xcviii. 1. 10. ' Tke former &c.'^ Does St. Paul give the least intimation, that any Jews were actually justified by their own obedience? Or does he only mean, that to be justified by the law, the law must not only be heard, but obeyed; yea, perfectly obeyed, through life? *' He is proving that both Jews and Gentiles are all " under sin.", ' P. xcviii. 1. 14. ' Of the heatheuy &c.'1[ That is, God, who inspired the .Scripture, foresaw, or predeter- mined, under the Gospel-dispensation, to call the Gen- tiles into his churchi and to justify them by faith in the^ divine Saviour: and, as a pre-intimation of this, the same gospel, for substance, was preached to Abraham, when Jehovah said to him, '* In thee shall all nations be '' blessed."||— ' All these fathers, martyrs, and holy men, ' whom Paul spake of, had their faith surely fixed in ' God, when all the world was against them. They did • not only knovv God to be the Lord, Maker, and Gover- ' nor, of all men in the world: but they had a special ' confidence and trust, that he was and would be their ^ God, their Comforter, Aider, Helper, Maintainer, and ' Defender. This is the Christian faith, which these • Rom. iv. 1—5. 9—25. Gal. iii. 6—29. Heb. vi. 13—13. xi. 8— 17. Jam. ii. 22.-25. t Jo'i" ''i"- 56— j8. \ Gen. xv. 6. § ' The former apostle says of the Jews, " Not the liearers of the law are "just before God, but the doers of tlie law shall be justified." U" ' Of tiie heatiiea he says, " The Scripture /creseelng- th.at God Mould jus- *' tify llie iieathen tlirough faith, preache oerore the gospel ur.to Abraham." ij Gal. iii. 6—10. 212 REMARKS * holy men had, and we also ought to have. And ' although they were not named Christian men; yet it ' was a Christian faith that they had: for they looked ' for all benefits of God the fother, through the merits of ' his Son Jesus Christ, as we now do. This difference ^ * is between them and us; that they looked when Christ ' should come, and we be in the time when he is come. * Therefore, saith St. Augustine, the time is altered, ' but not the faith. For we have both one faith in one ' Christ : the same Holy Ghost, that we have, had they, * saith St. Paul. For as the Holy Ghost doth teach us * to trust in God, and to call upon him as our Father: * so he did teach them to say, " Thou, Lord, art our *' Father and Redeemer, and thy name is without begin- " ning and everlasting." * God gave them then grace * to be his children, as he doth us now. But now, by the * coming of our feaviour Christ, we have received more ' abundantly the Spirit of God in our hearts, whereby * we may conceive a greater faith, and a surer trust, than * many of them had. But, in effect, they and we be all * one; we have the same faith, that they had in Christ, * and they the same that we have,'* P. xcix. 1. 14. ^ Here, &c.'t It is certain, that the apostle speaks in the passage referred to, J of nothing as future, but pf all as past. " Ye are washed, ye are "sanctified, ye are justified, Sec;" or rather, " Ye have " been, &c:" for ah the verbs are in the past tenses. * Homily on Faith, second part. ■\ ' Here St. Paul represents the Corinthian Cliristi;(ns as liaving been foi*. * merly guilty of great sins, but as being now washed, sanctified, and jnsti- ' fied; tliui is, as having been baptized, as having abandoned tlieir former ♦wickedness, and as having been justified from their former guilt, in the * name oi' Christ, and through the operation of the Divine Spirit at the time ' of bapvism: it is evideni that in this passage nothing is spoken of as future; * the washing, the sanctification, the justification, were all events which had * already taken place.' + 1 Cor. vi. 9—11. ON THE THIRD CHAPTER. 213 But, is there any sufficient reason, for substituting the words baptized and baptism^ for washed? " Wash me " thoroughly from my iniquity, and cleanse me from my •' sin." " Purge me with hyssop, and I shall be clean; "• wash me, and I shall be whiter then snow."* " Wash " you, make you clean, put away the evil of your do- '' ings from before mine eyes; cease to do evil; learn to *' do well."t " O Jerusalem, wash thine heart from " wickedness; that thou mayest be saved. "J " Now do " ye Pharisees make clean the outside of the cup and the " platter, but your inward part is full of ravening and *' vvickedness."<$ "The washing of Regeneration, and " renewing by the Holy Ghost. ''^ *' Not the washing *' away the filth of the flesh; but the answer of a good " conscience towards God."|| " The blood of Jesus his " Son cleanseth us from all sin.''** " Now to him, that " loved us, and washed us from our sins, in his own *' blood. "It The apostle was not speaking of baptism: the term washed is general, and implies both sanctified and justified: and, as the apostle says nothing of * the *time of baptism;' it is not proper thus to restrict his general meaning. The subsequent citations from scrip- ture, J| and from the articles,H to prove that justification is, in respect of Christians, . a benefit already received, and not one in future to be expected; that it takes place in this life, and not at the day of judgment, are well worthy the serious consideration of those, who hold justification to be a future benefit in another world, and such as suppose a twofold justification, one at the time of believing, and the other at the day of judgment. The works indeed, of true believers will, at that solemn sea- son, be adduced to prove, that their faith was living, and * Ps. li. 2. 7. I Is. 1. 16, \7. % Jer. iv. 14. ^ Luke xi. 59, 40 H Tit. iii. 5. jl 1 Pet. iii. 21- »* 1 J(;hii 1.7. ft Rev. i. 5. \\ Rom. V. 1. 9. i;S Art. -xii. xiii. xvli 214 REMARKS SO justifying: but this will be only declaratory. All, on the contrary, who professed faith in Christ, and did not show their faith by gooj:! works, will be adjudged unbe- lievers, or as having had a mere dead and unprofitable faith. P. ci.'l. 20. ' The homily^ &c.'* The single expres- sion, ' baptized or justified,' in this connexion, does not necessarily prove that 'justification takes place at bap- ' tism.' Indeed if rigorously interpreted, it might be brought to prove, that baptism and justification are the same, which certainly was not intended. In those, who are baptized adult, baptism is, on their part, a profes- sion of faith in '* God the Father, the Son, and the Holy ^' Ghost;'' and of self dedication to the God of salvation. Their admission to baptism is a recognition or declara- tion of their admission into the ark of Christ's church; and a sign, seal, and pledge to them of the blessings of salvation, especially of justification; for baptism is in this case, what circumcision was, " a seal of the right- " eousness of the faith," which a man " has yet being un- " baptized."! This forms the connexion between bap- tism and justification: but it goes on the supposition, that the profession of the baptized person is sincere; that he has " the answer of a good conscience towards " God:'' but if he be a hypocrite, or a concealed Jew, or infidel, it is certain that baptism neither justifies him, nor recognizes his justification. For the scripture evi- dently connects justification with faith: J but he who • • Tlic liomily " On tlie salvation of mankind," ' in strict conformity to ' the 12tl) article, speaks of ' (iood woiks neccssarilv to be done afierwrirds,' (that is, after a man is justified;) and tlie same lioniily uses the expression, ' baptized or justified,' consideriiijj justification as taking place at baptism, iind consequently in this life; * Our office is not to pass tlie time of this pre- ' sent life unfruitfuUy and idly, after that we are baptized or justified, not, • caring how few good works we do to the glory of God, and profit of our ' neighbours.' \ Rom. iv. 11. \ Acts xiii. 39. Uom. i. 17. iii. 22—26, ?8. 30. iv 3—5. 24, 25. V. 1. X. 10. Gal. ii. 16. iii 9—11. ON THE THIRD CHAPTER. 215 has no faith, or only a dead faith, cannot be justified by any external observance: and children, not being capa- ble of faith, are received to baptism, on the profession of their parents or sponsors, and the. engagements in their behalf; but it cannot with propriety be said that they are justified in baptism, any more than that Abra- ham's posterity were justified in circumcision. Abra- ham was " the father of circumcision to them, who are " not of the circumcision only, but who also walk hi ** the steps of that faith of our father Abraham, which *' he had yet being uncircumcised."* But it is the office or duty of baptized, or justified persons, pro- fessors of Christianity; to show the sincerity of their profession by their holy and useful lives. P. cii. 1. 4. ^ Faith, &c.'t All the worthies men- tioned in the eleventh of Hebrews had either tradition- al, or written revelation, containing the promise of a Saviour. I But does the Scripture ever speak concern- * Horn. iv. 12. f ' Faith, in several parts of the New Testament, and especially in the ' 11th chapter of the Epistle to the Hebrews, is attributed to persons who ' lived prior to the times of the Gospel. It is said in this chapter, that " Without faith it is impossible to please God," v. 6. ' By faith must be here ' meant, not faith in Christ exclusively, but a species of faith, varying in dif- ' ferent men according to the different means afforded them of knowing and ' practising their duly. For in this chapter we find faith, a faith pleasing to ' God, attributed to a great variety of persons living at very different tinses ' and under different dispensations, from Abel the son of Adam, to David and ' tiie prophets under the Jewish economy. The Gentiles " were a law unto " tliemselves/' ' and their faith consisted in believing that a compliance ' with that law was acceptable to the Deity. The efficacy, howeverj of this ' faith, whether in tiie Patriarchs, the Jews, or tlie Gentiles, must still be ' derived from the merits and through the mediatioiji of Jesus Christ, who ' died for the sins of the whole world. Thus it appears tliat no human bc- • lug was ever born into this world, and arrived at llie age when he had tiie ' full use of his reason, who had it not in his power to please God. Calvin ' acknowledges that the word faith is used in Scripture in various senses; but * my present business is to inciuire into its signification M'hen applied t'> ' Christians.' ^- Ilcb. >1. 13—40. 216 REMARKS ing the faith of Gentiles, who had no revelation, and no promise of a Saviour?* " Ye were without Christ, be- *' ing aliens from the commonwealth of Israel, and " strangers from the covenants of promise, having no " hope, and without God in the world. '^t Where again do we read, that any man's faith * consisted in be- ' lieving that compliance with a law was acceptable to * the Deity?' Or where are any spoken of as believers, ~who had no revelation? Faith, in every view, must be the crediting of some proposition, or testimony: and cannot properly mean the reasonings, imaginations, or conclusions of a man's own mind. The faith, spoken of in scripture, is " the belief q{ the truth*^ the " sure " testimony of God," and a reliance on his faithfulness to fulfil his promises: but, without some degree of re- velation, what has faith to rest upon? Man's most con- fident dogmas have generally been found most egregious errors: " The world by wisdom knew not God,":j: " Faith comes by hearing, and hearing by the word of *' God."§ — ' They are to be had accursed, that pre- * sume to say, that every man shall be saved, by the law ' or sect, which he professes, so that he be diligent to * frame his life according to that law and the light of ' nature* For ho' jcripture doth set out unto us only ' the name of Jesus Christ, whereby men may be saved. '{( How far this passage accords with the article, v.^hich his Lordship requires all, who come to him for ordination, or institution, to subscribe, the reader must determine. ' The power to please God,' has been considered in the remarks on the first chapter: but no man has a moral ability, or a zvilling 7nind^ except as communicated by special grace: and it still remains to be proved, that • See quotation from homilies, on p. 98. 1. 14, Refutation. | Epli. n. 12. i. 1 Cor. i. 21. § Rom. x. 14-17 ji Art. icviii. ON THE THIRD CHAPTER. 217 God ever gave this special grace, this renewal unto holiness, where he totally withheld the word of truth; or that any, adults at least, will derive benefit from the merits and mediation of Christ, who never believed in him, either as an expected Redeemer, or as one already come; or that any could be said to believe in him, who had never heard of his name. " Forbidding us to speak '* to the Gentiles, that they might be saved."* " Who- '* soever shall call on the name of the Lord shall be. " saved. How then shall they call on 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?"! They cannot be- lieve, unless revelation be sent to them; they cannot call on the Lord, except they believe: and they cannot be saved, if they do not call on the Lord. Calvin and Calvinists most readily * acknowledge, that faith is used * in scripture, in various senses:' the two grand divisions of which are a living faith and a dead faith: but believ- ing a man's own conjectures, or reasonings, is not one of these various senses. P. cii. 1. 10. ' St. Paul says y &c.'J It is the general opinion of commentators, that the apostle, in the passage * 1 Thes. ii. 16. f Rom. x. 13, 14. \ ' St. Paul says, " Though I liave all faith, and have not cliarity, I am noth- " ing;" 'and to the Ephesians he says, *' I?y grace are ye saved through "faith:" 'in the former passage, Faith is declared to be an useless qualific:u ' tion; in the latter, nothing less than the power of attaining eternal salvatiou ' is ascribed to it, through the grace of God. An useless faith, and a savini;- ' faith, cannot be the same; and consequently the word is used by this in- ' spired writer in different senses. The faith, which a man may possess, and ' yet be " nothing," ' is a bare belief of the truth of the Gospel, without ' any love-or gratitude to God for the blessings it conveys, or any practical ' regard to the duties it enjoins. Tlie faith, whicJi is the means of salva- ' tion, is that belief of the truth of the Gospel, wliich produces obedience 'to its precepts, and is accompanied by a firm reliance upon the merits ol' ' Christ. That there is a species of faith which is of no value, we learn alsi^ ' from St. James, " F;iith, if it liath not works, is Jead, being alone." VOL. I. F f :218 IIEMAIIKS referred to,* at the opening of this quotation, means by " faith," a special reliance on the promised power of God, to enable a man to work miracles in the name of Christ; which it is clear some had, who were destitute of that " faith, which worketh by love.'* ' Our Saviour * seems plainly to inform us, that men might prophesy, ;*j * and cast out devils, and do mighty works in his name, ' and yet be workers of iniquity, and persons whom he ' would not own at the last day.'f This, however, has no immediate connection with our subject. In other respects tlie quotation expresses the sentiments of a great majority, indeed of nearly all, who are called the evangelical clergy: especially this sentence, ' The faith, * which is the means of salvation, is that belief of the * truth of the Gospel, which produces obedience to its ^ precepts, and is accompanied by a firm reliance on the ' merits of Christ,' To produce is very different from to contain, which many would substitute for it. — ' Good * works, which are the fruits of faith and follow after ' justification — do spring out necessarily of a true and ' lively faith, insomuch, that a lively faith may be as * evidently known by them, as a tree discerned by its * fruit.':}: * No man should think, that he hath that lively * faith, which the Scripture commandeth, when he liveth ' not obediently to God's laws; for all good works spring ' out of that faith.'§ An excellent passage is afterwards quoted in ' The Refutation' from the same homily, which needs not be here reprinted, as the reader will do well, carefully to peruse the whole, in the Book of Homilies. -|{ If any, called evangelical clergymen, do not approve of this doctrine, thus stated from Scripture and the au- thorized writings of our church, we who do, (a large • 1 Cor. xlii. 2. f Whitby on 1 Cor. xiii. 2. \ Art. xH. § Homily on Faith, 3d Part. ON THE THIRD CHAPTER. 219 majority,) only request, that we may not be confounded with them. P. cv. Translation of note from Bp. Bull.* This passage from Bp. Bull exactly describes what we disap- prove^ as that before from * the Refutation,' what we approve. ' Faith producesy^ says the Refutation; * Faith ' comprises,^ says Bp. Bull. The former we Calvinists maintain; the latter we wholly reject, as inconsistent with salvation of grace, and justification by faith alone^ * St. Paul declareth, — nothing upon the behalf of man * concerning his justification, but only a true and lively * faith; which nevertheless is the gift of God, and not ' man's only work without God. And yet that faith doth ' not shut out repentance, hope, love, dread, and the fear ' of God, to be joined with faith, in every man that is * justified: but it shufteth them out from the office of * justifying. So that, although they be all present togeth- * er in him that is justified, yet they justify not altogeth- * er. Neither doth faith shut out the justice of our good ' works, necessarily to be done afterwards, of duty to- ' wards God: (for we are most bounden to serve God, * in doing good deeds, commanded by him in his holy * Scripture, all the days of our life:) but it excludeth ' them, so that we may not do jthem to this intent, that ' we may be made just by doing them. For all the good ' works that we do be imperfect, and therefore not able * to deserve our justification: but our justification doth * come freely by the mere mercy of God; and of so * great and free mercy, that whereas all the world was * * That fulth, to which so many and great things are ascribed in the ' New Testament, must by no me^ns be taken for a single and simple virtue. ' For, in its circuit, it comprises all the works of Christian piety, Bui every * where, when it is taken for a work distinct by itself, and disjointed from all ' other virtues; so far is the Holy Spirit from ascribing to it the first part, ' that it is placed by St. Paul himself after Igve, almost in thf third'place ' 220 REMARKS ' not able of themselves to pay any part towards their ' ransom, it pleased our heavenly Father, of his infinite ' mercy ,*\vi thou t any of our desert, or deserving, to pre- '■ pare for us the most precious jewels of Christ's body * and blood, whereby our ransom might be fully paid, ' and his justice fully satisfied. So that Christ is now the ' Righteousness of all them, that do truly believe in ' him. He for them paid their ransom by his death; He ' for them fulfilled the law in his life. So that now, in ' him and by him, every true christian man may be ' called a fulfil ler of the law; for as much, as that which ^ their infirmity lacked, Christ's justice hath supplied.'* -—' Our faith in Christ, as it were, saith unto us thus: ' It is not I who take away your sins; but it is Christ ' only; and to him only, I send you for that purpose, for- ' saking therein all your good virtues, words, thoughts, * and works, and only putting your trust in Christ. f * Because faith doth directly send us to Christ for re- ' mission of our sins; and that by faith given us of God, ' we embrace the promise of God's mercy, and of the ' remission of our sins, (which thing none of our own ' virtues and works properly doeth,) therefore the Scrip- ' ture useth to say, that faith without works doth justi- ' fy.'J It is a childish objection, wherewith, in the matter ' of justification, our adversaries do so greatly please * themselves, exclaiming that we tread all christian vir- ' tues under our feet, and require nothing but faith; bc- * cause we teach that faith alone justifieth. Whereas b\ ' this speech, we never meant to exclude either hope or * charity, from being always joined, as inseparable mates ' with faith, in the man that is justified; or works from ' being added as necessary duties, required at the hands * Ilomily of salvation, first part. f Iloinlly of salvation, second part i Homily of salvation, tliird part. ON THE THIRD CHAPTER. 221 ' of every justified man. But to show, that faith is the ' only hand, which putteth on Christ for justification: ' and Christ the only garment, which, being so put on, * covereth the shame of our defiled natures, hideth the * imperfection of our works, preserveth us blameless in * the sight of God; before whom, otherwise, the weak- ' ness of our faith were cause sufficient to make us cul- * pable, yea, to shut us from the kingdom of God, where * nothing that is not absolute can enter.'* — The view given, in the last remark, of faith as producing good works, coincides with this: but that which states faith, as containing within it all other christian graces, is per- fectly incompatible: for, on that supposition, it might as properly be said, that repentance, that hope, that love, alone, justifies us, as that faith alone justifies us. Un- doubtedly the apostle meant by the faith which abideth, along with hope and love, living justifying faith: but lovcy "the requirement of the law," " the fruit of the *' Spirit;" the very image of God, who " is jLov have deliverc-.l ' the law to the Jews, and Christ not to have died for the sins of mankind, ' the legal sacrifices would have had no atoning power with respect to moral ' guilt. The efficacy of all propitiation for s:n is derived fron) the merits ar;''; ' sufferings of Clirist ' ON THE THIRD CHAPTER. 227 ceremonial law became as a bond, which having been paid, is cancelled, and has no validity: its institutions were neither means of grace, acceptable acts of worship, professions of faith, nor sacramental signs of spiritual blessings; as they had before been. It is of the law, thus adhered to, after the publication of the Gospel, that St. Paul speaks in many places of the New Tes^ tament.* * The efficacy of all propitiation for sin is ^ derived from the merits and sufferings of Christ:' and they, who with ' the eye of faith' connected the legal sacrifices, with this all-sufficient atonement, received the benefit of it; but they, who after his coming, op- posed these sacrifices to his atonement, could not pos- sibly derive any benefit from thqm. P. ex. 1. 17. * The LorcU Scc.'t This passage is an excellent statement of the doctrine, concerning the mutual imputation of our sins to Cliiist, and of his righteousness to all true believers. P. cxi. Note 1, from Allen. ' God gives, Scc.'t 'The same may be said of this note also. * Oal. iv. 9. 24. V. 1— 3. Cul. il. 16, 17- Heb. vlil. 1,;. ■j- "The Lord hath laid on Iiim the hiiqnlty of us all;'' " Who liis own seh' ••' bare our sins in his own body;" " lie was made sin for us, who knew no " sin, that we mifjht be made the righteousness of God in him," " Of him are " ye in Christ Jesus, who of (iod is made unto us Wisdom, and Righteousness, "'• and Sanctification, and Itedemption." 'There is, as it were, a mutual trans- 'fer of the sins of men to Christ, and of Christ's rip;liteousness to men; so * that God no longer " imputeth their trespasses unto them," ' and he is " the " Justifier of him which believeth in Jesus." 'Christ being himself "v/lthout "siw," voluntarily underwent the punishment due to sin; and we enjoy tlie ' benefits of his righteousness and passion, in being " reconciled to God,''^ ' and, made " heirs of salvation."^ ^ 'God gives us all these benefits of the new covenant as certainly for tlie ' sake of Christ and liis righteousness, as if we liad satisfied hhn, and niei'ited ' them ourselves; and thus flu- Christ's ■righteousness is ours in its cfPects, and ' imputed to iis in that we are thus u.sed for it, and shall be judged acfoj-d. 'ingly.' ' 2 Cur V. 20. •: Heb. i. 14. 228 REMAKKS P. cxi. Note 2. ' It has, &c.'* All the credit, protection, and advantage, attached to a good citizen and loyal subject, are the reward of justification, in hu- man affairs: and all the honour, and happiness, which God confers on those, who enjoy his full and everlasting- favour, are the reward connected with justification, iu the concerns of religion. p. cxii. 1. 1. ' This, &c.'t This passage concedes a great deal, in the argument concerning justification. P. cxii. 1. 20. ' Faith then, &c.'J According to this statement, it appears, that faith itself is our righte- ousness; instead of forming that relation to Christ, by which we are " made the righteousness of God in him." This is not, however, his Lordship's deliberate state- ment, in a subsequent (p. 147, Refutation,) part of the • ' It has been observed, that justification is a forensic term. We are to sup* ' posfe a moral agent called before a conr»petent tribunal, to answer whether ' he has obeyed the laws whicli were prescribed to him as the rule of his con- ' duct: if upon examination it shidl appear, that he has obeyed the laws, he * has a right to the sentence of justlficatio,; but if it shall appear that he hag* * not obeyed them, he is subject to the sentence of condemnation. Strictly ' speaking, reward is not included in the idea of justification.' f • This is what St. Paul means, when he says, "to him that workeUi, is •' the reward not reckoned of grace, but of debt." 'Uniform obedience being ' the duty of every man, a single transgression would destroy the right to 'justification, and " in many things we offend all." ' Since then justification ' 13 due to no one on the gi-ound of works, or uniform obedience, to whomso- ' ever justification is grantetl, it must be an act of grace. It rested with God ' to declare upon what condition he would grant this act of grace, and we ' iiave seen that it pJeased him to appoint faiih in Clirist as this condition^ ' and therefore, as St. Paul says in the next verse, " to Iiim tjjat worketii " notj" * (that is, v/ho has not by his works obeyed the law under which he ' formerly live-l) " but belJeveth <• i him that justifietli the ungodly, his faith '• Is counted for righteousness." ' and soon after he says, " Therefore it is of ' faitli, that it might be by grace.' t ' Faitli then stands in tlie place of rigl>teo'isne.ss, or uniform obedience: * and through the mercy of God obtains for the transgressor that justification ■ as an act of grace, which his own imiform obedience, had it taken place, » would have obtained for him as a debt of justice, but which he could no' " claiiq, bpcause he had not been unifornily obedient.' ON THE THIRD CHAPTER., 229 work. * The spring of it, mercy; the meritorious * cause, the merits and atonement of Christ; the condi- ' tion of it, faith on our part.'* — Tl^e pages, which are passed over, without remark, must be supposed, either as approved, or not Hable to any material objection, in the opinion of the Author of these Remarks; and yet, Tiot so important in the argument, as to render it proper to quote them. , P. cxvii. Note. Simon Magus's opinion concern- ing justification, as mentioned by Irenaeus, will be con- sidered, in the remarks on the sixth chapter. P. cxviii. Note 1. * Many of the ancients, and '- among them Augustine, think that the Epistle of * James, and the First of John, and that of Jude, and ' that which is called the Second of Peter, were written ' against those, who, corruptly interpreting Paul's epis- * ties, said that faith without good works was sufficient ' for salvation,'! There can be no doubt, but many ihjngs in these epistles were written against the senti- ments here mentioned; whether the persons, who held them, inferred them from a perverse interpretation of St, Paul's epistles, or not. It is the settled judgment of nearly all, if not quite all, the evangelical clergy, that such a faith, as is without good works, is wholly in- sufficient for salvation: and that no faith justifies, which does not evidence itself living and genuine by good works; as * certainly as a tree is known by its fruits.' Our views of justification by faith alone, do not lead us to suppose that an unproductive, inefficient, dead faith will justify any man; or that any one will eventually be saved, who does not perform good works, according to die time and opportunities allotted him, after having be- lieved in Christ; but merely that these good works do » r. 106, lor. Ilcfutation. f Ru RulL 230 REMAllKii not combine with faith, in his justification. And here in general; his Lordship coincides with us. P. cxviii. 1. 8. \St. James^ &c.'* Is there an)' ground in Scripture, for tne marked distinction between cere- mojiial worksy and works of moral obedience^ as to this grand question, How shall men be justified before God? Abraham's justification preceded the giving of the ce- remoniallaw, and even the appointment of circumcision: yet he was not justified by works, in any degree; but by faith exclusively. What his Lordship has before stated,! forbids the idea, of his maintaining, that we can, either in whole or in part, be justified before God, by obeying the moral law, unless through life we obey it perfectly: ' a single transgression would destroy the right of jus- ' tification, and in many things we offend all.' Hath God indeed given any law to man, by his obedience to which he maybe justified? " If there had been a law " given, which could have given life, verily righteous- " ness should have been by the law. But the Scripture * ' St. James uses the word faith, not in the sense in which it was used by ' St. Paul when speakings of justification, but in the sense in which it was used ' by those whose opinions he is combating, namely, bare belief, without pro- ' ducinpr inward purity or practical obedience: this is evident by his attribut- ' ing; the faith, of which he is speaking-, to devils. By works, he means not ' the ceremonial works of the Mosaick law, which were rejected by St. Paul, • but works of benevolence and conformity to the will of God, as .appears • from the illustration of " a brother or sister who is naked snd destitute of " daily food,"| and from the examples of Abraliam and Iiahab,§ who gave •■ proof of their faith by their actions. And by the word justify he does not ' mean, as St. Paul did, justification or remission of past sins at the time of -' admission into the Christian covenant, but the continuance in a state of jus- ' tification, which would be followed by salvation; and here again he con- • forms himself to the language of those whose error he is refuting. In rcason- ' .fig upon this point, he asks, " Can faith save liim:"^ 'Implying, that the ' '4iith spoken of is insufficient for salv:!iion.' - P. Ill, lie, Refutation. f .bm. ii. I5y 16. ^^ .Tam. li. 21 and 25. «[ Jam. ii. 14. ON THE THIRD CHAPTER. 231 " hath concluded* all under sin, that the promise that is " by faith of Jesus Christ might be given to them that " believe. "t The ceremonial law was beyond doubt principally concerned in the disputations excited by the Judaizing teachers; which, apart from the question con- cerning justification, with which they were closely con- nected, involved another question, of great importance at that time; viz. Whether the Gentile converts were bound to become Jews, (as well as christians,) by re- ceiving circumcision, and obeying the ritual law of Moses: and whether the Jewish converts were still bound to observe the legal ceremonies. — The instances of Abraham and Rahab, ' who gave proof of their faith ' by their actions,' and who were not under the cere- monial law, shows, that works of moral obedience were, indeed, exclusively intended by St. James: but it by no means follows that works of ceremonial obedience were exclusively meant by St. Paul. P. cxix. 1. 17. ' But if &c.'| Would " dead faith," '• bare belief, without producing inward purity, or prac- ' tical obedience, the faith of devils,* bring a person into a state of justification? His Lordship has repeated- ly marked the difference between true living faith, and this worthless assent to the truth; \ and has ascribed justification to the former exclusively. Yet here, by some inadvertency, it is supposed, that a man is brought * luvuKiia-iv . Shut up together as close prisoners. Luke v. 6. Rom. xi. 32. Gal. iii. 23. Gr. f Gal. iii. 21, 22. i ' But if it be insufficient for salvation in the world to come, it is insuffi. * cient to keep a persftn in a state of justification in this world; and accordingly ' the apostle soon after says, " By works a man is justified, and not by faith 'only;"^ * that is, faith only will not presei-ve a man in a justified state; it 'must be accompanied by works, for "Faith without works is dead." 'It ' is evident that the faith here spoken of may exist without works; and in that ' case it is of no avail to salvation.* § P. 103—105, Refutation. U Jam. ii. 24 232 REMARKS ^ into a state of justification by a dead faith, which, how- ever, is insufficient to keep him in that state. Dead faith can only be accompanied by formal and dead works: and will this dead faith and these dead works, combined, either justify a man, or * preserve him in a * justified state?' — ^V^ould James have conceded, that the faith, which he had spoken of as vain, was sufiicient to bring a man into a justified state? and that the vain men, of whom he speaks, were once justified believers? Or, is it supposed, that living faith, having justified the possessor, expires, or ' degenerates into dead faith?' As continuance^ and preservation in a justified state, are not mentioned by the apostle, we may conclude, that he did not intend to convey that sentiment. " Because of '' unbelief, they were broken off, and thou standest by " faith."* " For by faith ye stand."t " Who are kept " by the power of God through faith unto salvation. ":[: St. Paul evidently meant, that faith alone formed a sin- ner's relation to Christ, and so, through his righteous- ness and atonement, justified him before God: but this justifying faith is living and operative, works by love, and produces the fruits of holy obedience: and St. James evidently meant, that no faith, which was not productive of good works justified a man before God, being dead and \vorthless. There is therefore a sound sense, in which a man may be said " to be justified by *' works, and not by faith only." His works must show, that his faith is living; and justify him, as a pro- fessed servant of God, from every change or suspicion of hypocrisy: and they will be adduced as evidence of his having been a true believer, at the day of judgment. St. James, however, does not say, that a man is justified before God by works; and probably he meant, evi- • Rom. xi. 20. 7 2 Cor. 1. 24. + 1 Pet. i. 5. ON THE THIRD CHAPTER. 233 dentially before the church and the world. But St, Paul and St. James are perfectly agreed, that nothing •* availeth in Christ Jesus/' (or for justification,) " but " faith which worketh by love."* P. cxx. 1. 2. ' St. Faul^ &c.'t This can only mean, that the two wor^is justify^ and wo?'ks, without some addition, do not occur in the same sentence, in St. PauPs writings: and yet even this is not quite correct. *' If " Abraham were justified by works, he hath whereof " to glory."! Here works are excluded from justify- ing Abraham; and ceremonial works, or works of the law, could not be intended. The same is manifestly shown, though not in exactly the same words, in many other places. " By grace are ye saved, through faith, " and that not of yourselves, it is the gift of God; not " of M'orks, lest any man should boast; for we are his *' workmanship, created in Christ Jesus unto good " works, which God hath before ordained, that we " should walk in them."§ Here works, of every kind, are excluded from having saved us; and a new creation unto good w^orks is considered as a part of our salvation. Works in general must then be excluded from any share in our justification. — " Who hath saved us, and " called us with an holy calling, not according to our " works, but according to his own purpose and grace, "If " Not by works of righteousness, which we have done, " but according to his mercy he saved us." — " That * Gal. V. 6. I * Whenever St. Paul, in speaking' of justification, uses the word works ' or deeds, he invariably adds " of the law;" * he frequently says, *' a man is " not justified by the works of the latv," but not once does he say, a man is ' not justified by works: so scrupulous is he upon this point, that he repeats * the expression, •' works of the law," * three times in one verse. The works, ' therefore, which he rejects from any share in justification, are the cere- ' monial works of the law, for which the Judaizing' Christians contended ' i Rom. Iv. ?.. § Epli. ii. 8— 10 ^ ?. Tim. i. 9. VOL. T. U h ' 23i REMARKS '* being justified by his grace, we should be made heirs " according to the hope of eternal life."* No distinc- tion is here made between one sort of works and another; or rather, " works of righteousness" properly mean ' obedience to the moral law.' — ** Therefore by " the deeds of the law shall no flesh be justified before '* God, for by the law is the kowledge of sin." — By what law is " the knowledge of sin?" By the moral, or by the ritual law?—" I had not known sin, but by the " law; for I had not known lust, except the law had " said, Thou shalt not covet."t Indeed all the apos- tle's preceding discourse had been concerning the vio- lations of the moral law, without one reference to the ceremonies: " by which he proved both Jews and Gen- *' tiles to be all under sin;" in order to stop every mouth, and bring in the whole world " guilty before " God." " Therefore by the works of the law, &c."4: Indeed it does not appear, why ceremonial works ex- clusively, should be meant by the " works of the law." Though ceremonial observances introduced the subject, in the second of Galatians; yet the apostle afterwards says, " I through the law, am dead to the law:" which accords to his language elsewhere, when he says, " I " was alive without the law once, but when the com- *' mandment came, sin revived and I died;"§ where the moral law exclusively is meant beyond all doubt: and he adds, " If righteousness come by the law, then *' Christ is dead in vain;" which equally holds good of the moral as of the ritual law. — " As many as are of the *' works of the law are under the curse: for it is written, " Cursed is every one, that continueth not in all things " written in the book of the law to do them."l[ Now • Tit. Hi. 4 — r. f Horn. vii. 7. F.T/3-y^/atv. Ovk irs^u/nna-U!. Covet- ing. Thou shalt not covet. t llom. iii. 9—20. § Comp. Rom. vii 7—9, with Gal. ii. 19—21. H Gal. iii. 10. ON THE THIRD CHAPTER. 235 the passage, to which the apostle refers, wholly treats of sins against the moral law, without a singlejntimation of the ceremonies.* " The works of the law," there- fore, do not exclude works of obedience to the moral law. — It was the tenth commandment, " Thou shalt not " covet," which slew the sflf-righteous hopes of Saul of Tarsus.— Even real good works, " the fruits of the " Spirit," (and let it be noted, that nothing else are called good ivorks^ in the New Testament,) can do nothing towards our justification. — ' Good works, which ' are the fruits of faith, and follow after justification, ' cannot put away our sins, and endure the severity of * God's judgment."! ' And also you have heard the ' ancient authors' minds of this saying. Faith in Christ * only justifieth man, so plainly declared, that you see, ' that the true meaning of this proposition, or saying, ' We be justified by faith in Christ alone, (according ' to the meaning of the ancient authors,) is this: we put ' our trust in Christ that we may be justified by God's ' free mercy, and the merits of our Saviour Christ only; * and by no virtue or good works of our own that is in ' us, or that we can be able to have, or to do, for to de- ' serve the same: Christ himself only being the merito- ' rious cause thereof.':}: Let it not be thought, that we exclude good works from our system. These have tiieir place, and that of the greatest importance, yea, of absolute necessity: but it is not, as to our justification, in the least degree, ex- cept as evidencing our faidi to be living and justify- ing.— ' It may seem somewhat extreme, which I will ' speak; therefore let every one judge of it, even as his ' own heart shall tell him, and no otherwise. I will but ' only make a demand: if God should yield unto us, • Deut. xxvii l.i—S'i. + Art. xii '. Homily ol' srUvation, tl\ird p:u';. 230 RJtMAEKS ' not as unto Abraham; if fifty, forty, thirty, twenty, * yea, or if ten good persons can be found in a city; for * their sakes, that city should not be destroyed. But * and if he should make an offer thus large: Search all ' the generations of men, since the foil of our father ' Adam; find one man, that hath done one action, which ' hath passed from him pure, without aiiy blemish, or * stain at all; and for that man's only action, neither ' men nor angels shall feel the torments which are pre- * pared for both. Do you think, that this ransom, to * deliver men and angels, could be found among the * sons of men? The best things which we do, have ' something in them to be pardoned; how then can we ' do any thing meritorious, or worthy to be rewarded.— ' We acknowledge the dutiful necessity of doing well; * but the meritorious dignity of doing well we utterly ' renounce. The little fruit, which we liave, in holiness, " it is, God knoweth, corrupt and unsound; we put no * confidence at all in it; we challenge nothing in the ' world for it; we dare not call God to reckoning, as if ' we had him in our debt-books. Our continual suit to * him is, and must be, to bear with our infirmities, and ^ to pardon our offences.'* In this quotation, the judi- cions Hooker goes even beyond our sentiments. The word unsound^ seems too strong to be applied to the real good works of believers, '' the fruits of the Spirit," yet these are grievously defective. As " the fruits of " the Spirit," they are most holy: but, like very excel- lent wine, when put into a cask, which has not been fully cleansed; as performed by us, they lose much of their fine flavour, and contract a disagreeable taste from tfie vessel, through which they have passed. — We must therefore still contend, that all works of man are wholly * Houk(a-. ON THE THIRD CHAPTER. 237 excluded from any share in our justification: and, what- ever diflference there may be in other respects, between moral and ceremonial works, there is none in this grand concern. P. cxx. Note. * Calvin, &c.'* We can bear it, with calmness, when faith, or even repentance, is called the condition of justification; though we think the lan- guage inappropriate and iinscriptural: but we must most decidedly oppose the idea, of our works, in any sense, being * the appointed condition of justification:' not merely, because ' there is boasting in works,' but also, because it is antiscriptural. Faith is " the gift of God;" and so boasting is excluded: faith does not justify us, except as it receives Christ, that we may be " made '' the righteousness of God in him." No one passage, either in Scripture, or in the authorized writings of our church, can be adduced, in support of the sentiment. The language of St. James implies no such thing. "■ Seest thou, how faith wrought with his works, and " by works faith was made perfect? And the Scripture *' was fulfilled which saith, Abraham believed in God^ *' and it was imputed to him for righteousness; and he " was called the friend of God." '* As the body, with- " out the spirit is dead; so fiiith without works is dead *' also." Working and moving, evidence a man to be alive, and distinguish him from a dead corpse: but tliey are not the condition of his being made alive, in any measure or degree: being entirely subsequent to it; as good works are to our justification. How far this note * * Calvin concludes, that if works have any share in justification, there ' ' is boasting in works: tiiis by no means follows; for we do not saj tliat works ' have any intrinsic merit, but that they are tlie appointed condition of jus- ' tification. The same objection would hold against the doctrine of justinca- ' tion by faith, for we are not allowed to boast of faith, or to consider it •j.v. * possessing' any intrinsic merit. ° 238 REMARKS accords with his Lordship's statement, in the preceding pages, others must judge. ' The faith, which is the ' means of salvation, is that belief of the truth of the ' gospel, which produces obedience to its precepts.'* Now, if faith justifies, and obedience or good works are produced by faith; how can these subsequent works be tlie condition of the precedent justification? ' Works ' done before the grace of Christ, and the inspiration of ' his Spirit, are not pleasant to God; forasmuch as they * spring not of faith in Jesus Christ: neither do they ' make men meet to receive grace, — yea rather, for that * they are not done as God hath willed and commanded ' them to be done, we doubt not but they have the na- ' ture of sin. 't Works, then, before faith, are worth- less, and cannot be the appointed condition of justifica- tion; and works done after faith are too late; for the man, who doeth them, has been previously justified. P. cxxi. Note. ^ yibraham, ^c.^% How far this ac- cords with justification being uniformly spoken of, as a past transaction, in respect of believers, may be a ques- tion. § But, according to the general doctrine, of those, who are decided in respect of justification by faith alone, justification is £i permanenty not a transient^ act of God. A believer's justification may be more clearly manifest- ed to the soul by God, at one time, than at another; and it may be more clearly evidenced, by the man's con- duct, at one time, than at another. It is, however, an abiding state of acceptance with God; and whether ever finally lost or not, is not here the question. No doubt, i' • Page 103, Kefiitfition. t Art. xiii. :f • Abraham seems to have been justified three times, first, when by the ' command of God he left his own country, Secondly, when he belived God's s promise of numerous descendants; and. Thirdly, when he obeyed God's ' command to offer Iiis son.' { r.i{,'c GP— U'2, Refutation. ON THE THIRD CHAPTER. 239 Abraham was justified, when he believed, and obeyed, and left, at God's command, his country and his father's house: but this was not declared, as far as we know, till a considerable time afterwards; when "he believed ^' in the Lord, and it was imputed to him for righteolis- " ness."* His faith was afterwards especially evi- denced, when he obeyed the hard command of offering Isaac as a burnt- offering. But it is not said in the his- tory, that he was then justified. His faith was, howev- er, the spring and motive of his obedience, and was most illustriously displayed. He had before been jus- tified, in the sight of God; and by this triumphant work of faith and labour of love, his justification was evidenced, and declaratively recognized, and published to mankind, for the instruction of all future generations. P, cxxi. last line, ^ God Joreseeingt ^c'l "God * Gen. XV. 6. Rom. iv. 3. 9. Jam. li. 23. ■j- ' God, foreseeing' that the faith of Abraham was of that true and lively * nature, which would produce obedience, whenever an opportunit}' offered, ' imputed it to him for righteousness; and accordingly he did obey upon the ' very trying occasion of God's commanding him to "offer Isaac his son upon " the altar-." his " Faith wrought with his works;" that is, his fiiith produced ' this act of obedience; by it liis " Faith was made perfect;" ' and it was pro- * ved, that he possessed the genuine principle of human conduct, a confor- ' mi ty to the will of God: he was therefore "justified by works," for if he ' had not done this work, or at least expressed a sincere readiness to do it, he * would not have been justified, disobedience to the commands of God being ' ' incompatible wllli a state of justification. Hence it follows that faith, which 'produced works, was the faith which justified Abraham, and consequently ' the faith which St. Paul meant, when, in arguing upon justification by faith. ' he appealed to the justification of Abraham. St. Paul's assertion, therefore, ' is this; Abraham was justified by faith which produced works: St. James's ' is, Abraham was justified by works, which proceeded from faith. These as- ' sertions are in substance the same; and St. James, in pointing out the true 'nature of Abraham's faith, only intended to correct the error of those, who ' had misinterpreted the doctrine of St. Paul. This instance of Abraham's ' justification; the still earlier examples of Noah, Enoch, and Abel; and the. ' more recent ones of Gideon, David, and the prophets under the Mosaic ' (Economy, mentioned by St. Paul upon another occasion, mark the uniform - ' ity of God's dealings with mankind in every period of the world, andestab- 240 REMARKS •=' who knoweth the hearts," not only foresaw^ but saw at the time, ' that the faith of Abraham was of that true * and lively nature, which would produce obedience, * whenever an op^wrtunity offered. Upon the trying * occasion of God's conamanding him to "offer Isaac *' his son upon the altar,'* his " faith wrought with his " works;" that is, * his faith produced obedience, by it ' his " faith was made perfect," ' and it was proved^ &c.' All this, for substance, is the view, that Calvinists in general would give of this passage. — ' Disobedience to * the commands of God being incompatible with a state * of justification.' No doubt, deliberate habitual dis- obedience is here meant: for " in many things we offend " all.*' Abraham's conduct, in denying his wife, and saying " my soul shall live because of thee,"* implied no small degree of unblief and distrust, and reliance on a creature; and was not conformity to the will of God. In other respects the statement in these pages, as recon- ciling the doctrine of the two apostles, is to me satisfac- tory. The language, produce^ produced^ (not contains,) should not pass unnoticed. P. cxxiii. 1. 14. ' It is, &c.'t Nothing can be a more gross perversion of any doctrine, than to maintain, that a dead and barren faith is sufficient to justification and salvation; because the Scripture teaches us that we are justified and saved by a living, operative, and fruit- ' lish these funclamental and universal principles of the divine dispensations, 'that "without faith it is impossible to please God;" and that "faith witli- '• out works is dead." • Gen. xii. 13. • ' It is scarcely possible to imagine a more gross pen'crsion of any doc * trine, than that which we have been now considering. St. Paul meant, that * ceremonial works were not necessary ftc/o/e justification; whereas these men * pretended St. Paul's authority for maintaining that moral works were not * necessary after justification. Ceremonial works are not necessary to obtain ' justification in this world; therefore, say they, moral works are not neces- * sary to obtain justification or salvation in ttie world to come.* ON THE THIRD CHAPTER. 241 fill faith: but how far the statement here given is scrip- tural, or agrees with the authorized writings of our church, may be questioned. Did St. Paul mean, that moral works were needful before justification, though ceremonial works were not? And needful, in order to justification? for that is the question. If so, where were the moral works of the Corinthians to whom St. Paul preached the gospel? " Such were some of you; but, " ye are washed, but ye are sanctified, but ye are justi- " fied, in the name of the Lord Jesus, and by the Spirit *' of our God."* — '* To him that worketh not, but be- '* lieveth in him, that justifieth the ungodly, his faith is " counted for righteousness. Even as David also de- " scribeth the blessedness of the man, unto whom God '-'■ imputeth righteousness without works."! " What " shall we say then? that the Gentiles, which followed " not after righteousness, have attained to righteousness, " even the righteousness of faith. But Israel, which •' followed after the law of righteousness, hath not at- " tained to the law of righteousness. Wherefore? Be- " cause they sought it not by faith, but as it were by ** the works of the law: for they stumbled at that stum- " bling-stone."|. Was any true believer ever excluded from justification, because he had not previously done moral works? And whatt are moral works? Doubtless acts of obedience to the moral law of God. But " the "•* carnal mind is enmity against God; for it is not sub- '* ject to the law of God, nor indeed can be."§ And. therefore all ' works which spring not from fliith in ' Christ, — we doubt not have the nature of sin.' Again, did St. Paul teach \k\^X. ceremonial works were needful after justification? for this the distinction seems • 1 Cor. vi. 9—11. t Rom. ix. 30—32. fRom.iv.S— 5. • § Rom. viii. 7, 8. VOL. I. I i 242 - REMARKS to imply. ' Therefore say they, moral works are not ' necessary to obtain justification, or salvation in the ' world to come.' Justification has before been shown by his Lordship to belong to this life, and is distinguish- ed from salvation.'"^ That good works are not neces- sary to justification, has been shown; for the}' spring from justifying faith, and are " the fruits of the Spirit:" but they are needful for " salvation in the life to come:" not as in any sense meriting that blessedness; but as evidencing ©ur faith to be living and justifying; and for various other important purposes: as it will be shown hereafter. P. cxxiii. 1. 25. ' 'Faith, &c.'t His Lordship hath fully shown, that such a faith as is here described, can- not justify. J But how could they be kept in a state of justification, Avho, haying only a dead faith, never were justified? Dead faith is no better than direct unbelief; and, " he that belie veth not the Son shall not see life, " but the wrath of God abideth on him;"§ and in this state he must abide, unless he believe with a true and living fliith. P. cxxiv. 1. 11. ' If they disobey, the pardon is can- * celled.' Habitual disobedience proves a professed be- liever's faith to be dead and worthless. If he never had any other faith, he never was pardoned; and therefore his pardon cannot be cancelled. It needs not here be argued, whether living faith ever fails, or degenerates into dead faith: but the language of Scripture is very expressive, respecting forgiveness of sins, *' As far as * Page 100—102, Refutation. I Faith alone is sufficient; meaninj;;^ instead of a true and lively faith pro- " « ductive of obedience, a bare assent to the truth of the gospel, without any ' practical regard to its precepts. They vainly hoped tl?at tljis spurious faith « would keep them in a state of justiScation in this life, and finally procure ' them salvation in the next.' ^ Pages 104, 105, Refutation. § John iii. 36, ON THE THIRD CHAPTER. 243 " the east is from the west, so far hath he removed our " transgressions from us."* " I will for^ve their ini- *' quity, and I will remember their sin no morey\ " The iniquity of Israel shall be sought for, and there '' shall be none; and the sins of Judah, and they shall " not be found: for I will pardon them whom I re- " serve.":}: " Thou hast cast all my sins behind thy " back."§ " He will subdue our iniquities, and thou " wilt cast all their sins into the depths of the sea."1[ What is sunk in shallow water, may be got tip again; but that which sinks to the bottom, in the depths of the sea, will never more be brought forth. " There is no " condemnation to them that are in Christ Jesus, who *' walk not after the flesh but after the Spirit. "1| " They '* shall not come into condemnation; but are passed " from death unto life."**- They, who " in time of '' temptation fell away," had " no root in themselves:" " the foolish virgins had no oil in their vessels;" and the intruder, at the marriage-feast, had not the wedding- garment. Indeed ' the servant, whose debt was for- * given by his Lord, but who afterwards refused to for- , * give his fellow -servant, was severely rebuked, and de- ' livered to the tormentors to suffer punishment, for that * very debt which had been forgiven.'ff And how far this single instance of a cancelled forgiveness, so much as intimated in Scripture, is to preponderate against all the texts before quoted, the reader must determine. Expositors in general think, that circumstances in para- bles are to be explained according to the clear import 01 other Scriptures; and not used to decide controverted points of doctrine. The language of him, who owed • Ps. ciii. 12. t Jer.xxxi. 34 Heb. vUi. 12. x. 17. * .Ter. 1. 20. § Is. xxxviii. ir. "^f ^r-c. vii. 19. I! Rom. viii. 1. ** .John v. 24. It Refiitatioa. 244 HE MARKS the iminciise sum of ten thousand talents, " Have pa- " tience with me, and I will pay thee all;" of which he had no prospect, Was very dissimilar from that of the publican, *' God be merciful to me, a sinner!" — "When ** they had nothing to pay, he frankly forgave them " both." And his harsh treatment of his fellow- servant, is as little like the part of that " faith, which worketh by " love;" as his undertaking to pay the whole debt was like the contrition and humility of a true penitent. If, however, a true believer loses his living faith, and com- mits sins, and does not deeply repent; his pardon no doubt is cancelled, and he will finally perish: nay, if he fall into sin, or grow negligent in his duty; he will lose '' the joy of God's salvation," and be exposed to alarms, *and rebukes, and sharp corrections; till he become zea- lous and repent. P. cxxiv. 1. 18. ' To the much, &c.'* Dead faith does not justify: living faith will preserve the believer in a justified state. Concerning this the scriptural lan- guage is very decided. *' By faith ye stand."t " We " walk by faith. "J '• Above all taking the shield of " faith, whereby ye shall be able to quench ail the fiery " darts of the wicked."^ " Fight the good fight of faith, ** lay hold on eternal life." '* The life, which I now " live in the flesh, I live by the faith of the Son of " God. "II Certainly that faith, which does not work by love, can do none of these things: neither can it give * the first entrance into a state of justification.' But faith which *' worketh by love," will manifest itself by • ' To the inuch iigitalcd question, tlici-efore, wlictlicr works be necess:ii> ' to justification, we iinswer, that if by justlticatioii be meant tlie first en- ' trance into a state of justification, works are not necessary; if by justifica- « tion be meant the continuance in a stale of just'.ficiuion, works are ncces- ' sary.' f See on p. 119, Refutation. t 2 Cor. v. 7. §Eph'. vi. 16. 1 Tim. vi. V2. H Gal. ii. 20. ON THE THIRD CHAPTER. 245 " the work of faith, and labour of love, and patience of " hope," and " patient continuance in well-doing:" yet, after all, to the very last, it is by faith alone, that we abide in a justified state: because, to the last, we are in ourselves sinners: our best days are days of im- perfect obedience; our best actions are imperfect, defec- tive, if not defiled; and our dying prayer must be, *' God be merciful to me a sinner."* Forgiveness is only, by the blood of Christ, and by faith in him; and therefore faith alone saves the sinner from first to last: though not a faith which is solitary or alone in him, who is saved; but one, which produces good works, as certainly as a good tree brings forth good fruit. " But ** ye, beloved, building up yourselves on your inost holy '"'' faith^ praying in the Holy Ghost, keep yourselves in " the love of God; looking for the mercy of our Lord *' Jesus Christ, unto eternal life."t P. cxxiv. 1. 24. ' By this, &c.'| By the simple distinction between living faith, and dead faith, all this is more completely answered; many other difficulties are removed; apparent inconsistencies reconciled, and pernicious inferences obviated. P. cxxiv — cxxviii. It appears to me, that his Lord- ship, in these pages, hag decidedly the best of the ar- gument, in those points, ( whether yazV/z, and the merits of Christ mean the same thing,) respecting which he differs from Dr. Pearson, christian advocate of the Uni- * See note on p. 81, Refutation. f Jude 20, 21. \ * By this distinction, we support the fundair.ental principle of tlxe gospel, 'justification by faith in Christ; and at the same time secure the main pur- 'pose of our Saviour's incarnation t..iid death, "who gave himself for us, " tliat he might redeem us from all iniquity, and purify unto himself a pe- " cullar people, zealous of good works;" we show the consistency of justifi * cation by faith alone with the necessity of personal rigliteousncss and holi- * ness; we vindicate the mercy of God and the atonement of Christ, while •i\ <-. * afford the sti'onsrcst possible sanction to the cause of moral virtue.' 246 REMARKS versity of Cambridge. But this is not our present con- cern. P. cxxvii. Note. * Whoever, &c.'* This note con- tains an important instruction. Faith bears the same relation to revealed truth, which the eye does to light: without the one, the other must be useless; and God would never have created eyes, if he had not created, or purposed to create, light. " The sure testimony of " God," is that which faith credits and trusts; and thus the simplest believer is made " wise unto eternal salva- " tion, by faith in Jesus Christ." But all other faith, in matters of religion, must either be mere opinion, or credit given to human testimony reasoning, or authority. P. cxxix. 1. 6. * The word, &c.'t There was, it seems, only one place, in which it was convenient to translate the word ^r/cn-K, belief: for it is the same word, which is in other places rendered faith. It is used in the New Testament, in varied senses, P. cxxix. 1. 20, * No man, &c.'J If this be well grounded, as no doubt it is, what are we to think of that statement concerning faith, which has lately been considered?^ * * Whoever will examine the numerous passages of Scripture, in which * the word faith occurs, without any. adjunct, will find that something is * always understood'. Faith must have an object. Faith is of itself an im- * perfect expression, though perhaps from its frequent use, and the obvious- * ness of the person or thing signified, it is scarcely noticed as such. The * name of faith, says Hooker, being properly and strictly taken, it must needs ' have reference unto some uttered word as the object of belief.' f • The word believe, in all its various inflexions, occurs many hundred ' times, but, if I mistake not, the word belief occurs only once, in the New ' Testament.' % ' No man, says the learned and judicious Hooker, can attain belief by the ' bare contemplation of heaven and earth, for that they neither are sufficient * to give ws as much as the least spark of light, concerning the very princi- ' pal mysteries of our faith.' <; Pages 102, 103, Kefutation. ON THE THIRD CHAPTER. 247 P. cxxx. 1. 1. ' That belief:* " Dead faith" may thus exist, and often does: but not the faith which is living and operative; and which " worketh by love," " overcometh the world," and * may be as evidently ' known, as a tree is discerned by the fruit.' P. cxxx. Note from Doddridge. ' As k is:\ This quotation is sufficient, in respect of what is adduced about the faith spoken of, in the thirteenth of the first of Corinthians. P. cxxxi. 1. 2. ' We have^ &c.'J In what respects love is greater than even true faith has before been shown: § and no doubt, it is far more easy to prevail with men to adopt a new creed, than to lead a new life. Man's arguments and persuasions, especially when re- commended by selfish motives, will do the former: but God alone, by a new creation, can effect the latter. — '' We are his workmanship, created in Christ Jesus *' unto good works. "H * And lest any one should be * deceived, for lack of a right understanding thereof, it • ' That belief or faith may exist, unaccompanied by any of the christian •virtues and graces, appears from the case of Simon Magus, already re- ' ferred to, who is said to have •' beheved," and yet " his heart was not right *• in the sight of God;" lie was " in the gall of bittei-ness, and in the bond of * iniquity." f ♦ As it is here supposed that this faith might in fact be separated from ' love, it cannot signify the same as in the Epistle to the Romans, where it is * such an assent to a divine declaration as produces a suitable temper and * conduct.' Doddridge. ^ * We have therefore this apostle's authority, not only for maintaining the ' possibility of faith existing without charity, and its utter inefficacy in that * case, but also tor considering charity as superior to faith when they " abide" ' together. Nor is it difficiUt to comprehend the reason of this superiority, ' for surely it is more easy to convince the understanding of the truth of the ' gospel, than to correct tlie selfishness of our nature, and to impress our ' minds v/ith the principles of divine love, or piety towards God, and of uni- "versal benevolence towards men, so as to practise both, in the degree re- 'quired by our holy religion, namely, to "love God with all our heart, and " soul, and strength," and " our neighbour as ourselves." h On p. 102, Refutation. 1[ F,ph. ii. 10. 246 REMAKKS ^ is diligently to- be noted, that faith is taken in the * Scripture, two manner of ways. There is one faith, ' whicli in Scripture is called a dead faith, which bring- ' eth forth no good works; but is idle, barren, and un- ' fruitful. And this faith, by the holy apostle St. James, * is compared to the faith of devils, which believe God *to be true and just, and tremble for fear; yet they do ' nothing well, but all evil. And such faith have the ' wicked and naughty christian people, which confess * Godj as St. Paul saith, in their mouths, but "deny " him in their deeds, being abominable, and without " the right faith,* and to ail good works reprovable." — r* It consisteth only in believing the word of God, * that it is true. And this is not properly called faith. '•But as he that readeth Caesar's Commentary, believing '■ the same to be true, hath thereby a knowledge of * Cesar's life, and notable acts, because he believeth * the history of Caesar, of whom he looketh for no help * or benefit: even so he, who believeth all that is spoken * of God in the Bible is true; and yet liveth so ungodly, ' that he cannot look to enjoy the promises and benefits * of God; although it may be said, that such a man hath ' a faith and belief to the words of God; yet it cannot * be said, that he believeth in God.' — ' Another faith * there is in Scripture, which is not, as the aforesaid *■ faith, idle, unfruitful, and dead, but worketh by cha- "■ rity, Sec' — ' This faith doth not lie dead in the heart, * but is lively and fruitful in bringing forth good ' works. 't — Now this faith certainly cannot consist without charity; and we have no controversy with any • Tit.i. If). Atth^w from Amt^im. John iii. 36. Rom. si. 30. xv. 31. Gi-. Words from this root, sometimes convey the idea of unbelief, and at otherSj of disobedience. Hcb. iii. IH. 1 Ptt. ii. 7, 8. Gr. t Homily on f;iitl), first pari. ON THE THIRD CHAPTER. 249 man, about another kind of faith: but this !;cth justi- fies, tind preserves a man, in a justified state. P. cxxxii. 1. 2. ' Suppose f &c.'^- Is not this the ease with nominal Christians, as certainly as it was of Jews, not to say heathens? '1.11. ^ Having, ^c,''\ Baptism, where it may be had, is essential to "the obedience of faith," which must be incomplete, where this sacred ordinance is neglected; and the Lord's supper is essential in the same way: but are either of them ' essential to entitle a * man to the blessings of the new and gracious dispen- ' sation?' Are they so essential, that no one can be saved without them? If so, we are both justified and save(l by baptism, or by the Lord's supper, and not by faith. Faith is essential: because without faith no adult can be justified; and, because all who believe are jus- tified; but can this be said of baptism? " In Christ *' Jesus, neither circumcision availeth any thing nor un- *' circumcision; but faith, which worketh by love."t Eagerness for either baptism, or any other external ob- servance, often arises, especially in persons newly brought under concern about their souls, from misap- prehension, and leads to an ungrounded confidence, of ♦ * Suppose him, which was the case of every Jew and of every heathen, 'to have been guilty of a vanety of sins.' t * Having underalood that baptism was essential to entitle him to the bles- ' sings of this new and merciful dispensation, of the divine authority of which 'he was fully persuaded, he would eagerly apply to some one of those who * were commissioned to baptize; and baptism, administered according to the * appointed form to a true believer, would convey justification; or in other ' words, the baptized person would receive remission of his past sins, would * be reconciled to God, and be aceounted just and righteous in his sight. — ' Baptism would not only wash away the guilt of all his formei* sins, both ' original and actual, and procure to him acceptance with God; but it would ' also communicate a portion of divine grace, to counteract the depravity of * his nature, and to strengthen his good resolutions, ' % Gal. V. 6, vol*. I, ■ K k 250 REMARKS being in a state of acceptance, though not partakers of faith working by love; of which neither their teiHpers nor conduct give any clear evidence. We ought indeed to " make haste, and delay not to keep God's com- *' mandments:" yet the exhortation concerning the Lord's supper is " Let a man examine himself; and so *' let him cat of that bread, and drink of that cup."* — And why it should not be the same, in respect of bap- tism, as received by adults, does not appear: but being ' eager to be baptized,* under a persuasion, that it is essential to salvation, counteracts the exhortation. — - Concerning such an eagerness we read nothing in the New Testament, except the Ethiopian treasurer be supposed a case in point. His situation, however, was peculiar: he had for the first time heard a christian mi- nister, and, having before manifested a pious, enquir- ing, humble, and teachable disposition, he was at once fully convinced, that " Jesus was the Christ, the Son of *' God." He was journeying to a far distant land, re- mote from the ministers of Christ, where none would be found to administer baptism; and before he parted with his kind instructor, *' He says, See here is water, " what doth hinder mc to be baptized? And Philip *' said, If thou believest with all thine heart, thou may- " est: and he answered and said, I believe that Jesus *' Christ is the Son of God."t Now, nothing can be more clear, than that if his profession was sincere, (as no doubt it was), he was "justified by faith," before he was baptized: and that his baptism was a profession of his faith, *' and a seal of the righteousness of the faith, " which he had yet being unbaptized."J But if he had not truly believed, would his baptism have conveyed justitication? The unbaptized true believer, therefore, • 1 Cor. xi. 28. f Acts viii. 36— 38 i Uom. iv. 12. 0^ THE THIRD CHAPTER. 251 is "justified by faith," before he is baptized; and his baptism is the profession of his faith, the recognition of that profession, his admission into the church of Christ, and a pledge to assure him of the blessing. It is also * a means of grace,' for the confirming and strengthen- ing of his faith. — ' Sacraments — be sure xvitnesses and * effectual signs of grace, and God's good will towards ' us, by which he doth work invisibly in us, and doth *^ not only quicken, but also strengthen and confirm our 'faith.'* * Baptism is also a sign oi regeneration, or ' new-birth, whereby, as by an instrument, they who ' receive baptism rightly, are grafted into the church, ' the promises of the forgiveness of sins, and of our * adoption to be the sons of God by the Holy Ghost, ' are visibly signed and sealed: faith is confirmed, and ' grace increased, by virtue of prayer unto God.'f — Now these words are not of the same import, with those quoted from the Refutation. They do not assert, that ' baptism conveys justification,' even to a true believer; or that the baptized person would receive remission of his past sins, would be reconciled to God, and account- ed just and righteous in his sight. They only declare, that these blessings are ' visibly signed and sealed;' even as Abraham's righteousness of faith, was signed and sealed by circumcision: but he had been pardoned, reconciled, and justified before. God ' conveys justi- ' fication,' not by baptism, but by faidi, not to the bap- tized person, but to him who believeth; not at the time of baptism, but at the time of believing: and baptism is the sign and seal of this. Neither does the article say, that ' baptism would wash away sin,' which the blood of Christ alone can do; but * that the promises of for- ' giveness are thereby signed and sealed;' nor yet, that * Art. XXV. f Art. xxvii. 25i llEMAKKS baplisun * communicates a portion of divine grace, "&c.' but that ' faith is confirmed, and grace increased by * virtue of prayer unto God.' A portion of grace and faith, therefore, had previously been communicated. — - In no other instance, than that before mentioned, do we read of an eagerness for baptism, in the New Testa- ment; unless the application of the Pharisees and Sad- duceestoJohn Baptist, be so considered: and we know what warnings and instructions he gave them on the occasion.* The mention of baptism, on the day of Pentecost, came from Peter, not from his hearers; he was earnest with them to show that they truly repented of having crucified the Lord of glory, and of all their other sins, by openly professing their faith in him, whom they had crucified, as risen and ascended, f Ana- nias urged Saul to " Arise and be baptized, and wash *' away his sins, caHing on the name of the Lord."J-— Saul's earnestness had been in prayer: "Behold he *'prayeth;" not about baptism; to which probably, af- ter he understood the extreme atrociousness of his past conduct, he supposed he was not a proper person to be admitted. The centurion and his friends were earnest to hear the word of salvation from Peter: but even after their faith had been attested, by the pouring out of the Holy Spirit on them, as on the apostles, at the day of Pentecost; they showed no eagerness to be baptized; and the proposal of it was made, not by them, but by the apostle, y The alarmed jailor was eager to have "the important question answered, " What must I do to be ^' saved?" and he was baptized that same night: but he .■^ecms to have been more earnest to show the sincerity of his repentance and faith, by his works, than to be * Matt. Hi. 7—12. f Acts il. 36— iO. ^ Acts xxii. 16. * Acts ? "i.l 43— 4B. si. 14,— IS. ON THE THIRD CHAPTER. 253 baptized. He first brought Paul and Silas out of the stocks and the dungeon; and then, having heard the word of life, and believed, " he took them the same ♦' hour of the night, and washed their stripes; and then ^' he professed his faith by baptism:" and " when he had " brought them into his own house, he set meat before " them." Thus his *' faith worked by love," (for Christ's sake,) of the very men, whom he had the evening before treated with contumelious cruelty on the same account.* Indeed, in what part of the Scrip- tures is baptism in express terms joined with justifica- tion? Or, where is it intimated, that sins, committed before baptism, are washed away, in any other manner, than sins committed after baptism? — Baptism is never expressly mentioned in connexion with justification, or even with remission of sins, except in the case of Saul, which has been repeatedly considered. P. cxxxii. 1. 27. ' Faith^ &c.'t True faith is always attended by repentance; but does not, I apprehend, hi- elude it: for then we might as properly be said to be justified by repentance, as by faith:— but where is bap- tism said to be ' invariably, the instrument or external * form, by which justification was conveyed?' To adult believers, it was " the seal of the righteousness of the *' faith, which they had yet being unbaptized.'* In dis- cussions of this kind, proof is required, and not merely assertion. P. cxxxiii. 1. 16. ' It is plain y &c.'i All, who had ' Acts xvi. 23—34. I • Faith therefore, including repentance for former oiTences, was, as far as ^ the person himself was concerned, the sole requisite for justification. Nq * previous work was enjoined; but baptism was invariably the instrument, or * external form, by which justification was conveyed.' + ' It is plain that these men were justified by faith, and by faith only. * Here arises the important question, whether a person thus converted, bap- * tizedj and justified, must necessarily continue in a state of justification? 254 REMARKS true faith were justified by faith, alone; but if any mau had not true faith, no profession, either at baptism, or in any other way, could justify him. The term neces- sarily is not expressive of our ideas; which are simply, that God has promised, through Christ's intercession, and according to his everlasting covenant, to preserve the true believer from finally losing his justified state. But it must here be observed, that wherever his Lord- ship speaks of justification by faith alone, he evidently means living faith: but when he comes to speak of con- tinuance in a justified state, he as uniformly, by some inadvertency, substitutes a dead faith, which none of us think will either continue a man in a justified state, or bring him into it. We only hold that the same faith, which justifies, will continue the person in a justified state; unless it fails, or degenerates into a dead faith; which we suppose, (either truly or erroneously,) it never does. Even the highest supralapsarian Calvinist never supposes that a dead faith will continue a man in a justified state; or ensure his perseverance: for in fact he has nothing, in which to persevere, except formality and hypocrisy. And few maintain any other persever- ance, than that of " patient continuance in well doing;" of " bringing forth fruit with patience;" or of being brought back from every deviation, by rebukes and stripes, with deep repentance, weeping, and supplica- tion.— The evangelical clergy, it may confidently be ' Ccrtainl5^ not. ,Upon wliut then did his continuance depend? Upon his bc- * lief of the doctrines, and obedience to the precepts of the gospel, that is, * upon the performance of tlie conditions of the covenant into which lie had * entered by the holy rite of baptism, and which he had engaged to observe. ' If he really performed tiicse conditions, he continued in a state of jiistifi- ' cation; and if he persevered to the end of his life, his salvation was secured. ' But if he did not perform these conditions, he was no longer in a state of 'justification, but again become liable to God's wrath, and if he died in his * sins, his apostasy from the truth would be an aggravation of his guilt and ' punishment.' 1 ON THE THIRD CHAPTER. 255 said, have in general, as deep an abhorrence, as any of their opponents can have, of the detestable sentiment, that a justified person may, without danger, live accord- ing to the inclinations of the carnal mind. No doubt, a few extravagant enthusiasts have spoken this language, and even language more shocking than I should choose to transcribe; but why are all Calvinists to be answera- ble for the tenets of a few individuals, whom they, with all earnestness protest against? So far indeed are the evangelical clergy from countenancing this sentiment, that a large proportion of them do not so much as hold the doctrine of final perseverance, as stated in the most guarded manner: and perhaps in the whole body, not one can be mentioned, who holds it, in any other sense, than has been above described. I should deem it an important end answered by this publication, if I might be admitted, (as one, by years, experience, and obser- vation, in some measure competent,) to explain to our accusers, and opponents what we do, and what we do ROt, maintain: for, misapprehensions of the most serious nature give occasion to accusations and censures, which we by no means merit: That we believe and avow some, and many, things, which numbers do not, is true, and we do not wish to shrink from the fair investiga- tion of our sentiments: but those charges, or clamours, by which we are rendered most obnoxious in the eyes of the public, are wholly ungrounded; as all will find, who bestow the pains to read our publications. We hold that none can possess scriptural proof or assurance of his justification, except as his faith produces holy fruits: that none can preserve this assurance, except by " patient continuance in well doing:" that none, having by sin, lost this assurance, can regain it, except by renewed and deep repentance, and works meet for re- pentance: that, in order to possess and preserve assured Q56 REMAEKi hope, we must, after the apostle's example, *' keep "- under the body, and keep it in subjection," " crucify " the flesh with its affections and lusts," and press for- ward in our christian course: and that God who appoints the end, appoints also the means. Exhortations, in- structions, warnings, are to be used by ministers; watch- ing, prayer, self-denial, and in many cases, fasting, by the Christian himself. The ministers, who neglect the means which they ought to use, have no reason to ex- pect, that their supposed converts will persevere: nor have any professed believers, who neglect the means appointed for them, the least right to expect, that they shali be " kept by the power of God, through faith unto " salvation." — God knows how long~ each of us shall live: yet this implies the knowledge also, that each per- son will use, or neglect, certain means, for the con- tinuance of life. If a man's death come on him by his wilfully refusing sustenance, or by taking poison; God foreknew this also; and took it into the account. Our Lord certainly knew the time appointed for 'his cruci- fixion: yet he used various precautions, to defeat the machinations of his enemies, till his time was come. P. cxxxiv — cxxxvi. These pages contain a long note, chiefly quotations from Bishop Bull, and Dr. Whitby; but as there is in it nothing materially dif- ferent from what has been considered; and as neither of these writers is authority^ it is not necessary to make any remarks. P. cxxxvi. I. 13. ' St. Paul, &c.'* St. Paul indeed • St. Paul tells tlie Romans and Galatians, that they liave been justified; ' and yet he gives them rules for their conduct, the observance of which he • represents as essential to their salvation. But had he considered their justifi- ' cation as necessarily continuing-; had he conceived salvation in the next world • as inevitably following- justification in tliis, all advice would have been .su- • perfluous: nor could he have felt or expressed any anxiety for the future ' welfare of the converts. Nay, he speaks of *' some, wlio having put away a ON THE THIRD CHAPTER. 257 says, in general, to the Romans, " Therefore being " justified by faith, we have peace with God, through " our Lord Jesus Christ:"* but surely no one will infer from this, that he considered it as infallibly cer- tain, that every professed christian at Rome was in a justified state, at the time when he wrote this epistle^ Having not been at Rome, he had no personal ac- quaintance with the christians there: but he knew that all true believers were justified: and in the judgment of charity he supposed tliem to be what they professed t(3 be. He does not, however, so much as say, even in this general sense, to the Galatians, that they were jus- tified: nay, he plainly tells them, that '* he stood in " doubt of them. '' — It would have been impossible, in writing to collective bodies, to draw lines of distinction between individuals, and professing the same faith, ex- cept by distinguishing true faith from all counterfeits; and by calling on them, to beware, lest they deceived themselves.! When admitted into the church by bap- tism, they continued a part of it, miless excommuni- cated. The collective body must be addressed as be- lievers; and the warnings, and cautions, and calls to self-examination, sufficiently proved to them, that the apostle did not mean, they should individually take it for granted, that they were, without exception, what they professed to be. But had he spoken of their past justification, nay, of their final salvation, in as absolute and unqualified terms, as he did of those who sailed with him, when he said, *' There shall be no loss of *' any man's life among you;"J it would b}' no means have been superfluous, to show them, by what means, " good conscience, concerning faith had made shipwreck." ' These men musl ' have lost that state of justilicatiou which tliey once had^ and have failed oi' * salvation.' * Rom. V. 1. y Gal. v. 2—5. vi. 3. 7.. 8. \ Acts xxvli. 22—24- 31. VOL. I. L I 258 REMARKS and in what way, this absolute promise, or declaration, must be accomplished. " Except these abide in the " ship, ve cannot be saved." — Probably, the apostle felt no anxiety about the event, as to the preservation of the lives of those who sailed with him; though he deemed it proper to caution them; for their lives were individually secured by promise. But he felt much anxiety about those, whom, in the judgment of charity, he addressed as christians: because he did not certainly know, that every one of them was a true christian, and interested in the promises, which, we suppose, secure true christians. He loved them as children, and he was cast down at every thing, which made him fear, lest any of them should be found to come short of salva- tion.— He who supposes, that a belief respecting the divine decrees, exempts a man from anxiety, on his own account, or that of those whom he loves, except as it induces reliance on God, and submission to his holy will; has little experimental acquaintance with the sub- ject; and will not readily, enter into the apostle's feel- ings, when he says, " My little children, of whom I '• travail in birth again, till Christ is formed in you.'** As for those, who had made shipwreck of their faith; before it is allowed, that they ' had lost the state of jus- * tification, which they once had;' it must be proved, that they ever had any better fjjith than that of the stony ground hearers; " believed for a time, but hav- " ing no root in themselves, in time of temptation fell ^' away."t p. cxxxvii. Note. * This^ &c.'± This was the * G.il. iv. 15 — 19. t Luke vlii- 1.5. 1 Jolin. ii. 19. ■^ ' This is acknowledg-ed by Dr. Doddridge: — Several of the Jewish Chris ? t'lans discovered a disposition to rest in an external and empty profession ot ' religion, probably from an abuse of the doctrine of justification by faitli," (Pref. to St- Jamps's Epistle. ") ON THE THIRD CHAPTSR. 259 case with others, as well as the Jewish Christians, and always has been, more or less, in every age. A proud self-righteous rejection of the scriptural doctrine con- cerning justification, and a licentious perversion of it, have at all times been as the Scyllu and Charybdis, in this part of Theology: and the Holy Spirit alone can safely guide us, at an equal distance from the rock on the right hand, and the whirlpool on the left. " I lead *' in the paths of righteousness, in the midst of the paths " of judgment."* P. cxxxviii. 1. 12. ' He does^ &c.'t Are * sincere ^ faith J and ' a bare belief of the gospel,'* the same thing? If they are not, why is the one used, when justification is spoken of; and the other substituted, when con- tinuance in a justified state is mentioned? Let the terms be reversed, ' He does not mean to assert, that a bare ' belief of the gospel 2\Qnt will not justify a man, when ' first converted to the gospel, by procuring his remis- ' sion of sins committed by him previously to his con- * version; but that when a man has been converted and * justified, sincere faith will not keep him in a justified * state.* Every one sees the glaring absurdity of such a proposition: but this arises solely from the use of the two different terms, as if denoting the same thing. A bare belief of the gospel never justified any man; and therefore cannot keep him in a justified state. If any one loses a justified state; it is, because he loses living faith, and retains only a dead faith. P. cxxxviii. 1. 25. * He describes, &c.'J This • Prov. viii. 20. t ' He' (St. James) ' does not mean to assert, that sincere faith alone will * not justify a man when first converted to the gospel, by procuring him re- ' mission of the sins committed by him previous to his conversion; but that * when a man !ias been converted and justified, a bare belief of the gospel will * not keep him in a state of justification.' % ' He describes a dead charity, and bv it exemplifies a dead faith- as that 260 REMARKS quotation is much to the purpose, and needs no further remark. *' Faith, which worketh by love," must have its seat in the will and affections, and be an active prin- ciple of obedience. P. cxl. Note, ' It is, &c.'* There is no ground of doubt, of infants, the children of believers, devoted to God in baptism, dying before they commit actual sin, being saved: but whether all infants, who are bap- tized, or none else, are questions of a very complicated nature; on which the Scripture gives no light. Our Rubrick assumes, that the profession and engagements made in the name of the baptized infant, and implied in the parents, who offer their child to baptism, are sin- cere: and therefore speaks of the infants, as the children of believers: but it is properly silent as to others. Yet, when we consider the various circumstances, which may prevent the baptism of infants, born of believing parents; and that the children of believing Abraham, to whom circumcision was given, as the seal of the cove- nant, (by which the Lord engaged to be *' a God to him " and to his seed,") must not be performed before the eighth day; (and many would previously die;) we can- not be authorized to confine the salvation of those, who die in infancy, to such as are baptized. A few pre- sumptuous, extravagant, Calvinists, have spoken shock- ing things of the damnation of infants: but to consign ' cliarlty is a mere pretence, which shows itself only in words of courtesy * and compassion, without affording any real assistance to a suffering- fellow- ' creature; so that faith is dead and useless, which consists in a naked assent * to the truth of Christianity, without the performance of those works whicli ' are enjoined by its Author. Not only the understanding- is to be convinced, ' but the will and affections, the spring of human actions, are to be influenced * and rej^ulated.' • ' It is certain by God's word, that children which are "baptized, dyin^ * before they commit actual sin, are undoubtedly saved, (I'ublick Baptisra ' of Infants.)' ON THE THIRD CHAPTER. 261 the innumerable multitudes of those, all over the world, and in every age, who die before they commit actual sin, and die unbaptized, to eternal damnation, is far more shocking. Such Calvinists may suppose some of these children to be elect, and saved: but this senti- ment excludes them all. On both sides, however, it is a presumptuous intrusion into things unseen and unre- vealed; and a practical forgetfulness of the words of God by Moses: " The secret things belong to the Lord *' our God; but those things which are revealed belong '•to us and to our children forever: that we may do all " the words of this law."* P. cxli. 1. 15. ' That, &c.'t The subject of bap- tism has been so fully discussed, in the preceding chap- ter, that it is the less necessary here to resume it. The invariable union of baptism and regeneration; the out- ward and visible sign^ and the inward and spiritual grace, has not been proved, either from Scripture, or from our authorized writings; any more than the inva- riable union of the outward sign, and the inward bless- ing, to all who receive the Lord's supper. And the union of baptism with justification, of which it is not so much as the outward sign, is never mentioned in Scrip- ture, nor in express terms in our liturgy or articles. — If conferred only in baptism, all who die unbaptized ♦ Deut. xxix. 29. I ' That many persons, duly baptized in their infancy, and confirmed In ' their youth, fall into wilful and habitual wickedness, even while they letain ' a belief of the general truth of the g'ospel, is a fiict wliich will not be ' disputed; and it will also be readily acknowledged, tiiat such persons, ' *althoug-h baptized and born again in Christ,' ' do not remain in a state of •justification. How then is that state to be recovered? By repentance and • faith. They must feel " Godly sorrow which worketh repentance," ♦ and ' a lively faifS that their sins will be pardoned through the merits of ChrJsu ' and God will then be pleased, for the sake of his blessed Son, to accept * their repentance and faith, and they wjl) become again justified fro ra all ' their offences ' 262 REMARKS must die in an unjustified state: and, if baptized chil* dren show no tokens of faith and grace, as they grow up; it is a mere contest about words, to argue, Whether they never were justified, or whether they have fallen from a justified state. For, though it is not allowed by his Lordship concerning regeneration^ it is concerning justification; that ' they, who do not remain in that state,' must recover it, and they must ' become again justified;' exactly in the same manner, as if they never had been justified. P. cxUi. 1. 14. ' Repentance, &c.'* True faith will always be accompanied with repentance; but this can- not properly be said to procure justification; otherwise we should be justified as well by repentance as by faith; which is not the language, either of the Bible or the Prayer-book. ' Obedience must be added,' to prove our faith living; and for many other important ends; "But by faith we stand." P. cxlii. Note. * JVo one, &c.'t This note may at first seem equivalent to what has above been objected to: but the expression ' without faith and repentance,' does not imply, that repentance justifies, even in part; but only, that it always accompanies justifying faith; which we allow: and 'the fruits of faith and repen- * tance,' such as spring from a lively penitent faith, and by which * it may as certainly be known, as a tree by * its fruits;' are doubtless necessary, both to evidence the sincerity of our faith, and to continue us in a state * * Repentance therefore, and faith, if sincere, will in all cases procure •justification; but obedience must be adde\ those to whom the gospel is made known, the merits of Christ are of no * avail to them; and if they have faiih, no other previous condition is requi- ' red.' • Wherefore, that we are justified by faith only is a most wholesome ' doctrine, and very full of comfort, as more largely is expressed in the hom- * ily of justification.' t Art. xi. ON THE THIRD CHAPTER. 267 be justified by faith only; and ' if no previous condition * be required;' how can 'baptism confer justication,' on those who have previously believed, and consequently been justified? P. cxlix. 1. 18. 'God sent, &c.'* 'Because all ' men be sinners and offenders against God, and ^break- ' ers of his law and commandments, therefore can no * man by his own acts, works, or deeds, (seem they ' never so good,) be justified, and made righteous bc- * fore God: but every man is of necessity constrained ' to seek another righteousness of justification, to be re- ' ceived at God's own hands, that is to say, the forgive- ' ness of his sins and trespasses, in such things as he ' hath offended. And this justification, or righteousness, ' wliich we so receive of God's mercy, and Christ's ' merits, embraced by faith, is taken, accepted and al- ' lowed of our God, for our perfect and full justification. ' For the more full understanding hereof, it is our parts ' and duties ever to remember the great mercy of God, * how that, (all the world being wrapped in sin by break- ' ing the law,) God sent his only Son, &c.'t ' Infants, • *God sent liis only Son our Saviour Christ into this world, to fulfil the * law for us, and by shedding his most preciows blood, to make.a sacrifice and '■ satisfaction, or (as it may be called) amends to liis Father f * tification conferred by baptism.' t 'These men believing-, but not obeying-, the gospel, have the faith mean^ '■ by St. James, wiiich does not justify; but they have not tlie fuith meant by * St. Paul, which does justify. But if a persou of this description become 'convinced oTthe evil of his ways, be sincerely penitent, and feel a true and * lively faith in Christ, he is then justified from all the sins he has committci', ' being- accounted righteous before God for tltc merit of our l.ord and Siivlovi: ' Jesus Christ.' 284 REMAKK5 P. clx. I. 23. ' True, &c.'* This is admitted by both parties, and needs no further remark: provided, they^word produce be adhered to, and contained, or any other term to the same effect, be not substituted. P. clx. Note. * Faith, &c.'t I know not of any evangelical clergyman who dissents from this statement. P. clxi. 1. 13. ' St. Paul, Scc'l Where nothing occurs, to which we should materially object, I take a pleasure, in selecting a few passages, which meet iny cordial approbation; and I think that of my brethren. P. clxi. 1. 20. ' There are, &c.'§ Final salvation is frequently connected with good works, though not attributed to them: but, except the passage in St. James, \vhich has been repeatedly considered, I do not recol- lect one, in which justijication is attributed to good works, in any sense, or in any degree; or even intimate- ly connected with them. It is added, in a note, * That ' is, the continuance in a state of justification:' but jus- tification, and continuance in a justified state, are not the same. We, however, read nothing, in any part of Scripture, about ' continuance in a state of justifica- ' tion,' except the following texts refer to it. " By • ' Trr.e christian faith, air-l ^ooi^ works pleasant and acceplabl? to Goc;, ' are in their own nature inseparable. True fiiith produces good works as ' naturally as a tree produces its fruit: good works, wherever tliey exist, ' must proceed from faith, their only genuine source. And hence it happens, * that the one is often mentioned in Scripture without the other, although the ' other is implied or supposed;' f * Faith, or a general belief of the truth of Christianity, is not necessarily ♦ connected with good works. True christian faith and good works are in- • separable.' :J ' St. Paul says, " Thicy who by patient continuance in well-doing, seek " for glory, and lionour, and immci-tality, shall inherit eternal life." Here f is not a word concei'uing faith; but it is supposed, for nothing but faith, can • cause a patient continuance in well doiiig with the hope of everlasting hap- ■■ piness.' § * There are, however, more passages in tlie epistles wliich atlributp 'justification and salvation If/pnod works, than to faith.' ON THE THIRB CHAPTER. 285 '^ whom also, we have access by fiilth into this grace '' wherein we stand, and rejoice in hope of the glory of " God." " While we were yet sinners, Christ died for " us. Much more then being justified by his grace, '•' we shall be saved from wrath through him."* " That, " being justified by his grace, we should be made heirs " according to the hope of eternal life.''f Who are kept " by the power of God, through faith unto salvation.''^ There is indeed one passage, which may be thought more favourable to the sentiment; " If ye continue *' in the faith grounded and settled, &c.:"§ but even here, their continuance in a state of reconciliation is connect- ed with their continuance in the faith, wot. with good works. P. cxlii. 1. 4. ' The authors, &c.'^r Were then the churches, to which the apostles wrote, constituted of professed believers, who were not real christians? This, alas! is to a great degree, the case in modern times, now that whole nations profess to believe in Christ; and yet the bulk of them do not so much as appear to live as it becometh christians! But surely it was not thus, with the select com.panies, collected into church- es, by the apostles themselves. And if the epistles v/ere written to make professed believers real christians: where are we to find those fuller instructions, by which 'Jiey were led further into the knowledge of the deeper and more mysterious parts of Christianity? The labour- ed discussions of St. Paul, in his epistles to the Ro- mans, the Galatians, and the Hebrews, were evidently ^ Rom. V. 2. 8, 9. f Tit. ill 7. t 1 Pet. i. 6. ': Col. i, 21—23. *] • The authors of these epistles were therefore chiefiy anxious hv the ' use of plain and intelligihle langu^age, to induce tlieir converts to walk wor- • thy of the vocation wherewith they were called, l\v an uprisrht iind holv ' "ff; \'^ m-^-ke professed bo],'f vers in the gospel real christians.' 286 ' REMARKS intended to settle the minds and judgments of the per- ^Jons 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 I'hessalonians, 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 Corin- thians and the Galatians, in which much warning anc| 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 apos- tle says, " Called of God an high priest after the order '' of Melcliizedeck, of whom we have many things to ^' say, and haid 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 * r.ph. iv. 14— ] 6 ON THE THIRD CHAPTER. 287 '' of Christ, let us go on unto perfection."^ St. Peter speaks thus of St Pauh " 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, speak- *' ing 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 otlier 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 exercis- ** ed to discern good and evil." — If, however, any mo- dern teachers go further into doctrinal discussions, than the apostoHcal 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.l. 10. ' *S'^ John, &c.'J That act of obe- dience, 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. f 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 eternal " 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 pas- ' sages would be irreconcilable. Tlie obedience, in the latter, is the obedience ' which proceeds from faith; and how or why should men obey Christ, if the v ' do not believe him to be the predicted Redeemer of the world? Tiie ' faith in the former is the faith which produces, or is accompanied by, obe- * dience; and indeed a true and lively faith in the merits and promises n'- ' Christ, is naturally productive ofobedienne to his commands.' 288 REMARKS 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 intend- ed chiefly to prove that true faith always produces •obe- dience, 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 obe- dience, as by faith; and that not till after we have per- formed the obedience: but ' good works, which are the ' fruits of faith, follow after justification.'* P. clxiii. 1. 5. * A ?nan, &c.'t That, ' a man is * saved by faith, which produces obedience,' accords to the language of Scripture: the other propositions, if in- tended of final salvation from sin and all its conse- quences, 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 im- portant, 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. ■j- ' A man is saved by obedience which proceeds from faith; a man is saved ' by faith v.'liich produces obediertce; a man is saved by faitli and obedience. ' In all these three propositions, Christ is supposed to be the meritorious ' cause of salvation, and faitli and obedience are asserted to hh in the person ' saved. If the obedience of the -irst proposition does not proceed from ' faitli, it does not save; if the faith of the second proposition does not pro- ' dnce obedience, it does not sa\" ; and therefore both faith and obcdiencf, as ' declared inl)>ie third proposition, are necessary to salvation.' ON THE THIRD CHAPTER. 289 P. clxiii. Note from Whitby. ' It is^ &c.'* Thus the acorn virtiialli/ not formally contains the oak; as well as, the oak, wlien grown, v'lrtuallij contains other acorns, and futyre oaks. On such subjects men may speculate in philosophy; but acorns will not answer the purpose of oaks, notwithstanding their virtually con- taining each other. Nor will obedience answer the purpose of faith as to justification. We agree, how- ever, 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 ay &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 certain- ly 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 judtymeut, 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.' f * 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 tliem 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 clirist'an, and as an indlspensa- ' ble proof of his possessing a lively faith, he will be very far from improving ' the morality of his audience.' VOL. I. ? p 290 REMARKS P. clxiv, 1. 20. * Jn 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 oar Lord and his apostles, is in this sense ' a rule of life,' or ' a rule of duty;' which I hope few of the evangeli- cal 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 sin- ner, 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 ob- tain eternal life, though destitute of true repentance, liv- ing faith, and inward holiness; and that the religious in- structions, which they receive, do not tend to undeceive them: though this sentiment at once renders void the whole gospel. ♦ P. clxv. 1. 5. ' Jfhe, &c.'| This passage describes " ' An illiterate person, and tlie bulk of country congregations consists of f persons of that description, if he be told, that lying and drunkenness are ' forbiildcn by the laws of God, and that one of Clirist'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.' •j- • If he be told, that he has only to cherish faith in his miud, and he will ' be eternally happy, he will be apt to persuade himself tliat he has this faith, ' while he is p;uil»v' of every vie* wifhin his means, to which he feels any ON THE THIRD CHAPTER. 291 a style of preaching, which I trust is wholly ideal: at least it has never fallen under my notice. Dispropor- tionate statements, as to the different parts of divine truth; a far too general way of treating on practical sub- jects; many unguarded expressions, and methods of exhibiting the grand doctrines of the gospel, which might be perverted by a carnal heart to an antinomian meaning, I have heard aad lamented, and have protest- ed against; but never, even from those, who are justly considered as antinomians, any thing so grossly abo- minable, as that which is here described. At present, I am persuaded, that the evangelical clergy in general are very careful to caution their congregations against every antinomian perversion of the doctrine of grace: and I am fully assured, tliat there are very few in their congregations, who are not quite convinced, that * lying, ' drunkenness, theft, and fornication,' and every other instance of immorality, or profaneness, will, unless re- pented of, forsaken, and abhorred, terminate in their everlasting damnation, whatever doctrines they assent to, or whatever confidence they may express; naj'^, that the very circumstance of encouraging themselves in sin, by perverting the doctrine of salvation by grace, will exceedingly enhance their guilt and condemnation. If there be any clergyman, who teaches his congregation, that * faith is all which is required for pardon and salva- ' tion,' and does not enjoin them to ' abstain from ly- ' ing, drunkenness, theft, and fornication; and show the ' nature and effects of " faith which worketh by love," ' temptation. He will remember tbat the preacher only told lum to have ' faitli, and that he did not enjoin him to abstain from lying, drunkennes?, ' theft, and foniication. He believes that Christ died for the sins of men, * and is convinced, upon the authority of his minister, that this faith is all * which is required for pardon and salvation. Whoever knows any thing of * the common people, cannot but know that tlils mode of reasoning, easily ' s\igge5ted by ihe corrupt nature of man, y- very Wk-\s to take Tilace.' ^92 ItEMARKS as distinguished from a faith consistent with such abo- minable wickedness; it would rejoice me, and I will answer for it, most of my brethren, to see episcopal au- thority exercised, in silencing him; as well as in silenc- ing many others, who, in different ways corrupt the .gospel of Christ, or disgrace it by their example. We are fully aware that ' this mode of reasoning, easily sug- ' gested by the corrupt nature of man,' is likely to take place, both among ' the common people,' and their su- periors: and if we give any occasion to it, nay, if we do not fully warn our congregations against it, we deserve not only the censure of our diocesans, but the awful wrath of our holy God; and shall experience it, except we " repent, and do works meet for repentance;" how evangelical soever our creed may be. P. clxv. 1. 20. ' Whoever, &c.* Who these ' cer- ' tain preachers' are, we are not told: but this I can con- fidently say, that I have witnessed, in the places, where the evangelical clergy are stationed, a degree of morali- ty, even in those, who did not fully enter into their views; beyond what I ever saw in any other places. It is true, that many learn from the preachers, evangelical notions, and make a temporary profession of religion; who, at length return, " like the sow that is washed to " her wallowing in the mire;" and " the last state" of these men is " worse than the first." But if they are to be considered as specimens of the company, which they have renounced, or from which they have been exclu- ded; while all those, who, " taught by the saving grace *' of God, that, denying ungodliness and worldly lusts, *' they should lead sober, righteous, and godly lives," are quite overlooked: prejudice may easily bring in a • ' Whoever has lived in tlie rieighboiirhoQtl of certt'ia preacliers, will tes- tify that it hus taken piace.' ON THE THIRD CHAPTER. 293 verdict against the whole body. Thus Judas, Ananias, Sapphira, and Simon Magus, might have been consid- ered as specimens of the character of Christians, in the primitive times; and those, of whom Paul spake, even weeping,* of all the converts made by his ministry. In populous places also, where in this land preachers of every kind are, at present, found; there will, no doubt, be men, who adopt the wildest notions, and dis- grace the truths which they profess, with the vilest con- duct. They, who pay sufficient attention to the subject, will find, that this is the grief and distress of numbers, aikl especially 'of ministers; who, agreeing in some points of doctrine with these enthusiasts and antino- mians, (for we cannot give up truth, because professed and perverted by wicked men,) are by superficial ob- servers, and such as only behold the company from a distance, classed among those, whom they mourn over, and protest against, and oppose, by every scriptu- ral method in their power. But after every deduction, it may confidently be aver- red, that the stated congregations, and especially the com- municants, at those churches, or chapels, in which the evangelical clergy officiate, are, by far, the most strictly moral part of the established church, in respect of ex- emption from gross vices; and further, that they exert themselves, in endeavouring to relieve the distresses of the poor, to instruct their children, and to forward every good work, with more decided diligence, earnestness, and liberality; than are generally manifested among their opponents. And I appeal to every candid ob- server, who diffi^rs from me, in reUgious sentiments, but has carefully compared our parishes and congrega- • Phil lii. 18, 19. 294 REMARKS tions, with oth£r parishes and congregations, whether this be not true. P. clxv. 1. 22. ' The doctrine, &c.'* The style of preaching here supposed to be imperfect and dangerous, is I trust httle known in our congregations. He who insists solely on salvation through faith, is far from "declaring the whole counsel of God." Whatever God has made a part of his revealed word, that, as far • * The doctrine of salvation through faith, if rightly understood, is strictly * scriptural; and I do not mean to say that any bad effects are intended by in - ' sisting solely or principally upon this one point. But L think that this style * of preaching is imperfect and dangerous; and in support of my opinion 1 ' will venture to atfirm, that the New Testament does not furnish one dis- ' course of our Saviour, one sermon of any of his apostles, or one epistle, in ' which there is not an exhortation to the practice of moral virtue, or in which * a reward is not promised to holiness of life. Let the preachers, to whom I ' allude, read the conclusions of those very epistles, upon particular passages ' of which they lay so much stress, and they will find the most earnest injunc- * tions to the performance of the relative duties, and a variety of declarations * and precepts all tending to encourage the cultivation of practical virtue. I4et ' them constantly bear in mind tlie solemn direction given by St. Paul to * Titus, whom he had appointed a preacher of ihe gospel, and let tliem. ob- ' serve that it immediately follows the assertion, that we "are justified by " grace." "This is a faithful saying, and these things I will that thou affirm " constantly, that they which ha\e believed in God, might be careful to main- " tain good works: these things are good and profitable unto men." Justifi- ' cation therefore by grace, so far from rendering good works unnecessary, is ' the ground upon which they are to be enforced by a Christian minister; they ' are, says Br. Doddridge, to be the darling topicks of your preaching, as you ' desire the edification and salvation of your hearers. The instructions indeed, * M^ich St. Paul gave to Timothy and Titus for preaching tlie gospel, related * principally to practical subjects, that their heai-ers might " adorn the doc- " trine of God our Saviour in all things." ' Surely then if the inspired apos- ' ties were guided to instruct their disciples in this manner, it is incumbent ' upon their successors, the present ministers of the gospel, to insist upon the * necessity of good works, at least with as much earnestness and as frequently •as upon the necessity of faith. To obviate any misunderstanding upon a ' point of so great moment, the observance of tl\e moral duties, upon the * principles and motives requned in the gospel, ought to be expressly enfor- * ced as indispensable to salvation; and whenever faith is inculcated, the con- * gregation should be reminded, that to show faith by works is the only ' mode of showing faith authorized by Scripture, and not palpably subject It. * deceit and delusion.' ON THE THIRD CHAPTEE, 295 as doctrine and practice are concerned, ought to have a proportionable place in our instructions; and though there is much imperfection in us all, most of the body, I trust, aim to do this. It may fairly be said, of many among us, that there is no one of our discourses, or ser- mons, either printed, or preached, which does not con- tain exhortations to the practice of moral virtue, or christian holiness; or in which a gracious reward is not proposed to the fruits of faith and grace. We hope, that we both read, and endeavour to reduce to practice, in our ministry, what his Lordship very properly recom- mends to our attention: and many will unite with me in earnestly praying, that all the clergy of our church, and all every where called the ministers of Christianity, may do this more and more. But here is our disadvantage: we read his^ Lordship's book, and the works of our other opponents; and we really know what their opinions are: but we cannot avoid thinking, that many of our oppo- nents do not read our books, and are not acquainted with our sentiments. And this is, by far, the most can- did construction we can put upon their conduct; foi mostcertainlij^ we are supposed to hold, and to dissem- inate, doctrines, which we wholly abhor and protest against. P. clxvii. 1. 22. * No clergyman^ &c.'* Except the • ' No clergyman should confine his publick instruction to subjects of * morality or of theolog-y. The sermons of a parish priest ought to extend to * all the doctrines and to all the duties of christianitj-. The one are not to be ' dwelt upon to the exclusion of the other. A faithful minister of the gospei * will strive to " show himself approved unto God," * by " rightly dividing " the word of truth," ' so as to embrace tlie whole christian scheme of he- * man redemption. Sometimes he will give a summary of this wonderfu': * dispensation, and explain its divine origin, necessity, extent, and inestima- * ble value. At other times he will illustrate the various truths which it re- ' veals, and enlarge uix)n the numerous precepts which it contains; and what- * ever doctrine he inculcates, or whatever duty he enforces, he will be carc- ' ful not to lead his hearers into the error of imagijiingj that tins sinq'le point 293 REMARKS word condition^ there is nothing in this passage, wliich does not aceord to the views of the author of these re- inarks. He is a very defective minister of Christianity indeed, nho does not preach the whole of Christianity, in scriptural connexion and proportion. It would be a most important blessing, if these publications should ex- cite those clergymen, wl>p 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 prac- tical instructions and exhortations, might he induced to insist more fully and particularly upon them, as the ge- nuine 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, per- haps with some success, to remedy. He who does not preach the grand doctrines of salvation by grace, in ' is all that is required of a christian; or that obedience of 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 Uie christian cliaracter is to be explained, lest a man by a ' single omission become a ti-ansgi'essor 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 hatli fluth, and have not works?" 'Let not ' these two, faith and works, wlilch Christ has joined together in his gospel, • be ever separated by his ministers. Let faith be inculcated as the appointed • condition of justification; aiul let works at tlje same time be always enforced ' as the necessary fruits and sole criterion of true faith.' ON THE THIRD CHAPTER. 297 Christ, through faith; builds without a foundation: and he, who laying this foundation, does not build upon it, every part oi" christian holiness and. obedience, has afoun- dation without a building erected on it; or one construct- ed of such materials, as will never stand the fiery trial. P. clxix. 1. 4. * But -while ^ &c."'* I quote this pas- sage, as cordially approving it. P. clxx. 1. 10. ' But if, Scc't ' Works, the ap- * pointed condition of salvation,' might here be noticed, as language not found in scripture, nor known to our reformers. But if this were nut 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 reli- gious 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. P. clxx. Note, ' Li 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 tiie dtities of mora- ' lity is indispensably required by the reli,^ion of Christ, I 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 fi'oni the gospcl-dispensa- • tion, all notion of deserving it, all idea of merit on our part, is to be disclaim - ' ed. The wliole and every part of this inestimable blessing, every conse- 'wijuence 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.' f ' But if we went into the opposite extreme, and believed that good works • were not the appointed condition of salvation, we should of courtse become * indifferent to the character of our actions.' + ' In the Kevelation it is said, "Blessed are they that do his command- -298 ' REMARKS P. clxxi. 1. 15. * Those who, &c.'* This belongs properly to the subject of the next chapter. Had the words ' the enthusiasts of the present day,' been ex- plained, and the reader clearly informed, what body of men were intended, what sentiments these persons main- tained, 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, some- times improperly used on the qther side of the question; ' The blind Pharisees of the present day.' It will, how- ever, be concluded by numbers, that his Lordship means the evangelical clergy, as part of the company at least. But, 1 hope, there is not one of them, I am sure there are very few, who teach their hearers to ' suppose them- " meiits, that they may liave right to the tree of life."f ' This is a right not * founded in the real merit of men, hut derived from the'gracious promise of * God; not a claim upon God's justice, but a free gift of his mercy. A pro- * raise, from its nature imi)lies that it might have been withholden without ' injustice; but lie 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 liim to whom the promise is made; and that kindness is the ' greater, the greater is the value of the tiling promised, and the more easy ' the conditions upon which it is promisi;d.' • 'Those, who listen to the enthusiasts of the present day, too often sup- ' pose themselves the chosen vessels of God, iuid are persuaded that no con- ' duct, however atrocious, however unchristian, can finally deprive them of * eternal felicity; since they are taught to believe, that though it may be or- ' dained 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 liearers, that theu* moral conduct will have no influence * upon the sentence which will be pronounced upen 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 mea-it of faith, as to induce an opinion that good works are of little ' comparative importance, the natural consequence will be, a laxity of prin- ' cinle and a dissoluteness of manners. Even a doubt of the efficacy of vir- ' lue will lead to a disregard of its laws.' \ Rev. xvii. 14. ON THE THIRD CHAPTER. 299 * selves the chosen vessels of God, and to be persuad- ' ed, 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 doc- trine referred to: it forms no prominent part of the pub- iick 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 confi- dence 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 A-Koxv, and is not authorized to think himself, in a safe state, after having grossly sinned, till unequivocal re- pentance has taken place. And, it is our general in- struction, 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 par- ticular, 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 accomo- dating 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 cbris- -00 REMARKS tian holiness, do treat on other subjects more earnest!}'. 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 eflicacy, in our justifica- tion. 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. 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 righteous- ' ness, and is of his own nature inclined to evil; so that * ' Although the best actions of men must partake of the infirmity of their ' nature, and cannot give the slisjhtest claim to eternal happiness; yet to re- ' present &\Qr^' human deed as an actual sin, and deserving of everlasting pnn- ' ishment, is not only unautl.orized by Scripture, but is also of very danger- ' ous consequence. It tends to destro}' all distinction between virtue and ' vice, and to make men cui eless of their coriduct; it is to confound those * who live under the- absolute dominion of sin, with those who occasion- * ally yield lo temptation; it is to make no discriminaton between the ' habitually wicked, and tiiose wlio through sui'prise or inadvertence deviate ' from the ])at]i of duty, between premeditated crimes and unintentional of- ' fences. Not only particular actions of men are commended both in the Old * and New Testament, but at the day of final retribution Christ is dc-scribcd * as saying, " Well done, thou good and faithful servant," * whicli implits ' that a man's general habits and conduct in life may be deserving of the ap- ' probation of his' Judge, How can tiiis address of our Saviour be reconciled ' with tl'e tenets of those, who consider every action of man as sinful and ' punishable? Where can be llie justifsing works of whicli St. James speaks? ' where can be " the ciiarity, and service, and faith, and patience," ' recorded' ' in the llevehatlon? ^Vhere are those wlio «' liave not defiled their garments," 'who ''lire worthy,'' ' and whose " names arc i.ut blotted out of the boo|c :' of life." \ Note, Refutation, p. 60, 61. ON THE THIRD CHAPTER. 301 ' tlie flesh always lusteth against the spirit.'* ' Works * done before the grace of Christ, and the inspiration of ' his Spirit, are not pleasant to God; — for that they are * not done, as God hath \yilled and commanded them to ' be done, we doubt not but that they have the nature ' of sin. 'f " 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."Tr Whether ' every human deed deserves everlasting pun- ' ishnient,' 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," inthe punishment denounced against every transgressor of his law; to acknowledge that we deserve everlasting punishment for our many and com- plicated crimes. When, thus condemning ourselves, we '* have fled for refuge to lay hold of the hope set be- fore us," in Christ; we begin to do real good vvorks, acceptable to God, through his mediation: yet these are imperfect, and need washing in his blood; they can- not ' endure the severity of God's judgment; 'j| 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. \x. t Art. xlii. + Piov. xxi. 4. § G;,!. iii. 10. ^ Matt. XXV. 41. I! Art. xi'. 502 REMARKS and rewards what is good, die 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 be- tween 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 sal- vation, without repentance, conversion, and genuine holi- ness. If the grand truths and encouragements of the gospel be fully set before men, along with the declara- tions concerning the evil of sin, and the sinfulness of their ordinary, nay, their best actions; they, who duly at- tend 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 discrimi- nate, between the direct ungodliness, or gross crimes of the wicked; and the lamented deficiencies of true christians; or, between their sins of surprize and inad- vertency, and the premeditated crimes, of those who are ]ial:)itually wicked; he has not at all learned " rightly to '' divide the word of truth." ' Co.T.p. Rev. vli- 14. xix. 8- ON THE THIRD CHAPTER. 303 P. clxxiii. 1. 20. ^\Ifmenj &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 deny, ing his Lord, acted contrary to his determined purpose, and inconsistently with his general character: and, ac- cording to the gracious constitution of the gospel, " It * ' If men heartily strive to practise the whole of their duty; if it be tlie ' 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 involun- ' tary 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 obe- ' diencc, but they are capable of endeavouring to attain it. Such an endea- ' vour is their indispensable duty; and although it may not in all instances * 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 sinners, ' that is, at best as yielding an imperfect obedience.' t J^m. iii. 2. 304 REMAIIK3 " was not he, but sin which dwelt in him." Vet he did not sin involuntarily. But Judas, in betraying Christ, acted in character, and cohsistently 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, Sec' 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 for- mularies: but is it meant that any description of minis- ters insist upon perfect obedience, as necessary to our acceptance in Christ Jesus, by faith? Calvinists in ge- neral, 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 require- ments! But custom inures us to bear discordant cen- sures, without any great emotion. That perfect obe- dience 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 ihy- " self." But being justified by faith our sincere and unreserved, though very defective, obedience, meets -■• laike X. 25—29. ON THE THIRD CHAPTER. 305 with a gracious acceptance from our reconciled God and Father. P. clxxiv. I. 22. ' That /, &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 pub- lication, which circumstances required: it appears, how- ever, 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 wiio invidiously arrogate to themselves the ex- ' elusive title of evangelical clergj^, 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 establislied 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 owrselves 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.' f See on p. 49, Refutation. \ The True Churchman ascertained. VOL. I. R r 306 REMARKS mon measure of ability, it is calculated to answer most important purposes, and to excite a careful investiga- tion, of the subject, from which truth has never any reason to shrink. At the same time, I cannot but ex- press my surprise, that only a few passages from this publication, are selected, with decided disapprobation; and as if these were sufficient to evidence the charges brought against the whole company of Calvinists, or evangelical clergy: and that none of the numerous quo- tations, on the very subjects, which his Lordship is dis- cussing; and showing in what a particular, and express manner, some at least of the evangelical clergy incul- cate every kind of practical instruction; nor any of the author's own statements, are at all noticed. Much of the present publication, would have been superfluous had these things, from the True Churchman, been fully adduced. Whether it was best to animadvert on the passages, on which Mr. Overton has made his re- marks, must be determined by others; but that most, if not all of them, compared with the Scriptures, and with our authorized books, are very exceptionable, I cannot doubt. It is scriptural language, for a minister to tell his congregation, that he * hopes, they will re-. ' commend themselves to the favour of God^ by a regular * attendance upon divine ordinances, and an uniform ^ practice of religious precepts?' Is there any thing like this, in our liturgy, our articles, or homilies? Mr. Over- ton's objection lies not against ministers exhorting their people to these duties; but to their attempting to recom- mend themselves to God by so doing: when, the best of what the most eminent christian can do, instead of re- commending him to the divine favour, needs washing in the blood of Christ, previously to its acceptance by a holy God, Certainly such a passage seems an ex- hortation to them, to ''go about to establish their own ON THE THIRD CHAPTER, 307 " righteousness;" instead of warning them to " submit *' to God's righteousness," and to trust wholly in his free mercy, through Christ for salvation. *■ Dr. Hey, * treating of the way, in which pardon of sin is obtain- * ed, says, Repentance, I doubt not, always avails some- ' thing in the sight of God,' Now, the necessity of repentance, in order to forgiveness, Mr. Overton did not at all mean to deny; but he objected to the language, which at least seems to ascribe, that to repentance; which should wholly be ascribed to the righteousness and atonement of Christ, in one view, and to /aiih as receiving that righteousness and atonement, in another view. Nothing " availeth in Christ Jesus, but faith " which worketh by love." * We are often told, that ' repentance and reformation are sufficient to restore the ' most abandoned sinners, to the favour of a just and ' merciful God, and to avert the punishment due to * their offences. But what does the great herald and * forerunner of Christ say to this? He came professedly * as a preacher of repentance. If then repentance alone * had sufficient efficacy for the expiation of sin; surely * we should have heard this from him, who came on * purpose to preach repentance! But what is the case? ' Does he tell us, that repentance a/one will take away * the guilt of our transgressions, and justify us, in the * eyes of our Maker? Quite the contrarj^ Notwith- ^ standing the great stress, which he justly Jays on the ^ indispensable necessity of repentance: yet he tells his * followers, at the same time, that it was to Christ onlz/^ ' that they were to look for the pardon of their sins.' '' Behold, says he, the Lamb of God, which taketh away *' the sin of the world." And again, " He that be- " lieveth on the Son hath everlasting life; and he that *' belieyeth not shall not see life; but the wrath of God 308 REMARKS " abideth on him."* Perhaps, on an expression, which separated from its connexion, might not appear very obnoxious; it would have been better, to have said nothing, or to have said more, by way of explanation: but it is much easier to find fault, than to avoid faults. A third is blamed for ' talking of works, as rendering * men relatively worthy.' — 'He talks of works, obe- ' dience to the moral law, as constituting men relatively * worthy, and giving them, as he explains the latter of * these Scriptures,! a right of grace on the part of God; * and of God becoming their Debtor. A. right of grace, ^ and God man's Debtor; for this is what Mr. Daubeny ' is enforcing; is surely strange and incomprehensible * doctrine! The apostle, however, is very intelligible * and express on the subject.' " To him, that Vv'orketh,*' he allows, " the reward is not reckoned of grace but of *' debt: but if it be of works, then it is no more of " grace: and if by grace, then it is no more by works. ":{: Now is there, either in the Bible, or the Prayer-book, any thing like these words of Mr. Daubeny? In what does his doctrine differ from that of the Papists, con- cerning works of condignity? Mr. Overton does not object to ministers inculcating obedience to the moral law; and urging the necessity of it, as evidential of liv- ing faith, and for other important purposes: but to the manner^ in which it thus is insisted on, and the claims^ with which it is connected; and these I am bold to say, are wholly indefensible. It is, with real pleasure, that I refer to his Lordship's remark on the text; on which Mr. Daubeny grounds these exceptionable remarks; as giving, in my view, a scriptural statement of its real import. \ • Bp. Porteus. f Kev. xxii. 14 + True Churchman, p. 210, 21 1 § Page iro, Refutation. ON THE THIRD CHAPTER. 309 ' Mr. Benson also speaks out. His avowed object in * preaching is, to persuade his audience, to become xvor- ' thy of election: * If,' he says, ' repelling the charge of * some audacious opposer of his system, we are accused * of recommending the practice of moral virtues, as Jie- *■ cessary conditions^ whereby we may, by faith in him, * who promiseth, render ourselves worthy the mediation * of our Saviour; as we strenuously assert the doctrine, * so also we glory in the charge.' He urges ' the * necessity of recommending ourselves to the mercy of * God, and rendering ourselves worthy the mediation of * Christ, by holiness of living, and abhorrence of vice.'* ' Works done before the grace of Christ, and the inspi- * ration of his Spirit, are not pleasant unto God, foras- * much as they spring not of faith in Jesus Christ: nei- * ther do they make men meet to receive grace, or (as * the school-authors say,) deserve grace of congrnity; * yea rather, for that they are not done, as God hath willed * and commanded them to be done, we doubt not, but * that they have the nature of sin. 'f Now it may reason- ably be hoped, that no dignitary in the chuch, who re- quires subscription to this article, will dehberately vin- dicate Mr. Benson's language. ' It may be further af- ' firmed, of a large class of these professed adherents to ' our articles, that they certainly teach the doctrine of ^ justification by works. These they represent as the ' condition of it, and the chief means, by which we ob- * tain it.' * We are required, Dr. Croft says, to con- * sider good works as the condition, though not the ' meritorious cause, of salvation. Were we, says Mr, * Benson to his congregation, to utter these pressing ' calls, which elsewhere you may hear; Come to Christ, * and throw yourselves on his mercy: come to him, » True Churchman, p. 211, 21? t Art. xiiu 510 REMARKS * bringing nothing, but your sins, seek him not by your ' deeds, but seek him by faith. Were we to call you in * such terms, we should turn conspirators against the * welfare of your souls. The call you desire to hear * is uttered only to the righteous; he speaks comfort * to the righteous.'* This certainly implies justifi- cation by works: yet, as Mr. Polvvhele's words re- late, not to justification y but to salvation; it would perhaps have been better had they not been introdu- ced; or rather had some fuller evidence of his mean- ing been adduced. The eleventh article is a sufficient confutation of the doctrine opposed by Mr. Overton; as are all the preceding quotations from the homilies. — * Mr. Polwhele exhorts us all to be aware, whatever our *■ tenets may be, that 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."t No doubt God requires us to do jus- tice, &c; and the consciousness of thus " by the grace *' of God, having had our conversation in the world,'' may, according to the promises of the gospel, be an evi- dential source, of confidence in a dying hour; which they, who professing faith, have neglected duty, cannot have. But had the thief on the cross this consciousness? May not men, even at the eleventh hour, flee for refuge to the hope set before us? Are all, who have lived un- godly lives, to be consigned, without one ray of hope, to black despair, in a dying hour? Or, are those, who in self-complacency, flatter themselves, that they have lived good lives, though they have neglected or opposed the salvation of Christ, to be buoyed up in their delu- sion, by such language as this? For in it, is no men- tion of mercy, of Christ, of faith, of repentance, in the least. Are such men, as the contemptible and execra- • True Churchman, p. 212, 2\:i. \ True Churchman, p. 214, ON THE THIRD CHAPTER. 311 ble Rousseau, who boasted, after all his atrocious crimes, that he gave up his soul into his Creator's hands, as pure as he received it, to be encouraged, in this proud delusion? It is indeed certain, that none, but the true believer, walks humbly with God: yet few, who read such general declarations, very carefully examine them, nor is it intended by many who quote them, that they should. Certainly, whatever may be said by way of palliation, the passage adduced is highly exceptiona- ble; and it is well worth the reader's while to compare it with a note, in ' The Refutation,' relating to the same subject.* On the whole, it is no ordinary credit to Mr. Over- ton, that from so large a work, peculiarly suited to ex- cite opposition; nothing more objectionable has been produced, by his Lordship, when refuting the whole system, which he supports with decided earnestness. Supposing, even that a few expressions could not be wholly justified: what do they amount to, when compa- red with the mass of conclusive unanswerable arguments, which pervades the work? Had his Lordship showed one misquotation, or misrepresentation of the authors quoted, in * The True Churchman;' it would far more materially have affected the credit of the work, and of its author. But this has not been done. P. clxxv. 1. 24. * Fraruy &c.'t The manner, and language of the instruction, in the passages adduced, is all to which Mr. Overton objects; and not to the sub= stance of the exhortations themselves. While we * in- • Refutation, p. 81. ■\ • From these censures we might surely be authorized to conclude, that « evangelical preachers do not inculcate a regular attendance upon divine or- ♦ dinances, an uniform practice of religious precepts, repentance, good vi^orkSj, « obedience to the moral law, holiness of living, abhorrence of vice, justice^ ' mercy, and humility.' 312 . REMARKS * culcate a regular attendance upon divine ordinances, * and an uniform practice of religious precepts, &c,' we should be careful not to speak in language, which is in- consistent with the doctrine of " salvation by grace," and * justification by faith alone;' and which at least seems to ascribe merit to our works, and tends to in- duce the hearers to attempt " establishing their own " righteousness,'* instead of thankfully accepting *' the " righteousness of God by faith," and endeavouring to " adorn the doctrine of God our Saviour in all things." That Mr. Overton himself, did not mean, what is here laid to the charge of evangelical preachers at large, is manifest from almost every page of his book. — ' Gopd * works are the natural fruit and necessary effect of that * faith which justifieth.' ' Can the necessity of virtue ^ be more strongly inculcated, than by thus making * sanctification a necessary evidence of justification? Can * the presumptuous hopes, of the careless and enthusias- ' tical professor, be more effectually suppressed, than * by only allowing men to consider themselves really * christians, in proportion as they are actuated by chris- * tian principles, and exhibit a christian conduct?'* And after a quotation from the homily on charity, it is added: * The lowest construction, which can fairly be put upon * the above passage, and others which have been quoted * or referred to, is, That no man ought to think himself * in a justified state, who is not free from the allowed * indulgence of any known sin; who does not pay an * habitual regard to every known duty; and whose lead- * ing object, the trade of whose life,' as the homily ex- presses it, * is not to promote the honour of God, and " the happiness of mankind. 'f — * Other grounds, upon ' which our church enforces the necessity of holiness, * True Churchman, p, 273. 283, 284. t Ibid. 285. ON THE THIRD CHAPTER. 313 ' aind stimulates endeavours after the greatest" possible * eminency in it, arc: that it is commanded of God; that ' a grand end of the christian dispensation is our resto- * ration to it; that eood works which are the fruits of ' faith, are pleasing and acceptjable to God in Christ; ' and that we are bound to obey his will, and surrender ' ourselves to his good pleasure, by the most immense * obligations of gratitude. '*— ' A further distinct ground, * on which holiness is inculcated, consistently with our * doctrine, is, that it is requisite, in order to qualify ' usy for spiritual exercises here, and the enjoyments of * heaven hereafter. 'f * The last ground, on which the * advocates for justification by faith alone enforce good ' works, is, that our eternal state of felicity in heaven, * will be proportioned to our degree of fruitfulness in ' these works. 'I .The particulars of our duty to God and man, as constituting this holiness, and these good works, are adduced, in the chapter on The standard oj Morality: and the whole of the publication ^is so con- stantly formed on the same plan of doctrine; that it would be very difficult to produce a quotation from it, which, by fair construction, can imply any thing mili- tating against the absolute necessity of good works, of every kind, to a well-grounded confidence of justifica- tion, and a joyful hope of eternal life. But had Mr. Overton's objections been frivolous, or snarling, (which they are not:) would it have been equi- table, to make the whole company of evangelical preach- ers answerable for them? Some of these disapprove his book: and are they also, notwithstanding this, to be con- demned for his offence; if he have committed one? If any minister fails to inculcate on his congregation, the things here mentioned, from evangelical principles, and * True Chnrcliinan, p. ^S'', 286. f Ibid p. ?S8. + Ibid. p. 990. '.'01.. I. "^ ? 314 REMARKS for evangelical purposes; let him be censured for his neglect: but let not those who do inculcate them, be joined with him in this condemnation. " Judge not " according to appearance, but judge righteous judg- " ment." P. clxxvi. 1. 11. ^ Such is, &c.'* Preachers who ^ dwell continually upon justification by faith alone,' and yet do not understand the doctrine, are no doubt likely to delude, or mislead, their congregations, &c: and are themselves deluded. But who are these preach- ers? Arc the whole company of the evangelical clergy intended? And is Mr. Overton to be the specimen? No impartial man, after carefully perusing his book, will say, that he does not possess, and express, a * clear, and * definite idea of that important doctrine; or that he * dwells on it to the exclusion of otI\er subjects.' His Lordship indeed- says, * If they do this, &c;' but as no other writer is quoted, or mentioned, except Mr. Over- ton; it is not needful to refer to any others. As to our printed books, let them speak for themselves. The very titles, and table of contents, of some of them, (if our opponents would read these and nothing more,) might • ' Such is the consequence of preachers cUvcUing coutinually upon justifi- * cation by faith alone, uitout possessing-, or at least witliout expressing-, a ' clear and definite idea of that important doctrine. They not only delude ' their unlearned congregations, and encourage vice and immorality amonK ;t''/''To;,) and of the gift of " righteousness, reign in life by One, Jesus Christ."* Here, not all men are spoken of, but they nlone who, " receive this abundant grace, and the gift of righteous- '* ness;'* that is, true believers exclusively; for others do neither receive Christ, nor his grace, nor the " gift of " righteousness," or justification. The apostle appears to me, to contrast the loss sustained through Adam's fall, by ail, who are i?i him, as his descendants by na- tural generation; with the vastly superior and additional advantages enjoyed, by all, who are " in Christ," as true believers, by regeneration, and as partaking of his Holy Spirit. " Of him are ye in Christ Jesus. "f " There is no condemnation to them, who are in Christ "Jesus, &c."| "If any man be in Christ, he is a * extensive; the words applied to both are precisely the same; " Judgement " came upon all men," " the free gift came upon all men." — " Many were "made sinners," " Many were made righteous." — Whatever the words " all men" and " many" signify, when applied to Adam, they must signify the ' same when applied to Christ. It is admitted, that in the former case *he ' whole human race is meant; and consequently in the latter case the whole * human race is also meant.' •oJlom. V. 17. I 1 Cor. i. 30. + Rom. viii. 1, VOL. I. XX 338 hemarks ** new creature."* As, liowever, this does not ma- terially affect the argument, I shall not insist upon it. His Lordship, I am persuaded, does not intend univer- sal salvation; and to the universality of redemption, in the sense above explained, I do not object. P. cxc. 1. 15. ' Nay, we, &c.'t This argument is equally conclusive for universal salvation. How can grace much more abound; if the effects of Adam's sin extend to all, but final salvation ' is confined to a part only of mankind?' It therefore proves too much, which shows, that it is not conclusive. Grace much more abounds, to those who receive, by faith, the abundance of the grace and are in Christ Jesus; but " how shall " they escape who neglect so great salvation? P. cxci. 1, 4. * When some, &c.'J It certainly was not the Work of God, that those Jews should believe in Christ, concerning whom he had decreed, that they should not believe. Commentators indeed generally agree, that " the work of God,*' in the text referred to, {being an answer to the question of the Jews, " What " shall we do, that we might work the works of God?") signifies, that work, or act of obedience, which God re- quired of them, and would accept; and without which all other works would be reject!ed.§ " This is my be- • 2 Cor. V. ir. f ' Nay, we are even told, that " where sin abounded, grace did much " more abound:" ' but how can this be, if sin extends to all, and gi*ace is ' confined to a part only of mankind?* i ' When some of the Jews asked Jesus, " ^Vhat shall we do, that we " might work the works of God?" ' he answered, *' This is the work of God, " that ye believe on him whom he hath sent." If God had decreed that the • Jews should not believe, it could not have been said, that it was his work ' that they should believe on him whom he hath sent. Upon another occa- * sion Christ declared to them, *' These things I say, that ye might be saved." * How could Christ endeavour to promote the salvation of men, in opposition ♦ to the decree of his Fatiier, whose will he came down from heaven to fulfil/' § John vi. 27—29. ON THE FOURTH CHAPTER. 339 " loved Son — Hear ye him:" " This is the work,'' (most acceptable in the sight of God,) " that ye be- ** lieve on him, whom he hath sent."* There is how- ever, nothing said about these Jews, or the divine de- cree respecting them. It was their duty to believe, and had they truly believed, they would have been saved. *' These are revealed things, which are for us:" but who are, or who are not, decreed to salvation, is " a " secret thing which belongs to God," of which we can know nothing, except by the event. Did ministers,* who believe the doctrine of the divine decrees, really knoiv what those decrees were; they could not consistent- ly preach to those, ' concerning- whom they knew it * was decreed, that they should not believe, in order * diat they might be saved:* but as they know nothing concerning this; they must adhere to the revealed truth and will of God; and, really loving all men with cordial good-will, and praying for the salvation of all, they must address them as sinners, and invite them to partake of salvation: and God will give wh*t success to their la- bours, he sees good. It may, however, be said, that, if such decrees exist, our Lord knew what they were, though we do not. But, as Man and as a Preacher, he has left us an example, for our imitation. It may indeed be supposed, he knew, that some whom he ad- dressed, were " chosen unto salvation." Probably, Nicodemus, and Joseph of Arimathea, were present, when he spake the words referred to.f In general, he used proper means for the salvation ot those who heard him. — But, supposing no such decree exists, how does this alter the case? Did not our Lord foreknow, who would, and who would not, believe? Who vi'ould, and who would not, be saved? In ' endeavouring to promote * Whitby. t John V. 34- 340 REMARKS * the salvation of those,' who ht foreknew would not be saved; he would have acted as much in opposition^ to his own foreknowledge; as, if a decree had existed, he would have acted in opposition to that decree. But, doubtless, in what he said and did, he did not act in op- position to either the one or to the other. As for us, we take it for granted, that God has * some people,' in our congregations, in the same sense, in which he had *' much people" at Corinth.* We are charged by the bishop when ordained priests, to seek for Christ's sheep ' that are abroad, and for his children, who are in the ' midst of this naughty world, that they may be saved ' through Christ for ever.'f And we have no fear of being condemned for opposition to a secret decree, while diligently obeying a revealed and express command. P. cxci. I. 19. * The Jezvs, Stc.'J Had the Jews possessed a disposition to believe, their conversion would have been certain. But, ' It is acknowledged, that man * has not the disposition, and consequently not the abili- * ty, to do what in th* sight of God is good, till he is * influenced by the Spirit of God. '§ Now this is the only- thing, which renders any man's conversion impossible, except he be influenced by the Spirit of God: and why might not the divine decree respect this very point, namely, the producing, or the not producing, this dispo- sition^, in one who had it not, and could not have it. * till influenced by the Spirit of God?' P. cxcii. 1. 3. * It was possible, therefore, for every * one of the Jews, to abandon his wickedness, and be • Acts xviii. 10. t Ordination service. 4: ' The Jews had a power of understanding and behoving', and this cannot ' be reconciled with the docu'ine of a divine decree, rendering their conver- ' sion impossible.' § Refutation, p. 61. ON THE FOURTH CHAPTER. 341 * converted and saved. Nothing was wanting, ♦but the ' disposition before spoken of. P. cxcii. 1. 10. * The rejection therefore of the gos- * pel, by the Jews, was their own voluntary act, and not ' in consequence of any decree of God.' — It was certain- ly their own voluntary act; and so was the act of Judas, in betraying Christ. None of them did wickedly, as compelled by a divine decree, but as instigated by their own sinful passions; nor as induced by a divine decree, of which they neither knew nor thought any thing: but this does not prove, that God did not decree to " give " them up to their own heart's lusts," and " to send '* them a strong delusion," as a punishment for the pre- ceding crimes, of which he foresaw they would be guil- ty. The same answer suffices for several other instances adduced. It is that want of disposition, before ac- knowledged by his Lordship; (that is, a moral inability, and not a want of physical power,) which renders the conversion of sinners impossible, except by special grace, " working in them to will, and to do, of his good plea- •' sure*" — Instead of eager disputation, therefore, it be- hoves us to pray for ourselves, and for each other, in the words of Solomon, *' May the Lord incline our hearts. *' unto him, to walk in all his ways, and to keep his com- '' mandments, and his statutes, and his judgments."* P. cxciii. 1. 14, * Faith, &c.'t The condition here • 1 Kings viii. 58. f • Faith, being the condition upon wliicli salvation was offered both to Jews • and Gentiles, and it being inconceivable that a just and merciful God • would propose any but a practicable condition, it follows, that all to whom ' the gospel has been made known since its first promulgation, have had it in • their power to obtain eternal life through the precious blood of Clirist. ' Those who deny this conclusion, must maintain that God offered salvation ' to men upon a condition which it was impossible for them to perform; and * that he inflicts punishment for the violation of a command, which they ' were absolutely unable to obey. Would not this be to attribute to God a 342 REMARKS mentioned is so far practicable, that nothing but that want of * the disposition, and consequently the ability, * of doing what in the sight of God is good,' could prevent any one from performing it: but as this want of disposition remains, till a man is influenced by the Spirit of God; without that influence, he may be morally una- ble, that is, -wholly dismclined to comply with it ; and be Justly punished, (and he certainly will be punished, and *' Shall not the Judge of all the earth do right?") ' for the * violation of a command which he was absolutely indispos- ' e^and disinclinedto obey.' If men will confound this dis- inclination, with natural inability; and so make excuse for all the wickedness of devils, (whose incorrigible disincli- nation to love God, and whose obstinate enmity against him, is their own inability,) the determination of the ques- tion must be referred to God alone. But let it be observed, that Calvinists, (at least those, for whom I would plead,) allow no other, than moral mability, or total disinclina- tion to good; which his Lordship has expressly al- lowed, concerning men in general. Hence it is, that repentance, faith, and obedience, are the gifts of God, and " the fruits of the Spirit:" because, however active w^e may be in what is good, (and very active and indc- fetigably diligent we ought to be in every good work,) '* it is God that worketh in us, both to will and to do of " his good pleasure." It is in respect of the same kind of inability, that God " cannot deny himself;" not for want of po^ver, but from his infinite perfection in holi- ness. However well grounded the concluding enquiry might be, the language in which it is expressed, is not sufficiently reverential, in speaking of the infinitely wise, ' species of mockery and injustice, whicli wottld be severely reprobated ia * the conduct of one man towards anotlieri' ON THE FOURTH CHAPTER. 343 just, and holy God. But this will require a more par- ticular consideration, in another place. Let a man be found, earnestly desirous of complying with the require- ments of the gospel, diligently using every appointed means, submitting to every needful privation and self- denial: exceedingly afraid of coming short of salvation from sin, and all its consequences; who yet is excluded, through some impossibility, independent of his own dis- position and conduct, and which nothing he might do, however willing or earnest, could at all remove: then the objection wowld be valid. But adduce a proud, ambi- tious, covetous, sensual, ungodly man, who has nothing to prevent his repentance, lliidi, and salvation, except his own wicked heart and bad habits, with the tempta- tions of the devil, and the allurements of worldly objects; yet, who is totally averse to the humbling holy salvation of the gospel, in itself; and wholly disinclined to use the appointed means of grace, with diligence, earnestness, and perseverance; who cleaves to his idols, and refuses to forsake them: who shrinks from self-denial; and whose enmity of heart against God is irritated by the very de- nunciations and requirements of his word, and the de- clarations of his justice and holiness; in short, who " loves darkness rather than light, because his deeds are " evil:" and then let it be enquired, whether God is bound injustice^ to give that special efficacious grace to this rebel, without which he must continue a proud rebel and enemy for ever. This is the statement, whether well-founded or not, which we make of the sub- ject: and we conclude, that we ought " to speak evil of " no man, to be no brawlers, but gentle, showing all " meekness unto all men: for we ourselves were some- *' time disobedient, deceived, serving divers lusts and " pleasures, living in malice and envy, hateful, and 344 REMARKS " hating one another:" and should have lived, died, and perished most justly, as " vessels of wrath fitted for de- " struction;'* *' But that after the loving kindness of " God our Saviour towards man appeared; not by " works of righteousness; which we had done, but ac- " cording to his mercy he saved us, 82:c."* — Let it also be understood, that we do not suppose, the influence, or special grace, of the Holy Spirit, to be vouchsafed to us, either to incline, or enable, us to do any thing, which was not previously our duty; but which we were wholly disinclined to ^QT^oim. P. cxcv. 1. 10. ' But ijy &c.'t Certainly, it would be so, if all were truly inclined, or willing to accept of it, in the use of proper mean? and in the appointed way; but, if ' they want the disposition, consequently * they want the ability.' P. xcv. 1. 20. ^ And surely^ &c.'t Let the following proposition, without any of the Calvinistick terms, be substituted: — * Surely these texts are inconsistent with * God's saving a part of mankind, and his leaving the * rest to perish everlastingly.' The decree is indeed excluded, but the final event is precisely the same: and nothing, but universal salvation can alter it. Now, if it would be just in God, as to the event, to leave all the world to perish everlastingly; when Omnipotence cer- tainly could have prevented it: what injustice can there be, in decreeing to do this, though from eternity? If it were inconsistent to ordain, that some should be saved, * Tit. iii. 2— r. t * But if all men were required to believe, that thc)' might be saved, we ' again infer that salvation was attainable hy all.' % * And surely these texts are irreconcilable with the idea, of God's select- ' ing out of ma!)kind a certain nunr\ber whom he ordained to save, and of his ' leaving thQ rest of mankind to perish everlastingly. How can God be said < to love those to whom he denies the means of salvation; whom he destines, ' hy an irrevocable decree, to eternal misery?' ON THE FOURTH CHAPTER. 345 ^ and others left to perish; it must be equally so, to con- sign the same persons to perdition, at the last. One objection to this I am aware, may be urged, namely, tliat in the latter supposition, none will be condemned, except those who deserved it. But if God ordain, that none shall perish, but those, whojn he foresees, will de- serve it; and if he foreknows, that all, if left to them- selves, will both deserve condemnation for their other sins, and also for rejecting the gospel; in what respect does this alter the case? In one view, none will perish, but those, who at the great day, when all secrets will be disclosed, shall be adjudged deserving it; and, in the other view, none will perish but those, whom God fore- saw would deserve it, and would be found among his enemies; unless he exerted an omnipotent power, in making them willing to accept of his mercy: whereas this act of new creating power was not due to them; and in his consummate wisdom, he did not think fit to exert it in their behalf.— I can see no material difference, in respect of the divine justice, between the two views of the subject; except on the supposition, that God de- crees from eternity to consign to everlasting punish- ment, those, who at the day of judgment will be found not to have deserved it. There are, it must be owned, expressions in the works of some Calvinists, which seem to lean towards this conclusion; but I must abhor the idea as direct blasphemy. As to the concluding sentence, it is sufficient to say. How can God be said to love those, whom he now leaves unsaved, and will at length, by an irrecoverable sentence doom to eternal misery? If the love of God to mankind, be understood in this manner, (setting decrees and predestination out of the question,) God cannot be said to love all men, unless he save all men; for he certainly is able to do VOL, I. Y V 346 - REMARKS this: biithis infinite power is directed by infinite wis- dom, which we cannot fathom, but which we ought to adore with profound and silent reverence. P. cxcvi. I. 3. '■It seems^ &:c.'* This whole pas- sage goes upon the supposition, that God is in some way bound to show mercy to his rebellious creatures, and to do certain things, if not all that he is able, for their salvation: so that, if he do not this, it is inconsis- tent with his love, if not his justice. Now it is cer- tain, that God for ages, " suffered all nations to walk in -' their own ways/'f " He showeth his word unto Ja- " cob; his statutes and judgments unto Israel. He hath " not dealt so with any nation, and as for his judgments " they have not known them. "J Even to this ^ery * 'It seems impossible to say, Ihat he loved those, to y/hom he would ut- ' ford no assistance, and who he knew, from want of that assistance, must ' inevitably suffer all the horrors of gudt and the pain of eternal punishment. " Whoso hath this world's good, and seeth his brother have need, and shut- ** teth up his bowels of compassion from him, how dwelleth the love of God " in liim?" * Can we then suppose that God seeth his rational creatures not * only in need, but obnoxious to death and misery, and yet refuses his aid to ' rescue them from impending ruin? The gospel, instead of being a proof of 'God's "good-will towards men," 'would rather show his "Wetermination, ' that they should add to their guilt, and increase their condemnation. In- ' stead of raising us from a death in sin to a life of righteousness, it would be ' the inevitable cause of more heinous wickedness, and of sorer punishmen!, ' to the greater part of manicind. It was considered as an act of the greatest ' injustice to require the Israelites to make bricks, wlitn no straw was given ' to them; and how then can we imagine that God calls upon men to believe ' and obey the gospel, under the penalty of eternal misery, when he denies ' them the possibility of belief and obedience? Does an earthly master punish • his servant for not doing that which it was impossible for him to do? And ' shall we ascribe to God a conduct which would be esteemed the height of 'cruelty in man? " Go yc," * says Christ to his apostles, " into all the world, ' and preach the gospel to every creature:" ' here the precept is universal, ♦ without any limitation, any exception: but is it to be supposed, that the ' blesiBings of that gospel which was to be preached " to every creature in all " the world," 'were necessarily confined to a few? tlial the apostles should be » commanded to promise to all, what God had irreversibly decreed should be ' enjoyed only by a small number?' t Acts xiv. 16. % Ps. cxlvii. 19, 20. dN THE FOURTH CHAPTER, 347 clay, an immense majority of the human race are desti- tute of those ' means of grace,' for which we particu- larly thank God, as for a special and inestimable bene- fit, every time we meet for public worship. But " they " that have sinned without law, shall also perish with- *' out law."*' " We have before proved, both Jews '* and Gentiles that they are all under sin." *' For all *' have sinned and come short of the glory of God."t Unless, therefore, any one will openly avow the senti- ment, against which, or on those who hold it, our arti- cles pronounce an anathema: J all these persons must be destitute of the means of salvation. Some may clioose to speak of this, as inconsistent with the divine perfec- tions; but I must be silent; and adore those depths, which I cannot fathom: or, at most say, " Shall not the *' Judge of all the earth do right?" If the nations, to w^hom the gospel has not been preached, be indeed, " without Christ, without hope, and without God in the '* world:" do not the words quoted below, apply to the divine dispensations towards them, as much as to elec- tion, and the doctrines connected with it? — 'It is im> ' possible to say that he loved those, to whom he would ' afford no assistance, and who he knew, for want of that ' assistance, must infallibly suffer all the horrors of • guilt, and the pain of eternal punishment.' The de- cree is not, in this passage, at all mentioned; but merely the actual conduct of the glorious God. On the other hand, how can we be truly thankful for our religious advantages, and means of salvation: if we do indeed be- lieve, that they, who have not "the oracles of God" sent, nor the gospel preached, to them, are in no very deplorable condition? How shall we be stimulated, to communicate our blessings to *' those who sit in dark- » Rom. 11. 12. t Rom. ill. 9. 2;3 ^ Art. xviii. 348 R£MAIIKS " ness and in the shadow of death?" Why did our Lord command his disciples to *'go into all the world, *' and preach the gospel to every creature?" Or, why did apostles, and evangelists, and martyrs, not " count *' their lives dear to themselves," in executing this commission?— Certainly the argument of this passage proves, if it prove any thing, that God, in order to act consistently with his love and mercy, if not hisjustice,^ must actually send the means of salvation to all men, in every part of the world. This he has not done: and shall we venture to arraign our Creator, at the tribunal of our purblind reason? — If God cannot be said to love those, to whom he does not send the means of salva- tion; though he knows they are perishing for the want of them: can he be said to love those, to whom he has sent the means of salvation, and yet leaves them to pe- rish in unbelief? lie knows, that they are perishing, for want of faith: he is able to give them faith, and to new create them to holiness: yet he does not put forth his power to save them. Apart from all decrees, this is fact. ^Is it the want of love; oris it, that love and grace must abound in all wisdom and understanding? It may be said, that they wilfully reject the gospel, and deserve tiieir doom: but will it also be said, that they, who have not the gospel, do not sin against the light which they have, and do not deserve their doom? A lighter doom, it is true; but yet deserved, whether decreed, or inflicted without a decree. If God do not accompany the gos- pel with his special grace, to render it successful; it is plain, whether he decreed it before, or purposed it at the moment; it would ' show his determination, that they ' should add to their guilt, and increase their condem- ' nation.' The gospel alone docs not raise us * from a ' death in sin to a life of righteousness;' else all who ON THE FOURTH CHAPTER. 34j9 hear it would be thus raised; but if men be not thus made alive to God, by his life-giving Spirit; the gospel will be the inevitable cause of their more heinous wick- edness, and sorer punishment. — " We are unto God a " sweet savour of Christ, in them that are saved, and in " them that perish. To one we are the savour of death " unto death, and to the other we are tiie savour of life '^ unto life." — Again, will any true christian say, (while he beholds multitudes rejecting the gospel, or pervert- ing it to their deeper condemnation,) that God might x\oX. justly have left him, to the pride and lusts of his de- praved nature to copy their example? Will he not say, ' It is wholly an act of unmerited mercy, which has ' made the difference between me and them, and if I be * a true christian, " by the grace of God I am what I '' am?" The example of Pharaoh, in respect of his con- duct towards Israel, does not apply: his requisition was unjust in itself, and the impossibility actual: but the impossibility, in the case of sinners, is that of a servant insuperably slothful, not of one who is sick or lame: it is the absolute want of inclination, not of natural power; and God denies the possibility, no otherwise, than by not exerting his power to make them willing and active. The commands of God, are our rule of conduct; and it is his command, that we should do what we can for the salvation of all men: but he has not promised to save all; nor does he actually save all men, whatever Iiis de- crees may be: and the day of judgment must deter- mine, whether the number of the elect, or of those who are saved, be small or no; and whether smaller, than that of those who perish. Of this we know nothing. Hi- therto *' strait is the gate and narrow the way, which " leadeth to life, and few there be that find it."* But * Matt. vii. 13, U, 350 REMARKS when one said to Jesus, " I^ord are there few that be ** saved?" Instead of gratifying his curiosity, or answer- ing the objection, wliich seems to have been implied in the question, " He said unto them. Strive to enter in at " the strait gate: for many, I sayvunto you, shall seek to " enter in, and shall not be able*"* In respect of the argument taken from what we ought to do, as showing what it becomes the infinitely wise God to do, in his moral government of the world, or his dealings with sinners; it may easily be shown to be in- applicable. The mercy and clemency of a judge, in his private character, must not influence him to justify the wicked, or to neglect the punishment of criminals in his publick station; when that punishment is conducive to the peace of the community. But let me seriously ask the reader, whether, if it were in his power, and no other obligation intervened; would it not be his duty to save the soul of every human being? But will he thence infer, that God, being omnipotent, is bound to save every man? Here they, who contend for the universal salvation of men and devils fix themselves. ' God is * love, God is power. He can, and he will; for we, if ' we had power ought to do it.* And they seem to themselves to stand as firm, as his Lordship supposes that he does. But further, were it in our power, would it not be our duty, to heal the diseases, supply the wants, and remove the distresses, and preserve the lives of men, both near and far off? Now is not the Almighty able to do it? Yet it is not done. Wherefore? Because he has wise reasons for not doing it of which we are ignorant. If we were present, during the horrors of a tremen- dous earthquake; or when a large ship, full of men. • Luke xiji. 25—^0 ON THE fourth' CHAPTER. 35i was on fire, or dashed upon a rock: should we not be bound, even at the hazard of our lives, to do all in our power, to rescue the wretched sufferers. But is not God present? Is he not omnipotent? Could he not res- cue them? Yet he leaves them to perish. Let us then not imagine, that the infinitely wise God is bound to do all, which he has made it our duty to do, in similar circumstances. He requires from us, what it is proper that we should do: and he decrees and a:cts, in a man- ner worthy of himself; but " he giveth not account of " any of his matters." He declares, that he " visits the "iniquities of the fathers upon the children:" yet he forbad the judges of Israel to do this.* It was proper for God to do it, but not for man. He commanded Joshua and Israel to slaughter the Canaanites indiscri- minately; and many have been the blasphemies, uttered on that subject: yet it was proper for the Judge of all the earth to give this command; and for them to exe- cute it: but if any person, without such a command, should presume to copy the example, he would be ex- posed to most severe punishment for so doing. If the salvation of sinful men be altogether a dispen- sation of unmerited mercy; every part of it must be the same. Had not " God sent his only begotten Son " to be the Saviour of the world," which he surely was not bound to do; we must ail have perished; and he would have been glorious injustice, though not in mer- cy, on account of our condemnation. Yet, if in the im- mensity of creation, there are other orders of rational of- fending creatures, (which may be the case for what we know,) he might have glorified his mercy in their sal- vation. Having sent his Son into the world, and all things having been made ready, by the redemption and * Deut. xxlv. 16. 352 ' REMARKS glorification of the great Mediator; he might have with- held from us *' the word of the truth of the gospel;" which was not in justice due to any one. We then should have " perished for lack of knowledge:" he would have glorified his justice in our merited condemnation: and sending his word of life to other regions, he might have glorified his rich mercy in their salvation. Or having sent it to us, when we were, as all are of themselves, in- disposed to embrace it with due valuation, and rather to put it from us; he was not bound on that account in justice, to do any thing further: he might have left us to our perverse choice, and glorified his justice in our condemnation, and his mercy in the salvation of others, who ' through grace obeyed the call.' No claim, of any kind, can by a sinner be made on his offended Crea- tor; till he actually believes with a true and living faith; and then the only claim is grounded on the faithfulness of God, to those promises, which he has mercifully given, and which by his grace he has enabled us to be- lieve, with a true and living faith. Nothing, which God has given to any one of Adam's fallen race, was, in any sense, due to him; all and every part of it, might have been witliheld, consistently with divine justice, and every other perfection. He has done for us, and given to us all, far more than we had any right to; and as much, as in his infinite wisdom, he saw proper to bestow; as well as immensely more than we deserve. But in this sinners, in their own cause, are not likely to be impar- tial judges. — *' What could have been done more, to " my vineyard, which I have not done in it? wherefore '• when I looked for grapes, brought it forth wild *' grapes?"* Instead of replying against God, as if he were bound to do more for us, than he has done; it be- • Is. V. 4. ON THE FOURTH CHAPTER. 35S hoves US, to bless and thank him, for what he has of his rich and wholly unmerited mercy, done for us; and beg of him, without ceasing, that we may so profit by his past benefits, as to receive of his abundant grace, whatever is still needful to our everlasting salvation. P. cxcvii. I. 24. ' He, &.c.'* Do the words, " by " whom he was sanctified," refer to Christ, or to the apostate? The opinion of commentators is divided on the subject; and it need not be said which interpreta- tion I prefer: but, as in this and some other texts, in which I could not agree with the interpretation here given, nothing occurs, which materially aftects the ge- neral argument; I shall take no further notice of the dif- ference. It does not appear, that the word sanctify, is used, concerning those under the christian dispensation, in the New Testament, of any except true believers: and especially not to signify those, who ' have been * made capable of sharing in the benefits of Christ's * death.' All are capable of sharing these benefits, if willing to accept of them: and it does not appear, that the communication of this disposition, or willing mind, was intended. In what sense then had these apostates been ' made capable of sharing"* the benefit, more than others, who had never professed the gospel? Perhaps, their having been baptized may be intended. P. cxcix. 1. 4. ' Whosoever^ &c.''t I fully approve * " He who hath trodden under foot tJie Son of God, and liath done despite '• unto the Spirit of Grace," « that is, lie who has rejected the offered terms ' of salvation, is said to be " sanctified by tlic blood of the covenant," ' tiiat ' is, to have been capable of sharing in the benefits of Christ's death.' \ *' Whosoever will, says St. John in the Revelation, let him take the water " of life freely;" * this passage shows, that all, who are willing, may drink, of ' the water of life; that it is in the power of every one to attain eternal hap- ' piness: Such a declaration, says Dr. Doddridge, of divine grace, seems to ' have been wisely inserted just in the close of the sacred canon, to en- VOL. T, Z Z 354 REMARKS of this quotation from Doddridge: but passages might easily be adduced from Calvinistical writers, equally explicit on the subject. We have, in general, no doubt about the salvation of those, who are ' trulv desirous of ' the blessings of the gospel:' the only question is, how does it happen, that some are thus truly desirous, and others are not? I should, indeed, give the text even a more unlimited interpretation. A convinced and dis- tressed penitent may find some difficulty, in determin- ing whether his desires after salvation be genuine and spiritual, or not: but if he be willing, let him come, and he will certainly be made welcome. So long as men are proudly and obstinately umvUling to accept of the salvation of the gospel; we can i^ive them no encourage- ment, to expect salvation in any other way: but if there be willingness, I would almost say, a half-willingness, a relenting, a softened spirit, a disposition to yield and submit, to confess guilt, to cry for mercy, in the words of the publican, " God be merciful to me, a sinner!" he knows little of our ministrations, who does not know, that we go almost out of our way, to meet such per- sons, with persuasions, invitations, and every species oi encouragement; that is, to repent and believe, and turn to God. We certainly do attempt every thing, (accord- ing to our ability,) which argument can urge^ or com- passion and affection suggest, to obviate every despond- ing apprehension. So far from being defective on this side, I am afraid, if all, which we attempt in public and in private, were fully known; it would sometimes be thought, that a vindication was needful on the other side. * courage the hope of every humble soul, that is truly desirous of the bless- ' ings of the gospel, and to guard against those suspicions of divine goodness ' which some have so unhappily abetted.' ON THE FOURTH CHAPTER. 355 P. cxcix. 1. 16. ' The benefits, &c.'* The case of those, favoured with revelation, before the coming of Christ, has before been fully considered. f ' The Old * Testament is not contrary to the New: for both in the ' Old and New Testament, everlasting life is offered to ' mankind by Christ, who is the only Mediator between ' God and man, being both God and man.'| The gos- pel was therefore actually revealed to them; and they were saved by believing it. In respect of those, to whom, in any age, the gospel has been in no degree revealed; we have no proof, that they have any benefit from it, but the contrary.^ To the quotation here made from Hooper, I will add another. * I believe * that the holy fathers, patriarchs, and prophets, and all * other faithful and good people, that are gone before ' us, and have died in the faith, through the word and ' faith, saw him beforehand, which was to come, and • ' The benefits of Chrisl's death are not confined to those to whom the ' gospel has been actually revealed: — that would exclude from salvation all ' who lived before, and the far greater part of those who have lived since, * the birth of our Saviour. If the satisfaction of Christ does not reach to the ' times prior to his incarnation, how came it that Abel and Enoch were jus- ' tified.? That Abraham, Idaac, and Jucob, are represented as sitting iu the * kingdom of heaven? That Xoah, Daniel, and Job, are declared to be righ- * teous men.^ All these, with a long catalogue of prophets and holy men, under * the Mosaic dispensation, partook of the guilt of Adam, and were therefore * liable to the wrath of God; nay, they committed actual sin, for " there is " no man that sinneth not." Yet who can doubt that these illustrious per. * sons, the peculiar objects of God's favour, are all written in the book of life. ' And we are told that " the blood of bulls and of goats v/ill not take away " sins;" ' that before the gospel, " there was no law which could give life;" * and that " there is no name under heaven by which men can be saved but " that of Christ:" ' may we not then conclude, in the words of one of our ' pious martyrs, that ' the promise of God appertaineth unto every sort of ' men in the world; and comprehendeth them all; howbeit, within cert«:n * limits and bounds, the which if men neglect or pass over, they exclude * themselves from the promise of Christ; as Cain was no more excluded, till * he excluded himself, than Abel; Saal, than David; Judas, than Peter; Esau, ' than Jacob.' f See on p. 5, Refutation. t Art. vii. § Ai"t. xviil. 356 ' REMARKS < received as much and the same thing that we receive * by the sacraments. For they were of the self same ' church, fliith, and law, that we be of.'* In the eigh- teenth article of King Edward the sixth, it is said, * They are to be accursed and abhorred, who presume * to say, that every man shall be saved, &:c.' The words of Hooper as quoted below, do not mention the case of the Gentiles; and it is not at all likely, that he referred to it. The Gentiles are not noticed in the con- text, except in these words: ' It was never forbid, but ' that all sorts of people, and of every progeny in the ' world, should be made partakers of the Jews' religion ' and ceremonies't By becoming Jews then, or Chris- tians afterwards, they would have been interested in the promise of a Saviour. + P, cci. 1. 6. * He is equally the Maker and Lord of * all, and careth for all alike.' — *' The Lord careth for '' the righteous;" but does he in like manner care for the wicked? *' He is kind to the unthankful and evil."^ " He is good to all."1[ " For he maketh his sun to " rise on the evil and on the good, and sendeth rain on " the just and on the unjust." || In the general man- ner, in which this is here expressed, "it seems to imply an equal regard to persons and characters of every kind. But to limit it to the case under consideration: Did God care alike for the Gentiles, " whom he suffered to <' walk in their own ways," as for Israel, to whom he committed his holy oracles, and abundant means of grace? Does he now, cause '* the Sun of righteousness," to rise on all nations, and his Holy Spirit, as fertilizing rain, to be poured out upon them; in the same equal manner, in which his sun arises and his rain descends * Fathers of the English Church, vol. v. p. 477. f Hooper, 255, ibid. i: Rom. ix. 4. 2 Cor. i. 20. Gal. iii. 16. § Luke vi. 35. If Ps. cxlv. S. 11 Matt. V. AS. ON THE FOURTH CHAPTER, 357 on the nations of the earth? Has he equally cared for the poor Africans, in respect of their souls, as for the inhabitants of this favoured island? And are his special favours to us, in granting us the means of salvation, * showing respect of persons?' Every man is bound, in dealings with others, to render to all their dues: but may he not, as far as it is consistent with this, confer special unmerited favours on one and not on another, as he sees good, without respecting persons? A judge must not acquit, or condemn, or give sentence in any cause, from favour, resentment, or regard to rank, or any similar motive. This would be to " respect per- sons." But in his private conduct, provided he do no wrong to any, he may favour one, and not another, as he sees good, without incurring similar blame. We all claim a right to do this, without assigning our reasons to those, who grudge what is given to others and not to them. We say ** Friend, I do thee no wrong: — Is it *' not lawful for me to do what I will with mine own? Is " thine eye evil, because I am good?" And shall we refuse the same prerogative to our Creator and Judge? Indeed, in thus doing " what we will with our own," ^ve often act foolishly and sinfully, and shall have an ac- count to give of it at last: but the glorious " Loi:d is " righteous in all his ways and holy in all his works;" *' his understanding is infinite;" " all his works are '* done in wisdom." Who then shall say to him, *' What doest thou?" ^ P. cci. 1, 12. ' IVas it to be, &c?'* Many things • ' Was it to be expected that God, who is bountiful and indulgent to all * men, in bestowing temporal comforts and coiweniences, without partiality * or reserve; who preserveth their life from destruction; who protecteth them * continually from mischief and danger; who oneneth his hand, and satisSetli f the desire of every living thing: — was it to be expected that this kind and 358 REMARKS have taken place, in the world, by the immediate act of God, or by his express command, which we should not iiave previously expected: but when they have actually occurred, ought we to opppse our previous expectations to undeniable facts? Was it to be expected, that God, who is Love, should destroy the world with a deluge? Or commission Joshua and Israel to extirpate the Ca- naanites, without sparing women or children? Yet he certainly did these things. There is no " searching of " his understanding." His judgments are " a great " deep."* " Oh, the depth of the riches both of the " knowledge and wisdom of God! How unsearchable '• are his judgments, and his ways are past finding out! '* For who hath known the mind of the Lord, or who '■'■ hath been his counsellor? Or, who hath first given to " him; and it shall be recompensed to him again? For '^' of him, and to him, and through him are all things; to '^' whom be glory forever, Amen."f It has been shown, that he does not communicate either the means of sal- vation, or '' the things which accompany salvation," in the same manner, as he does the bounties of Provi- dence. Yet, even in the latter, some regions, and some individuals, are far more highly favoured than others. Are we, in this land of peace, and liberty, no more fa- voured, than the inhabitants of those regions which are desolated by the horrors of war, or groaning under the iron rod of cruel oppression? Is this partiality? Shall we say, we deserve our special advantages? Shall we ascribe them to our own wisdom? Ought we to forget, * benevolent Being would neglect the spiritual welfare of any part of his ra- ' tional creatures, and leave their souls destitute of all care and protection; ' that he would give them life, and health, and all the good things of this ' world, and withhold from them the possibility of Iiappiness in the world to ' come.' » Ps. xxxvi, 5, 6. f Rom. xi. 33 — 36. ON THE FOURTH CHAPTER. 359 when looking abroad with deep compassion, on the wretched sufferers; ought we to forget, I say, the words of God by the prophet: — " Shall there be evil in the " city and the Lord hath not done it?" Though he ' protecteth men continually from mischief and danger,' yea, " openeth his hand, and satisfieth the desire of eve- *' ry living creature:" yet he leaves every human being to endure the stroke and agony of death; the greatest temporal punishment which can be inflicted: and the analogy is unfavourable to the hopes of those, who ex- pect impunity or happiness hereafter, in any other way, than that which is revealed in the word of God: for if. He who is Love, yet pursues sinners to death, because of his anger; how can it be known, that he will not pur- sue them after death, if no reconciliation have previous- ly taken place? This kind and benevolent Being will not neglect the spiritual good of ' his rational creatures ^^ as such: but if they be apostates, rebels, and enemies, will he show no disapprobation of their conduct? They have forfeited all claim upon him, and deserved his awful in- dignation; and how far, it may be proper for him to show them favour, must be unreservedly left to his un- erring wisdom. Should those, who hold imiversal salva- tioHy take up this argument; I cannot see how they could be answered, in any other way, than that, in which Cal- vinists answer it, when urged by their opponents. There can be no more mercy in our salvation, than there would have hG:tn justice in our being left to perish in our sins, without hope or possibility of salvation. Every thing pertaining to the salvation of guilty and polluted crea- tures, is mercy y and might justly have been withheld. But mercy must be exercised in consistency with all other divine perfections: and we, shortsighted sinful creatures, are not competent to determine any thing, 360 REMARKS concerning the conduct of him, *' Who doeth accord- *' ing to his will, in the army of heaven, and among the " inhabitants of the earth: and none can stay his hand, " or say unto him. What doest thou?"* Some use language concerning God, which I do not choose to repeat, on the supposition of his dealing with men, according to the rigour of his holy law: and others, on the supposition, of his not sending to men the means of salvation; or not saving them without these means; and in various ways, men presume to decide on the ap- pointments and dispensations of the Almighty: but " every mouth shall be stopped," and the whole world become guilty before God; and all, who do not humbly and thankfully receive his salvation, as a gift of entirely free mercy, in all respects, will find their awful mistake, when it is too late. P. ccii. 1. 7. * Thewhole^ Scc.'f The whole nation of Israel is, no doubt, spoken of in the Old Testament, * as * elected, or chosen of God;' without discrimination of character. The nation, descended from Abraham, Isaac, and Israel, were, for the sake of their fathers, chose^ to special advantages, as to the means of salvation, as well as to peculiar temporal benefits, but not unto salvation. They were, however, peculiarly distinguished, by this national election, from the rest of the world: and if the other nations of the earth had any claim on God, which required him to ' care alike for them;' I cannot see, but the objections, about partiality and respect of persons, • Dan. iv. 35. ■J- ' The Avhole nalion of the Jews, including both good and bad, is said to ' be elected or chosen by God, and the word is never applied exclusively to • those of the Jews who were obedient to his commands; •' Because iie loved " thy fathers, therefore he chose their seed after them, and brought tliee out " in his sight, with his mighty power out of Egypt." " The Lord tliy God *• hath chosen thee to be a special people unto himself above all people that ** are upon the face of the earth." ON THE POURTH CHAPTER. 36i might have been brought forward by them; as fairly, as they are now by the opponents of Calvinism. Indeed, I think, no man can fairly and fully justify the divine conduct, in this particular, without conceding all the leading principles, on which Calvinism is grounded. The same is the case, with all those nations, which are favoured with the means of salvation. If all have any right to them, and an equal right to them: why are some so highly favoured above others? Is " God a respecter " of persons?" But if all be undeserved, and contrary to man's deservings; according to our principles: then all have as much as they deserve, yea more; none have a right to complain; all have cause of gratitude: but some more than otliers; as Israel had more cause for thankfulness, than the surrounding nations had. But, though, Israel was chosen nationally to external privi- leges, temporal and spiritual; is there no intimation, of another election, even in respect of Israel? Not to speak of the frequent intimations, given by the prophets, of a remnant, whom God would, or did, distinguish from other Israelites, what says the apostle? " They are not *' all Israel, which are of Israel?" If so, there is an Israel, within an Israel: but how is this? " Even so at this " present time, there is a remnant, according to the " election of grace."* This refers to the seven thousand in Israel, whom the Lord had " reserved to himself," in the days of Elijah. These were " a remnant according " to the election of grace," and the rest of the nation were not. Is it not then, undeniable, that there was a national election, to external advantages; and a person- al election, entirely distinct from it? An election of individuals, from among the elect nation? And that » Rom. xi. 5, 6. VOL. I. 3 A 362 REMARKS the national election of Israel, was a type and figure, of the personal election of the true Israel, " the church of " the first born, whose names are written in heaven?" Some texts of Scripture follow,* which are, almost universally, by expositors, considered as prophecies, relative to the future dealings of God, with the nation of Israel; and coincident with the words of our Saviour: " Except these days should be shortened, no flesh,'' {that is, none of Israel,) " should be saved; but for the " elects' sake, those days shall be shortened."! *' ^^^' " I will bring a seed out of Jacob, and out of Judah, an " inheritor of my mountains: and mine elect shall in- " her it it, and my servants shall dwell there." " So the *' holy seed shall be the substance thereof. "J P. cciii. 1. 10. * In the, Sjcc.''^ This is a decisive proof, that the national election of Israel was an entirely different thing, from the election spoken of in the New Testament: being only a shadow or type of it. *' God " hath from the beginning chosen you unto salvation, *' through sanctification of the Spirit, and belief of the *' truth; whereunto he hath called you by our gospel, to " the obtaining of the glory of our Lord Jesus Christ. "T[ " Elect, according to the foreknowledge of God the *' Father, through sanctification of the Spirit unto obe- " dience, and sprinkhng of the blood of Jesus Christ. "|t . Wherever election or predestination are spoken of in the New Testament, concerning christians, they are • Is. xliii. 20. xlv. 4. Ixv. 9. f Matt. xxiv. 22. 4 Is. vi. 13. § • In the numerous passages of the Old Testament, in which they. ai-e * thus spoken of, thei'e is not the'slightest allusion to their being predestinated ' to happiness in the world to come; nor indeed will anyone contend tliat al! ' the Jews were designed for eternal salvation. Tliey were elected in this * world only, as an introductory and preparatory step to the execution oi" * God's merciful scheme of human redemption through the incarnation anH ' sufierings of Christ.' IF 2Thes. ii. 13, 14. || 1 Pet. i. 2. ON THE FOURTH CHAPTER. 363 uniformly connected with " things which accompany '* salvation.''* The election of Israel was indeed * an * introductory and preparatory step to the execution of * God's merciful scheme, &c:' but had the Israelities themselves no advantages, in consequence of it? " What *' advantage then hath the Jew? Or, what profit is there *' of circumcision? Much every way; chiefly because *' unto them were committed the oracles of God."t It is probable, that from the days of Moses to the coming of Christ, more persons out of this comparatively small nation were spiritual worshippers, and accepted servants, of God, than in all the world besides. P. cciii. 1. 20. * TVe shall, &:c.'| This is a state- ment, which will require much proof: but let every argument have its due weight. What ' collective bodies * were converted to Christianity,' in the same manner, that Israel was chosen as a nation? Even the three thousand, converted on the day of Pentecost, and the tens of thousands, who afterwards believed, were mere- ly a remnant of the nation of Israel; and, like the seven thousand in the days of Elijah, " a remnant according *' to the election of grace." God had *' not cast away " his people, whom he foreknew,'*^ even when the na- tion of Israel ceased to be his church. " Israel hath *' not obtained that which he seeketh for; but the elec- •* tion hath obtained it; and the rest were blinded.'* If the texts referred to, in the last remark, do not prove, * Rom. viil. 28—30. Eph. i. 4, 5. 11—14. Col. iil. 12. 2 Tim. i. 9. TK. i. 1, 2. 1 Pet. ii.^, 10. f ^^"">- "'• ^> 2. ^ ' We shall in like manner find that the same words, elect and chosen, * are applied to collective bodies of men who were converted to the gosjiel, * without any restriction to those who were oliedient to its precepts, and will ' herefifter be saved; and that an infallible certainty of salvation, in con.sc- * quence of a divine decree, is not attributed to any number of christians, or < to any single christian, throughout the New Testament.' % Bom. xi. 1—7'. 364 REMARKS that election is uniformly connected with the " things " which accompany salvation:" the point must be yielded. But each text will be more particularly no- ticed.— The more copious of the apostolical epistles are addressed to the churches, or to the saints, and not to individuals; and in those to Timothy and Titus, the apostle joins himself with the person to whom he wrote, when he spake on this subject:* but he mentions Clement, and others, " whose names are written in the " book of life; "I and St. John addresses one of his epis- tles unto " The elect lady, and her children," and men- tions her " elect sister. "J Our Lord calls Paul " a " vessel of election." ^sxawc wxc>>.cO^ P. cciv. 1. 3. * St. Peter, &.c.'|| Let this whol^ passage be minutely examined. " Elect, according to " the foreknowledge of God the Father, through sanc- *' tification of the Spirit unto obedience, and sprinkling *' of the blood of Jesus Christ: Grace unto you, and peace <' be multiplied. Blessed be the God and Father of our <* 2 Tim. i. 9. Tit. i. 1, 2. f Phil iv. 3. Comp. Rev. xvii. 8. \ 3 Joha 1. 12. § Acts ix. 15. II ' St. Peter tells the " strangers scattered throughout Pontus, Galatia, " Cappadocia, Asia, and Bithynia," * that thej' are " elect according to the " foreknowledge of God;" ' and " a chosen generation, a peculiar peoplej *' that they might show forth the praises of him, who hath called them out of *' darkness into his marvellous light." * It is evident that the apostle here ' refers to tlie calling of these men to the knowledge of his gospel, which, ' like every other circumstance relative to this gracious dispensation, was ' foreknown by God; and that by denominating the christians of these fiveex- * tensive countries, indiscriminately, " elect," and " a cliosen generation,'' ' he did not mpan iq assert that they \vould all be saved; but that they were ' admitted to " the marvellous light" 'of the gospel, v^ile other nation? ' were still wandering in the •' darjcness" * of heathenism. And to put this * beyond all doubt, the same persons, whom in his first epistle he addresses ' as " elect according to the foreknowledge of God;" in his second Epistle he ' addresses as " them that have obtained like precious faith with us, through " the righteousness of God, and our Saviour Jesus Christ;" ' to bp elect, and ' to be a believer in Christ, are therpforc the some thing,' ON THE FOURTH CHAPTER. 365 '' Lord Jesus Christ, which according to his abundant ** mercy hath begotten us again unto a lively hope, by *' the resurrection of Jesus Christ from the dead: to an in- *' heritance, incorruptible, and undefiled, and that fadeth * ' not away, reserved in heaven for you; who are kept *' by the power of God, through faith unto salvation, " ready to be revealed in the last time; wherein ye ** greatly rejoice." And just after, " Whom," (Jesus Christ,) " having not seen, ye love; in whom though " now ye see him not, yet believing, ye rejoice with '* joy unspeakable, and full of glory: Receiving the end " of your faith, even the salvation of your souls."* Is there here ' no restriction to those who were obedient * \o the precepts of the gospel?' No assertion, that the persons addressed would all be saved? I do not mean all, called Christians, in these countries; but all those, whom the apostle spoke of by character; for " if any *' one did not love the Lord Jesus Christ," he was not one of the persons intended. They to whom the apos- tle wrote, were " elect, through sanctification of the *' Spirit, unto obedience, and sprinkling of the blood of " Christ:" therefore none were addressed, but those, who through faith, were sprinkled with the blood of Christ. The apostle joins himself with them, in the next verse, *' as begotten again unto a lively hope, &c:" none were, therefore, addressed, except those who had this lively hope, in consequence of regeneration: " and " every man that hath this hope in him, purifieth him- " self, even as he is pure."t They were also, " begotten *' again — to an inheritance incorruptible, &c, which was ^' reserved in heaven for them:'*'* therefore the apostle ad- dressed exclusively those, whom he considered as heirs of this inheritance; though there might be hypocrites * 1 Pet. 5. 1—.'^. T 1 John iii. 3, 366 REMARKS in their company, tares among the wheat. The per- sons spoken of, were " kept by the power of God " through faith, unto salvation:" therefore, " they were " partakers of true and saving faith." They loved the Lord Jesus, they believed in him, " they rejoiced " in him, with joy unspeakable and full of glory." Can these things be said of any except true christians? None, but true christians therefore were intended. The apos- tle had seen Jesus Christ; and he believed, loved, and rejoiced: but the persons addressed did the same, fiiough they had not seen him; and " blessed are they, " who have not seen, and yet have believed "* — Again, the apostle says of them: " Who by him do believe in " God, who raised him from the dead, and gave him *^' glory, that your faith and hope might be in God. *' Seeing ye have purified your souls, in obeying the ** truth, through the Spirit, unto unfeigned love of the *' brethren; see that ye love one another with a pure heart " fervently; being born again, not of corruptible seed, *' but of incorruptible, by the word of God, which liveth " and abideth for ever."t They did " believe in God" through Christ; they had ''purified their souls in obey- " ing the trutli, through the Spirit:" they did " un- *' feignedly love the brethren. "k And " we know " that we have passed from death unto life, because we '* love the brethren." J None then, but true christians were addressed: and indeed the apostle does not inscribe his episile to any collective bodies, or churches, but '* to the elect strangers scattered throughout Pontus, ** &c." These remarks prepare our way, for the other text quoted from this apostle. " But unto them, which be • John XX. 29. f 1 Pet. i. 21 — 23. unfeigned; AvvnoKfiiov, without hypocrimj. Rom. xii. 9. 2 Tim. i. 9. Jam. iii. 17. Gr. ^ IJohn iii. 14. ON THE FOURTH CHAPTER. , 367 "disobedient, the Stone, which the builders disallowed, ** the same is made the Head of the corner; and a Stone " of stumbling and Rock of offence, even to them which " stumble at the word being disobedient, whereunto " also they were appointed. But ye are a chosen gene- '* ration, a royal priesthood, an holy nation, a peculiar '• people; that ye should show forth the praises of him, *' who hath called you out of darkness, into his marvel- ** lous light; which in time past were not a people, but ** now are the people of God; which had not obtained "mercy, but now have obtained mercy.'** Can any man, having duly considered what the apostle had said, concerning these same persons, in the preceding chap- ter, after deliberately reading the passage, deny, that the apostle regarded this company, whom he addressed, as being in reality, what Israel, as a nation, was typically? The contrast between those, to whom as believers, ** Christ was precious;" and all those, *' who, being *' disobedient stumbled at the word:" and indeed every circumstance, confirms this conclusion. They were " a chosen generation," as the seed of Abraham were; being indeed the " children of Abraham, by faith in " Christ."t Thus *' they were counted to the Lord <' for a generation."^ But, as collected from among va- rious tribes and kindreds, they could not be a chosen generation in the same sense, as the nation of Israel was the chosen race, the descendants of Abraham, Isaac, and Israel. They were, " a royal priesthood," " a kingdom ** of priests."^ This relates to the typical character of" Israel, as a nation, and the real character of true believ- ers. " Unto him, who loved us, and washed us front " our sins in his own blood; and hath made us kines o • 1 Pet. ii. 7—10. t P""i. iv. 16—18. Gal. iii, 29. t Ps. xxii. "r* § Ex. xU. 6. 36^ REMARKS ** and priests, unto God and his Father."* *' Thou ** wast slain and hast redeemed us to God with thy blood; *' and hast made us to our God, kings and priests."-]* The kingdom and priesthood were incompatible, under the Mosaick law; or at least, after the kingdom was fix- ed to the family of David, of the tribe of Judah: but in that " High priest after the order of Melchizedek," these offices are united. He is " a Priest upon his " throne;"! and all his true people, as one with him, *' are kings and priests.'* — *' An holy nation;" as Israel was typically; though alas! in reality, too generally an unholy nation, in respect of character. The " elect " strangers, scattered throughout Pontus, Galatia, Cap- " padocia, Asia, and Bithynia," ' five extensive coun- * tries,' were not a nation, at all, as to any external concerns; but select individuals from divers nations, Jews and Gentiles. But, under Christ, their King, " whose kingdom was not of this world," as " reconcil- " ed to God by him," and becoming his willing sub- jects, they were incorporated as a nation, notwithstand- ing their dispersions, under his protection, and govern- ed by his commandments; being in reality, what Israel was typically. '' A peculiar people," (A*ocacOTpia-«mv.)<§ All nations are the creatures, and ought to be the sub- jects and servants of God: but Israel was his by a pecu- liar right; a choice, a calling, a redemption, peculiar to that nation: yet this was only a shadow of their privi- lege, for whom Christ gave himself, that he might re- deem them from all iniquity, and purify them unto himself, a peculiar people, zealous of good works. These had not only been *' admitted to the marvellous " light of the gospel;" but had been specially " called " out of darkness into his marvellous light;" they were * Rev. i. 6. t Rev. V. 9. 10. ^ Zcch. vi. 13. § Mai. iii. 17. Sept ON THE FOURTH CHAPTER. 369 indeed become " the people of God," they " had ob» /flm 10. ' St. Paul begins his epistle to the * Kphesians in this manner.' (In order duly to exa- mine the beginning of the epistle to the Ephesians; the whole passage must be viewed together. Instead, there- fore of printing below those parts, which are quoted in the Refutation; the whole passage will be thus printed, with brackets, marking what is omitted by his Lord- ship.) " Paul, an apostle of Jesus Christ by the will of *' God, to the saints which are at Ephesiis, and to the *' faithful in Christ Jesus; Grace be to you and peace " from God our Father, and from the Lord Jesus Christ. " Blessed be the God and Father of our Lord Jesus " Christ, who hath blessed us with all spiritual bless- " ings in heavenly places in Christ. According as he *' hath chosen us in him, before the foundation of the " world, that we should be holy, and without blame " before him in love: Having predestinated us unto the " adoption of children by Jesus Christ to himself, ac- " cording to the good pleasure of his will, [To the *' praise of the glory of his grace, wherein he hath made '* us accepted in the beloved; In whom we have rcde*p- • 1 Pet. V. 12. t Jolin vi. 39, 40. ON THE FOURTH CHAPTER. 375 ** tion through his blood, the forgiveness of sins, accord- *' ing to the riches of his grace: Wherein he hath " abounded towards us in all wisdom and prudence.] •' Having made known unto us the mystery of his ** will, according to his good pleasure, which he hath *' purposed in himself. [That in the dispensation of " the fulness of times, he might gather together in one " all things in Christ, both which are^ in heaven, and " which are on earth, even in him.] In whom also we " have obtained an inheritance, being predestinated ac- *' cording to the purpose of him who worketh all things '* after the counsel of his own will: [That we should *' be to the praise of his glory who first trusted in Christ; *' In whom ye also trusted, after that ye heard the word *' of truth, the gospel of your salvation: in whom also, '* after that ye believed, ye were sealed with that Holy *' Spirit of promise: Which is the earnest of our in- *' heritance, until the redemption of the purchased pos- " session, unto the praise of his glory. Wherefore I *' also, after I heard of your faith in the Lord JesUs, and " love unto all the saints. Cease not to give thanks for " you, &c."] The apostle here addresses the Ephesians, as '' saints," or holy persons; as *' faithful in Christ *' Jesus," or believers in Christ. He joins himself with them, as those, whom God had ** blessed with a/Zspiri- " tual blessings, in heavenly things;" and this '' accord- *" ing as he had chosen them in Christ before the founda- ^' tion of the world," " that they should be holy," (or saints) " and without blame before him in love." He had " predestinated them to the adoption of children by " Jesus Christ unto himself." And, " if children, then " heirs; heirs of God, and joint-heirs with Christ."* '• This was according to the good pleasure of his will,'' * Ronj. viil. IT 3ib REMARKS *' I thank thee, O Father, Lord of heaven and earth, " because thou hast hid these things from the wise and *' prudent, and hast revealed them unto babes. Even '•' so, Father, for so it seemed good in thy sight."* This predestination was expressl)^ " to the praise of the " glory of his grace, wherein," or, by which, (sv «) " he " had made them accepted in the Beloved, in whom ** they had redemption through his blood, even the for- " giveness of their sins." They were then pardoned, justified, and accepted in Christ, which no merely no- minal christian ever was, or can be. This was ** ac- ** cording to the riches of his grace; wherein he had ** abounded towards them, in all wisdom and prudence;" having arranged the whole plan, for the display of his rich and plenteous grace, in such a manner, as to give no encouragement to sin, but only to repentance and its fruits; and to magnify his law, and glorify his justice and holiness, and all his perfections, in harmony with his grace. The apostle, and the Ephesians, had obtain- fid " an inheritance, being predestinated, &c." He, and his fellow- christians, from among the Jews, had '' first trusted in Christ;" and the Ephesians, hearing the word *' of truth, the gospel of their salvation, had " trusted in Christ;" they had believed, and had been sealed by the Holy Spirit, the earnest of " their inherit- ** ance," They had faith in Christ, and love to all " the saints." Now can all these things be spoken of ^ny, except of true christians? Indeed, can any of them? If there were others, in the outward communion of the church, as chaff or tares, among the wheat; " they were " not of them," though they were among them, and might "go out from them," or continue, mixed with them, till the time of harvest. It is here also to be • Mutt. xi. 25, 26. LuUe x. 21. ON THE fOURTH CHAPTER. 377 noted, that the epistle is not addressed to the church at Ephesus, *' but to the saints and faidiful brethren:" so that there is the less ground for considering it, as writ- ten to a collective body of true chrisdans and hypocrites indiscriminately. Whatever is meant by chosen and predestinated; the words are indisputably connected, with " the things which accompany salvation;'' and of which they were the source and cause, and not the e/- feet. P. ccvii. 1. 8. ^ Instead of, h.z.'^* Exhortations to give diligence *' to make their calling and election sure'' are perfectly consistent, with the doctrine of the final salvation of all true believers: but exhortations, to " walk *' worthy of their vocation," especially related to their adorning and recommending the gospel for the honour of God and the good of mankind. Even true chris- tians are often betrayed into improper conduct: and ex- hortations are exceedingly needful and useful, to make them vigilant and circumspect: but surely every in^ stance of yielding to sinful temptations does not conse- quently imply that a man will * fail of salvation:' for * we may depart from grace given, and fall into sin, and ' by the grace of God, we may arise, and amend our lives.'f Even, if assured that the salvation of any com- pany was infallibly certain; we might and ought to ex- hort them to *' walk worthy of God who had called • ' Instfad of representing their salvation as certain, lie earnestly exhorts ' them to " walk worthy of the vocation wherewith they are called;" ' guards ' them against those deceits which bring down " the wrath of God upon the ** children of disobedience," and commands them " to put on the whole armour *' of God, that thcymay be able to standagainstthe wiles of the devil:" it w^s * therefore possible for those, who were " saints," "faithful," " chosen," and " predestinated," ' to walk unworthily, to incur the wrath of God by disohe- ' dience, and te yield to sinful temptations, and consequently to foil of salva- * tion.' t Art. xvi. VOL. r. 3 c 378 REMARKS '* them to his king^dom and glory."* *' Wherefore, " my beloved brethren, be ye stedfast, unmoveable, aU " ways abounding in the work of the Lord, forasmuch " as ye know, that your labour is not in vain in the *' Lord." Many important ends are answered by the holy lives of christians, distinct from their own salva^ tion. We may also say to any company, who act con- sistently, < I address you as believers, and suspect the * contrary of none among you: but it behoves you to ' examine yourselves, and to give diligence, that you * may have the full assurance of hope unto the end; and "• so be animated for every service and every trial.' God generally works by means. The promise of a plenteous harvest would not render the husbandman's diligence superfluous, but rather encourage it: and if an indivi- dual should so perversely interpret it, as to excuse him- belf from labour, he would justly be excluded from the general benefit. P. ccviii. * Jesus, &c. 'f Did our Lord ever say, that he chose Judas " to salvation through sanctifica- *' tion of the Spirit and belief of the truth?" He chose * 1 Thes. ii, 12. j- ' Jesus knew from the beginning who should betray him. Jesu3 anssver- ' ed them, *' Have not 1 chosen you twelve^ and one of you is a devil? He " spake of Judas Iscariot, the son of Simon: for he it was that should betray " him, being- one of the twelve;" ' Jesus called, chose, elected these twelve ' to be his pcctdiar disciples, his apostles, his constant companions, his * friends. He gave them power to work miracles, to preach the gospel, to ' become witnesses of, and sharers in, his glory; to sit upon tw«|^ve thrones ' in his kingdom, judging the twelve tribes of Israel — Yet one of these men * he declared to be a devil; one of them he knew would betray him; one of ' them he knew to be " the son of perdition," about to suffer such punish. * ment, that it '* had been good for him if he had not been born.'' « Since * then Judas was one of the chosen, one of those " whom God gave to Christ," ' and since '^ Jesus kii« w from the beginning that he shonld betray him," * and consec|uent!y be rejected and '^ lost," ^ it is clear that the chosen may * depcive themselves of the advantage of " this excellent benefit'' ' of being * placed in a state most favourable for the attainment of salvation, and that "' foreknowledge docs not imply control of influence ' ON THE TOURTH CHAPTER. 379 Saul to be king over all Israel; and Jeroboam to be king over the ten tribes; and Cyrus to be the deliver of Judah from captivity; and Judas to be an apostle, and to be the predicted traitor: but is this the same, as " to be " chosen in Christ, before tlie foundation of the world, '* that we should be' holy, and without blame before " him in love; being predestinated to the adoption of '• children, by Jesus Christ unto him?" As to any other election, it is wholly beside our subject: and no man will say that Judas was thus chosen. Therefore, the whole argument from this case falls to the ground. Men ' may deprive themselves of this excellent benefit, ' of being placed in a state most favourable for the at- ' tainment of salvation:' but the question is, whether any true believers, wlio are " called, and chosen, and faith- '* ful," are thus left to deprive themselves. * Foreknow- ' ledge does not imply control or injiuencc. ' It certain- ly does not imply compulsion. But *' the wrath of man " shall praise him,"^ (God,) /' and the remainder of " wrath shall he restrain." " He stilleth the noise of " the seas, and the noise of the waves, and the madness " of the people."! Here is control^ no doubt, implied in foreknowledge, even in respect of the most wicked men; and if mjiuence be denied, the influence of res- training grace, on * the unruly wills and affections of * sinful men;' and the influence of renewing grace, on the minds of believers; the whole of Christianity is de- nied. But " known unto God are all his works from '^' the beginning of the world. :|: P. ccix. ' The J 8>cc'§ Whatever other means there * Ps. Ixxvi. 10. t Ps. Ixv. 7- + Acts XV, 18.'' § ' The observation of our Saviour, " When I was daily wiUi yoii in the " Itmpk', ye stretched forth no hands against me," ' appears to indicate tliat ' tliere were other means by which tlic Son of man might have been delivered ■■ 'jnt© deadi; so that '.he v-eason of .Tudas cannot b*i comid<°rpd as aner.essary 580 REMARKS ., , might be, by which the Son of man could have been deUvered unto death; there could be none, which were not foreknown: and the way, in which he was betrayed wsLS predetermined and foretold. " The Son of man " goeth as it is written of him."* " And the Son of " man goeth as it was determined,''''! * So that the trea- * son of Judas was a necessary part of the scheme of * man's redemption:' though Judas acted voluntarily, without any compulsion, or any regard to God's deter- mination and prediction, in order to gratify his own avarice. P. ccix. 1. 12. '-If gcc.-J Here I am happy, in the name of most Calvinists, and perhaps of all evangelical clergymen, to agree with his Lordship, ' that works are ' the necessary evidence of the security of any man's 'election;' nay, the only proof imaginable of his elec- tion. Indeed, nothing but works, indisputably " good '* before God," the " fruits of the Spirit," can evidence our election of God.^ How strangely and unaccounta- bly are our sentiments misunderstood; that the ver}- thing, on which we above all other things rest our plea, should be supposed a conclusive argument against us! P. ccix. 1. 19. 'St, Paul, &c.'l[ After quoting the ' part of the scheme of man's redemiStion. It pleased God to make use of * Judas, as of other wicked men on other occasions, as instruments to fulfil * his purpose, but they fiist made tliemselves fit ai^ents.' • Matt. xxvi. 24. Mark xiv. 21. \ Luke xxii. 22. \ • If the Calvinists say, that Jiidus was never in reality one of tlie elect, we * may ask what proof they can bring of any difference between him and the ' other eleven apostles, except work.s? And to g'rant that this is the only dif- ' ference, is to grant that works are necessary evidence of the security of anj, ' man's election.' § 1 Thes. i. 3, 4. If ' St. Paul says to the Thessalonians, " We give thanks to God always for " you all, making mention of you in our prayers, remembering, without ceas- * I Rom. ix. 10—13. ON THE FOURTH CHAPTER. 305 Sarah, and the child of promise, as distinguished from his descendants by a bondwoman, the illustration was not so clear: but Esau and Jacob, twin brothers of one mother; one chosen, the other passed by; one "loved, " the other hated;*' the elder rejected, and the younger preferred; before either of them was born, or had done good or evil; was full to the point: and in fact lies open to all those specious, yet groundless, objections, which are made to personal election. It was " that the pur- *' pose of God concerning election might stand, not of ** works, but of him that calleth." P. ccxvii. 1. 18. ' The zuord, hc.^ The Words re- probatCf and reprobation are never used in Scripture, in the sense, which many Calvinists have put upon them. This is, I believe, the general opinion of modern Cal- vinists. At least I can have no objection to the critical observations on this subject, contained in the following pages. ' Indeed the whole mass of them,' (the Jews,) * was proved to be refuse metal, and not silver, as it * once appeared to be.'—' In this way, he,' (St. Paul,) * sought and possessed the assurance, that he should * not, after having preached to others, (like the heralds * who called the combatants to the conflict,) be himself ' rejected, as having no title to the incorruptible crown.' ' In righteous judgment, God " gave them up to a re- " probate mind," ' that they should foolishly and per- * versely prefer the most shameful and pernicious prac- ' tices, to those which are decent, honourable, and be- * coming rational creatures.'— ' These false teachers ' withstood the truth, by deceiving men with a false gos- * pel, and various lying pretences: being corrupt and ' depraved in their minds, alienated from the faith of * * The word reprobate, or reprobation, as used by Calvin, refers to a sup- ' posed decree of God; but we shall find it used in a very different setise. ' both in the Old and New Testament.' ^^96 ttEMARKb ' Christ, and rejected by God as hypocrites or apos- * tates.' — * Their conduct proved them to be abomina- ' ble and disobedient, and to every good work rejected * by God, and given up to judicial blindness.'* — Repro- bates. * Thus the apostle calls, in this place, not those, ' who are not divinely elected to eternal life; (for they * who still continue in their sins, not being yet effectu- * ally called, are not directly to be considered as " ves- " sels of wrath," ' nor those who after their calling fall ' into grievous sins,) but such as at present are not ap- *" proved.'' (Beza.) — 'It does not appear to me, that * either the original word, or our English word repro- ' bates^ is ever used in Scripture, as the opposite to elect; * and as to reprobation^ it is, I apprehend, a scriptural * idea^ (for they who are not chosen^ must be rejected^ ) * but not a scriptural word in any sense.' (Indeed no Greek word answering to it, is found in the common Lexicons.) — ' Not that he,' (St. Paul and his friends) ' should appear approved^ by the submission of all par- * ties to his authority: but that they might do what was ' right, and becoming them; though it should occasion ^ him to be disapproved ux\^ censured. 'f P. ccxxv. '' It appears i &c.'| The words reprO' bates, reprobation., &c. it is allowed, are not used in the sense, which some Calvinists have affixed to them: but the same concession cannot be made in respect of the word election^ or elect. The Calvinistick doctrines, however, receive no support from the texts, which his Lordship had been considering; nor do they need it. • Notes on Jer. vi. 27— oO. 1 Cor. ix. 27- Rom. i. 28. 2 Tim. iii. 8. Tit i. 16. ill Family Bible, by the Aullior of these Kemaiks. \ Notes in Family Bll)le on 2 Cor. xiii. 6 — 10. \ ' It appears then that the Calvinistick doctrines of election and reproba- * tion can receive no countenance from the passage* of Scripture, in which ' these words occur, since they are used in senses very difl'erent from those, * which the advocates for absolute decrees affix to them.' ON THE FOURTH CHAPTER. 397 Having given this opinion, in respect of the worda in question; it would be unmanly, should I shrink from an avowal of my sentiments on this subject. The idea of rejection must be excited in the mind with that of elec- tion ^ however understood. If any were " chosen in *' Christ before the foundation of the world, that they " should be holy, &c;" all who were not thus chosen, were passed by. It was the will of God to leave them in the state, into which it was foreseen they would be reduced by sin; and to all the consequences of their guilt and depravity. In this state, if salvation be altoge- ther of grace ^ all men might most justly have been left. No wrong will ever be done to any one: God will not punish any man, who does not deserve it, nor more than he deserves; as he could not possibly decree to do that, which it is infallibly certain he never will do. The question therefore is, whether God, consistently with justice, can leave any part of the human race finally to perish in their sins: for it could not be unjust, pre- viously to decree that which, when actually accom- plished, is undeniably just. If mercy were a debt^ which God owed to his rebellious creatures; it would lose its very nature: and, if not a debt, they who obtain mercy are under immense obligations; but no injury is done to others. And, if salvation itself be unmerited mercy, mercy contrary to our deservings, every thing- relating to it must also be mercy. The gift of the Sa- viour, the * means of grace,' the life-givi[ig Spirit, the willing mind, as produced by special preventing grace: all, or any of these may be withheld, in perfect consis- tency with justice; and where they are granted, men are laid under additional obligation, to " the God of all " grace." This " grace hath abounded towards us in " all wisdom and prudence." — What he may Justly withhold at the time, that he might justly decree from 398 REMARKS the beginning to withhold. The uhole is directed " according to the purpose of him, who worketh all *' things, according to the counsel of his own will."* But that is the will of infinite wisdom, justice, truth, and love; which always willeth what is most proper, and for the most satisfactory reasons; though he does not deign to inform us of them. At the same time, his se- cret purpose is perfectly consistent with his revealed will: being unknown to us, except by accomplishment, it is neither the rule, nor the motive, of our conduct: and, however we interpret the preceding words of our Lord, " All that the Father giveth me shall come to " me;" the subsequent assurance, " and him that " Cometh unto me, I will in no wise cast out;t" may most confidently be depended on. " Heaven and earth *' shall pass away, but his words shall not pass away."| P. ccxxvi. 1. 1. ' The Jews, £cc.'§ The whole body of professed christians are never, throughout the New Testament, called *' the elect people of God," in a national capacity, independent of personal character, as Israel of old was. The terms to this effect, when used concerning christians, as it has been shown, are al- ways connected with those " things, which accompany " salvation;" or with some vi^ords, which fix the mean- ing to true believers exclusively. The case is the same, in our liturgy and authoritative books. ' God the Holy • Eph. i. 11. I John. vi. 37. + Matt. sxiv. 35. § * The Jews first, and the Christians afterwards, were the elect people ) ' of God. God gave the law to tlie Jews by the hands of Moses, and the gos- , 'pel to the Christians by his own blessed Son Jesus Christ, as tlie rule of • ' their respective lives. God was pleased, both by the law and by the gos- ' pel, to enter into covenant with his chdser. people the Jews and Cliristians; * to promise reward to the obedient, and to threaten punishment to the diso- * bedicnt. But neither in the law, nor in the gospel, does he promise certain ' and infallible salvation, or threaten absolute and inevitable perdition, to any ' number, or to any description, of persons, except as they shall or shall not ' comply with the expressed conditions.' ON THE FOURTH CHAPTER. 399 "^ Ghost, who sanctifieth me, and all the elect people of ' God. ' Mark the variation of language: ' God the Son, ' who hath redeemed me and all mankind.'*— 'God the * Holy Ghost, who sanctifieth me, and all the elect peo- * pie of God.' The former is spoken of sis general, the latter as special. But are all professed christians, through populous nations, sanctified by the Holy Ghost? If not, how can it be supposed, that they are here called the elect people of God? Have mercy ' on all Jews, Turks, infi- * dels, and hereticks; and take away from them all ig- * norance, hardness of heart, and contempt of thy word; * and so fetch them home, blessed Lord, to thy flock, ' that they may be saved among the remnant of the true ■ Israel.'! This " remnant of the true Israel," is " the " elect people of God," among professed christians; even " a remnant according to the election of grace,"— • ' That this child may receive the fulness of thy grace, " and ever remain in the number of thy faithful and ^ elect children. 'J Here elect is joined with * fulness * of grace,' with being * faithful,' or believing; and with being ' the children of God.' And surely more is meant, than continuance in the outward profession of chris- tianity! The nature of the primitive churches, and their great dissimilarity to the state of things among professed christians, at present, has been repeatedly noticed: and surely no one, after serious consideration, can think, that the apostles would, if now living on earth, address the whole body of nominal christians, belonging to our es- tablished church, as saints, as '* holy brethren;" as " chosen in Christ, that they should be holy, and with- " out blame before him in love;" as " holy and beloved!" Much less then would he so address the aggregate mul- * Church Catechism, f Third Col. for Good Friday. + Baptism of Infants, 400 REMARKS titude, belonging to the Greek church, or the church of Rome, in this language. Yet the argument equally in- cludes all, who are called christians. — The word * des- ' cription,' is ambiguous; if it mean any thing except character^ the proposition may be maintained; but both promises and threatenings are made to men, as bearing certain characters, and not independent of those cha- racters. The condition of the law is perfect obe- dience; and ** Cursed is every one, who continueth *' not in all things written in the book of the law to do *' them." The gospel requires " faith which worketh «' by love," and which is accompanied by repentance, and manifested by habitual unreserved obedience. These things form the character, or the ' description* of men, to whom the promises are made, which promises certainly and infallibly ensure salvation to those, who are interested in them. But as the wicked may turn from his wickedness and escape the threatened punish- ment, which yet will be certainly and infalliby inflicted on those who die in their sins: so, on the other hand, the only question is, whether they who repent, believe in Christ, love God, and man, and are partakers of the Spirit of sanctification, do eyer turn finally from their righteousness, and come short of the blessings, which are secured to those who love God. All the hope and salvation of the Israelites was de- rived, properly speaking, from the gospel; of which their ceremonies were types, or prefigurative sacra- ments: and the holy moral law is established by the gos- pel, and is as obligatory on christians, as it ever was on Israelites. The national covenant, with Israel, indeed is not made with christians as a collective body, and the Mosaick dispensation is changed for the christian: but true religion is, for substance the same, as it was from the first promise of a Saviour; and the case of nations ON THE FOURTH CHAPTER. 401 professing Christianity very much resembles that of Israel as a nation. But '* the true Israel," always was " a remnant according to the election of grace." P. ccxxvi. Note. ' The very^ Sec.'* The covenant made with Noah and his posterity, that God would no more destroy mankind with a deluge, could not imply any conditions: if it did, what were these conditions?! Yet God has expressly said, that the covenant made with the true church, is " like the waters of Noah unto ^* him." " This is as the waters of Noah unto me; for *' as I have sworn, that the waters of Noah shall no " more go over the earth; so have I sworn, that I would " not be wroth with thee, nor rebuke thee. For the " mountains shall depart, and the hills be removed: but " my kindness shall not depart from thee, neither shall " the covenant of my peace be removed, saith the " Lord that hath mercy on thee."| What were the conditions, expressed or imphed, in the covenant here ' spoken of, and in the other texts referred to? In these and other Scriptures, those things, which are generally called conditions required of us, are expressly promised, as the gift and work of God, and engaged for in the covenant itself. Now, if this may be interpreted, that the covenant implies conditions; the same rule of inter- pretation will make the language of Calvinists, on the everlasting covenant, to imply conditions also, and ex- actly in the same sense: for we do not hold, that God will save any by the decree of election, in whose heart * ' The very idea of covenant is inconsistent with the Calvinistick system. • Covenant implies conditions; absolute decrees reject all conditions. A cove- ' nant says, you shall have such or such a reward, if you act in the manner • stipulated; absolute decrees say, that it is irreversibly detei-mined by tlie ' arbitrary will of God, that you shall or shall not be saved, without any res- ' pect to your conduct.' ■\ Gen. ix. 9 — 17. + Is. liv. 9, 10. See also Jer. sxxi. 31 — 34, xxxi' . 37—41. Ez. xvi. 60— 65..Heb. viii. 8—12. VOL J. 3 F 402 REMARKS he does not by his sanctifying Spirit, write his holy law and renew his holy image; or any, (except infants,) who are not brought to repent, to believe in Christ, and to love God and man. In one view, these form a part of salvation, the gifts of special grace: in another view they are our bounden duty, which through grace we endea- vour to perform. — It would throw much light on the subject, if his Lordship would quote, from some mo- dern Calvinists, any passage in which absolute decrees are considered as saying, * It is irreversibly determined by ' the arbitr^iry vvill of God, that you shall, or shall not, ' be saved, wit>ljout any respect to your conduct.' When this is done, I will cordially join in reprobating the doc- trine. The divine prescience beholds us all as sinners, justly deserving condemnation: and the decree to leave any to themselves, and their own wicked inclinations, to fill up the measure of their crimes, cannot be, -without respect to their conduct; nor (if indeed it be, as no doubt it is, just and wise,) can it be arbitrary. The decree which " chooses some to salvation, through sanctification " of the Spirit, and belief ofthe truth," isindeed notmade for our foreseen works; for none could be foreseen but evil works, except as the " fruits of the Spirit," given to us, according to this decree: our renewal to holiness and fruitfulness in good works, is one grand object of the decree; it is effectually provided for in the covenant; and only by giving diligence, and abounding, in them, can we " make our calling and election sure." How then can this be, ' without any respect to our con- ' duct?' P. ccxxvii. 1. 6. * The Lord, &c. '* This text is, upon the whole, properly explained by his Lordship. A Calvinist, who was eager to establish his principles, * I'lov, xvi. 4. 0N THE FOURTH CHAPTER. 403 might show, even on that interpretation, that it greatly favours his system: but we have abundance of more de- cisive evidence to adduce, and may therefore let this pass, without further notice. P. ccxxvii* 1. 25. God, *' willing to show his wrath, " and to make his power known, endured with much " long suffering the vessels of wrath fitted for destruc- *' tion." This text thus introduced, without exposi- tion or remark, is, with the context, considered by the Calvinists,* as of peculiar importance in the argument. The apostle mentions " the vessels of wrath fitted for " destruction;'''* and '* the vessels of mercy, whom he " had ajore prepared unto glorij.'''' The former 2iXt fit- ted for destruction^ in themselves, as * born in sin and ' children of wrath,' without any further preparation; the latter God " hath afore prepared unto glory." These also were " children of wrath even as others:" but " God, who is rich in mercy, of his great love '* wherewith he loved them, even when dead in sin, " hath made them alive together with Christ: by grace ^'' are they saved." They too were " vessels of wrath " fitted for destruction;" and had not God of his ricli mercy, " raised them from the death of sin to the life ** of righteousness, and by a new creation, prepared "them for glory;" they must still have remained "vessels of wrath fitted for destruction." And how were they thus " afore prepared?" May we not an- swer, ' hi/ regeneration;'' and '* sanctification of the " Spirit unto obedience, and sprinkling of the blood of " Jesus Christ?" And why were they prepared rather than others? — " God hath mercy, on whom he will have " mercy." "He worketh all things according to the " counsel of his own will."t " He giveth not account * Rom. ix. 14~?t. t -ToIj. xxxlii. 1.3. Eph. i. 11- 404 REMARKS " of any of his matters." Whatever others may think, we intreat that a humble christian, may be permitted to give the whole glory of his conversion to the free un- merited mercy and grace of God, who has made him to differ as much from his former self, as from the world around him, " which lieth in wickedness." Permit him to say, *' Among whom I also had my conversation in *' times past;" no better by nature, ' no better in prac- ' tice. How then is it that I now repent, hate sin, long ^ for holiness, count all but lost for the excellency of 'the knowledge of Christ; feel constrained by love * to live to his glory, and to devote myself to his ser- ' vice, in " doing good to all men, but especially to the "household of faith?" Permit such an one to say: '• Not to me, but to thy name be the glory," of con- verting " a vessel of wrath fitted for destruction," into a " vessel of mercy, prepared afore unto glory." This will certainly be the language of the redeemed in hea- ven; why should they not be allowed to use it, without censure, while here on earth? Others, (we would say,} if they can deliberately do it, may ascribe to themselves any favourable difterence (real or supposed,) between them, and their fellow-sinners: but permit us, to give God all the glory, of making us to differ from the vilest of our fallen race. I know, that here, lam on strong ground: I know, that tliousands, who tremble at the divine de- crees, or reason against them, (in great measure, be- cause, they dare not approach near enough to give the subject a fair investigation;) feel unable, in defiance of their system, to join against the Calvinists, in what has now been stated. The history of their o^vn lives, and their acquaintance with tlieir own hearts, compel them to make this conclusion in their own case, though they arp-ue against it, in respect of others, or as u general GN THE FOURTH CHAPTER. 405 subject. They feel, they could not be properly humble and thankful, without thinking of themselves in this man . ner, and speaking in this language. On their bended knees, in their most religious hours, they praise and bless God, for his rich mercy, and special grace, in the language of Calvinists, and with the very feeling of the most humble and spiritual among them. This might lead to the adoption of our sentiments; except that they contemplate their dear relatives and friends, and indeed their fellow creatures at large, in connexion with this subject, and with an inadequate recollection of the in- finite wisdom, justice, and mercy of God; till their hearts, being filled with anguish at the reflection, they tu». away from it with horror; and, because, though they are conscious, in their own case, that, while they ascribe all the glory to God, and his special grace, they are more and more stimulated to live to his glory; they can- not be convinced, that this is the general tendency of the doctrine, rightly understood; and its invariable effect when truly believed. Indeed this humble, thankful as- cription of all the glory to God, is the grand excellence of our principles; and, as to the rest, I should be little disposed to dispute on the subject, were not many ready, to make another and a contrary use of anti-calvinistick doctrines. P. ccxxviii. 1. 14. ' Thn'e are^ &;c'* f suppose * ' There are many passages in the gospels similar to this,f and we are not • to understand by them, that the events took place merely for the purpose ' that the sayings of the antlent prophets might be fulfilled; or that God, by ' hardening the haarts, and blinding the understanding of the Jews, nrjade it ' impossible for them to believe. God foresaw that a very large proportion ' of the Jews would reject the gospel; and hfe was pleased to foretcl this ' among other events relative to the advent and ministry of Christ. It was '■ designed that the fulfilment of these various predictions should form a part ' of the evidence of the divine authority of the gospel. What the prophets ' had predicted, was certain to come to pass; but this certainty by no means t John xii. o7--40. 40j remarks that no man, since the beginning of the world, ever thought, that the certainty of the predictions ' caused * the events to be the decrees of God. ' But the certain- ty that the predictions would be fulfilled, arose from this, that they were the decrees of Gwl. He not only foresaw them, but decreed them, and revealed them as decreed; and therefore they could not but be accom- plished. ' The events did not take place, merely for * the purpose that the sayings of the ancient prophets might be fulfilled:* but they were the sayings of the an- cient prophets; because they were the determination of him, *' who worketh all things according to the counsel '* of his own will." The persons concerned, did not fulfil them, as intending to accomplish the purpose of God, of which they knew and thought nothing; but to gratify their own selfish passions: and the decree of God to leave them to be thus blinded and hardened, created no other impossibility to their believing, but that which arose from determined depravity and enmity to God, Indeed the conclusion of the quotation gives nearly the same view of the suLyect. P. ccxxix. I. 7. ' The prescience^ &c.'* The pre- science of God is perfectly distinct from his com- mandments, which exclusively are the rule of our con- duct. But surely, his prescience cannot be distinct from his providential will! That is. He cannot foresee one thing, and providentially eifect another thing. What- ever may be thought of decrees, God, undoubtedly ac- complishes by liis providence, what he foresaw would ' caused Oic events to be the decrees of God. Tliey did not happen because * they were fbrelold, but they were, i'op the wisest purpose, foretold, because ' it was foreseen they WQuld Iiappcn.' • 'The prescience of God is to be considered as perfectly distinct from his ' will. He foresees all the actiniw of men, both those which are conformable, ' and those which are contrary, to liis will; but this prescience of God does ' not affect the free agency of mun.' ON THE FOURTH CHAPTER. 407 <;ome to pass: for how could he foresee any event, which never would take place? P. ccxxix. Note, from Bp. Bramhall, 1. 5, from bot- tom. * God did, &c.'* * Judas was not necessitated ' to betray Christ:' that is, he was not forced, but acted voluntarily: yet how could God foreknow, that Judas would betray Christ, unless it were certainly to take place? Could he foreknow, and foretel, as infallibly cer- tain, (" and the Scripture cannot be broken,") an event which might or might not take place? Could the cer- tain foreknowledge and prediction of God, (to say noth- ing of his purpose and decree,) be frustrated? If Judas, had understood the prediction; he might, as Herod did, in almost similar circumstances, f have deliberately set himself to defeat it: yet even then compulsion would not have been neceRsary; for God has many methods of accomplishing his purposes, without interfering with man's free agency, *' The Son of man goethas it was " determined: but woe to that man by whom the Son " of man is betrayed!"| It was determined; it could not be otherwise; yet this did not interfere with Judas's free agency; nor excuse his guilt, nor lessen his punish- ment. Surely it is a vain speculation, to reason about what might possibly have been done, if Judas^liad set himself resolutely against betraying Christ; when God had predicted that he would betray him, and had deter- mined the event; and when Judas, being left to himseli, and his own covetousness, and to Satan's temptations, •was sure to betray Christ,and actually did betray him. " Thus it was written and thus it must be." No doubt " his mouth is stopped," and he is "silent in * ' God did know that Judas should betray Christ; but Judas was not ne- . '■ cessitated to be a traitor by God's knowledge. If Judas had not betrayed • Christ, t!\en God had not foreknown that Jiidas sliould betray him.' t Matt. ii. 1—18. f Luke xxii. 22. 408 KEMARKS " darkness." — The illustration of a watchman's con- jectural predictions, as put upon a par with the infallible prescience and predictions of God, is not so much le- velled against Clvinism, as against tfhe divine Om- niscience; and is suited to reduce the divine foreknow- ledge to a mere probable conjecture: and such an argu- ment neither needs, nor deserves, an answer. P. ccxxix. 1. 12. 'Freedom, &c.'* This passage coincides with the views of Calvinists in general. The Xtxrciy free-agency , would indeed gnenerally be preferred by them, to 'freedom of will,'' as less liable to miscon- struction: but they mean entirely the same thing. P. ccxxxi. 1. 10, ' The Jews, &c.'t The divine decree, not being known to the Jews, or thought of by them, was in no measure the motive of their conduct; but they were kept from believing * by their own preju- * dices and lusts. ' Neither did the divine decree com- pel them to act as they did, or render them unable to ♦ * Freedom of will and liberty of action are the essential qualities of men, ' as moral responsible beings; but to foresee how every individual of the hu- * man race will, upon every occasion, determine and act, is the incomprehen- * sible attribute of the Deity. That such an attribute does belong to God, * is placed beyond all doubt by the accurate accomplishment of numerous 'prophecl. -, and the free-agency of man is proclaimed in every page of ' Scripture, and confirmed by the experience of every moment. These sub- ' lime and impert;mt truths are to be treated as fundamental and incontro- * vertible principles; and no interpretation of Scripture is to be admitted in * contradiction to them.' f The Jews "could not believe" because of their own prejudices and ' lusts, and not because it was so decreed; for a decree of this kind would not ' only have been inconsistent with their free-agency, but irreconcilable also ' with many passages of Scripture, and particularly with our Saviour's ex- hortations recorded in the same chapter, " Walk while ye have the light, " lest darkness come upon you: while ye have light, believe in the light, *■' that ye may be the children of light."^: ' There was therefore no divine de- " cree, which prevented the Jews from walking according to tlie doctrine of ' Christ, and embracing his religion, since we cannot suppose that our Sa- '' viour would call upon the Jews to do that which God had made impossible.' •t John -sii. 35, 2>6. ON THE FOURTH CHAPTER. 409 believe. They were not destitute of natural ability; their moral inability was foreseen, as the effect of their depraved hearts; and God only decreed to " give them *' up to their own hearts' lust, and they walked in their " own counsels."* He knew what the effect of his thus leaving them would be; and having decreed^ he also predicted^ it. The divine decree and prediction did not ' prevent the Jews from walking according to * the doctrine of Christ, and embracing his religion:' but it showed his righteous determination, not to give them that disposition, of which they were wholly destitute, * and consequently they had not the ability * to do what in the sight of God was good.'f Thus it became impossible, that they should obey the call of the gospel, " for the Scripture cannot be broken." Yet this decree was not in any respect * inconsistent * with their free- agency, or with our Saviour's ex- * hortations.* He showed the people in general their duty and interest, and exhorted them to attend to them; but he knew, (whether it were decreed or no,) that many of them would refuse to comply with his coun- sel: yet nothing but pride, prejudice, and worldly af- fections prevented their compliance. In reality, the certain foreknowledge of God, and every express pro- phecy may, exactly on the same ground, be said to be inconsistent with commands and exhortations, and with man's free-agency: for if the event, foreknown and foretold, cannot fail to take place; it is morally impossi- ble, that any creature should act so, as to defeat it. The exhortations were addressed to the people in general, and many individuals complied with them; though a greater number did not. There was among them " a remnant according to the election of grace." This * Ps. Ixxxi. 12. t Pa-^e 61, Refutation. •VOL. I. 3 C 410 REMARKS " election obtained it," (the blessing,) '' and the rest ** were blinded.'** In like manner, before the Baby- lonish captivity, after that event had been most decided- ly and repeatedly predicted, the prophets used similar exhortations: not that compliance with these exhorta- tions was expected from the nation at large; so as to falsify the express predictions given; but that indivi- duals, repenting and turning unto God, might escape final ruin, and be, even in the captivity, a holy seed, and the progenitors of a holy race, to whom God would af- terwards return in mercy. P. ccxxxii. 1. 6. ' H€re,-\ &C.':}: No doubt the Jews wilfully ' closed their own eyes;' and so do all others, who perish in their sins. The question is, Whether all others would not do the same, if left to themselves, without the special grace of God; and whether God might not Justly so leave them. God is not, and cannot be, the Author of sin: and if any speak of God, in language implying this, he is a blasphemer. I feel not the least repugnancy at associating, in other respects, with many decided, yet meek and humble Ar- minians, (as to the doctrine of divine decrees,) but a man called a Calvinist, and maintaining that God is, in any sense, the Author of sin, I regard as Judas, and would have no communion with him. I say, meek and humble Arminians: for such as are eager and fierce,, often run into as direct blasphemy, in another vv^ay. But may not the Judge of all the earth, when a rebellious creature, from enmity against him, and love of that which God abhors, has ' closed his own eyes,' • Rom. xi. 5—10. f ' Here it is expressly said, that they closed their own eyes; and in other * places wo find their unbelief and rejection of tlie gospel attributed to their ' uwn obstinacy and wickedness.' 4 Matt. xiii. 14, 15. ON THE FOURTH CHAPTER. 411 and hardened his own heart; and deliberately preferred the delusions of the devil to '• the truth as it is in " Jesus:" may not God say to such a man, * Take ' thy own choice: Be blinded and hardened?' May he not permit Satan and his agents to " practise and *' prosper,'* and thus '* send the man a strong delusion . " that he should believe a lie?"* May he not, as in *the case of Ahab, when the evil spirit said, " I will go *' forth, and I will be a lying spirit, in the mouth of all " his prophets;" may he not, grant him permission, and say: " Thou shalt persuade him, and prevail also: *' Go forth and do so?"t Nay, may he not, as in the case of Pharaoh, arrange events in this providence; so that appearances shall be suited to give energy to Satan's delusions, and to lead the decided rebel against his Maker, into the most destructive presumption of success? And may not he do this, without being any more the Author of sin, than the sun is the cause of cold, and frost, and darkness? If these questions be not answered in the affirmative; it does not appear how the Scriptures, referred to, can be understood, in any sense, which does not militate against the ob- vious meaning of the language of inspiration. And shall we say, that the Lord has said it, and done it; and yet that it is not what ought to be said and done? ** The Lord is in his holy temple; Let all the earth " keep silence before him."| P. ccxxxii. 1. 19. ' They loved^ &c.'§ There is little • 2 Thes. ii. 9—12. f 1 Kings xxii. 21—23. 2 Chr. xviii. 18—22. + Hab. ii. 20. § " They loved darkness rather than li^ht, because their deeds were evil:'^ • The wickedness and perverseness of the Jews blinded their understandings, ' and indisposed them to receive the truth, though delivered in the plainest • terms, and attested by the fullest evidence. • Those places of Scripture, ' says Dr. Jortin, are easily recoHciled, in which the wicked are represented ' usually as hardening themselves, and sometimes as being hardened of Q^d, 412 llEMARKS in this passage, and the quotation from Jortin, to which even Calvinists would object. The expression, * quite on the contrary;' may be considered as not well selected to express the evident meaning of the writer : but Anti- calvinists, for want of being conversant with our writ- ings, are not aware, that we say the same things our- selves, for substance, which are here quoted from the learned Jortin, in order to refute us. P. ccxxxiii. 1. 23. " Js many, &c."* It is plain, that the translators of our Bible understood this textf ' They harden themselves, because It is by their own choice, by their own * obstinacy and perverseness that they become obdurate; and they are harden- ' ed of God, not by any proper and immediate act of God, depriving them of ' reason and liberty, or compelling them to do evil; but quite on the con- ' trary, by his continuing to give them both motives and opportunities to do * well; which gifts, being rejected and abused, are the innocent cause, or the ' occasion, of their greater wickedness, and in this sense they are hardened ' by the very goodness of God. Besides, in the style of Scripture, God Ls * often said to do what he only permits to be done; and in all other languages * also, the occasion is put for the cause, both as to persons, and as to things. *' I came not to send peace upon earth, but a sword," * says our Lord; that * is, my gospel, though It ought to produce peace and love, will prove the * occasion of strife and enmity.' * " As many as were ordained to eternal life, believed :'* * This text does * not mean, that there was an ordinance of God appointing that certain per- ' sons of those who were present should believe and obtain eternal life; but * it being the declared will of God, that none, to whom the gospel was made ' known, should obtain eternal life, v/ho did not believe; and God foreseeing ' who would believe, it m'iglit be said, that those believed who were ordained * to eternal life, that is, those who God foresaw would comply with the * ordained condition of faith in Christ, upon which eternal life was offered. ' There is nothing in tlie original words which favours th& Calvinistick doc- * trine, that God had by his own unalterable decree made it impossible for * some to believe, and others not to believe; and whoever reads the whole * passage carefully and impartially, will observe, that botli beiievers and ' unbelievers are represented as acting from their own free choice, and not ' under the control of an irresistible destiny. All might have believed. The * general call of the Gentiles is mentioned in tlie preceding verse as the ap- ' pointment of God, and therefore, on that account also, as many of the Gcn- * tiles as were thea present and believed, might be said to be ordained to ' eternal life, because the attainment of eternal life was the consequence of ' that divine appointment.' t Acts xiii. 48. ON THE FOURTH CHAPTER. 413 in what is called the Calvinistick sense, and it is not easy to prove that this is not the true meaning — ' God * foreseeing who would believe, it might be said, that ' those believed who were ordained to eternal life.' But did God foresee, that they would believe of themselves, without his ' special grace preventing them?' * The •' condition of man, after the fall of Adam, is such, that * he cannot prepare himself, by his own natural strength ' and good works to faith, and calling upon God.'* The Lord foresaw that, by his special grace, he would give them faith, and incline and enable them to comply with the ordained condition, upon which eternal life was offered. No doubt, both believers ' and unbelievers act * from their own free choice, and not under the control * of an irresitible destiny,'' a term more suited to hea- then fatalism, or to the modern necessarian system, than to the wise and righteous decrees and appointments of the eternal God: but, the former by special grace, being made free from slavery to their sinful passions, and be- ing drawn and taught of God, most willingly embrace the gospel; the latter, being left in righteous judgment under the power of their own prejudices, as voluntarily reject and oppose it. — ' All might have believed,' if they had been so disposed. ' But it is acknowledged, * that man has not the disposition, and consequently not ' the ability, to do what in the sight of God is good, ' till he is influenced by the Spirit of God.'t — If the general call of the Gentiles, according to the appoint- ment of God, J be the same as *' ordained to eternal " life:" then all the Gentiles, at least all there present, being ordained to eternal life, believed. But a distinc- tion is evidently made between some of them, and others. *' When the Gentiles heard this, they were • Art. X. f P. 61, Refutation. % Acts xiiL 48. 414 REMARKS " glad, and glorified the word of the Lord; and as many *• as were ordained to eternal life believed." P. ccxxxiii. Note. ' The words, See.'* * As many, * as were set in order, or made ready.' Should this in- terpretation of the original be adopted, it would not at all alter the case, " The preparations of the heart in man <■<■ — is from the LoRD."t "Lord, thou hast heard " the desire of the humble; thou wilt prepare their '* hearts, thoO wilt cause thine ear to hear.":j: " Every " good gift and every perfect gift is from above." If men are made ready, and ' are in a fit posture to lay hold * on the great promise of the gospel;' they owe this preparation of heart to the special grace of God. They are " vessels of mercy, which God has afore prepared " unto glory."^ ' Giving thanks unto the Father, who " hath made us meet to be partakers of the inheritance " of the saints in light; who hath delivered us from the " power of darkness, and hath translated us into the " kingdom of his dear Son."T[ Few will directly say, * I made myself ready;' ' It was my own goodness, that ' put me in a fit posture to lay hold on the great promise * of the gospel, and I am not indebted for it to divine * grace.' Most men will, in words, give the glory to • ' The words cnt relnyauot ifo-a. might have as well been rendered, *' as " many as were set in order, or made ready," * and then the context had • plainly illustrated the text. For in the same verse we find that this was • spoken of the Gentiles, who were glad and glorified God, that the words • of salvation and everlasting life belonged to them also. ^^46, 47.) But who • these Gentile^ v/ere, we learn more particularly from verse 43, namely, that ' they were some aiCo/u.imv (srpoimxvraiv, of the devout or worshipping proselytes^ • those who believed a life to come, and sought for the happiness thereof, f and who therefore were in a fit posture to lay hold of that great promise • of the gospel, being bolli prepared to hear wliat the apostles had to say, • concerning the way and means ofol;taining it, and also to make use of such ' means, when once they were thoroughly instructed in tliem,' { Stebbing. ) f Prov. xvi 1. t Vs. X. 17. § Rom, ix. 2:1. ir Col. i. 12, 13. ON THE FOURTH CHAPTER. 415 God, of making them thus to differ from unbelievers; and all humble christians, will do it cordially, in their own case; even though they cannot receive the djoctrine, called Calvinistick. Some, however, of these devout, or worshipping, proselytes, were not thus made ready to embrace the gospel: for " the Jews stirred up the " devout and honourable women, and the chief men of " the city, and raised persecution against Paul and Bar- " nabas, and expelled them out of their coasts." If there had been no other preparation of heart, than that which was common to these devout proselytes; they would have favoured the persecutors, and not the per- secuted apostles.* Lydia was previously one of these worshippers; yet her conversion is not ascribed to this, but to special grace: '* The Lord opened the heart of *' Lydia, that she attended to the things which were " spoken of Paul."t — But did none believe in Christ, except those, who were before worshipping psoselytes? If any, if numbers, of the idolatrous Gentiles embraced the gospel, they also *' were ordained unto eternal life." * It is indeed useless, highly improper, and quite un- * necessary, to rest the argument on a word, which may ' perhaps admit of some other meaning: but the labour- * cd discussions of those, who are greatly afraid, that the ' doctrine of gratuitous personal election to eternal life ' should be collected from it, leaves this impression on * my mind, that these writers themselves would have ' carefully avoided a term, which needs so much guard- ' ing against misconstruction. "t The word is used in the texts referred to below, and no where else in the New Testament. § " J' * Matt, xxiii. 15. f Acts xvi. 14. Gr. ^ Note. Acts xiii. 42 — 48. Family Bible, by the Author. § Matt, xxviii. 16. Luke vii. 8. Acts xiii, 48. xv. 2. xx. 15. xxii. 10. xxviii. 23, Rom. xiii. 1.^ 1 Cor. xvi. 15. 410 ' REMARKS P, ccxxxv. 1. 8. ' We know, &c.'* To oe called ' to the knowledge of the gospel, according to the eter- * nal purpose of God,' must mean something very dif- ferent from the mere proclamation and invitation of the gospel, or the outward profession of it; unless all who are called christians do indeed love God, and imitate the example of Christ. If, however, God did decree, that some should have the means of salvation, and not others; the objections generally urged against Calvinism, as making God " a respector of persons," come in; and may as fairly be urged against this doctrine, as against Calvinism. None of Adam's fallen race naturally love God, but all are alienated from him; and as those, who are " the called according to his purpose,'* do love God; the character described must be formed, not by nature y but by special grace; and then our interpretation is established; which I cannot give in more proper lan- guage, than in that of our article, * Predestination to ' life is the everlasting purpose of God, whereby, (be- * fore the foundations of the world were laid,) he hath * constantly decreed by his counsel, secret to us, to ' deliver from curse and damnation those, whom he • " W^e know that all things work tog'ether for good to them that love " God, to them who are the called according- to his purpose: for whom he did *' foreknow, he also did predestinate to be comformed to the image of his " Son, that he might be the first-born among many brethren. Moreover, " whom he did predestinate, them he also called; and whom he called, them '• he also justified, and whom he justified, them he also glorified." * We know * that all things, whether adverse or prosperous, co-operate in the end for ' the permanent good of those v/ho sincerely love God, of those who are « called to the knowledge of the gospel according to the eternal purpose of ' Cod; for he ordained and decreed, that those, who he foreknew would be- ' lieve and obey the gospel, should resemble his blessed Son, by following ' his example, that he might have many brethren, who would be joint-heirs ' with him, and partakers of that happiness wliicii he enjoyed. Moreover* ' those, to whom it was fore-ordained of God that the gospel should be made ' known, he has now actually called, and those whom he has called, he has ' justified from all their former sins:' — ON THE FOURTH CHAPTER. 417 ^ hath chosen in Christ out of mankind, and to bring ' them by Christ to everlasting salvation, as ** vessels ** made to honour." ' Wherefore they, which be endued * with so excellent a benefit of God, be called according * to God's purpose by his Spirit working in due season: * they through grace obey the calling: they be justified ' freely: they be made the sons of God by adoption: ' they be made like the image of his only begotten Son ' Jesus Christ: they walk religiously in good works, ' and at length, by God's mercy, they attain to everlast- * ing felicity.'* The language is special 2ind persona l: the same persons " whom he foreknew,"! *' those he ** predetermined to be conformed to the image of his " Son:" the same persons, invariably and exclusively, ** he called:" the same, without addition or exception, " he justified, and he glorified." Now there can be no other calling, except that described in the article, which is inseparably connected with being justified and glorified: for in other senses of the word, " Many are called; but *• few are chosen." Would not the same individuals, Avithout exception, or addition, or alteration, be consider- ed as intended, if an act of grace, or a deed of gift, or an Act of Parliament, should be drawn up in a similar manner ? P. ccxxxvi. 1. 3. ' Ajid those, &c.'J Is there any * Art xvii. f Rom. xi. 2. t 'And those whom he has justified, he has glorified by his grace, and all ' the other privileges of the gospel-covenant. In the former part of this pas- ' sage, the good spoken of is confined to those who love God, and act con- • formably to his pui'posc in revealing tlie gospel: this their conduct God * forekiiew, and graciously determined to reward with eternal felicity. In ' the latter part of the passage, every thing is represented as past — the pre- ' destination, the calling, the justification, the glorification. Of the predes- ' tinatlon and the calling, there can be no doubt; and it has been proved that ' the word justification, as applied to cliristians, always refers to this life, ■ and here it means the remission of sins granted at the time of baptism: and VOL. I. .> H 418 REMARKS instance, in which the word glorify is used in Scripture, in the sense here affixed to it ? Even Christ himself, was not said to be glorified by the Father, till he was exalted to the right hand of God in heavenly glory.* In this chapter, the apostle says, " If children then heirst '* heirs of God, and joint-heirs of Christ; if so be, *' that we suffer with him, that we may also be glorified *' together."! This accords to what he says in ano- ther place, *' If we suffer, we shall also reign with him."$ I do not recollect that the word glorify^ or glorified is elsewhere expressly used of man, as glorified by God; though it is implied, when the apostle says, " That '' the name of the Lord Jesus may be glorified in you, and " ye in him:" but this will be, *' when he shall come to ^' be glorified in his saints;" that is, at the day of judg- ment. § The word glory is often used, with relation to the blessings conferred by God on his people; but mostly, in respest of another world. 1[ It does not appear, that lan- guage of this kind is used, concerning what God confers on men, in any respect, except in express connexion with the eternal glory of heaven, which no ' means of grace' 'can ensure. The only text, that seems at all to favour the supposition, that past benefits are intended, is that here in part quoted, " We are changed into the same image " from glory unto glory, even as by the Spirit of the • the word glorified, being, both in the original Greek and in our translation, • in the saniet«.jise as the words predestinated, called, and justified, must also ' relate to something which lias alread) taken place; Itrelatcs to that " Spirit • of glory and of God," which St. Peter says, *' resteth upon Ju-'stians" ' in ' this world; to that " kingdom and glory," • to which St. Paul tells his ' Thessalonian converis God had called them; to that " change into the same • image with Christ from glory to glory," • which he announces to the • Corinthians.' • John vii. 39. xii. 16. 23. xiii. 31, 32. xvii. 5. Acts ili. 13. 1 Tim. iii. 16. Heb. V. 5. I Pet. i. 21. f Kom. viii. 17. t 2 Tim. ii. 12 § 2 Thes.i. 10—12 U Rom. ii. 7. v. 2. viii. 18. ix. 23. 2 Cor. iv. 17- " Col. i. 27. iii. 4. 1 Thes. ii. 12. 2 Thej. ii. 14. 2 Tim. ii. 10- 1 Pet. v. 10- ON THE FOURTH CHAPTER. 419 " Lord."* Yet here it evidently denotes, not any out- ward benefit; but that inward renewal to holiness, which is the beginning and earnest of eternal glory. The ex- position, therefore, here given of the apostle's words, is unprecedented; and unauthorized by any one text in Scripture. But it is urged, that the clause is in the past tense, as well as the other expressions in the same verse. Need then any student of the Scripture be in- formed, that this anomaly is very common in the lan- guage of prediction, and in the various parts of the sa- cred oracles? And this being obviated; we have here foreknowledge, predestination, calling, justification, and grorification, inseparably united, as the links of a chain: for the expressions, " he did predestinate to be con- " formed to the image of his Son," and " the called ac- " cording to his purpose," fully imply the beginning, and progress, of sanctification. The triumphant con- clusion also of the apostle, " What shall we say then *' to those things? If God be for us, who can be against *' us, &c,"t certainly leads the reader to think of some- thing immensely more distinguishing, and inseparably connected with everlasting glory and felicity, than any outward advantages can be. ' The remission of sins granted at the time of bap- ' tism.' — This subject has been fully consid^^red: but what there is, in the apostle's argument, w^^iich leads to the introduction of it in this place does not appear. P. ccxxxvii. I. 8. * The, &c.'| If any man, hav- • 2 Cor. iv. 18. f Rom. vuL 31--39. * ' The predestination therefore m^'itioned in this passage, signifies God's ' purpose of making known th^ gospel, and of bestowing eternal happi- ' ness upon those, who shall make a right use of the means of grace: this is * very different from an S^respective and irreversible decree, absolutely ap- ' pointing particular iiiJividuals to everlasting happiness, and subjecting the ' rest of mankind to endless and inevitable misery.' 420 REMARKS ing deliberately read the latter part of the eighth chap- ter to the Romans, can be satisfied, that the apostle means no more, than is here expressed; I shall decline arguing the point any further with him. It is, however, surprising that the apostle, in that case, should forget to guard his doctrine, by saying, ' bestowing eternal hap- * piness, upon those, who shall make a right use of the ' means of grace:' as it is certain, that he gives no hint, either concerning ' means of grace,' or making a right use of them: for that is not his subject. This interpre- tation is indeed ' very different,' from any decree con- cerning the heirs of salvation: so different, that no per- Son, having read the apostle's words, and afterwards meeting with this passage, in any discourse not directly referring to it, would probably ever have suspected, that they had any relation. Irrespective decrees have been considered; and all God's decrees are irreversible,^' * Subjecting all mankind, as rebels and enemies, " ves* *' sels of wrath fitted for destruction," * to endless and in- ^ evitable misery,' (though this is not the subject on which the apostle is discoursing,) would not be at all inconsistent with the moral attributes of the great Crea- tor and Judge of the world: nay, whether he has de* creed it or not, he will cause all the wicked " to go " away into everlasting punishment." But " Shall not " the Judge of all the earth do right?" And all the righteous will a-.cribe the whole glory of their salvation to " him that sitttth on the throne, and to the Lamb ^' that was slain, and has redeemed them to God with «' his blood." P. ccxxxviii. 1. 5. * Thewhqle, &c.'t If the whole * Is. xiv. 24—27. xlvi. 10, 11. Lam. iii. 37. Dai. iv. 35. Eph. iii. 11. f ♦ The whole of the chapter from which this passa^ is taken, and which , '■ is generally thovight to abound in difficulties, seems to become easily intel. ' ligible, by considering that it refers to the present world only. In the for- ON THE FOURTH CHAPTER. 421 of this chapter* could be proved to * relate to the present * world only,' it would remove some difficulties out of the way, which now press very hard on Anti-calvinists: but very conclusive arguments will be required to es- tablish this point. It has before been shown, that his Lordship has confounded the illustrations of the sub- ject, used by the apostle, and taken from the Lord's dealings with the family of Abraham and Isaac, as to temporal benefits and outward religious advantages with the thing to be illustrated; namely, his dispensations, or dealings, with mankind, as to their personal and eternal concerns.f Supposing, that all which the aposde addu- ces, concerning Isaac and Ishmael, Jacob and Esau, nay, concerning Pharaoh, related to the present world exclusively, (which would be far too liberal a conces- sion, ) is it not undeniable, that St. Paul merely adduces these examples, as serving to illustrate the doctrine which he had before been explaining and establishing, in the latter part of the preceding chapter,:|: in which every thing is individmh spiritual^ and pertaining to ' mer part of it St. Paul laments the unbelief and consequent rejection of his * brethren the Jews, to whom had so long " pertained" ' those distinctions * which marked them to be the chosen people of God, and from whom Christ * himself was descended. But in the midst of his sorrow, he comforts him • * self with the reflection, that " the word of God" * had taken some " eftectj," * as a portion of the Jews had believed, and were therefore of the number of ' dod's newly elected people, the Christians. He shows that this partial adop- * tjon of the Jews in the present instance is similar to what had happened in * the case of Abraham's descendants, all of whom were not Israelites, or ' chosen people of God, but only those who sprang from Isaac and Jacob. He * quotes God's own declaration, that he " will have mercy on whom he wiU " have mercy, and will have compassion on whom he wiU have compassion;" * .which mercy and compassion must always be exc rcised without any viola- * tion of tlie eternal rules of justice; the above decly.ration was made to Mo- * ses after God had laid aside his purpose of " consuming" • the Israelites for ' worshipping the golden calf, and when he "repented of the evil which he '^' thought to do unto his people." • Rom. is. t See on p. 216, 217", Refutation. ^ Rom. viii. 28—59 422 REMARKS eternal life and glory? The passage has been consider- ed:* and it implies the rejection of the Jews, as a na- tion, from being the people of God. Then the apostle, in most emphatical terms laments, that this highly fa- voured people should thus forfeit their distinguishing privileges. But he adds, " Not as though the word of " God hath taken no effect: for they are not all Israel, " which are of Israel; neither, because, they are the *' seed of Abraham are they all children; but in Isaac '* shall thy seed be called: that is, they which are the '' children of the flesh, these are not the children of " God; but the children of the promise are counted for a " seed." — Here, it is evident, that there was in the na- tion of Israel, a true Israel, a believing remnant, " ac- *' cording to the election of grace." This had always been the case, and was so, at the time, when the nation was rejected. " God did not cast off his people whom *' he foreknew." " Israel hath not obtained that which " he seeketh for: but the election hath obtained it, and " the rest were blinded."t Thus Isaiah: *' Israel shall " be saved in the Lord, with an everlasting salvation: " ye shall not be ashamed nor confounded world with- '' out end." " In the Lord shall all the seed of Israel " be justified and shall glory. "J Was the nation of Israel, or the true Israel, here intended? Would any, except the true Israel, consisting of real believers, be " saved with an everlasting salvation;" be " justified " and glory" in the Lord? This had before been spoken of, when the apostle was stating the doctrine of justifi- cation, where he distinguishes the natural, from the be- lieving, seed of Abraham, most expressly; ^^ as our Lord also does, in his discourse with the Jews.lf But lest the descendants by Ishmael, and the sons of Keturah; • See on p. 255, 236, Refutation. f Rom. xi. 2- 7. \ Is. xlv. 17. 25 h Rom. :v. ^ John viii. 37 — 39. 44. ON THE FOURTH CHAPTER. 423 and those of Isaac by Esau, should be supposed to be the persons intended by the apostle; he does not here begin with Abraham's seed, but with Israel: " All are *' not Israel, which are of Israel." Now certainly all the descendants of Jacob belonged to the nation of Israel, " the chosen people of God," to whom many and distinguishing external privileges appertained; but they did not all belong to the true *' Israel of God:"* to those " whom he had predestinated to the adoption " of children by Jesus Christ unto himself, according to " the good pleasure of his will."! *' The children of " the flesh, these were not the children of God:" for of the latter the apostle had before said, *' If children *' then heirs; heirs of God, and joint-heirs with Christ." This he next illustrates, by the examples above-men- tioned; and concludes by saying, *' Therefore he hath *' mercy on whom he will have mercy, and whom he " will he hardeneth." He supposes this doctrine will excite the objections of many readers; and adds, " Thou " wilt then say unto me, Why doth he yet find fault ? " for who hath resisted his will?" (confounding his se- " cret purpose with his revealed commands,) This he iinswers, not by qualifying his doctrine; but by saying, " Nay, but, O man, who art thou that repliest against " God? Shall the diing formed say to him that formed " it, why hast thou made me thus?" Then he mentions "^' the vessels of wrath fitted for destruction:" and " the " vessels of mercy, which God had afore prepared unto '' glory; even us whom he hath called, not of the Jews " only, but also of the Gentiles. "J Now will any man continue to say, that the whole of this ' refers to the prc- ' sent world only.' A;v^?.swv and ^o^=^r. Pei^dition and glory, die words here used, uniformly relate to eternal con- • GaL vi. 16. f Eph. 1. 5. ^ Rom. ix.13— 23. 424 REMARKS demnation, or eternal liappiness, when spoken in this way concerning individuals. P. ccxxxix. L 7. ' 772^ mercy^ &c.'* Here again, the ilkistration is confounded with tlie subject, which the apostle purposed to illustrate. The sovereign pur- pose of God, in hardening Pharaoh and the Egyptians, and in having mercy on rebellious Israel, as a nation, in not executing condign temporal punishment on them; bore a striking resemblance to his wise, holy, righteous, and merciful purposes and decrees, concerning the true Israel, and their enemies. In both cases, " He hath " mercy on whom he will have mercy, and whom he " will he hardeneth:" in both, he assigns no reasons for his conduct, but his own good pleasure, notwithstand- ing the presumptuous enquiries and objections of his enemies. " I thank thee, O Father, Lord of heaven *' and earth; in that thou hast hid these things from the " wise and prudent, and hast revealed them unto babes. " Even so. Father, because it seemed good in th} •' sight."! Personal election to eternal life, is perfectly consistent * with strict retribution to individuals in ano- * ther world.' P. ccxxxix. 1. 16. ' The apostle^ &.c.':|: God ex- • ' The raercy therefore here spoken of is not forgiveness of sins, granted ' to each person separately at the day of judgment, but God's receiving his * chosen people collectively into favour again after they had displeased him; ' such national reconciliation in this world, as well as the original election * of a peculiar people for the purpose of executing the great plans of divine * Providence, being perfectly consistent with strict retribution to individuals * in a future life.' t Matt. xl. 25, 26. Luke x. 21. 4: • The apostle shows from the anticnt Scripture, that Pharaoh's disobe- * dience and wickedness were the means of making known the power of God; ' and repeats, that God shows, or does not showj mercy, according to the ' determination of his sovereign will. He supposes someone to object; if this * be the case, why docs God find fault, since his will cannot be resisted? St. ' Paul answers by first reproving the presumption of this objection as urged ' by a creature against his Creator, who has the same power over his crea- ON THE FOURTH CHAPTER. 425 alted Pharaoh to the throne of Egypt, and gave him great authority and prosperity; " for this same purpose, « — that he might show his power," in his dealings with this haughty prince, and " that his name might be " known throughout all the earth."* The Lord said to Moses, when he first ordered him to go in unto Egypt, and speak to Pharaoh, " And I am sure, that " the king of Egypt will not let you go, no, not by a •* strong hand."t Soon after, he said, "But I will *' harden his heart, that he shall not let the people go."| Yet in the subsequent history, it is repeatedly said, that " Pharaoh hardened his heart;" or, that " Pha- " raoh's heart was hardened." but at length, it is ex- pressly said, '* And the Lord hardened the heart of " Pharaoh:"^ and on this occasion, the words, quoted by the apostle were spoken. 1[ In the next chapter we read: " The Lord said unto Moses, " Go in unto '* Pharaoh; for I have hardened his heatt, and the heart ' tures which a potter has over the vessels he forms; and he then declai'es ' that though God's poWer is irresistible, he does not act arbitrarily and * capriciously, but in all his dealings with the sons of men he never fails to * display his own perfect attributes. Even this example of the potter, proves * that the apostle is speaking of this life only. Vessels made for different * purposes, for noble or mean uses, resemble the different ranks of society * into which men, by divine appointment, are born; but this does not imply * that the higher are more worthy in the sight of God than the lower, since * each person will hereafter be judged " according to his deeds" in that ' station in which he is placed. In like manner the election of a people for a * peculiar purpose, does not suppose the rest of the world neglected or puu- * ished, except so far as their conduct may deserve it. The ♦* enduring with " much long-suffering the vessels of wratii fitted for destruction," relates to * God's forbearance in sparing the Jews and giving them time to repent, al- ' thougii by their heinous sins and num.erous provocations they had long de- ' served to be destroyed. " That be might make known the riches of his " glory on the vessels of mercy, which he had afore prepared unto glory," * relates to God's gracious offer of the blessings of the gospel to those who ' he foreknew would accept them, as appears from the verse immediately ' following.' • Ex. ix. 16, 17. Rom. ix. 17. f Ex. iii. 19, 20 t Ex. iv. 21 fc Ex. ix. 12. If Ex. ix. 16, 17. VOL. I. ^ I 426 REMARKS *' of his servants; that I might show these my signs be- *' fore him. "* Yet just after, " Moses and Aaron came *' in unto Pharaoh, and said unto him: Thus saith the " Lord God of the Hebrews ; How long wilt thou re- " fuse to humble thyself before me ? Let my people *' go, that they may serve me."t Here, it is evident, that God used warnings, exhortations, and menaces to Pharaoh; even after he had repeatedly stated his pur- pose of hardening him: and who will say, that this was inconsistent and superfluous? Again it is said: " The Lord hardened Pharaoh's " heart, so that he would not let the children of Israel " go:*' and also, " I will harden Pharaoh's heart, and " he shall follow after them: and I will be honoured upon " Pharaoh and his host. "J Now, whatever interpreta- tion may be put on the words, *' I will harden Pharaoh's "■ heart;" it cannot be doubted, but that the event re- specting Pharaoh was certainly predetermined: yet this did not interfere either with his free- agency, or respon- sibility. He was not compelled, against his will, to act as he did; nor was the glorious God the Author of his sins. Neither did he, in all this, decree, or do, any thing inconsistent with his own perfections of justice, holiness, goodness, and mercy. He did not punish Pharaoh more than he deserved. On the other hand, he showed mercy to Israel, when guilty of the most abominable and aggravated idolatry: and he says, " I " will have mercy on whom I will have mercy." I act as a sovereign; without assigning any reasons; and, without taking any of them from the merits of the cri- minals. These two instances the apostle contrasts; and adds, as an inspired comment on them, " Therefore " hath he mercy on whom he will have mercy, and • Ex. X. 1, 2. t Ex. X. 3, 4. I Ex. xi. 10. xiv. 4 ON THE FOURTH CHAPTER. 427 " whom he will he hardeneth." " Thou wilt then,'' he adds, " say to me. Why doth he yet find fault? for " who hath resisted his will?" Will any one maintain, that Pharaoh, dying in his most daring contest with Omnipotence, was onli/ punished with temporal ven- geance? Had he no immortal soul? Was he fit for heaven? Was he not " driven away in his wickedness?" Or, would the worshippers of the golden calf, if they had been destroyed in a moment, as one man, in the very act of idolatrous rebellion, have suffered onh/ temporal punishment? Had they no immortal soulsj' Were they meet for the worship, joy, employment, and company of heaven? They were spared: and the mercy of God in sparing them, gave them space for repentance; and this doubtless was eternal salvation to numbers of them So that even the facts adduced in illustrating the apos- tle's main subject, had to do with far more than * the ' present world only.* God deals with some of our fallen rebellious race, as he did with Pharaoh, in awful justice, and displays his glory in so doing. He deals with others, as with the rebellious Israelites, and herein glo- rifies his mercy in harmony with his justice. * He hath * constantly decreed by his counsel, secret to us, to de- ' liver from curse and damnation those, whom he hath ' chosen in Christ out of mankind, and to bring them ' by Christ, to everlasting salvation, as vessels made to ' honour.'* The evil both of heart and conduct, in " the vessels of wrath," is wholly from " themselves*." but the repentance, faith, love, newness of heart, and newness of life, in " the vessels of mercy, whom he hath " afore pre[)ared unto glory," are wholly from ' the ' grace of God by Christ preventing us, that we may * have a good will; and working with us, when we hav.e ^ that good will.'t * Articlis xvii + Article x. 428 REMARKS These are our sentiments on the subject: and, though I have no expectation, or ambition, of rendering these sentiments generah they do not surely constitute so monstrous a doctrine; so replete with every thing evil, and deserving of such severe philippicks, as they con- stantly meet with; nor are they pregnant with such dire consequences, to the cause of practical godliness, as multitudes seem to suppose. Let any man make out to his own complete satis- faction, that the dealing of God with Pharaoh, as re- corded by Moses, and adduced by the apostle; wer^ consistent with the divine justice and goodness; with Pharaoh's free-agency and responsibility; and with the moral government of God by rewards and punishments; and he will at once perceive what we have to plead on our own behalf, on the general subject. Indeed, we are neither called, nor authorized, nor inclined, to use such strong language concerning any individuals, or collec- tive body, upon the supposition, that they are not the elect, as has been stated concerning Pharaoh. Had Pharaoh been unjustly doomed to temporal destruction alone; how could the divine conduct towards him be justified? But if deservedly and justly doomed to eter- nal damnation; no hesitation can be reasonably admit- ted, in respect of the dealings of God with him. For, at last, the question is not about the previous decree, concerning destination, or predestination; but the jus- tice of God, in what he eventually has done or will do. If what he does and will do be wise, holy, just and good; no previous decree can render it unwise, unholy, un- just, and evil. While vindicating the Judge of all the earth, from a presumptuous charge of injustice, in dooming sinners to eternal punishment; we must not concede, that he acts unjustly in temporal judgments: and if, in executing temporal judgments, " the wicked ON THE FOURTH CHAPTER. 42D " is driven away in his wickednes,'' and is cast down into destruction, is " God unjust who taketh ven- " geance?" The words, " arbitrarily and capriciously ^''^ in connection with the Lord's decrees, or dispensations, are used exclusively by the opponents of Calvinism, and are not found in the writings of Calvinists. — How * the example of the potter' can ' show, that the apostle * is speaking of this life only;' when connected, with '* vessels of wrath, fitted for destruction;" and " ves- " sels of mercy, which he had afore prepared to glory," cannot easily be conceived. For surely these terms mean something extremely different from * the ranks in * society, into which men, by divine appointment are ' born,' as the apostle shows, when he particularly men- tions himself, and both Jewish and Gentile converts to Christianity, as *' vessels of mercy." The election of a peculiar people, (even in the Calvinistick sense,) * does not suppose the rest of the world neglected, or * punished, excep: so far as they deserve it.' But had we all been punished as we deserved, we should all have perished everlastingly. * O Lord, Deal not with us ^ after our sins; neidier reward us according to our ini- ' quities.'* Even original sin, according to the doc- trine of our church, ' in every person born into this * world, deserveth God's wrath and damnation.'! Wc suppose, therefore, that the divine decree is positive^ in respect of the elect, * to deliver from curse and damna- * tion, those whom he hath chosen in Christ out of man- * kind, and to bring them by Christ, to everlasting sal- ' vation, as " vessels made to honour;" [ut vasa inhono- rem efficta;) but that the purpose of God is negative, as to others; that is, he purposes to leave them to them- selves, and to do nothing to deliver them from the pun- • Litany. f Article ix. 430 llEMARKS ishment which their sins deserve, or from the conse- quences of their depraved hearts and rebelHous conduct* It is certain that the compilers of our articles did not think, that " the vessels whom God had afore prepared " unto glory," related to God's gracious offer of the gospel to those, whom he foreknew would accept of it: but to the effect of his special grace given unto them; for, after the words before quoted, it follows; * Where- ' fore they which be endued with so excellent a benefit ' of God, be called according to God's purpose in due ^ season, they through grace obey the calling; they be ' justified freely, &c.'* And indeed, if it be * acknow- * ledged, that man has not the disposition, and conse- * quently not the ability, to do what in the sight of God ' is good, .till he is influenced by the Spirit of God;*t his foreknowing that the persons spoken of, would * accept the blessings of the gospel;' implies, that he purposed to give them his Holy Spirit, and so to *' work *' in them to will, and to do, of his good pleasure." But the words, " and to make known the riches of his " glory on the vessels of mercy, whom he had afore " prepared unto glory," denote more, than merely their eftectual calling: they signify the same benefits, which the apostle elsewhere expresses in these words: *' Giv- " ing thanks to the Father, who hath made us meet to " be partakers of the inheritance of the saints in light; ** who hath delivered us from the power of darkness, ^' and hath translated us into the kingdom of his dear '' Son; in whom we have redemption through his blood, " even the forgiveness of our sins.*'J And I could as easily believe, that our Lord's words, '* Come, yebles- '' sed of my Fatlier, inherit the kingdom prepared for ■^ you from the foundation of the world," relate ' to this * Article xvil. f Page 61, Refutation. if Col. i. 12—14. ON THE FOURTH CHAPTER. 431 * life only,' as that the words in question do. " The en- " during with much long-sufFering the vessels of wrath ** fitted for destruction," include the long suffering of God towards other sinners, as well as the unbelieving Jews; and for other purposes, than giving them time to repent: but this does not so materially affect our argu- ment, P. ccxli. ' He then, &c.'* *' Even us whom he hath *' called, not of the Jews only, but also of the Gentiles." As he saith also in Hosea, " I will call them my peo- " pie which were not my people, and her beloved which '^ was not beloved: and it shall come to pass, that in the " place, in which it was said unto them. Ye are not my " people; there shall they be called the children of the ** living God."t This is then spoken of " the vessels " of mercy whom God hath afore prepared unto glory/' ' These words may nol only be accommodated, but ' even extended to the Gentiles, who were emphati- ' cally not called his people; and yet by faith became ' the seed of Abraham, and the true Israelites, being * the sons of God by faith in Jesus Christ. '| " And '' if children, then heirs, heirs of God, and joint-heirs " with Christ.'* To this quotation from Hosea, his • * He then quotes several propliecies relative to the call of the Gentiles, * and the embracing ot the gospel by only a small number of the Jews; and it ' is evident from the orginal passage in Isaiah, and also from tlie context in ' this chapter, that the expression, " a remnant shall be saved" relates to pre- * servation in this world, " upon the earth,'' * so tliat the Israelites should not ' be utterly destroyed, as Sodora and Gomorrah were. In all tliis there is ' no mention of any absolute decree of God, by which some men are destined ' to happiness and others to misery, in the world to come. The unbelief of ' the greater part of the Jews, their ceasing to be the chosen people of God, ' and the call of the Gentiles, the subjects treated of iu this chapter, were ' all circumstances which liad already taken place; and they are illustrated * by passages of the Old Testament, and by events tJiere recorded, all confi- ' ned to this life, without any alUisioa to a future state of existence.' t Hos. i. 10. ii. 23. Rom. ix. 24—26. :t Wliitby on Rom. ix. 26. 432 REMARKS Lordship has not referred: and in respect of the pas- sages from Isaiah;* whether they relate merely to ' pre- * servation in this world, " upon the earth," I shall leave the reader to judge: but the connexion induces me to think, that the *' remnant according to the elec- " tion of grace," was meant, which there was even " at *' that present time,'' when Israel as a nation was cast off.t Certainly in these prophecies ' no mention is * made of any absolute decree of God, &c:' but the apostle is showing by them, that the obstinate unbelief of the Jews, and the conversion of the Gentiles, had been predicted long before; and if predicted, then fore- seen, yea, predetermined. These events were passed indeed; but was the effect of the calling of the Gentiles and the rejection of the Jews, all confined to this life? Were not the converted Gentiles, " called to the king- " dom and glory" of God? Were not the unbelieving Jews, " vessels of wrath fitted to destruction?" Had they, who perished by temporal judgments, no immor- tal souls? Did they not die in their sins? Is it not true, that ** He that believeth not the Son, sha'l not see life; *' but the wrath of God abideth on him?" How can such subjects be discussed, ' without any allusion to a * future state of existence?' If we realize by vigorous faith a future state of existence: and firmly believe that " he who believeth shall be saved, and he who believeth *' not shall be damned;" we shall find this next to im- possible. P. ccxlii. ' JFe are, &c.'J The passage here re- • l3. i. 9. X. 22, 23. t ^^^- ^i ^— '^• i^ ♦ We are not bj- this to understand that it w:is " :ipno!ntcd" or decreed ' by God, that certain persons 1o wliom the srospcl '.vas preaclied, should be ' disobedient; but, that it wts appointed and decreed, that if men disobeyed ' the gospel, it should be to them a stone of stumbling', and a rock of ofilncc, ' that is, a cause of punishment.' ON THE FOURTH CHAPTER. 433 ferred to,* is spoken of unbelievers; with whom the apostle contrasts his christian brethren. " But ye are '* a chosen generation, a royal priesthood, an holy na- *' tion, a peculiar people; that ye should show forth the '* praises of him, who hath called you out of darkness, " into his marvellous light; which in time past were not " a people, but now are the people of God, which had *• not obtained mercy, but now have obtained mercy."f They were •' Elect, according to the foreknowledge of " God the Father, through sanctification of the Spirit, " unto obedience, and sprinkling of the blood of Jesus " Christ:" and " begotten again unto a lively hope — to '' an inheritance, incorruptible and undefiled, and that " fadeth not away, reserved in heaven for them."| " God had not appointed them to wrath, but to obtain " salvation by our Lord Jesus Christ."^ -Others stum- bled at the Rock of salvation, " being disobedient to *' which also they were appointed."—' It was appoint- • ed, &c.' is a widely different proposition, from *' they " were appointed:" the one is getieral, the other special. " They stumbled at the word, being disobedient; where- " unto also they were appointed." (ETe^«o-*v.) God did not appoint their unbelief and disobedience: but he knew, that without his special grace, they would be un- believing and disobedient; and, without assigning to us his reasons, he determined to leave them without that special grace, and to give them up to their hearts' lusts, and to suffer the consequences of their sins. This he hud repeatedly foretold, that he would do, in respect of the Jews in general, as the punishment of their past re- bellions. This was predicted; therefore foreseen, and foreappointed. * 1 Pet. ii. r, 8. • t 1 Pet, ii. 9, 10 * 1 Pet i. S?~5. § 1 Thes. V. 9. E5-T0. VOL. I. 3 K 434i REMARKS P« ccxlii. 1. 18. ' Were these, &c.'* Obedience \s compliance with the known command of God; not act- ing according to his decree or appointment, whether secret or revealed. Certainly men, in disobeying the command of God, fulfil his appointments, and often accomplish his predictions. " Him, being delivered *' by the determinate counsel and fore-knowledge of " God, ye have taken, and by wicked hands havef cruci- *' fied and slain."! Was this conduct, in any sense, obedience? Did the Jews intend to do the will of God? " They, that dwell at Jerusalem, and their rulers; be- *•' cause they knew him not, nor the voices of the pro- *^ phets, which are read every sabbath-day; have ful- " filled them, in condemning him: and though they " found it) cause of death in him; yet desired they *« Pilate that he should be slain. And when they had ". fulfilled all that was written of him, &c."J Was there both obedience and disobedience in this act? In what did the obedience consist? '' They thought evil '* against him; but God meant it unto good."^ Had the Lord merely decreed, or predicted, that the Israelites should extirpate; with undiscriminating slaugh- ter, the seven nations of Canaan; without commanding Joshua and Israel, to execute the sentence awarded against them; and had they, without most express com- mand, made extirpating war against them; or had they • * Were tliesd mer.|| appointed by God to disobedience, then disobedi- ' ence would be the compliaiice with the divine appointment or will, and the * same act would be both obedience and disobedience And it seems impos- * sible that disobediencej if it takes' place in consequence of an absolute de- * cree of God, should be imputed to men as a fault, and beniade tlie ground * of punishirient. But can wc suppose tbjit God made disobedience inevita- ' ble, when we ire told, that " man is not to put a stumbling'-blocfc, or an ' occasion to fall, in his brother's way?" Or, is such a decree reconcileabk- * with the attributes of justice and nH:rcyr' t Acts ii. 23. I Acts xiii. 27 --30. ■§ Gen. 1. 20. II Luke ii. 34. 2 Cor. ii. 16. Rom. xi. 22. ON THE FOURTM CHAPTER. 435 even set themselves to fulfil the decree, from motives of rapacity, avarice, resentment, or cruelty, as made known by the prediction; they would have been guilty of atro- cious murder, in every instance, in which they slew a Canaanite: and all the declarations and invectives of infidels against them, and against the Bible, as approv- ing their conduct, would have been unanswerable. But they merely fulfilled the express and repeated command of Jehovah; and were the appointed executioners of his vengeance on that devoted race, which had filled up the measure of their sins. Did decrees, even when re- vealed, warrant the conduct of those, who break God's commandments, in fulfilling them; the accursed slave- trade might have found a better justification from pro- phecy; than it ever had in the British senate, from its most able, eloquent, and zealous advocates. If any event ever was absolutely decreed, and most expressly predicted, the crucifixion of Christ was that event: yet that did not at all excuse any of the parties concerned in it. This argument, if carried to its consequences, would, if valid, prove far more, than any Atiti-calvinist intends: for they, who hold it, must either disavow the belief of * the divine prescience, and of all prophecy; or excuse an immense proportion, if not the whole, of the wicked- ness, which has ever been committed. If we do not firmly adhere to this fundamental tenet, that the law and command of God are the only rule, by which our con- duct must be regulated, and by which it will be judged: if we admit, that divine purposes, or predictions, when fulfilled by men, intentionally or unintentionally, alter the nature of our actions, and in any degree convert disobedience into obedience; we shall oprn tlie flood- gates to iniquity: while each will profess, when actuated 436 REMARKS by his own selfish passions, that he is executing the de- crees of God, or fulfiUing the prophecies. God has not * made disobedience inevitable:' nor is it inevitable, in any special instance; that is, no one commits a sin, but by his own unconstrained choice: yet * The condition of man after the fall of Adam, is * such, that he cannot turn and prepare himself, by his * own natural strength, and good works, to faith and ' calling upon God: wherefore we have no power to do * good works, pleasant and acceptable to God, without * the grace of God by Christ preventing us, that we * may have a good-will, and working with us, when we * have that good-will.'* If, in this sense, disobedience is inevitable, without special grace; the fall of Adam, and our fall in him, has made it so; not any act or de- cree of God, The argument, taken from what we ought to do, to prove what it becomes God to do, has been before an- swered. We ought to do all, that we possibly can, consistently with other known and evident duties, to preservp the life and save the soul of every man on earth: but is God Ijound to exercise his omnipotence to the utmost, to preserve every man's life, and to save every man's soul? Yet, ' is such a decree reconcileable * with the attributes of justice and mercy?' The an- swer to this question must be left to the day of judg- ment; but I nuist remind the reader of St, Paul's an- swer to an objection, not wholly dissimilar. " V\ hy " doth he yet find fault? For who hath resisted his will? " Nay, but, O man, Who art thou, that repliest against " God?" Is the conduct of Jehovah, in casting the wicked into hell, reconcileable \yith the attributes of ON THE FOURTH CHAPTER. 437 ' justice and mercy?' If it be, then the decree^ that he would do so, cannot be irreconcileable. It is greatly to be wished, that they who engage in re- ligious controversy, would reverently avoid all language, that even seems to impeach the conduct of God, on the supposition, that their own tenets are not true. The words, here quoted, are inoffensive, compared with many things, in writers on each side of this argument; which are indeed too shocking to be transcribed: yet even this question implies more than ought to be even hinted, or even allowed in our thoughts. Are we so completely infallible, that wc should speak a word im- plying, that if we be mistaken, God is? On this uYihap- py subject, no tongue can express the irreverence, nay, the blasphemy, which has been uttered, by eager dis- puters. I am conscious, that I have no need, nor inclina- tion, to adopt any argument of this kind: but should I drop one word, implying by fair construction, such a connection between my sentiments, and the honour of the divine perfections; that, if the former are erroneous, this is exposed to impeachment, or even doubt; I will promise before God, publickly with shame, to retract it, when pointed out to me. Whether Calvinism be true or false, God is infinitely wise, righteous, holy, faithful, good, merciful; worthy of all reverence, adora- tion, love, confidence, honour, and obedience, from all rational creatures, to all eternity. It would indeed be a blessed effect of this publication, if it should render Calvinists, as well as their opponents; more reverently cautious, what words they use, in the warmth of con- troversy, when, on any account, the glory of God, iii his dispensations or decrees, is even remotely concern- ed. " Let God be true, and every man a liar." An- gels adore the divine perfections, in those very events, which erring presumptuous mortals 'arraign: and e:^;. 438 AEMASKS pressions often occur, in the writings even of pious per- sons; which a dutiful son, or a loyal subject, would, on no account or supposition whatever, use concerning his father, or his prince! P. ccxliii. 1. 12. ' We are, &c.'* God did not ' by • an ordinance, cause these men to be ungodly. 'f This he Hever does, for that would make God the author of sin: but he both ordained, that men " guilty of such ** practices should suffer a severe condemnation;" and, foreseeing that they, if left to themselves, would be guilty of them, he determined so to leave them. Thus they were " of old ordained to this condemnation:" the appointment did not make them, or force them to be, ungodly; but it left them to the tendency of their own corrupt passions, and to the consequences of their atro- cious crimes, without any special divine interposition. P. ccxliv. 1. 1. * God^s owriy &c.'J The apostle does not sa}', ' to offer salvation to mankind;' but " he " has saved us," (even me Paul, and thee Timothy,) " and called us with an holy calling, not according to '' our works, but according to his own purpose and " grace, which was given tis, before the world began. "$ There is nothing about offer, nor, about mankind, in the passage: it relates wholly to the apostle and Timo- * ' We are not to infer from hence tliat God by an ordinance, causes these ' men to be thus ungodly; but that he ordained tliat those, who he foresaw • \\ ould be guilty of such practices, should suffer a severe condemnation." t Jude4, 7rfi!,yiyf>iLfj.;j.i\iot. " Written before hand." Roin. xv. 4. Gal. iii. 1. i'.pli. iii. 3. Gr. ± ' God's " own purpose, before tlie world began," ' means his eternal pur- • ])Ose, sjiringlng from liis own essential goodness and mercy, to offer salva- • tion to mankind through Christ. " Who hath saved us," * that is, us chris- • tians; by which and otlier similar expressions, as has been before observed, ' we are not to understand, that all who embrace the gospel are actually sa- ' ved, or absolutely certain of salvation: but that all christians are supplied ' with the means. of salvation, through that grace v/hich is given them.' ?i ? Tim. J. 9. ON THE POURTH CHAPTER. 439 thy, or, on the largest contruction, to their fellow-chris- tians. By such convenient alterations and additions, it would be very easy to new model the whole Bible; and every man might make it speak the language of his own preconceived sentiments. The meaning of the passage may be left to the reader's determination: but the custom of substituting other propositions, in the place of those made by the sacred writers, must not pass un- noticed. Truth does not require such management. The Jews, and the unbelieving Gentiles, to whom the apostles preached, were ' supplied with the means of * salvation:' and so are are all nominal christians. But in what then does the difference between true believers, and others consist, as to obligation to divine mercy; if they have nothing, except in common with unbelievers, who are favoured with the means of grace? I confess, that I do not understand the concluding words, ' through ' that grace which is given to them.' Are outward ad- vantages exclusively, or some internal influence intend- ed? Outward advantages are indeed ' grace given to us,' because an unmerited favour; and they are means of salva- tion: but internal influence, however distinguished, is, I believe, never called means of grace, or means of salva- tion, either in the Scripture, or by Theologians. P. ccxliv. 1. 16. ' It appears, &c.'* That nothing is said of reprobation^ or reprobate, (as far as the words are concerned,) in the sense put on them by some Cal- vinists, is allowed: and the reader must judge for him* self, how far the assertion concerning the elect, and election, is well grounded. If any one be disposed to think, that nothing even plausible, can be adduced from Scripture, in support of the system conimonly called • * It appears, that elect and reprobate persons, in the Calvlnistlck sense, ' are nM. even known in the Old or New Testumcnt.' 440 REMARKS Calvinistick; I only intreat him to read again, without comment, but with attention, and prayer, and at one time, as in connexion, the latter part of the eighth chap- ter of Romans, and the ninth; at another time, let him read the eleventh chapter of the same epistle; and at another, the two first chapters of the epistle to the Ephesians; and then, if he do not deduce an opposite con- clusion, let him, if he can, retire from the investigation, affirming without hesitation, that there is nothing in Scripture, which can give pious persons any ground to maintain the reprobated doctrine of personal election. The passages, referred to, and many others, seem to me, of themselves most decidedly, to speak our lan- guage: we can express our meaning in the apostle's words, without addition or alteration: and frequent quo- tations from them, in a sermon, without some attempt to explain away their obvious meaning, would suffice, in most congregations, to subject the preacher to the charge of being a Calvinist. Tiiis experiment any mi- nister may make, if he chooses; and there is no room to doubt the event of it. On the contrary, when our con- clusions are rejected and opposed, the whole effort of learning, and argument, and management, is requisite, to put another meaning on these Scriptures: and in res- pect of preaching, they are generally kept out of sight; or, if adduced, much pains must be taken to ward off the unfavourable impression. Were I disposed to en- gage in a controversial discussion of the subject, very many texts might be adduced in support of our doc- trines, besides those, which have been here particularly considered. But enough has been said for my pur- pose. I would desire to be considered rather as an apologist for those, who hold the- doctrine of personal election to eternal life, and such other tenets as are in- separable from it; than as an eag^ r disputer for Calvin. ON THE FOURTH CHAPTER. 441 ism. I would wish to make it understood, what we really do believe, and what we do not; and on what grounds: to obviate misapprehension, and misrepresen- tation; and, if it might be, to procure for us somewhat more candour, and fairness, and equity, from our oppo- nents, than we generally meet with. This I should greatly desire for their sakes; as I must think, that many things, advanced groundlessly against us, are exceed- ingly criminal in the sight of God. — Having before stated to the publick, in my comment of the Scriptures, my deliberate judgment, concerning the true meaning of every passage here considered, and of every other text pertaining to the argument; and not having been convinced by ' I'he Refutation,' that my interpretation is erroneous; I must refer the reader, who may wish more fully to know my sentiments, or the reasons of them, to the comment itself: and, as a more compen- dious method, to ' \ Sermon on Election, and final Perseverance,' publisheda bove twenty-four years ago. P. ccxliv. 1.19. '7b send, &c.'* Are not all ' who * believe and obey,' ' certain individuals only,' to the exclusion of all, who do not believe and obey; as well • • To send Christ into the world, that mankind might be saved, was indeed - the eternal purpose of God; this lie decreed from the beginning; but, in ' making this decree, he did not appoint, that the benefits of Christ's mission *• should be enjoyed by certain individuals only, but that they should extend ' to all who believed and obeyed; and that every one, to whom the gospel ' should be made known, should have the power of believing and obeying. ' There was no absolute election of particular persons who must necessarily * be saved, but a conditional offer of salvation to all. If the redemption pur- ' chased by the death of Christ be confined to the elect, the design of Christ's * coming into the world was to save the elect, and the elect only, and not " to save sinners" ' in general. But v/e find not in Scripture a single text ' which thus restrains the object of Christ's incarnation; and, on tlie other ' hand, we have seen that there are numerous passages upon this subject, of * the most comprehensive signification. Tlie impenitently wicked are alone ' excluded from " the blessed hope of everlasting life which God has givaa " us in our Saviour Jesus Christ." VQI,. I. 3 L 442 REMARKS as the elect are ' certain individuals only,^ excluding such as are not elect? Now we believe, that they are ex- actly the same individuals: all, who believe and obey, are elect, and prove their election, by their faith and obedience; and all the elect are, by special grace, brought to believe and obey.* Instead of necessarily ^ we should say, certainly: ' the conditional offer of salva- *> tion to all,' is made to all, where the word of God is preached; but is nothing more done, by the grace of God, for those who believe and obey? The effects of the redemption of Christ is confined to those, ' who be. * lieve and obey;' eventually he will save these, and these only, and not * sinners in general;' that is, he will not save men, whether they believe and obey, or no. Now, supposing all who believe and obey to have been chosen, ' in Christ out of mankind,' ' by the counsel of God * secret to us;' and, in consequence, to have been * called ' according to God's purpose by his Spirit, working in ' due season; they through grace obey the call, &:c:'t then the doctrine of personal election is as consistent, with the general intention of Christ's coming to save sinners; as the doctrine, that only those who believe and obey shall be saved. And to explain the general de- sign, in any other sense, would bring in universal salva- tion. On our principles also, ' the impenitently wicked ' alone are excluded from the blessed hope of evcrlast^ ' ing life, which God has given us in Jesus Christ our ' Saviour:' for, we consider none, as non-elect, but those who die impenitent and unbelieving, not by necessity, or in any other way, than by being left, without special grace, to the effects of their wicked dispositions and ac- tions. How far the following texts may be considered, as instances, in which the Scripture thus restrains thf? * See Art. xvii. fonnci- part. + See Art. x. ON THE FOURTH CHAPTER. 443 object of Christ's incarnation, the reader must judge. " All that the Father giveth unto me, shall come unto *' me; and him that cometh unto me, I will in no wise " cast out. For I came down from heaven, not to do " my own will, but the will of him that sent me: and " this is the will of him that sent me, that of all, which " he hath given me, I should lose nothing, but should " raise it up again at the last day. And this is the will " of him that sent me; that every one which seeth the *• Son, and believeth on him, may have everlasting life; *' and I will raise him up at the last day." — " No man " can come to me, except the Father, who hath sent me, " draw him, and I will raise him up at the last day,— It " is written in the prophets. And they shall l)e all taught " of God: Every man therefore, that hath heard and hath " learned of the Father, cometh unto me." " No man " can come to me, except it were given unto him of " my Father."* " Other sheep I have, which are not *' of this fold;" (evidently meaning the Gentiles who should believe in him;) "them also must I bring, " and they shall hear my voice; and there shall be one "Told, and one Shepherd." — " Ye believe not, because " ye are not of my sheep, as I said unto you. My " sheep hear my voice, and I know them, and they fol- " low me: and I give them eternal life, and they shall '* never perish, neither shall any pluck them out of my " hand. My father whicli gave them me is greater than " all, and none is able to pluck them out of my Father's " hand. I and my Father are one."t '* As thou hast '* given him power over all flesh, that he should give *' eternal life to as many as thou hast given him." " I " pray for them; I pray not for the world; but for them, '* whom thou hast given me.''—*" Neither pray I for ' .Tcl'.n -/. ^7—10. 44, 45. 65 f «ohn x. 15. 25—30. 444 RKMARKS " these alone, but for them also, which shall believe on "me through their word."* The election hath ob- ** tained it: and the rest were blinded. "f ^^^ let this " suffice. P. ccxlv. 1. 23. * Can we, &,c?'J God ' by a po- * sitive law,' forbade Adam to eat the fruit of a certain tree; and certainly he forbade the Jews, by positive law, to crucify their holy Messiah: yet he foresaw, and pre- dicted, and consequently had decreed^ " in his deter- " minate counsel and foreknowledge," the crucifixion of the Messiah: and he might secretly determine to leave Adam to himself, for most wise and holy pur- poses; and yet forbid him to eat of the fruit of that tree. But as nothing express is spoken concerning such a decree; however it may seem to follow, from the other doctrines, which we do hold; it is presumptuous in us, to deduce unrevealed conclusions, from revealed truths; even though Calvin himself did it. Calvinists in gene- ral do not hold, that ' Adam by his original formation * was absolutely unable to obey; or that the continuance ' of innocence and happiness depended on a condition, * that he was' either ' physically,'* or morally ' unable ' to obey,' nay, they maintain the contrary: but God alone is immutable; and a creature, however exalted and excellent, must be changeable; and Adam changed, and fell, by his own wilful and aggravated crime. The entrance, however, of wickedness and misery, into the creation of an Omnipotent God, who is Love, or even • John xvii. 2. 9. 20 f Rom. xi. 7. \ ' Can we believe that God forbade the fall, which by an antecedent dc- me a palpable contradiction to * say, that a just and merciful God created ;;ome men tor the purpose of being ' eternally miserable, without givmg them the capacity of avoiding that ' misery. And to add, as the Calvinists do, that God acted tluis to promote * his own glory, is so dreadful an assertion, that I should not conceive it ' possible to be made by persons calling themselves christians,' VOL I. fi U 450 REMARKS ' God. '* — < And to add, as the Calvinists do, that God ' acted thus to promote his own glory, &c.' That * God created man for the purpose of his being eternally * miserable,' exclusive of his foreseen wickedness, and this ' to promote his own glory;' would indeed be ' a ' dreadful assertion, which 1 should not have conceived * it possible to be made by persons calling themselves * christians.' But quotations from our writings, and from several of them, expressly maintaining this doc- trine, are indispensably necessary; when it is said ' >4s ' the Calvinists do.^ It is true, some individuals, calling themselves Calvinists, but called by us Antinomians, if not blasphemers, have maintained very dreadful senti- ments: but the body of Calvinists are no more charge- able with their extravagancies, than the refuters of Cal- vinism are with the heresies and iniquities of the multi- tudes, who oppose or ridicule our doctrines. Let us only be judged by our tenets, and not by the tenets of those whom we disclaim, and protest against to the utmost of our ability. Till quotations be adduced, from the writings of modern Calvinists, and of the evangelical clergy, clearly proving that we avow the sentiments here ascribed to us, I must confidently pronounce this to be an unfounded^ and unsubstantiated charge against us. ' Aliiid est maledicere^ aliiid accusare: accnsatio crimen ' desiderata rem nt dejiniat, hominem ut notet, argumento ^ probet^ teste cotifirmet, &c.' {Cicero,) — I shall show hereafter, that I am not Calvin's disciple; though I re- vere him, as no commca man, either as a scholar, a theologian, or a christian: it will then appear, that, he used exceptionable words, at least in my judgment, on this very point; but by no means importing all, which is here implied. It is, however, exclusively the cause » Page 66, Refutation, I ON THE FOURTH CHAPTER. 451 oi modern Calvinists, and especially those of the esta-' blished church, which I have undertaken to plead. And let our oppenents prove, if they can, that one in ten, or twenty of those, who have committed themselves, by publishing their sentiments, hold that God decreed to consign any portion of mankind to everlasting miserj% without regard to their foreseen conduct as deserving it. This at least, I avow, and a large majority of my brethren will join with me; that I wholly disclaim all such nominal Calvinists, as deliberately maintain that sentiments The Lambeth articles,* though very open to objection, say: ' Those who are not predestinated to ' salvation, shall be necessarily damned for their siJisJ* Even in the decrees of the synod of Dort, which are peculiarly obnoxious, they who are secluded ' from * saving grace,' are considered, not merely as creatures, but as sinners; else w^hy should hnpenitency have been mentioned? But, supposing that even Calvin, and other eminent persons clogged their doctrines with senti- ments, which we avowedly consider as unscriptural; are these same sentiments, overcharged and distorttd, ^^ be imputed to those very persons, who disavov/ ^.itm: merely because, in the grand outline of their creed, they coincide with these eminent men? I must own I cannot see either * justice, or mercy,' in this way of exposing us to publick odium and contempt. In re- spect of the concluding part of this quotation — ' So ' inconsistent with the attributes of infinite justice and * infinite mercy, that I cannot bring myself to believe * it;'t I would by no means excuse the doctrine, con- cerning which this is said. I have already shown how essentially it differs from our doctrine; but we all have our difficulties, and some things meet us, in the Scrip- • See Chap. vii. f ^^^ Remarks on p. 243, Refutation. 452 REfiJARKS tares, which we cannot reconcile with oi\r' ideas of the divine perfections* Few have experienced this morej than I have done. But shall we, on this ground, re^ ject any revealed truth? Shall we hesitate about credit- ing the " sure testimony of God?" We may indeed, carefully and humbly examine the language of inspira- tion, that we may be satisfied of its real import: but, that being ascertained, we must bow our understanding to the declaration and testimony of God, I am a fool, a child, a rebel: I am too partial in my own cause, to be a competent judge, how it behoves the Sovereign of the world to deal with rebels: I must sit at the feet of him, who is The Truth, to learn the first principles of heavenly wisdom; and especially I must learn to adore the depths, which I cannot fathom. P. ccl. 1. 2o. * This, &c.'* If God has decreed the eternal damnation of any, who will be found at the day of judgment, not to have deserved it; this pathetic re- presentation will appear to be founded on truth and fact. But, if this will not be the case, it must of course fall to the ground. The concluding part, as detached from the J. cceding statement concerning the decrees of God, might serve the purpose of one, vi'ho believed the doc- trine of universal salvation. * An irrevocable sentence of * everlasting torment is itself a whole, and open to no * misconception; endless and irremediable pain, known • ' This is not a difficulty in the dispensations of God towards men, whicli * relates to this world only, and may be corrected in that which is to come; ,' it comprehends both worlds, both states of human existence, present and * future; it is a decree extendin.^ to all eternity, absolute and irreversible. * Nor is it a system partially and imperfectly described, \\\ which we may be * at present deceived, but which may hereafter appear wise, just, and merci- * ful, when completely revealed, and fully understood — an irrevocable sen- * tence of everlastinij torment is of itself a whole, and opeR to no misconcep. ' tion — endless and irremediable pain, known by the sufferers ^o be such, ud- ' mits of no palliative, no consolation, no hope.' ON THE FOURTH CHAPTER. 453 * by the sufferers to be such, admits of no palliative no * consolation, no hope.' Now suppose this spoken, not concerning an eternal decree, but concerning the sen- tence of the Judge, at the last day, " Depart from me, *' ye cursed, into everlasting fire, prepared for the devil ♦' and his angels;'* in order to excite men's passions against the sentence and the Judge; or to induce them to conclude, that it vv^ill never be pronounced and in- flicted: how would an Anti-calvinist, who firmly be- lieved, that the sentence will be both pronounced and in- flicted, answer such a pathetic declaimer? Would he not say, * The only question is, Whether the wicked ' deserve their doom: if they do, *' their mouths must " be stopped;" ' and they must " be silent in dark- " ness." Now, will any more crimes be proved against the wicked, at the day of judgment, when, " God shall " bring to light the hidden things of darkness, and ma- " nifest the counsels of all hearts;" than he foreknew^ that they would commit, when he decreed to leave them to the consequences and punishment of their sins? And in what respect is the decree more liable to objec- tion, as grounded on this foreknowledge, than the sen- tence will be, as at length pronounced and executed by the Judge himself? P. ccli. Note from Grotius translated. ' As God,hc.^* * ' As God fi'om eternity foreknows all things, which shall actually take ^ place: and therefore knows, that this man would believe in Christ unto the * end; but that man would not so believe: it is certain, that God decreed, to * this man, thus considered, lite, to tliat eternal death. For whatsoever he * doeth in time, that he decreed to do from eternity: but in iiine he saveth * this man who belie i'es, and damns that man, who believes not. Therefore, ' that we may speak with Fulgentius, he predestinated those unto punish- * ment, who, he foreknew, would depart from him, by the fault of a wicked ^ will; and he predestinated to the kingdom, those whom he foi\?knew, by * the help of his preventing mercy, wpuld believe, and by the aid of his foUovv- ' ing mercy would remain in him; and this decree of savinp;. individual persons j ' through faith foreseen, but noi on account of fiith foreseen, all the catholick * writers, understood by the JjiiiTie of predestination, before the times of Au- f gustine.' 454 REMARKS This note, from such a man as Grotius, is of great im- portance; for we are quite sure, that he would not con- cede more, on our side of the argument, than he was constrained by unanswerable argument to concede. Yet he here allows, that ' predestination to life,' nay, predes- tination to death eternal, is perso7ial and individual; and not that of nations, or collective bodies: that predestina- tion, as he explains it, was known to the Catholick fa- tJiers, before the times of Augustine: that the prevent- ing and subsequent mercy of God concurred in pro- ducing that faith, and that continuance in the faith, which were foreseen in those, ' predestinated to life:' and that it was * through faith foreseen,' * but not on * account of that faith,' that they were thus predestina- ted. Surely Grotius, in this passage, approximates to a Calvinistick creed! It may be asked, indeed, in what does he differ from the Calvinists? At least, from modern Calvinists. In nothing that I can perceive, but, in speaking of 'preventing mercy;' instead of ' special ' and efficacious regenerating grace.' He means to establish that co-operation of man with God, in the first instance, in producing the willing mind, to believe in Christ, which has already been fully considered. As to the rest, we are of opinion, that the non-elect are decreed to destruction, on account of their foreseen wickedness, impenitence, and unbelief: and that God, in decreeing the eternal salvation of the elect; decreed also by his grace, to render them penitent, believing, and holy. Only, had he left them without his special grace, they too would have lived and died, impenitent, unbelieving, and unholy. P. cclii. 1. 13. * / reject^ &c.** ' I reject the doc- * ' 1 reject tlie Calvinistick doctrine of predestination, not because it is in- coniprchensiblcj but because 1 think it irreconcilable witli the ju.^tice and ON THE FOURTH CHAPTER. 455 ' trine, because I think it irreconcileable with the justice * and goodness of God.' If the doctrine is unscrip- tural, it ought to be rejected, whatever we may think of it in this respect; if scriptural^ evidently scriptural^ our thoughts, which may be erroneous, (indeed in that tase must be erroneo'is, nay, presumptuous,) should be repressed and silenced — ' The predestination of Cal- * vinists is, in my judgment^ of the latter description.' Is there no danger, in such decisions, of " leaning to " our own understanding?" There is much important truth in the rest of the quotation. P. cclii. Note. ' The, &c.'* P. ccliv. 1. 17. * Surely^ &c.'t It has been stated^ ' goodness of God- I do not reject the doctrine of the prescience of God, ' though I profess myself incapable of comprehending how it consists with ' the other attributes of the Deity, and with the free^gency of Man. 1 do * not say, that God's prescience is not consistent with his other attributes ' and the free agency of Man, but I say, that I am incapable of comprehend- * ing hoiu they consist. The fact I believe, but the manner of accomplishing ' it, I do not understand. This is a very material distinction in theological * subjects. Incompreliensibility is not a just ground for rejecting a doctrine; * but if a doctrine contradicts any plainly revealed truth, it ought to be rc« * jected. The predestination of Calvinists, is in my judgment, of the latter * description; the prescience of God, considered with reference to the free- ' agency of man, is of the former description; I therefore reject the one, and ' admit the other. It is our duty, in a great variety of cases, to believe what * we do not comprehend. We are called upon to exercise caution and * humility in judging of tlie mysterious dispensations of God, and of his iu- * comprehensible attributes, as a part of the trial to which we are subjected * in this probationary state. The pride of the undcrstandhig, as well as the * pride of the heart, is to be repressed. We are not to imagine that we have '• searched out God," ' or that we comprehend the jeasons and designs of all ' that " he doeth in xhe armies of heaven, and among the inhabitants of the " earth. " " Such knowledge is t30 wonderful for us; we cannot attain unto it.'' * ' The reconciling tlie prescience of God with the free-will of Man, Mr. ' Locke, after much thought on the subject, freely confessed he could not do, ' though he acknowledged 5oth. And v/hat Mr. Locke could not do, in rea- * soning upon subjects of a metaphysical nature, \ am apt to think i&w men, ' if any, can hope to perform.' (Lord Ly ttleton's Letter to Mr. West.) ' f * Surely there is no want of candour in saying, that those who maintain ' tlie Caivinistick docirine of election, must also admit that of reprobation. 456 REMARKS that the word reprobatioji is not found in Scripture, nor any original word answering to it; and that repro- bat€y and reprobates^ are never used, with relation to this subject. The opposite to electa and election, ought not therefore to be called reprobation; but some other word should be employed to convey the idea. SonK? have used the term preterition, which is more exactly expressive of our meaning; but neither is this scrip- tural. The truth is, the Scriptures say a great deal about the elect, and election, and predestination, to life; but arc nearly silent, as to those, who are not " chosen unto salvation.*' Of this, the same general reason may be assigned; as for the circumstance, that we are not informed by the sacred writ ers, concerning the bodies, which the wicked will resume at '* the " resurrection both of the just and of the unjust" or what their appearance will be: while we are expressly assured, that the bodies of the righteous, shall be spi- ritual, glorious, and like unto the glorified body of the Lord Jesus himself.* Information concerning the for> mer could only gratify our curiosity, or perhaps excite our horror; that on the latter is intimately connected with our hope and encouragement, in life arid death. So, the scriptural doctrine, concerning election, is, as Calvinists think, peculiarly suited to produce humility, gratitude, patience, meekness; and to inspire confidence in God, amidst conflicts, temptations, and aiRictions: whereas, further information concerning those, who are ♦ if it can be proved tliat reprobation necessarily follows from election; and ' if our adversaries confess that the doctrine of reprobation is unfounded, it ' is strictly logical to show, tliat the doctrine of election is also unrounded, • by proving that election cannot subsist without i-eprobation; unless it could ' be shown that those who are »iot predestinated to life eternal, may be an- ' nibilated, of which there is no hint in Scripture.' • 1 Cor. XV. 42—55. Phil. iii. 21. ON THE FOURTH CHAPTER. 457 not elected, would answer no salutary purpose. And if Calvinists had been as reserved in speaking on the awful subject, as the sacred writers are; only dropping a few occasional intimations in respect of it; probably it would have abated the odium, which, by one means or other, has been attached to their sentiments. This in- deed evidently appears, by the earnestness which their opponents manifest, to bring them in guilty of believ- ing reprobation, 2iS well as election; even though they avow that they do not believe it. It must, however, be allowed, that if we believe, that some, not all, are elect- ed to eternal life; we cannot consistently do otherwise than believe that others are passed over, and not thus elected. Yet I have known men, whose sincerity and piety we_re unquestionable, who could not see this con- sequence. They allowed, that some are elect, and will certainly be saved; but that many others besides these will eventually be saved. The consistency of such a creed is another matter: but they thus held election, and did not hold reprobation^ or any thing of that nature: and certainly they are not answerable for the opinions of those who do. But supposing, that modern students of the Scripture are convinced, that the doctrine of person- al election to eternal life, is not only found in the sacred oracles; but is expressly and particularly insisted on, in many parts of them; and that, the non- elect are so seldom, and cursorily spoken of, that we want a scrip- tural name for them: on the other hand, reading the works of Calvin, or other eminent persons of the same school; they are convinced, that these learned men had stated things in a different proportion, than that which is observed in the word of God; and had said a great deal more concerning reprobation, and the reprobate, VOL. T. 3 N 458 REMARKS or non-elect: (" the rest,"*) than the Scripture does: may not the modern students of Scripture, adhere to the apostoli(;al plan, thous;h they deviate from that of Calvin and Beza, and many even of our own reform- ers, and eminent writers? And must thev, whether they will or no, subscribe Calvin's whole creed; because they learn from the word of God, many of his doc- trines?— jYulims addictus jurat e in verba magistri, I must decline doing this, in respect of any uninspired man who ever lived, except as I am convinced, that his whole creed is scriptural. It may certainly be proved, that' election implies non-election; and those who con- sider the latter as unfounded, do not very consistently hold the former. But it is not any man, or number of men, thinking a doctrine unfounded, that deprives of its foundation, either the doctrine itself, or any of those tenets that are connected with it. The foundation of the doctrine of election is in the Holy Scriptures, not in the sentiments of men; and this " foundation of *' God standeth sure;" however " the faith*' of some *^' may be overthrown." — I am pleased to find his Lord- ship testify decidedly, that there is no hint in Scripture, about the v/icked being annihilated: indeed, there is the most decisive testimony to the contrary. " Their worm *' dieth not."! " These shall go away into everlasting ^' punishment.''^ But I hope, that we may amicably argue the point, with those, who differ from us in opin- ion; without being numbered among their adversai'ies. P. cclv. 1, 5. ' No medium J &:Cc'^ Dr. Davenant, * Rom. xi. 7. t Mark \x 43—49. i Malt. xxy. 4(5. ^ ' N) meili'im, says Dr, i)uvc;unt, iiimself a distmg'tiished Calviiiist, and ' of thoj;e v.'lto atteiiflod tiie Synod of Dort, can be assig-ned, either on God's ' part, betwixt the decrees of predestinating some men, and not predestinating- ' .wme other.S; or on men's part, betwjxt men absolutely predestinated to the * attainment oflife eternal, and absolutely prsetcrmittcd, and left infallibly tp ON THE POURTH CHAPTER. 459 i decided Calviaist, and Dr. Whitby, as decided an Anti-caivinist, are here introduced as agreeing in the same conclusion: yet, after all, some men are so incon- sistent, as to believe election, and disbelieve ' the abso- "' lute decree of reprobation.' I have no other objection to either of these statements, except what respects the language. It has been shown, that the decree of elec- tion is absolute y and implies an express engagement of God, to exert omnipotence, in carrying it into effect; by regenerating, or new creating unto holiness, by bring- ing to repentance, faith, and love; by upholding, and protecting, and rendering finally' victorious; and by bringing to heavenly glory, all those whom he has elect- ed. " Whom he did foreknow, he also did predesti- " nate, to be conformed to the image of his Son; that *' he might be the first born among many brethren. " Moreover, whom he did predestinate, them he also " called; and whom he called, them he also justified; '' and whom he justified, them he also glorified."* But we find no where in Scripture so particular an account given concerning the non-elect. " God determined to " leave them uiu'cgenerate;" not to give them, what they had no right to. He would do them no wrong: but he would not exert omnipotent power, in new cre- ating them to holiness; but determined to leave them to • f;ul of the obtainment of eternal life, which we call absolute reprobation. ' As for example, let iis suppose the number of mankind to be two millions • of men; if out of these, owe million only, by the decree of election, be infal- • lib]y appointed to eternal life, and tliese certainly and absolutely distin- ' guished from others, not onJy as to their number, but their persons also; • who can deny, but that one million also, and those certain as to their per- ' sons, are as absolutely comprized under the decree of non-election or re- ' probs^tion, as tlie others were under the decree of election or predestina- • tion? So that, says Dr. Whitby, there is no possibility of asserting one of ' these decrees, without ov.ning the other also; and so whatsoever argument ' holds good against ar. yt^solute decree of reprobation^ roust certainly de- ' stroy the opposite decree of absolute election.' * Rom. viii. 3° 30 See also An. xvU. 460 REMARKS " walk in their own ways, and to be filled with their " own devices." It was a negative decree: a determina- tion not effectually to interpose; not an absolute decree of reprobation. Granting a pardon to some out of a company of condemned malefactors, is a positive act; but leaving the rest to suffer the sentence of the law, is pretention, and nothing more; whether any previous determination had been made on the subject, or not. Both these writers, however, lose sight of this circum- stance; that these two millions, (or two millions of mil- lions if they choose,) of men, were viewed in the divine prescience, " as children of wrath," and " vessels of ** wrath fitted for destruction;" and the decree was, to effectually interpose to rescue some of them from this awful condition, in which all might most justly have been left; and to leave the rest to suffer the just punishment due to their rebellions. Now if this will be just, when carried into effect at the day of judgment; why should it not be just to decree it? Whatever ar- gument holds good, against the non- election of some, holds also good, against the election of others. But no scriptural argument holds good against either of them; when properly stated, and explained. P. cclvii. I. 4. ^ If God, &c.'*^ The expression, • ' If God of his own good pleasure elected certain persons excliisivelv ' to be eternally huppy, by fiirnishinjj them, through his especial g-r:ice, with ' his own appointed means of faith in the death of Christ; it is implied, that ' those means are denied to the rest of the human race, who are passed over * and left to their own unassisted powers. This denial or praiterition is in ' fact reprobation; for both Calvinisls :ind ourselves believe, that ' Man by ' his own natural strength and good works cannot turn to faith,' the only • appointed mean of salvation; and that the fuidt and corruption of every man ' that is naturally engendered of Adam, deserveth God's wrath and danina- * tion,' which he is of himself unable to avert; and consequently, in the ' words of the 4th Lambeth Article, ' Those who are not predestinated to • salvation, shall be necessarily or mevitably damned for their sins.' ' This ' was unquestionably the doctrine of former Calvlnists, who were fully sensi- ON THE FOURTH CHAPTER. 461 * furnishing them through his especial grace, with the * appointed means of faith,' by no means conveys our sentiment. It is a special gr^ce, or favour, to be fur- nished with the means of believing; which God grants to the inhabitants of this favoured island, but not to those of China or Japan. And, in fact, the divine con- duct might as justly be objected to in this respect, as in the other. But " means of faith," do not always bring men to believe in Christ to salvation; indeed never, without the special grace of his Holy Spirit: and this special grace God is pleased, for wise and holy purposes, which he has not seen good to reveal, to give to some and not to others. This indeed is implied, in what is stated to be the commori belief both of Calvin- ists and their opponents. It follows from the conces- sions of ^hose, who consider the doctrine of non-election unfoiyided; that they cannot consistently hold the doc- trine of election: but their concessions prove nothing further, P. cclvii. 1. 4. * It beings &c.'* God created the angels who fell, and became most wicked and misera- ble. Did he not foresee this when he created them? But was this * inconsistent with his goodness and mer- ' cy,' or with his justice? The angels, who sinned not ' ble that election and reprobation are inseparablj- connected. If therefore * reprobation be unfounded, Avhich some modern Calvinists allow, it follows, ' upon theii' oivn principles, that election also is unfounded, since the latter ' cannot exist without the former.' • ' It being contended that reprobation is unfounded, because it is obvi- ' ously inconsistent with the mercy and goodness of God, it may be asked: * Whether it be not also inconsistent with the mercy and goodness of God, to c create onen who he foresaw would be hereafter miserable? I answer, Cer- < tainly not, and for this plain reason; because, according to the system ' which we maintain, God has enabled every man born into the world, to ' work out his own salvation. Whoever therefore is finally unhappy, is un- ' happy through his own fault; and the mercy of God is fully vindicated b\ ' his giving to every individual of the human race the means of happines?; ' 462 ' REMARKS are called " the elect angelsi"* let fallen angels then be called the non. elect, or reprobate. Now, after their fall, did God give to * every individual,' or to any, of them, ' the means of happiness?' " He spared not the *' angels, that sinned, but cast them down to hell, and •' delivered them into chains of darkness, to be re- *' served unto judgment. "f But will any man plead their cause, or impeach the divine perfections on their account? Had he not spared man, when he sinned, or any of the fallen race, he would not have acted incon- sistently with his justice, nor even with his goodness, as Creator, towards his obedient creatures. All the ad- vantages, afforded to fallen man, are from unmerited grace and mercy; and what is of grace, cannot be of debt; and might therefore be justly withheld. To sup- pose, that God would not have acted towards us, as it became him, had he not given us the gospel, is to take away the very foundation of the gospel; and to suppose, that, instead of ' the gift of free mercy,' it is a sort of amends made to those, who would otherwise have been injuriously treated. In what sense ' God hath enabled * every man born into the world, " to work out his own *' salvation," does not appear. A vast majority of the human race have hitherto not had * the means of grace,' or of happiness; but have been " without Christ, with- " out hope, and without God in the worlds" They have been, and are, nearly, though not exactly, in the case, in which all would have been, if God had left the whole human race, without any interposition, to walk *' in their own ways;" without a Saviour, a Gospel, a Sanctifier. And it will be as hard, (if fallen man have ally claim on his offended Creator,) to clear up this dif. ficulty, as that which attends the election of some, and • 1 Tim. V. 21. t 2 Pet. ii. 4. Jude 6. ON TKE FOURTH CHAPTER. 465 not of Others of the same fallen creatures, to eternal life. Whoever, on the Calvjnist system, as well as on that of their opponents, is finally unhappy, is unhap- py through his own fault. Whoever being favoured with the gospel, lives and dies rejecting it, perishes through his own fault: no decree of God compelled him to sin, or prevented his repentance; but the love of the world and of sin, with the pride, enmity, and wicked- ness of his own heart. God merely determined, not to work in him a new creation to prevent this. And the question is, whether, if he had determined thus to leave us all, with or without the means of grace, to ourselves, we should not, universally, have broken his command- ments, and lived, and died, and perished in obstinate rebellion against him. The Calvinists firmly believe; they think, according to the testimony of Scripture, that this would have been the case: and that gratuitous election, and efficacious calling as the consequence, alone make any man to differ, in this essential manner, from others of his fellow- creatures.* P. cclvii. 1. 24. ' Thus, &c.'t Calvinists certainly think, (however it may appear to others,) that their views, are not only consistent with all the perfections of God; but that they peculiarly display the harmonious glory of his whole character; the glory of his infinite justice and mercy, power and wisdom; holiness and faithfulness; condescension and compassion; and of every • Eph. ii. 1—5. Tit. iii. 2—7. t ' Thus, the Calvinist, in maintaining tiie doctrine of partial redemptio;;. * without any regard to merit or demerit in the objects of God's favour or ' rejection, triumphantly asks, " Had not the glorious Being who created the " universe, a right to create it for what purpose lie pleased?" ' It is not de ' nied that Godhada right, founded on the uncontrollable will of the Creator ' over his creatures, to consign the far greater part of men to eternal misery, ' and to bestow eternal happiness on a chosen few, although there was in * then^selvfs no ground whatever forsin;!! a dijilinctioa.' 464 REMARKS attribute, which can be conceived of, as admirable, adorable, and lovely: and, could they be convinced of the contrary, they would (at least many of them) re- nounce their principles. For they cannot conceive, that a scriptural creed should exhibit the glorious God any otherwise, than as acting in character: not merely as not doing what is inconsistent with his perfections; but as doing every thing, (which, when properly understood), is suited to display the glory of them, to all holy crea- tures, and to all eternity, in the most advantageous manner imaginable; and indeed, far beyond created imagination or conception. We may be mistaken; for we are fallible, as well as our opponents: but (I can an- swer only for myself; though I am assured numbers can say the same,) we read every thing, that is suppo- sed by the publick, most ably to combat our senti- ments; we compare what these publications say, with the Scriptures; and we pray to the Giver of all wisdom, to enlighten our minds, and open our understandings to understand the Scripture: and yet, we are so far from being convinced, that our sentiments are dishonourable to God, that we feel an increasing assurance, that they are the direct contrar}^ Either some more effectual method, therefore, must be taken of setting us right, or the difference must be left to be settled at the day of judgment, and by the light of the eternal world. It would occasion endless repetition to note such expres- sions as partial (instead of particular^) redemption, which many of us do not hold; or * rejection, without ' any regard to demerit,' which even the Lambeth arti- ,';les do not suppose.-* It would have been a satisfac- tion, to have had some quotations from those Calvin- jsts, who ' triumphantly ask, Had not, Sec' No doubt * ?ce on ^•>. C56, Ilefutation. 0N THE rOURTH CHAPTER. 465 same men have used this kind of languager but it is very unbecoming such poor, erring, sinful mortals as we are, to speak in this manner of God. Indeed, even where we do not see his justice. and mercy, it behoves to be silent: but to allow that God dooms men to hell, without their demerit; and then, to step forward to jus- tify this, on the ground of the divine sovereignty, is highly reprehensible. " Will ye speak wickedly for " God? and talk deceitfully for him? Will ye accept " his person? Will ye contend for God?"* Indeed, I should be far less liberal, in concession, on this subject, than even his Lordship is. I am sure, the glorious Sovereign of the universe has a right to do whatever he pleases: but I am equally sure, that it is absolutely impossible, that he can please to consign his rational creatures to any kind or degree of misery, which they have not deserved. " Shall not the Judge of all the. *' earth do right?" His sovereingty is that of infinite wisdom, justice, truth, goodness, and mercy. It is for more possible for the sun to produce cold and darkness, than for any thing unjust to proceed from God: and to speak of a sovereign right to do, what when done would be wrong, and ' inconsistent with the goodness and * mercy, and justice of God,' is inconsistent with sound logick and sober reasoning. In many things, it is our duty to be silent, and to adore the depths, which we cannot fathom: but surely we ought never to step for- ward, as claiming a right for God to do, what it is im- possible he should do; and which he no where has so much as intimated a purpose of doing! — There is in- deed, no ground of difference whatever, in man's deser- vings, between those who are chosen to salvation, and • Job. xUi. 7—10. VOL. I. 3 0 466 KE MARKS those who are not, but all deserved to perish: they who are lefty deserve their doom, as it will appear " in the " day of wrath and revelation of the righteous judgment " of God;" and they who are saved, are saved by mercy and grace, in all respects undeserved, and contrary to their deservings. P. cclviii. Note. 1. 12. * If a law, &c.'* This pas- sage shows, very perspicuously, the dift'erence between that arbitrary capricious tyranny, which we abhor to think of, in connexion with the divine sovereignty ; but which we are, most unjustly, supposed to maintain; and \X\2Xjust and equitable sovereignty, which we ascribe to God; except, that no example from human affairs, can give an adequate view of the perfection of all the de- crees and dispensations of Jehovah. P. cclix. 1. 1. ' God, &c.'t Almighty power, if it could possibly exist apart from justice, wisdom, truth, and love, would be as dreadful and odious, as the divine character is adorable and lovely: but how could God have a right, ' founded on the uncontrollable will of * the Creator, over his creatures;' to adopt ' a conduct, ' concerning which there can reasonably be a question, ' whether it would be consistent with infinite justice, ' and infinite mercy?' " The Lord is righteous in all • ' If a law be made, that death shall be the consequence of the comm is- ' sion of any particular crime — ftheft, for example) is not a man who steals, * as much sentenced to the punishment of death, by a decree promulgated ' by absolute authority, as a slave condemned to die by the order of his ' master, v/ithout having done any thint^ wortiiy of deatli? The slave had no * means of escaping death. Tlie thief, if he had not stolen, would not have * been punished b the law. In one case, tlie death of the man proceeds * from the will of a capricious tyrant; in the other, from the transgression * of a known law: but this law originated in the luill of the Sovereign.^ -f * God might have acted in this manner, had his only attribute been that < of almighty power. But the question is, whether such a conduct would « have been consistent with infinite justice and infinite mercy, which every ' christian acknowledges to be attributes of llie Deity.' OJJ THE FOURTH CHAPTER. 467 *' his ways, and holy in all his works." *' Clouds and " darkness are round about him; righteousness and " judgment are the basis of his throne."* Many abso- lute princes indeed, have taken the liberty, and claimed the privilege, of being unjust; yet no power can give a right to do what is wrong: but our mighty Sovereign " cannot lie," " he cannot deny himself.'* Indeed, the word rights is wholly improper for the subject. " He *' doeth according to his will, in the army of heaven, " and among the inhabitants of the earth, and none can " stay his hand, or say to him. What doest thou?" But " the King's power loveth judgment:'* and it is unmeaning to speak of a right to do, what it is impos- sible should ever be done. P. cclix. 1. 7. ' Could, &c.'t If God had made man, as he now is, this reasoning might be admitted: but if " God made man in his own image,'* -and pro- nounced him " very good;" and if he by wilful apostacy and rebellion became very wicked, even so as to resem- ble the devil, in all the grand outlines of his character; and if one generation after another wilfully repeats and perpetuates the original rebellion; the whole of it falls to the ground. The doctrine of the fall, and of origi- nal sin, (one main subject of the first chapter,) is com- pletely lost sight of in this argument: and, by a similar method of arguing, if we should speak of fallen angels as the creatures of God, and leave the reader to suppose that he made them what they now are, without taking in the consideration of their wilful apostacy; something very plausible might be adduced either against the deal- * Ps. xcvii. 2. ^tekon, or makon from Cun to establish, to prepare. f ' Could a just and merciful God endow men with tlie admirable faculties ' of perception and reason, place them in a transitory world abounding with -' enjoyments and temptations, and, by an arbitrary and irreversibU; decree, ' deny thenj the means of escaping everlasting torment m a life to come?' 468 REMARKS X ings of Go(J with them; or against the scriptural doc- trine concerning them. If it would not have been consistent with all the divine perfections, to have left the whole of the fallen human race, without a Redeemer, or * the means of escaping,' " the wrath to come:'* then, it must be repeated, the whole plan of redemption, and all its component parts, concerning which the sa- cred writers speak almost in rapturous language, of " the praise of the glory of his grace," " of love that pas- " seth knowledge," of " the riches of his glory, &c," was in fact nothing more, than a provision due to us, which could not have been honourably withheld. " The *' ministration of condemnation is glorious;" though the " ministration of righteousness," and " of the *' Spirit, exceeds in glory," Inhere would indeed, in our case, have been no display of pardoning mercy and saving grace, any more than there is, in the Lord's dis- pensations towards fallen angels: and had he not, either in the case of fallen man, or in some other instance, displayed this glorious and endearing attribute; it might have been supposed, that the perfection of his justice and holiness, excluded the possibility of showing mercy to rebels and enemies. This is then the grand display of the divine glory in the gospel, " a just God and a " Saviour:" but this glory implies, that he might con- sistently have withheld, what he now imparts " to the " praise of the glory of his grace:" or he might have selected other objects, for the display of his glorious mercy and grace; and have glorified his justice in pun- ishing men, according to their deservings. The word arbitrary here again occurs: and again, language is used, which either implies, that the conduct of God, in leav- ing any o) our race, without the means of salvation, cannot W justified; or that the most ignorant heathens may be saved by the light of nature, without the gos ON THE FOURTH CHAPTER. 469 pel; directly contrary to the eighteenth article of our church. P. cclix. 1. 27. * If any, &c.'* The appearance of inconsistency may be owing to our partial or preju- diced minds; or our scanty information, or our mistaken notions. Nothing can be true, as to the divine appoint- ments, which is really inconsistent with the moral per- fections of God: but almost every part of revealed truth appears to numbers, inconsistent with them; some, to one description of men, and some to another. " The *^'- preaching of the cross is foolishness to them that *' perish." Some argue against the history of the crea- tion, and the fall of man; others against the dealings of God, with the Egyptians, Canaanites, Amalekites, &c: others contend in like manner against the future and eternal punishment of the wicked: others against the mystery of the Trinity, the Diety of Christ, the atone- ment, regeneration, justification by faith, and salvation by grace: but all under the supposition, that the doctrine, or dispensation, against which they contend, appears inconsistent with the divine perfections, or with some of them. But is this reasoning conclusive? Man is a child, an ignorant, erring creature; he mistakes appear- ances for realities, in every thing. Man is a sinner, a party concerned, under the dominion of self-love; and, as a criminal, in self vindication, must be tempted to think, that the dreadful sentence of the Judge, appears too rigorous, or even unjust, Who is there among us, that has lived many years in the world; and not seen through the delusive appearances which once imposed on him? We have still our prejudices, undiscovered by us; for if we once discovered them, they would cease to • * If any inconsistency with these perfections appears in any proposed ■ system, we need not hesitate to pronounce tha system false and ground- ' less.' 470 REMARKS be our prejudices. " To the law and to the testimony:" he who refuses to beheve the express and plain testi- mony of God, because to his partial and purblind rea- son, it appears inconsistent with some divine perfection; believes in his own reasonings, and not in the word of God; and refuses to believe God, if his own understand- ing will not vouch for the truth of what he says. And the less he ' hesitates to pronounce the doctrine, or sys- * tern,' which he cannot prove to be unscriptural, ' false, ' and groundless;' the less of the humility and docility of a litde child is manifested. P. cclx. 1. 2. ' The knowTij &c.'* The attributes of God, however made known, are not exclusively our guides, in these disquisitions: for his express declara- tions also must be attended to; concerning what he has done, and what he will do: and concerning the motives and objects of his (decrees and dispensations. *' The " Lord made all things for himself; yea, even the wick- *' ed for the day of evil."t " That in the ages to come, * *The known attributes of God, collectively taken, as they are declared ' in Scripture, and manifested in the works of Creation, can alone guide us * to truth, in our disquisitions concerning his designs in the formation of * man; and the exclusive consideration of a single attribute, has been the ' common source of difference of opinion among the learned upon this inter- ' esting subject. Divines seem to argue concerning the Deity, from what ' thev observe to take place among men. It is indeed true, tjiat we too * often see those, whose lot it is to govern their fellow-creatures, exercise 'their power in utter contempt of every principle of justice and mercy: ' others we see studious only to act according to the rigid rules of justice, * without attending to the calls of mercy: a few we may see yielding to the ' momentary impulse of compassion, without regarding the claims of justice: ' and even the wisest and most conscientious of men are frequently at a loss ' to devise the means of acting in strict conformity both to the essential ' laws of justice, and to the milder dictates of mercy. All this necessarily ' belongs to the nature of a frail and imperfect being- but tlie Deity, whose * ways are not as men's w^ys, is entirely free from every defect and limifti- ' tion of this kind. With Him there is no opposition, no clashing, no diffi- * culty. His dispensations are the result of the concurrent operation of his •' perfect attributes.' I Prov. xvi. 4. ON THE FOURTH CHAPTER. 471 " 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 informa- tion 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 bewildrred 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, Scc.'t " The law is holy, just, *' and good:" and its awful sentence is most righteous; and this, apart from redemption; which indeed -^vas in- tended 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. " Totlie *Eph.ii. 7. iil. 10, 11. fRom. v. 20. \ * 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 ofler of pardon, or by * any weak or inadequate compromise. A full satisfaction ai)d 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, ineetimahle ' 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 an^ ' share in the benefits of their Redeemer's death,' 472 REMARKS *' praise of the glory of his grace, wherein he hath made *' us accepted in the beloved. In whom we have re- " demption 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 jus- tice.— Much indeed remains to be done by us, in order that we may partake of the salvation of the gosrel; and, in order to this, much must be done in us, by ti^e 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."t ' 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 * upon God: v.'herefore we have no power to do good < 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 • Eph. i. 6—8. fEph. ii. 8—10. * Pliil. ii. 11, 12. § Art. x. ON THE FOURTH CHAPTER. 473 * 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 im- portant 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 ex* pressl}'" stating the way of salvation by the gospel. P. cclxi. 1. 27. ' There wouldy &c.'t ' 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 nev/ 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."l[ " For who maketh " thee to diflfer from another." j| The two scriptures, which are referred to in the quotation,** evidently re- late, the first, to what man is by nature, and the second, to what believers are, *' by the grace of God." An important difterence there is, but the whole glory of making it is due to divine grace; ijiclming and enabling the believer to do, what was before his bounden duty; * p. 6L Refutation. \ 'TheA-e would be no distinction between those, "the lmn£rinatinn or " whose hearts is only evircontiiiually," ' and those wliose " delight is in tlie *' commandments of God." \ Horn. iii. 22— 25. § Jer. xxxi. 31—33. Heb. viii. 10— 12. f Ez. xxxvi. 26, 2r. JllCor. iv. 7. •* Gen. vi, 5. T': rxix. 47. 70. Eom. vii. 22. VOL r. 3 P 474 REMARKS 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 '' le^'s ind Gentiles, that they are all under sin."t *' Ye " were, in time past, Gentiles in the flesh; — atthat^time " ye were without Christ, — having no hope, and with- " out God in the world."J *' 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 quo- tations 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 rightconsness, have been discoverable * and practicable duties. Men will be judged according to the light which ' has been afforded then), by the dispensation und^n* which they have li\ed, ' 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 vh"- ' tuous heathen, the obedient Jew, and the sincere Christian, will all owe ' their salvation to the precious blood of the Lamb s}ain, from the foundation ' of the world. The degrees of happiness, as we are taught to believe, will * vai-y; but although they are all eternal, and all flow from tlie same divine ' source, tlie faithful disciples of the blessed Jesus may humbly hope, that * a peculiar inheritance is reserved in heaven for them, as *' ti>c prize of their '■' high calling in Christ." t Horn. i. 20. ii. 12. iii. '}■ ^ Knh. ii. 11,12. ^1 Tlies. ii. 16 ^.Vrticle -wiii. ON THE FOURTH CHAPTER. 475 " 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 th& " 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 hea- thens 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, Scc.'t The reader must judge how far this has been shown satisfactorily, espe- cially as to election. I cannot but anticipate, that many, whose hearts arc fully opposed to this doctrine, will feel • Rom. X. 11—15. f « Having^ shown that the Calvlnisi.ick doctrines of election and reproba- • tion have no foundation in the written word of God, and are inconsistent ' With the Divine perfections, I shall proceed to prove, that universR) redemp- ' i'lOW is .il^io the doctrine of our church ' 476 REMARKS a dissatisfaction, that the refutation of it has not been more unanswerable: for many such often meet with the. doctrine, and are rendered uneasy by it; and would be cordially glad of any thing, which could satisfactorily set their hearts at ease on this subject; so that no sub- sequent remarks should again unsettle them. — The doc- trine of ' general redemption' is held by most of the Calvinists, in the established church: and the term /jcr- tial redemption, (264;) being ambiguous, is used by none, but the opposers of Calvinism, P. cclxv. Note. ' Predestination^ &c.'* The original word, ivviU^\^XQ6. predestinate ;'\ (for tho. noun predestina- tion is not found in Scripture,) occurs in the Acts of the apostles. " To do whatsoever thine hand and thy " counsel determined before to be done." {irfw^i^i pre- destinated.)X St. Luke was not an apostle, but he re- • ' Predestination is always used in Scripture in a good sense; no per- ' sops are said to be predestinated to death, or to punishment, or to unbe- ' lief. Nefas est dlcere Deum aliquid nisi bonum prsedestinare.* Aug. de « PrSd. cap. 2. — Even the authors of the Centurisc Magdeburgenses, who ' were Calvinists, say, Qiioties apostoli verbo prxdestinationis utuntur, (St. ' Paul is the only apostle who does use it,) nihil aliud eo indicant, quain ' at inquirentem causas cur ad salntcm xternam consequendam nulla alia sit * via, quam ea qua; a Christo est nobis parata, docent sic Deo in arcano suo * consilio, quo voluit miseriis generis humaui mederi, placuisse, eumque ut ' eo modo fierit ordinasse, at velle ut a se prxscriptum ad salutem compen- * dium agnoscamus et apprehendamus.f — Cent. Magd. Cent. 1. lib. 2. cap. 4. 'p. 238.' fUfoipi^ai prius defiuio, pr'us constituo, to determine before baud, from Trfo, and cf.i^et, or ccc;, a boundary. The horizon. t Acts iv. 28. • rt is unlawful to say, that God predestinates and thing but good.* f ' As often as the apostles use the vfovd pi edt'stinadon, they indicate noth- * ing else by it, tijan that they may teach one, who enquires, why there is no ' otlier way to attain eternal salvation, except that which is prepared for ' us by Christ, that so it has pleased God in his secret counsel, by whicii he ' v.illed to heal the miseries of tlie human race; and he has ordaineil, that it ' should be ettected in this way; and willed, that we should acknowledge: * and apprehend it, as a compendium prescribed by him unto salvation-' ON THE FOURTH CHAPTER. 47t cords the words of the apostles, before St. Paul was numbered among them. A parallel passage in the same book does not indeed contain the compound word ; but it has the uncompounded verb in a connexion, amounting to precisely the same. " Him being deliv- " ered by the determinate counsel, and foreknowledge " of God; ye have taken, and by wicked hands have " crucified and slain."* npicrfAm 5«x«, ««/ vpoyvaio-u m em, must mean the same as predestination: for the foreknowledge and decided purpose or decree are inseparably joined together. The same may be said of another text, *' He hath determined the times before appointed, "f 'o/!wrt? ■;rpoTiTayium? Kcufio- Thc ouly diifercnce here is, that the preposition ^po^ is annexed to Tirayiuim, instead of 'O/swctc: but would any learned man object to the translation, ' He predetermined^ (or predestinated^) the appointed ' times?' " The son of man goeth, as it was deter- *' mined." (hutu. to (.■pi<7y.mv.) "p^ is not here added either to the participle, or to any other word in the sentence; but surely the meaning is precisely the same; for the word is in the preterite sense, implying a previous de- termination, or predestination. " But we speak the *' wisdom of God in a mystery, which God ordained "before the world unto our glory. ":|: (npcxp^a-iv, predes- tinated.) " Who were before ordained to this con- *' demnation."$ ( -npoy ryp^iyu-.ot, ivritten before hand.) The result of this investigation seems to be: 1 . That predetermination^ as to the counsels and works of God, and his dealings with mankind, was an idea familiar to the minds of the apostles. 2. That St. Luke, report- ing the words of the other apostles, and not of St. Paul, uses the word 5^?^*?'!^^, predestinated; and this with res- pect to the base conduct of the worst of men. But • Acts ii. 23. t Ads. xvii. 26. i, 1 Cor. ii. 7. § Jude 4. 478 ' REMARKS 3dly. That the word, renderered predestinate, is never used concerning the eternal estate of men, with respect of any, except those, " who are chosen unto salvation." And this serves to confirm what has been before advan- ced; namely, that the Scripture, in speaking on this subject, is far more full and explicit, concerning election; than concerning what is improperly called reprobation^ and that we are warranted in adopting a similar reserve, on the latter subject. The rest of the note is not very perspicuous: but if the writers were Calvinists, they, on this occasion, seem to have lost sight of their own prin- ciples, which is no uncommon case among Theologians. P. cclxv. 1» 12. ' Predestination^ &.c.'* The article says, ' to deliver from curse and damnation those whom * he hath chosen in Christ out of mankind, and to bring * them by Christ to everlasting salvation, as vessels ' made to honour. 'f ' Those whom he hath chosen in ' Christ out of mankind;' that is, ' those to whom God ' decreed to make known the gospel.' Now are all, to ivhom God decreed to make known the gospel, chosen • * Predestination to life is here declared to be the eternal purpose of * God, to deliver from curse and damnation, and to bring to everlasting sal- * vation. — But who are to be tims delivered ttnd saved'' ' Those whom God * hath chosen in Christ out df mankind,' ' that is, those to whom God de- * creed to make knov/n the gospel of Christ. And are all to whom the gos- * pel is made known, predestinated to life? No; to prevent this conclusion, * the article proceeds to describe those who are ' endued with so excellent * a benefit of God,' * in these words, ' They be called according to God's * purpose, by his Spirit working in due season: they tVirough grace obey the * callmg: they be justified freely: they be made the sons of God by adoption; ' thev be miide hke the image of his only-bcgottcn Son Jesus Christ: they * walk religiously in good works, and at lengtli by God's mercy they attain « to everlasting felicity,' * that is, they on their part conform to the condi- ' tions of the gospel-covenunt, by obeying tlie calling, and walking rcligious- ' ly in good works, under the influence and assistance of the Holy Spirit; * and, as a reward, they are justified in this world, are made sons oi God ' by adoplion, are made like the image of Clirist, and at length attain ever- * lasting felicity.' t Art. xvil. ON THE FOURTH CHAPTER. 479 in Christ, to be delivered from wrath and damnation, and to be brought by Christ unto everlasting salvafjon? Such a comment is an addition to the article, a total alteration of its plain meaning, and, in fact, substituting another article in its place. * And are all, to whom the gospel, is made known, predestinated unto life?' Thus FTis Lordship proceeds to argue from his own words, as if they were a part of the article: and in this way, it may be easy to prove any doctrine from any premises. * No, * to prevent this conclusion, &c.' What conclusion? that ' all to whom the gospel is made known, are pre- ' destinated unto life.' — I cannot conceive, that such a thought ever arose in the minds of those who compiled the article, or of any man who read it without a com- ment. Are there then, two sorts of persons spoken of in this part of the article? * Predestination to life is the * everlasting purpose of God, whereby, (before the * foundations of the world were laid,) he hath constantly ' decreed by his counsel, secret to us, to deliver from * curse and damnation those, whom he hath chosen in * Christ out of mankind, and to bring them by Christ, '■ to everlasting salvation, as vessels of honour.' Is there in this passage any, even the most distant intimation o\ * those lo whom God had decreed to make known the ' gospel,' as distinct from those, whom he predestinated unto life? ' Wherefore, they which be endued with sc ' excellent benefit of God, be called, according to God's ' purpose by his Spirit working in due season; tliey * through grace obey the calling; they be justified free^ ' ly: they be made the sons of God by adoption; they be * made like the image of his only-begotten Son Jesus ' Christ; they walk religiously in good works, and, at ' length, by God's mercy, they attain to everlastintr ' felicity.' ' Endued with so excellent a benefit.' Doc 480 REMARKS not this particle so, expressly refer to the persons before described? If not, to what does it refer, and why was it inserted? — * That is, they on their part perform the ' conditions of the covenant, &c.' Certainly they do; ^ being called by his Spirit working in due season; • through grace they obey the calling, &c.' *' God " worketh in them to will and to do of his good plea- " sure." — ' And, as a reward, &c.' No doubt God graciously rewards the good works, which are " the *' fruits of his Spirit;" but ' good works are the fruits ^ of faith, and follow after justification:* and being ' justified in this world, made the sons of God by adop- * ^ion, and made like to the image of Christ,* must pre- cede, and prepare the elect, for ' walking religiously in ' good works,' and therefore certainly cannot be called the reward of it. In Scripture, and in our authorized books, justification, and adoption, are commonly spoken of, as connected immediately with faith, f but never as the reward of good works, which are only mentioned, as evidences of justification and adoption: and a com- ment on this article, which requires language unprece- dented in Scripture, or in our liturgy, articles, and homi- lies, only shows under what difficulties the expositor laboured, in attempting to establish his interpretation. In the last clause, the words, by GocVs mercy y are omitted. P. cclxvi. 1. 22. 'Predestination, &c.'$ The reader must judge how far this inference is warranted; and indeed, how far it agrees, witli what went before. ' Are ^ all, to whom the gospel is made known, predestinated * Art. xii. t John i. 12. 2 (.'(.r. vi. 17, 18. Gal iii. 26. iv. 6. 1 John v. 1. - t ' ricdcstiiuiion to life tlici-cfore is not an Jibsolute decree of eternal ' happiness to ci rtain indivlduah, l)ut a gracious purpose of God, to mak.j " K cov.d'tinnul oHer of s;i!v;ition lo nv.Mi^ througli the mc^rits of Christ ' OJ!^ THE rOURTH CHAPTER. 481 * unto life?' for God ' makes a conditional offer of sal - * vation through the merits of Christ, to all men, who * are favoured with the gospel.' But I may fairly leave this part of the article to plead its own cause, and our's also. I wish not to make any comment upon it; or to give one clause which it contains, in my own words. For me to say, on any part, * That is, &c.' would be sure in some measure to darken the clear light, in which, as it appears to me, it now exhibits the doctrine of Scripture. It speaks my sentiments, and the sentiments of my brethren; and let it speak them without a com- ment. I am conscious that I could not; and I do not believe that any of them, so much as think they could; so fully, so simply, so unexceptionably, express our sentiments, as this article does. I shall only add, that it supposes all, who are predestinated to life, " called " according to God's purpose by his Spirit, working " in due season, &c." actually persevere to the end, and * at length by God's mercy attain eternal life.' It is manifest, that the compilers kept in view the state- ment of St. Paul in the eighth of Romans, throughout the whole.* P. cclxvi. 1. 27. ' This godly ^ Scc't ' As the godly * consideration of predestination, and of our election in ' Christ, is full of sweet, pleasant, and unspeakable * comfort to godly persons; and such as feel in them- * selves the working of the Spirit of Christ, mortifying • Rom. viil. 28—31. t ' The godly consideration of predestination, and our election in Clirist, * is full of sweet, pleasant, and unspeakable comfort to godly persons,' ' be- ' cause, from a consciousness of their own obedience and religious walking '■ in good works, their faith of eternal salvation is greatly established and * confirmed,' and tliey are supported under all the distresses and calamities ' of this mortal life, by looking forward to the prize of their hlgii cidling In * Christ Such are the predestination and election which our church mai:i> * tains, and recommends to its members as replete with comfort.' VOL. I, Z q^ 482 REMARKS ^ the works of the flesh, and their earthly members, and ' drawing up their mind to high and heavenly things; * as well because it doth greatly establish and confirm * their faith of eternal salvation, as, because it doth fer- ' vently Hindle their love towards God: so for carnal and ' curious persons, lacking the Spirit of Christ, to have ' continually before their eyes, the sentence of God's * predestination, is a n>ost dangerous downfall; whereby * the devil doth thrust them down, either into despera- * tion, or into wretchlessness of most unclean living, no * less perilous than desperation,* {in ague perniciosam impurissim(£ vit^ securitatem.) — Before I enter on the subsequent part of his Lordship's exposition of this article, I must intreat the reader, to peruse repeatedly the whole passage which I have quoted from it; so as to make himself fully satisfied as to the import of it: observing only, that two, and but two, descriptions of persons, are noticed, viz, * Godly persons, and such as * feel in themselves, the working of the Spirit of Christ, '- &c;' and * curious and carnal persons, lacking the * Spirit of Christ;' and that the effect of the same doc- trine on each of them when fully considered, is stated and contrasted. — His Lordship has seen good, to sub- stitute, instead of the language of the article, ' because * from a consciousness of their own ol^edience, and re- * ligious walking in good works, their faith of eternal * salvation is greatly established and confirmed; and ^ they are supported imder all the distresses of this ' mortal life, by looking forward " to the prize of their " high calling in Christ." Now let this be compared with the article itself; and let the reader ask himself, whether a new article be not, in fact, substituted. The effect of the godly consideration of ' predestination, * and our election in Christ; the character of those, to ' whom this is full of sweet, pleasant, and unspeakable 0N THE FOURTH CHAPTER. 483 ' comfort,' and other things are greatly altered: but the clause, * as because it doth fervently kindle their love * towards God,' which is a special, distinguishing effect^ of the consideration of personal election to eternal life, in such persons, as are described in the article, is wholly omitted: and another proposition, true indeed, but not hinted at in the article, is substituted for it. And then it is added, * Such are the predestination and electionj * which our church maintains, and recommends to all ' its members as replete with comfort' Here, by the way, it should be observed, what energy there is in un- qualified confident assertion, especially when supported by reputation, learning, and authority; and in favour of those sentiments, which are most popular, and most agreeable to the human heart; especially, if it tends to expose to odium, those who are generally disliked. This figure of speech is equally powerful among church- men and dissenters, Calvinists or Anticalvinists; or men of any party, in church or state, in politicks, nay, in philosophy. If a superior man, without hesitation, boldly assert any thing; multitudes give him credit, that he could prove it, if he chose, though he has not done it. Thus men follow their different leaders, im- plicitly, from the members of a methodist society, through all gradations, to the immense multitudes, who profoundly reverence the ipse dixit of the Pope, or of the conclave of Cardinals. In the mean while, argu- ment however conclusive, produces no effect; nay, can gain no attention; except among a despised, and very small, minority. All must allow, that hypocrites and enthusiasts have, in this way, amazingly succeeded: therefore men of enlarged mind, liberal education, and superior endowments, should ht careful how they sancv tion it by their example* 484 REMARKS P. cclxvii. 1. 11. ' But 171, &c.*^ I must here again intreat the reader to peruse carefully the article itself, and then to decide, whether two distinct doctrines are stated, one in the acticle, and another to be fetched from * ' But in the same article It tells us, that ' for curious and carnal persons, ' lacking the Spirit of Christ, to have continually before their eyes the sen- *tence of God's predestination, is a most dangerous downfall, whereby the * devil doth thrust them either into desperation, or into wretch lessness of * most unclean living, no less perilous than desperation.' What is this sen- * tence of God's predest-natinn? It ccMinot be the sentence of predestination ' we have been considering, by which God purposed and decreed to save all ' who shall believe and obey the Gospel; this merciful and consolatory doc- * trine cannot be the suggestion of tlie great enemy of mankind; it cannot * drive men to " desperation,"-lecause it says to every one, Repent, and you * shall be saved; it cannot lead men to " wretchlessness of most unclean liv- •' ing," because it says, that v/ithout good works no man can be saved; and a ' real * everlasting purpose of God' cannot be a " dangerous downfall?' to any * part of his rational creatures. Wliere then are we to find this supposed * sentence of God's predestination,' which is attended with so much mischief * and danger! — In the works of Calvin. — We there read, predestination we * call the eternal decree of God, by which he has determined with himself, 'what he willed to be done concerning every* .an. For all men are not ' created in an equal condition, but eternal life is pre-ordained to some, eter- ' nal damnaUon to otliers. — That therefore which the Scripture clearly * shows, we affirm, that God, by an eternal and immutable counsel, once ap- * pointed those whom lie should hereafter will to take into salvation, those ' moreover whom he should will to devote to destruction. We assert, that * this counsel with respect to the elect was founded in his gratuitous mercy, ' without any respect to human worth; but that the approach to life is pre- ' eluded to those whom lie assigns to damnation by his, just indeed and ir- ■* reprehensible, but incomprehensible, judgment.' (^Translation by author of Refutation.) * Here it is maintained, that God has eternally fixed the * future destiny of every individual of the human race; that he has iri-evoca- * bly decreed to bestow everlasting happiness upon some, and to consign * others to eternal misery, without any regard to their merit or demerit. ' Those who believe this doctrine, who have this sentence continually bc- ' fore their eyes, will either be in danger of falling into despair; from a con- ' viction that it is impossible for them to be saved, that they must inevitably ' suffer everlasting torment; or tliey will be apt to practise every vice to * which they feel any temptation from a persuasion that they belong to tlie * chosen few, who must necessarily be saved, whatever may be tlieit conduct. ' It appears, then, that the Calvinistic doctrines of election and reprobation ' are not only not maintained in this article, but that they are declaimed and ' condemned in the stron^^est tevmn* ON THE FOURTH CHAPTER. 4^5 Calvin's works. No intimation, not even the most dis- tant, is given of this. Calvin is no more considered in the article, than if he had never existed; much less, is there any reference made to his works. The same doc- trine is indisputably spoken of from the beginning to the end of the article, ' What is this sentence of God's * predestination? It cannot be the sentence of predes- ' tihation, which we have been considering, by which * God purposed and decreed to save all, who shall be- *■ lieve and obey the gospel, &c.' Certainly it cannot be the doctrine of his Lordship's comment: but it can be and undoubtedly is, the doctrine stated in the pre- ceding part of the article. His Lordship having, in fact, substituted another article, in the place of the seven- teenth, by his comments on it, reasons from his own article, as if it were that of our church; and, as far as his comment is concerned, he reasons plausibly, if not conclusively. ' This merciful and consolatory doctrine ' cannot be the suggestion of the great enemy of man- * kind.' Does the article then affirm, that the doctrine ©f predestination is * the suggestion of the great enemy * of mankind?' The great enemy of mankind knows well how to suggest false, but plausible, inferences from the doctrines of revelation in general, and from this in particular: but the doctrines themselves are not his sug- gestions. *' Even as our beloved brother Paul also, ac- " cording to the wisdom, 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 tliey that are unlearned and unsta- " ble, wrest, as they do the other Scriptures, to their ^' own destruction."* The doctrine may be scriptural, wholesome, nutrimental, nay, essential: yet an unstable \ ♦ 2 Pet. ill. 15, 16. 486 > UEMAKKS and uninstnicted mind, either widi, or even without, the devil's suggestions, may wrest it to the man*s own destruction. The mischief arises not from the doctrine, but from the state of men's hearts, as the article has most clearly stated. There is no doctrine, however consolatory or practical, that the proud, carnal, ungodly heart, will not thus pervert: so that nothing can possibly be admitted, on this ground, against the indispu- table certainty^ that this latter part of the article speaks of the same predestination, as the former part does. How far the compilers of our articles, would have ob- jected to the quotation from Calvin, (of which I have given his Lordship's translation,) is another question: and certainly it is adduced, as one of the most excep- tionable passages in his writings* But they could not intend, in drawing articles for the church of England, to combat and condemn this, or any other passage in Calvin's works, without making even the smallest allu- sion to them. When the quotations from Calvin come under consideration, his doctrine will be more particu- larly considered. — In what follows, as a comment on the quotation from Calvin, it is said, ' to consign others * to eternal misery, without any regard to their merit, ' or demerit.' This, Calvin does not say: his silence on the subject may be, and I think is, reprehensible; but his silence should not be construed into a positive assertion of an opinion, v/hich probably he did not hold. But, whatever Calvin believed, or did not be- lieve; our article has nothing at all to do with his creed. If the compilers of our articles, intended to oppose Cal- vin's doctrine; why did they not say so? And why did they leave their doctrine so obscure, that for much above two hundred years, no one, either Calvinist, or Anti-calvinist, ever thought of their real meaning? They evidently show, (what all who have had enlarged ON THE FOURTH CHAPTER. 487 opportunity of making observations, must know;) that the doctrine in question, though scriptural, and very- useful to humble, pious christians, is capable of being- perverted by the carnal heart, and the devil's tempta- tions, to the most perilous and mischievous purposes, of dire desperation, or licentious presumption. And thus the gospel itself, as preached by St. Paul, was *' a " savour of death unto death" to some; as well as " a "savour of life unto life"* to others. — The words * from a persuasion that they belong to the chosen few, * &c.' are a comment on Calvin's doctrine, which he would most decidedly have protested against. ' It ap- ' pears then, that the Calvinistick doctrines of election ' and reprobation, are not only not mentioned in this ar- ' tide; but that they are disclaimed and condemned in the * strongest terms.'' — It may be admitted, that the Calvin- istick doctrines, that is, all that Calvin held, are ' not * maintained in this article:'' but where are they disclaim ^d and condetnned at all, even by the most distant inti- mation? And, surely, if his Lordship had been em- ployed to disclaim and condemn them, he would ha\'p done it, in much clearer and stronger terms. The doc- trine of personal election to eternal life., is, as I must think, every impartial man will allow, greatly coun- tenanced, if not fully declared, in this article. Repro- bation is not spoken of: they who are not elected, are passed by: " The Lord hath not chosen these. ''f But I would maintain no kind or degree of Calvinism, either as to personal election to eternal life, or of the final perseverance of true christians, beyond what this article expresses: and the same method of commenting, if applied to our works, would prove, quite as conclu- sively, that we disclaim and condemn Calvinism in the • 2 Cor. ii. 15— ir- t ^ Sara. xvL T—IQ- 488 REMARKS Strongest manner. His Lordship has not adduced the conckision of the article, which distinguishes between the revealed will of God, in the Scriptures, and his * counsel secret to us.' ' Furthermore, we must re- * ceive God's promises in such wise, as they be gene- ' rally set forth to us, ^in holy Scripture: and in our ^ doings, that will of God is to be followed, which we * have expressly declared to us in the word of God;' *' The secret things belong unto the Lord our God: " but those things, which are revealed belong unto us, " and to our children for ever; that we may do all the " words of this law."* This distinction, on the Cal- vinists' principles, is of great importance; but it va- nishes out of sight, on the principl es of our opponents. I shall now give the article, as it stands, in ' the Refu- ' tation,' by collecting together the comments made on each part of it. ' Predestination to life is — the eternal ' purpose of God to deliver from wrath and damnation, * and to bring to everlasting salvation, those to whom ' God decreed to make known the gospel of Christ. — « Those who are endued with so excellent a benefit of ' God, — be called according to God's purpose, by his * Spirit working in due season;' they on their part con- form to the ' conditions of the gospel-covenant, by obey- * ing the calling, ^nd walking religiously in good works, * under the influence and assistance of the Holy Spirit; * and, as a reward, they are justified in this world, are ' made sons of God by adoption, are made like the im- " age of Christ, and at length attain everlasting felicity. ' This godly consideration, of predestination, and our ' election in Christ, is full of sweet, pleasant, and un- ■ speakable comfort to godly persons: because from a consciousness of their own obedience and religious * Dcut. xxix. 29 ON THE FOURTH CHAPTER. 489 ' walking in good works, their faith of eternal salvation * is greatly established and confirmed; and they are sup- * ported under all the distresses and calamities of this ' mortal life, by looking forward to the prize of their * high calling in Christ.* ' Here' (in Calvin's works,) * it is maintained that God has eternally fixed the des- * tiny of every individual of the human race; that he has ' irrevocably decreed to bestow everlasting happiness on * some, and to consign others to eternal misery, without * any regard to their own merit or demerit. Those, who * believe this doctrine, who have this sentence continu- * ally before their eyes: will either be in danger of fall- * ing into despair, from a conviction that it is impossi- * ble for them to be saved, that they must inevitably * suffer everlasting torment; or they will be apt to prac- * tise every vice to which they feel any temptation, from * a persuasion, they belong to the chosen few, who must * necessarily be saved whatever be their conduct.' Yet even this article does not * disclaim the Calvinistick doc- * trines of election and reprobation, in the strongest * terms J' And now let me ask the reader, whether the article may not be supposed more to favour the sentiments of those, who would by no means willingly allow that one word contained in it should be omitted, or altered; or one word added to it; and who would have it speak for itself without any comment; than it does the sentiments of those, whose comments, by omissions, alterations, and additions, in fact substitute another article in the place of it? It may easily be perceived, that should le- gal authority change the article, as it now stands; for that above given in his Lordship's words; which part of the clergy would be gratified, and which part would be grieved: and this is enough to decide the question, whether our seventeenth article be Calvinistick, or An- VOL. I. 3 R 490 REMARKS ticalvinistick, in the modern use of these words: for that it does not adopt all Calvin's views, we allow; and add, ' No more do modern Calvinists, especially among the * evangelical clergy.' P« cclxix. 1. 20. ' TVith respect, &c.'* These clauses from the liturgy refer to the well known passages in the prophet: " Have I any pleasure that the wicked " should die, saith the Lord God, and not that he ** should return from his ways and live?" " As I live, " saith the Lord God; I have no pleasure in the death " of the wicked; but that the wicked turn from his way *' and live."t ' I have more delight in the repentance ^' and conversion of the wicked, and in pardoning and * saving the penitent; than in punishing the impenitent.' " I desired mercy and not sacrifice." * I preferred * mercy to sacrifice. 'f The clause, ' hatest nothing * that thou hast made,' is not grounded on any particular text in Scripture: but certainly God hateth not any of the works which he has made, continuing to be what he made them. " God saw every thing that he had made, *' and behold it was very good." Yet after the fall it " is said: It repented the Lord, that he had made man, " and it grieved him at his heart. § " Thou hatest all " the workers of iniquity. ''IT Yet, while God hates the characters of sinners; he manifests great kindness and compassion to their persons. In temporal things. * ' With respect to our liturgj, the passage in the absolution, that God ' 4esh'eth not the death of a sinner, but rather that he may Xwtn from his ' wickedness and live,' and fhe beginning of the third collect for Good Fri- ' day, " O merciful God, who hast made all men, and hatest notliing that '■ thou hast made, nor wouldest the death of a sinner, but rather that he " should be converted and live," are perfectly inconsistent with the idea of ' partial redemption, and clearly imply, that God has afforded to every man ' the means of working out his salvation.' f Ez. xviii. 2.". xxxiii. 11. -t Hos. vi. 6. Matt. ix. 13. (yi: § Gen. i. 31. vi. 6. If P.s. v. 5. ON THE FOURTH CHAPTER. 491 *' The Lord is good to all;" and " maketh his sun to " rise on the evil and on the good; and sendeth rain on *' the just and on the unjust."* And " God so loved ** the world, that he gave his only begottea Son; that " whosoever believeth in him should not perish, but " have everlasting life/'f Yet this consists with his re- vealed determination to punish with everlasting destruc- tion, all impenitent sinners, " all who know not God, " and obey not the gospel of our Lord Jesus Christ:" and it equally agrees with his foreknowledge and secret purpose respecting individuals. As few of the evan- gelical clergy hold either partial^ or particular, re- demption, we are not concerned in the inconsistency of these clauses with that doctrine : but we cannot allow them clearly to imply, that * God has afforded to every * man the means of working out his salvation:' because nothing is said concerning those means; and because a vast proportion of mankind are destitute of the light of revelation, and " perishing for the lack of knowledge." When we pray, * Have mercy upon all Jews, Turks, ' infidels, (evidently including, or principally meaning idolatrous Gentiles,) * and hereticks, and take from * them all ignorance, hardness of heart, and contempt * of thy word, and so fetch them home, blessed Lord to ' thy flock, that they may be saved among the remnant * of the true Israelites, and be made one fold under * one Shepherd, Jesus Christ our Lord;' we take it for granted, that unless they * receive the word of God, and * believe in the Lord Jesus, and be gathered into his ' fold,' they cannot be saved. But *' how shall they " believe in him, of whom they have not heard? And " how shall they hear without a preacher?" The whole collect implies, that they who have not the word of God, * Ps, cxhv9. Matt, V. 4.?v f John iii. \6. 492 Il£MARKS " the word of the truth of the gospel,*' are destitute of the means of salvation; and is totally inconsistent with the sentiment, that they may be saved for Christ's sake, by obeying the light of nature, without hearing of Christ, or believing in him. P. cclxx. 1. 23. * Is it not, &c.'* Certainly it is ' the principle of our church,' that Christ purchased the redemption of every ' one of its members;' and will certainly save every one of those, who are truly such: and it takes it for granted, that the communicants, ac- cording to their profession, are true believers. But in the present state of things, the communicants, in this land, form a very small part of that multitude, who are called * members of the established church;' that church is only a small part of the universal visible church; and the visible church does not, at this day, contain more than one third, of the human species, probably much less. This principle, therefore, can do little towards establishing the doctrine of universal redemption: and, I cannot see any difficulty, in reconciling it to the Calvin- istick doctrine of election, or even reprobation: for none suppose, that any true believers will be found among the reprobate: and the communicants are ad- dressed and prayed for, as true believers. P. cclxxi. 1. 9. ' The, &c.'t Why do we pray, • • Is ittiot then the principle of our church, that Christ by his death ' purchased the Itedemption of every one of its members; and can this prin- * ciple be reconciled with the Calvinistic tenets of election and reprobation?' \ ' The minister afterwards prays, that • this child now to be baptized, ' may receive tlie fulness of God s grace, and ever remain in the number * of God's faithful and eljct children:' • This prayer evidently shows, that ' our chui'ch considers baptism as placing every child in the number of • God's elect, and that this election does not imply a certainty of salvation. ♦ Evei-y bapliz ?d child, says our church, is an elect person, may or may not con- ' tinue an elect person, and may or may not be saved. Can any assertions ♦ be more opposite to the fund unental principle of Calvinism.'' After the ' baptismal words are pronounced, the child is declared to be ' made pai- ON THE FOURTH CHAPTER* 493 for these blessings, if inseparable from the external ad- ministration of baptism? Where does our church say, that every baptized ' child is an elect person?' Cer- tainly the assertions here made are opposite to the fun- damental principles of Calvinism: but they are not the assertions of our church. The prayer is offered before the child is baptized; and, therefore, if baptism be elec- tioTiy (as well as regenerqtion and justification,) before it is elected: the words, * ever remain the number of thy ' faithful and elect children,' cannot refer to the present state of the child, as unbaptized, according to this prin- ciple. But the word faithful ought also to be noticed. Does baptism likewise make the infant a faithful, or a believer? * Why then are infants baptized, when by rea- • * son of their tender age they cannot perform them?' (rcr pentance and faith.) When the infant, advancing to riper years, becomes a true believer, and receives the fulness of God's grace, in answer to the prayers made for him; he is manifested to be one of the elect children of God; and we pray, that he may thus be numbered with them, and continue among them, to the end. " I '* know that this shall turn to my salvation, through your prayers, and the supply of the Spirit of Christ."* Our continuance in a state of grace, however ensured by the promise and covenant of God, and the intercession of Christ, must always be sought by prayer, as pleading the promise, &c; and this is as proper, in respect of others, as ourselves. But how can an election re- ceived in baptism and liable to be lost again, be made to accord with the apostle's words? *' He hath chosen " us in Christ before the foundations of the world, ♦ taker of the death of Christ,' ' and consequently the redemption purchased ' by Christ, according to our church, extends to every person received into ' his holy religion by baptism.' * Phil. i. 19. 494 REMARKS " that we should be holy, and without blame before him *' in love." "God hath from the beginning, chosen " you to salvation, through sanctification of the Spirit *' and belief of the truth; whereunto he hath called you " by our Gospel, to the obtaining of the glory of our " Lord Jesus Christ.'** Or to the words of our article; * God has decreed by his counsel, secret to us, to de- * liver from curse and damnation, those whom he hath * chosen in Christ out of mankind; and to bring them * by Christ to everlasting salvation, as vessels of hon- * our.' Can a baptismal election, such as is described in the quotation, be the election here spoken oU-^-Uni- versaly or general^ redemption, implies something more, than that every baptized person should have encourage- ment to seek forgiveness, through the propitiation of the death of Christ; for this all men, to whom any re- port of the gospel comes, equally possess; but it im- plies much less, than that every baptized person is ac- tually interested in that propitiation, in the same man- ner, as all true believers are. It has been observed, that the offices of our church go upon the supposition, that men ar6 what they profess to be: the profession, made in baptism, by adults, if sincere, actually proves them partakers of the death of Christ: and the profession made by parents and sponsors, at the baptism of in- fants, in their name and stead, is taken as the pro- fession of the infants; and so they are spoken of, as partakers of the death of Christ. But it does not appear to me, that this has any relation to the subject under consideration: for even were every baptized person, (in the fullest sense, as inseparably connected with everlasting salvation,) partaker of the death of Christ; • Eph. i. 4. 2 Thes. ii. 13, 14. ON THE FOURTH CHAPTER. 495 nothing could from this be inferred, in respect of the immense multitudes of unbaptized people in the world. P. cclxxii. 1. 22. ' All the elect people of God, that * is, as we have just seen, all vyho are admitted into the * church of Christ, by the appointed form of baptism'— If the compilers of our liturgy meant to say this; why did they not do it in clear and explicit terms? If * all * that are admitted into the church of Christ be " the *' elect people of God;" then they are all ' sanctified by * the Holy Spirit,' without excepting the vilest wretches to be found, not only in protestant churches, but in the church of Rome also; and every man, who has been bap- tized, however distinguished by abominable vices, or damnable heresies: for ' the Holy Ghost sanctifies all ' the elect people of God.' Few men, I should suppose, viewing this opinion, in all its bearings, as breaking down all distinction between real and nominal christians, between the most eminent saints, and the most atrocious murderers; will be disposed to accede to it. Surely the " elect of God, holy and beloved;" " those whom God ** hath chosen in Christ before the foundation of the *' world;" " the elect, according to the foreknowledge of " God the Father, through sanctification of the Spirit, ^' unto obedience, and sprinkling of the blood of Christ;" ;ire a distinct company, from the heterogeneous mass, who have ' been admitted into the church by the ap- * pointed form of baptism!' ' Wherefore they which be ' endued with so excellent a benefit of God, (as being ' chosen in Christ out of mankind,) be called according ' to God's purpose, by his Spirit working in due season; * they through grace obey the calling; they be justified ' freely; they be made the sons of God by adoption; they * be made like the image of liis only-begotten Son Jesus ' Christ; they walk religiously in good works, and at * length, by God's mercy, they attain to everlasting fe- 496 REMARKS ' licity.* Are these the same persons as the whole com- pany of baptized persons? P. cclxxii. last line. * All the y &c.'* There wants nothing, in this passage, but the word t7'uey before * members of the church of Christ,' to render it, accord- ing to our views, correct; but all baptized persons, * all ' who profess and call themselves christians,' are not * true members of the church of Christ;' else why do we continually pray, that * they may be led into the way of ' truth?' For all true members of the church of Christ, have been ' led into the way of truth.' P. cclxxiii. 1. 13. ^Although, Scc.'t Here his Lord- ship grants the whole of what most of us request: and, abiding by this concession, we will admit his doctrine of general redemption; nay, we will not object to his call- ing it universal; provided it be understood, that none ul- timately share the eternal blessedness arising from it, ex- cept those, that are renewed by the Holy Spirit, * who ^ sanctifies all the elect people of God.' P. cclxxiii. 1. 17. * This passage, &c.'J * This pas- * sage proves incontrovertibly that our church' does not with Calvin, and very many Calvinists, hold the doc- * "All the world" ' comprehends the whole creation; " all mankind" * is ' less extensive, and includes only the rational part of the world; " all the " elect" 'is again more confined, and includes only that part of mankind who * are members of the church of Christ* f * Although it has pleased God, in the unsearchable counsels of his wis- * dom, to bestow upon a peculiar people, chosen in Christ, the sanctifying in- ' fluence of his Holy Spirit,' :;; ' This passage of our catechism proves incontrovertibly that our cliurch ' is notCalvinistick. The Calvinist maintains, that Christ redeemed only the * elect, meaning only a small portion of christians; but every member of our ' church is taught, before lie takes upon himself his baptismal vow, that ' Christ redeemed all mankind.' * The Calvinist says, I believe in God the ' Son, who hath redeemed me and the elect people of God: our catechumen ' says, ' 1 believe in God the Son, who hath redeemed me and all mankind.' ' These two propositions cannot be reconciled, since ' the elect people of f CJod' ' must be only a part of 'all mankind.* ON- THE FOURTH CHAPTER. 497 trine of particular redemption, — Yet Calvin allowed, that the redemption of the Saviour's death being infinite, was sufficient for all; though effectual only for the elect.-— * Meaning only a small portion of Christians:' alas! I fear, the fact proves, that only a small portion of nomi- nal christians are true christians; but, undoubtedly, Cal- vin, and all Calvinists, include all true christians, accord- ing to their views, or what constitutes real Christianity:; and indeed many, who are not at present true christians, but who shall ' be called according to God's purpose ' working in due season; and through grace shall obey * the call.' " Other sheep I have, which are not of this *' fold; them also must I bring, and they shall hear my " voice.,"* I certainly agree with his Lordship, that a Calvinist, who rigidly holds particular redemption, can- not consistently accede to the doctrine, stated in this part of our Catechism. In the year 1786, I maintained this opinion, amidst Calvinists, who revolted from it, in a sermon, which was then printed; and has been re- peatedly reprinted: and after twenty. five years study and reflection; I still, in this particular, agree with his Lordship; and so do by far tlve greater part of the evan- gelical clergy. — '* The elect people of God," who are sanctified by the Holy Spirit, are alas! to this day, only a part, a very small part of rhankind, and of professed christians. May God increase their number a hundred fold, how many soever they be! — The quotations from the homilies, being made without any comment, need no remarks. All I need say, is this: that I earnestly re- quest the reader, attentively, and repeatedly to peruse the homilies in general; and those especially from which liis Lordship has made quotations: namely, ' The ho- ' mily on the nativity and birth of our Saviour Jesus Tohn X. 16 VOL I, 3 s 498 REMARKS * Christ;' * The homily for Good Friday:' and ' The ho» * mily of the worthy receiving, and reverent esteeming * of the sacrament of the body and blood of Christ.' I, and, (I think, I may answer for it,) my brethren are per- fectly willing, that our sentiments should be fairly judged according to the doctrine of these homilies: and I do most sincerely and earnestly pray, that the same doctrine may sound, clearly and fervently, from every pulpit, in the established church, in Great Britain, Ire- land, and all dependent colonies; and throughout the whole visible church. I have no allowed desire superior to this; except, that the same may be made IKnown, by faithful missionaries and ministers, accompanied by the power of the Holy Spirit, to all Jews, Mohamme- dans, and Gentiles, even to the ends of the earth. I do not so much as wish, that any thing different from the doctrine of these homilies, should be published to man- kind at large. There^ may indeed be subjects, treated on in the homilies, which were more suited to those days, than to the present period: and to Britain, than to the nations of the earth at large: yet these also were wholesome doctrines for those times, and are by no means unsuitable to our own. But the homilies, ' On reading the Holy Scriptures;' ' Of the misery of all * mankind;' ' Of the salvation of all mankind;' ' Of a * true and lively faith;' ' Of good works;' ' Of christian ' love and charity;' ' Of the nativity;' ' On Good Fri- * day;' ' On Easter Day;' ' On the worthy receiving of 'the sacrament;' ' On Whitsunday;' 'On repentance * and true reconciliation unto God;' contain those views of Christianity, which I would plead for; and they whol- ly mistake the sentiments, even of the more calvinistical part of the evangelical clergy; who think, that by mere- ly quoting the homilies, without the imposing effect of ingenious comments, or observations; they can adduce ON THE FOURTH CHAPTER. 499 any thing from this source, which militates against our sentiments; at least against those sentiments, which we think sufficiently important to defend by controversy. As it has been said, respecting the seventeeth article, so I would also say concerning the homilies: let them but speak without comment; and we are ready to abide by their decision. ' P. cclxxix. 1. 25. * The peculiar J &c.'* Th^ peculiar opinions of Calvin, (such as were peculiar to him ex- clusively,) cannot be founded in the word of God, or found in the writings of others, publick or private, except his avowed disciples: but the doctrine of per- sonal election to eternal life; including the perseverance of all true believers; as well as those of original sin, regeneration, justification by faith, salvation by grace, good works the fruit and evidence of faith, as held by him; I am confident, have been proved to be the doc- trine of Scripture, and of * our articles, liturgy, and * homilies.' What peculiar opinions of Calvin are in- tended, might, with advantage to perspicuity, have been here explicitly stated: but when the quotations from him come under consideration, it will be seen, in some measure, M'hat opinions were peculiar to this au- thor and to the more systematick Calvinists; and what were also common to numbers of others. P. cclxxx. 1. 11. * There are, &c.'t * There are • • The peculiar opinions of Calvin are not founded in the written word * of God, or reconcileable with our articles, liturgy, and homilies.' f • There are christians who assert that Adam's nature was not corrupted * by the fall, and wlio adipiit no degree of moral incapaciiy in the present * race of men; and that, on the contrary, there are others, who assert thar * the sin of Adam produced so complete a change in his own nature, and * in that of all his posterity, that God's rational creatures, who were mado * but a little lower tlian the angels, are now a mere mass of corruption and * wickedness, susceptible of no amendment or correction from their own vol- ' untary efforts But the church of England, keeping clear of both extremes, *., declares, that the nature of Adam was greatlv imjiaired and corrupted br 500 REMARKS ' christians, 8tc.* Men, * who profess, and call theni- * selves christians,' and who have been baptized, assert this: but I must use Dr. Young's words, and call them ' baptized infidels:' for to disbelieve every peculiar doctrine of revelation; and yet to profess to believe the Bible, is real infidelity in the assumed garb of a trans- parent hypocrisy. * Genuine Christianity can never be ' grafted on any other stock, than the apostacy of man. ' The design to reinstate beings who have not fallen; to ' propose a restoration without a previous loss; a curie ' where there was no radical disease, is altogether an in- * congruity, which would seem too palpable to require < confutation, did we not so frequently see the doctrine ' of redemption maintained by those, who deny that * man was in a state to' require redemption. But would * Christ have been sent, " to preach deliverance to the " captive," if there had been no captivity? And *' the *' opening of the prison to them that were bound;" had ' there been no prison, had men been in no bondage?'* The rest of the subject, referred to in this quotation, has been fully considered in the remarks on the first chapter of the Refutation. It would be difficult to find stronger language, in any writer, concerning human depravity, than in our homilies, * Of ourselves we be * crab trees, that can bring forth no apples. We be of ' ourselves of such earth, as can but bring forth weeds, ' nettles, brambles, briers, cockle, and darnel. Our ' his transgression of the cIlviHe command, and that he transmitted this weak ' and df praved natui'e to every individual of his descendants? but it does not ' say that the moral powers of men are entirely destroyed, or that their cor- * rupt dispositions are totally incorrigible; it allows tlie perverseness of the ' will, and the violence of the passions, but it does not discourage evcrj' ' laudable and virtuous exertion, by representing men as utterly incapable * of checking their inclination to evil, or of putting any degree of restrain '. ' upon their sinful lusts.' * Mora's Practical Piety. \ ON THE FOURTH CHAPTER. 501 * fruits be declared in the fifth chapter of Galatians.'* < We have neither faith, charity, hope, patience, nor * any thing that is good in us; and therefore these vir- * tues be called theref '* the fruits of the Holy Ghost;'* ' hot the fruits of man.' * Hitherto we have heard, * wh^t we are of ourselves: very sinful, wretched and * damnable. Again we have heard, how that of our- * selves, and by ourselves, we are not able either to * think a good thought, or work a good deed: so that * we can find in ourselves no hope of salvation, but * rather whatsoever maketh for our destruction.'! Now, how can they be * susceptible of amendment or correc- * tion from their own voluntary efforts, who are not * able of themselves, either to think a good thought, or * work a good deed?'-—* As who should say, mau of * his own nature is fleshly and carnal, corrupt and * naught, sinful and disobedient to God; without any ' spark of goodness in him, without any virtuous or * godly motion, only given to evil thoughts and wicked * deeds.' § Whence then are those voluntary efforts to arise, by which man may correct or amend himself? Let the opposers of our doctrine, on this subject, as overcharged, produce from any of our writings, stronger passages on the subject, than these are, if they be able to do it. Thus * man is very far gone, [quam longissime ' distet) from original righteousness, and is of his own * nature inclined to evil, so that the flesh lusteth always ' contrary to the Spirit. '1[ ' There is no health in us.' *■ We have no power to do good works, pleasant and ' acceptable to God, without the grace of God by Christ * preventing us, that we may have a good will; and * working with us, when we have that good will.'H :. • Gal. V. 19—21. t Gal. v. 22, 23. \ Second part of the. homily on the misery of man. ^ Homily on WhitsiUKluy. % Art. ix. l! Art. i: 502 , REMARK^ Are not then our corrupt dispositions incorrigible, except by the grace of God? But this by no means tends to discourage laudable and vigorous exertions, in those who are ■willing to make them: " Work out your ** own salvation with fear and trembling; for it is God, ** which worketh in us both to will and to do of his *' good pleasure."* P. cclxxxi. 1, 9. ' OiiCy &c.'t The influence of the Holy Spirit, on the minds and hearts of true christians, must be constant ^ if they be constant, " stedfast, and " unmoveable, always abounding in the work of the " Lord." For if he leave any one, or even suspend his influences, either as grieved by a man's perverseness, or to " try him, that he may know all that is in his "' heart; '*J some deplorable fall, or misconduct, will be the consequence. ' Because the frailty of man without ' thee, cannot but fall.'§ The influences of the Spirit are sensible in their effects; for ' all holy desires, all * good counsels, and all just works' must be ascribed to him. And when '* the love of God is shed abroad '> in the heart by the Holy Spirit;" *' when we abound *' in hope by the power of the Holy Ghost;" when " the fruits of the Spirit in love, joy, peace, &c," are abundantly brought forth by us; when, as a " Spirit of *' adoption, inspiring love to God, and joyful confidence *' in him, while we cry Abba, Father," " he witnesses '* with our spirits, that we are the children of God," • Phil. ii. 12, 13. \ * One set of christians denies all influence whatever of the Holy Spirit * upon the human mind, and anotlier considers it as constant, sensible, and ' in-esistible; but the church of England, while it acknowledges the influence « of tlie Holy Spirit, contends, that the grace of God may be given in vain; * that it does indeed co-operate with the good desires of men, and strengthen * their pious resolutions, but not i?i a manner which may be perceived, or in * a degree which cannot be withstood.' •I 2 Chr. xx.xii. 31. § Col. for 15th Sunday after Trinity. CN THE FOURTH CHAPTER. 503 and is " the earnest of our inheritance;" is there nothing sensibkj nothing which may he perceived^ Or how can we evermore rejoice in the holy consolations of the Spirit, if we cannot Jeel them?* The word irresistible we disclaim. — It does not appear, that the church of England teaches, that special grace, renewing the soul unto holiness, is ever given in vain. And do not those good desires, and pious resolutions, with which the Spirit of God co-operates, spring from ' tlie grace of ' God in Christ preventing; us, that we may have a * good will?' " Do not err, my beloved brethren; ** every good and every perfect gift is from above, and " Cometh down from the Father of lights."! — ' Grant * that we, to whom thou hast given a hearty desire to * pray, &c.'J * Stir up we beseech the wills of thy * faithful people. '§ ' Cleanse the thoughts of our hearts * by the inspiration of thy Holy Spirit,' ' Lord have ' mercy upon us, and incline our hearts to keep this ' law.'H P. cclxxxii. I. 4. ' JFhoever, &c.'l| Where does the church of England teach this, or any thing like it? Is it, for instance, the doctrine of the eighteenth article? * 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 unto us only the name of Jesus '- Christ, whereby men may be saved.' If our church • Page 7S, 76, Refutation. f Jam. i. 17- ^j: Col. third Sandaj after Trinity. § Col. twesity-fiftii Sunday after Trinity. ^ Communion Service. [I • Whoever at the great day of final account shall be found to have lived * conformably to the will of God, according to the light afforded them, will ' be rewarded with eternal happiness through the merits of tlie blessed ' Jesus, and that the rest of mankind will be coi'Signed to everlasting ' punishment.' 504 &£HAIIKS meant, that men thus diligently framing their livei;, according to * the light afforded theui,' (which to vast multitudes, is the light of nature alone,) would be saved by the merits of Christ, without faith in him: surely this was the place, in which that opinion would have been stated. But if it can be found, either in the liturgy, or the articles, or the homilies, let it be produced; and we will not complain of its being misplaced: though we should be led to wonder, and lament, that, one passage in our authorized books, should thus contradict another. P. cclxxxii. 1. 17. * The church, &c.'* How is this ' internal sense of religion,'' to be distinguished from * internal feelings y^-\ and the sensible and per- ceivable influences of the Holy Spirit; Except we can have an internal sense, of what we do not feel, or per- ceive? Or except we can have genuine ' internal sense of * religion,' independently of the influences of the Holy Spirit? — What is said zonctvmng faith, accords exact- ly with our views, P. cclxxxiii. 1. 7. * Not many, &;c. ''% Are then the evangelical clergy in the church, and the Calvinist dissenters, (according to the latitude, in which that term is used in the Refutation,) as dangerous enemies to genuine Christianity, as infidels and atheists? No, this is not intended: but they are as dangerous to the na- tional establishment. In what respect? To the real religious interests of the establishment; that is, its sub- * * The church of England pronounces, that a regard to the external ' forms must be accompanied by an iuternarsense of religion; and wiiile it ' maintains the indispensable necessity of faith, it declares tliat no faith will ■ be effectual tp salvation, which does not produce a virtuous and holy life.' f See remarks on p. 56. 74, llefutation. \ ' Not many years since, they were called upon to resist the open at- ' tacks of infidelity and atheism; and at present tlicy have to contend 'with the more secretj, but not less dangerous attenjpls of schism aiiiji * entlmsiasm.' ON THE FOURTH CHAPTER. 505 serviency to the success of true Christianity, in this na- tion and in the world? The evangelical clergy, I must be allowed to think, are peculiarly useful, in promoting the genuine interests of the national church in this res- pect; and would be much more so, were they not sys- tematically thwarted and counteracted, by powerful opponents. I must'indeed allow, that the efforts and suc- cess of the dissenters are formidable to the establish- ment: yet surely no christian will say, that the increase of avowed infidels and atheists, in the same proportion, as dissenters have lately multiplied, would not be far more formidable to the cause of Christianity, and to that of the church of England! Or that the nation had not better be filled with dissenters, holding the grand and leading doctrines of the gospel in a practical manner, than with infidels and atheists! The advice given by some person high in authority, to one, who complained of the success of the dissenters, was to * Out-preach, out- pray, and out-live them.' This states the only method of preventing their final preponderance. The clergy in general, from the highest dignitary to the meanest curate, must be more zealous and scriptural, more " instant in season, out of season" (s^ica/faf, a^ipuc) in preaching; more fervent and constant in prayer, and more holy and heavenly in their lives and example, in all respects, than the dissenting teachers are, if they w^ould effectually stop their progress. All other metliods will most certainly be found, by experience, to be mere pal- liatives. P. cclxxxiii. 1. 16. ' The proud, Sec.'* If ' the ' doctrine of election, and grace,' be teaching men to believe, that thty themselves are elect, and the favotir- • ' The proud and selfish nature of mun fulls an ^asy victim to ihe fascina ' ting doctrines of tl-^ctitin and grace. VOL. J. 3 ''• 506 REMARKS ites of heaven; it will certainly please * die proud and ' selfish nature of men,' as well as any other instructions, which induce them to think themselves the favourites of heaven, without '* repentance; and works meet for " repentance;" without " faith working by love," and producing obedience; in short, v/ithout holiness of heart and life: and it is hard to say, whi(?h system of self, complacency, and self- preference, best suits our pride and selfish nature. But ' the doctrines of election and ' grace' rest on this foundation, that all men are so p-uilty and depraved, that they might most justly have been left without exception, to perish everlastingly, as *' children of wrath," " enemies to God," and '* vessels " of wrath fitted for destruction : " that all were, incurably, except by divine grace, propense not only to break the holy law; but also to reject the salvation, which in in- finite mercy, God had prepared in Christ, and through his atonement and intercession; that regenerating, new creating, grace alone, can produce a cordial willingness to be reconciled to God; and that, whatever secret rea- sons God had for conferring this infinitely valuable and unmerited blessing on some, and not on others; the deservino-s of the elect was not one of them. Nor can any man know, himself to be one of this chosen com- pany; except as it is manifest to his conscience, that he repents of, hates, and is dead to, sin; that he believes in the Lord Jesus; that he loves him, and unreserv- edly endeavours to keep his commandments and copy his example; and that he loves all who bear his image, and every thing connected with him; and loves all men, with compassion and good will, after his example; so that all evidences, without being thus " in Christ new ^* creatures," are delusion, enthusiasm, presumption. >sfay, even at the highest attainments in devotedness to God and holiness of life, the christi-^i^ has not the small- ON THE POURTH CHAPTER. $07 est ground of self-preference above the felon, or mur- derer; as all the difference between him, and the worst of the wicked, is owing to special unmerited grace, and nothing remains for him, but thankfulness, and shame that he makes no irtore suitable returns. These, I say, are not views congenial to the pride, selfishness, and love of sin, and the world, which are natural to fallen man. Men may be, (and will be, without special grace,) proud of any kind of distinction from others, in suppo- sed knowledge, virtue, or endowments; and many have been, and are proud both, of Calvinistick, and of Anti- calvinistick, opinions. But he, who judges and feels, respecting himself, according to the statement above given, will find little to feed his self cxDmplacency; but much to stop his mouth, to silence his objections, rea- sonings, and attempts at self justification, to silence his murmurs, resentments, and censoriousness; and much to inspire gratitude, admiration, and love of God; and to encourage hope, in the exercise of goodwill to men. For there "can be no sinner so vile and hardened, but the same grace, which has softened and humbled, and won his own heart, would not soften, humble, jjubdue, and win him over. — So far, is the doctrine of the divine sovereignty, in " having mercy on whom he will have *' mercy," from being popular; that when stated as above, (as I trust most, if not all, the evangelical cler- gy do state it, who at all introduce it into their pub- lick instructions;) it is in all places, (except where the doctrine is well known, and over-rated; and perhaps rather incautiously inculcated^) the most unpopular part of our ministry. Many receive our instructions, in other respects, whose hearts revolt against this; and after all the zeal of Calvinists to make proselytes, the small number of avowed Calvinists, (in respect of per- sonal election to eternal life,) found in this nation, com- 508 IlEMARKS pared with the mass of the population, not one in ten, to speak much within compass; or even of the whole mul- titude of those, who seem in earnest about religion, is a full proof, that every man, who seeks popularity in a new station, where Calvinism is not much known, must be very careful how he introduces the subject; for the hearts of his hearers will be sure to revolt against it. So far is man's proud and selfish nature from being easily fascinated by the doctrinel —It should be remem- bered, that all the followers of Mr. J. Wesley, are in this respect Anti-calvinists, and several other com- panies, w hich appear earnest in religion, and a consi- derable proportion of evangelical clergymen and their congregations. P. cclxxxiii. Note. ^ In tracing, &c.'* I should not have ^previously supposed, that a protestant bishop would Iv^ve deigned to quote the infidel Hume in such *an argument; who, as it easily might be proved, showed as much ignorance, when he presumed to write about religion, as he did sound and accurate information on other subjects; and who never, throughout his whole history, meets with any thing like Christianity, among papists or protestants, Calvinists or Arminians, church- men or dissenters; but he shows most clearly liis bitter enmity and sovereign contempt of it; and that always in proportion, as the enemy to be assailed approximates to the religion of the New Testament. I disdain to an- swer Hume's accusation of enthusiasm. I only deny its truth: and I rejoice that his testimony is against us; it is the highest applause, which such a man was capa- ble of bestowing on religious characters. • • In tracing the coherence amontj the systems of modem theology, we • may observe that the doctrine of aljsuUilc decrees has ever been intimately connected with the enthusiastic spirit; as that doctrine affords the hig^liest ' subject of joy, triumph, and security to tlie elect, and exalts them by in- ♦ finite degrees above the rest of mank.nd.' iiume. I ON THE FOURTH CHAPTER. 309 P. cclxxxiii. I. 18. * /cfo not, &c,'* The conces- sions, made in the former part of this quotation, make a sort of honourable amends to the Calvinists, who before were classed with avowed infidels and atheists^ as not less dangerous to our church than they. St. Peter was fully aware, that these doctrines, as stated and enlarged on, by " his beloved brother Paul, according to the " wisdom given unto him," were peculiarly liable to abuse. I We also are aware of the same; and bestow great pains to distinguish between the genuine use of the doctrines, in rendering the believer humble, thank- ful, patient, meek towards all men, and joyful in temp- tations, and afflictions; and the perversion of them, in feeding the pride of self-preference, in buoying up, in xarnal minds, false confidence; in giving needless dis- couragement to the unestablished; and in fostering a hardness of spirit, in those who take them up, in a speculative and unscriptural manner, and not experi- mentally and practically. P. cclxxxiv. 1. 13. * The perversion, Svc't The perversion of these doctrines has been, and will be, the * * I do not however deny that these doctrines have been adopted and main- ' tained by some persons eminent for their learning' and in high stations in ' the church; but I think that the adoption of these opinions may in general » be traced, in writers of an early period, to the abhorrence of the impious '' doctrine of human merit, which it has been frequently observed, was one ' of the chief points of controversy with the church of Rome, rather than to ' their unbiassed judgment of the sense of Scripture. I am most ready to 'allow that many Calvinists have been pious and excellent men, and I am * fully satisfied that there are in these days zealous christians of that persu-a*- * sion, who would be among the first to deplore any evil, which might befal ' our Constitution in Church or State. But I contend, that Calvinism is a ' system peculiarly liable to abuse.* t 2 Pet. iii. 15, 16. t ' The perversion of its tenets has in former times been made, by wicked ''■ and designing men, the instrument of great misciiief; and I fear that at the ' present moment the interests of real Christianity suffer not a little, and that * the Established^ Church is in no small dimger, from the active hostility of ' those who profess Calvinistick doctrines,' 510 REMARKS instruments of ' great mischief, by wicked and design^ * ing men;' and so will be every tenet of Christianity, when perverted. But, I apprehend, that the established church is at present, as much in danger, from the active hostility of men, professing Anti-calvinistick doctrines, as from Calvinists. The Socinian and Arian dissenters are zealous for the dissenting interest, and comprehend a large number; the Wesleyan Methodists, that very numerous body, are Anti-calv'mists; and the success of the Calvinistick dissenters is not owing to their princi- ples on these subjects, but to their evangelical doc- trines in other respects, and their zeal in promoting them; along with their peculiar opinions, concerning church-s:overnment, and ae-ainst establishments. This is fully known, to those, who are well acquainted with facts: for they, who are the most systematical Calvinists are far from being the most zealous persons, either in promoting village preaching; or in the other means, by which numbers are drawn off from the established church. Indeed they, who are decidedly Calvinists in judgment, seldom adduce their principles very promi- nently, except among such as are already gained to their side: for if going into villages, and among those who are strangers to the peculiar doetrines of Calvinism, instead of showing men their need of repentance, faith, renew- ing grace, forgiveness, in short the salvation of Christ, and urgently pressing them to accept of it; they should begin with predestination, election, non-election, &c; they would not only act unscripturally, but would be left in empty rooms. Since those, whom they proselyte, by preaching familiarly and zealously the simpler parts of Christianity, could not at present receive these doc- trines, and would almost universally revolt against them. How far the general interests of real Christianity suffer by this, I am not prepared to say; but the church of ON THE FOURTH CHAPTER. 511 England is in no small danger, not so much from the active hostility of Calvinists; as from the zealous exer- tions, and evangelical tenets of men, who, however they may be thought inferior in all other respects, are cer- tainly more earnest and active, and intent in preaching, and in teaching from house to house, than the parochial clergy in general are. P. cclxxxiv. 1. 21. ' Let^ &c.'* I most earnestly pray God, by his special grace, to incline the hearts of the parochial clergy, yea, all of them, to follow the ex- cellent advice, contained in this conclusion of the chap- ter. The substance of it is so excellent, that I have no disposition to except to any particular expressions, which • ' Let the Parochial Clergy, by persevering zeal, combined with know- ' ledge, and tempered by charity, be instant in their endeavours to heal the ' divisions which read the Church of Christ. Let them labour to understand ' and set forth the gospel in its original purity; not by dwelling on a 'i