class, do at the bottom rely on the atonement of Christ; yet, on their scheme, it must necessarily happen, that the object to which they are most accustomed to look, with which their thoughts are chiefly conversant, and from which they most habịtually derive complacency, is rather their own qualified merit and services, though confessed to be inadequate, than the sufferings and atoning death of a crucified Saviour. The affections towards our blessed Lord therefore (according to the theory of the passions formerly laid down) cannot be expected to flourish, because they receive not that which was shewn to be necessary to their nutriment and growth. If we would love him as affectionately, and rejoice in him as triumphantly, as the first Christians did; we must learn like them to repose our entire 'trust in him, and to adopt the language of the apostle,

God forbid that I should glory, save in the cross " of our Lord Jesus Christ *». Who of God is • made unto us wisdom and righteousness, and sana “ tification, and redemption t."

Doubtless there have been too many, who, to their eternal ruin, have abused the doctrine of Salvation by Grace; and have vainly trusted in CondemnaChrist for pardon and acceptance, when tion of those by their vicious lives they have plainly proved the groundlessness of their preten- of free sions. The tree is to be known by its fruits: Grace

. and there is too much reason to fear that there is no principle of faith, when it does not decidedly evince itself by the fruits of holiness. Dreadful indeed will be the doom, above that of all others, of those loose professors of Christianity, to whom at the last day our blessed Saviour will address those words, "I " never knew you; depart from me, all ye that work

iniquity.” But the danger of 'error on this side ought not to render os insensible to the opposite error: an error against which in these days it seems particularly necessary to guard. It is far from the

the doctrine

intention of the writer of this work to enter into the niceties of controversy. But surely without danger of being thought to violate this design, he may be permitted to contend, that they who in the main believe the doctrines of the Church of England, are bound to allow, that our dependence on our blessed Saviour, as alone the meritorious cause of our acceptance with God, and as the means of all its blessed fruits and glorious consequences, must be not merely formal and nominal, but real and substantial; not vague, qualified, and partial, but direct, cordial, and entire. “Repentance towards Believing in

God, and faith towards our Lord Jesus Christ, what Christ,” was the sum of the apostolical it really instructions. It is not an occasional inimplies.

vocation of the name of Christ, or a transient recognition of his authority, that fills up the measure of the terms, believing in Jesus. This we shall find no such easy task : and, if we trust that we do believe, we should all perhaps do well to cry out in the words of an imploring suppliant, (he supplicated not in vain)“ Lord, help thou our unbelief.” We must be deeply conscious of our guilt and misery, heartily repenting of our sins, and firmly resolving to forsake them: and thus penitently “ fleeing for refuge to the hope set before us," we must found altogether on the merit of the crucified Redeemer our hopes of escape from their deserved punishment, and of deliverance from their enslaving power. This must be our first, our last, our only plea. We are to surrender ourselves up to him to “ be washed in his blood *,” to be sanctified by his Spirit, resolving to receive him for our Lord and Master, to learn in his School, to obey all his commandments.

It may perhaps be not unnecessary, after having Ansuer to treated so largely on this important topic, the Objec

charge which may be urged against us, insist on mu that we are insisting on nice and ab- taphysical struse distinctions in what is a matter niceties. of general concern: and this too in a system which on its original promulgation was declared to be peculiarly intended for the simple and poor. It will be abundantly evident, however, on a little reflection, and experience fully proves the position, that what has been required is not the [perception of a subtile distinction, but a state and condition of heart. To the former, the poor and the ignorant must be indeed confessed unequal; but they are far less indisposed than the great and the learned, to bow down to that" preaching of the cross, ff which is to them that perish foolishness, but unto -ff them that are saved the power of God, and the sff wisdom of God." The poor are not liable to be puffed up by the intoxicating fumes of ambition and worldly grandeur. They are less likely to be kept from entering into the straight and narrow way, and, when they have entered, to be drawn back again, or to be retarded in their progress, by the Scares or pleasures of life. They may express themselves ill: but their views may be simple, and their hearts humble, penitent, and sincere. It is, as in other cases; the vulgar are the subjects of phænomena, the learned explain them: the former know nothing of the theory of vision or of sentiment; but this ignorance hinders them not from seeing and thinking; and though unable to discourse elaborately on the passions, they can feel warmly for their the children, their friends, their country.

After this digression, if that be indeed a digres sion which, by removing a formidable ob- The atonejection, renders the truth of the positions ment and Yowe wish to establish more clear and less grace of Christ farquestionable, we may now resume the ther pressed thread of our argument. Still intreating as the subs therefore the attention of those, who ject of our have not been used to think much of the regard. E 6

habitual

necessity

necessity of this undivided, and, if it may be so termed, unadulterated reliance, for which we have been contending: we would still more particularly address ourselves to others who are disposed to believe that though, in some obscure and vague sense, the death of Christ as the satisfaction for our sins, and for the purchase of our future happiness, and the sanctifying influence of the Holy Spirit, are to be admitted as fundamental articles of our creed, yet that these are doctrines so much above us, that they are not objects suited to our capacities; and that turning our eyes therefore from these difficult speculations, we should fix them on the practical and moral precepts of the Gospel. "These it most concerns us to know; these there"fore let us study. Such is the frailty of our nature, "such the strength and number of our temptations "to evil, that, in reducing the Gospel morality to practice, we shall find full employment: and by: "attending to these moral precepts, rather than to "those high mysterious doctrines which you are pressing on us, we shall best prepare to appear before God on that 'tremendous day, when He "shall judge every man according to his WORKS.'

"Vain wisdom all, and false philosophy!"

It will at once destroy this flimsy web, to reply in the words of our blessed Saviour, and of his beloved Disciple" This is the work of God, that ye believe "in him whom he hath sent *." “This is his com

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mandment, that we should believe on the name: "of his Son Jesus Christ +." In truth, if we consider but for a moment the opinions of men who argue thus, we must be conscious of their absurdity. Let the modern Unitarians reduce the Gospel to a mere system of ethics, but surely it is in the highest degree unreasonable to admit into our scheme all the grand peculiarities of Christianity, and having dmitted, to neglect and think no more of them! Wherefore" (might the Socinian say)" Wherefore

"fore all this costly and complicated machinery? "It is like the Tychonic astronomy, encumbered " and self-convicted by its own complicated relations " and useless perplexities. It is so little like the "simplicity of nature, it is so unworthy of the divine "hand, that it even offends against those rules of pro “priety which we require to be observed in the im→ "perfect compositions of the human intellect(a)."

Well may the Socinian assume this lofty tone, with those whom we are now addressing. If these be indeed the doctrines of Revelation, common sense suggests to us that from their nature and their magnitude, they deserve our most serious regard. It is the very theology of Epicurus to allow the existence of these "heavenly things," but to deny their connection with human concerns, and their influence on human actions. Besides the unreasonableness of this conduct, we might strongly urge also in this connection the profaneness of thus treating as matters of subordinate consideration those parts of the system of Christianity, which are so strongly impressed on our reverence by the dignity of the person to whom they relate. This very argument is indeed repeatedly and pointedly pressed by the sacred writers*.

Nor is the profane irreverence of this conduct more striking than its ingratitude. When from reading that our Saviour was "the brightness of his "Father's glory, and the express image of his per"son, upholding all things by the word of his power," we go on to consider the purpose for which he came on earth, and all that he did and suffered for us; surely, if we have a spark of ingenuousness left within us, we shall condemn ourselves as guilty of the blackest ingratitude, in rarely noticing, or coldly turning away, on whatever shallow pretences, from the contemplation of these miracles of mercy. For those baser minds, however, on which fear alone can operate, that motive is superadded; and we are plainly forewarned, both directly and indirectly, by the example of the Jewish nation, that God

(a) Nec Deus intersit, &c.

Vide Heb. ii, 1. &c.