Pelagian, either partly or entirely,-provided I had only added that "they could do this by the grace of Christ, and by no The excellent Dr. ISAAC WATTS, a Calvinist of the moderate and pious school, has embodied, in the following fine verses, all the scriptnral views which were entertained in common by the Lutherans, the early Calvinists, and the Arminians : Why should the Children of a King Go mourning all their days? GREAT COMFORTER! descend, and bring Dost thou not DWELL IN ALL THY SAINTS, ASSURE MY CONSCIENCE of her part And BEAR THY WITNESS with my heart Thou art the EARNEST of his love, The PLEDGE of joys to come; And thy soft wings, Celestial Dove, Will safe convey me home! I dare not assert, "that if this heavenly doctrine had been always as cautiously and scripturally propounded by others as it was by Arminius, it would have obtained more general support from the professors of our holy religion." I cannot give credit to such an assertion, while I behold that pertinacious attachment to masters, fashions, and systems, which distinguishes many individuals, who shew a far greater solicitude to propagate their favourite notions than the great truths of the Bible. As long too as the ⚫ carnal mind is enmity against God, we must expect some persons to smile at our "simplicity" when we express pious hopes, during a long drought in summer, of receiving from heaven an answer to the excellent Form of Prayer FOR RAIN, which our Church prescribes to be used on that occasion; -although we have scriptural authority for the success of our supplications in that very case, (James v, 17,) and are assured by an Apostle, that The effectual fervent prayer of a righteous man availeth much.' The very same persons will laugh at the doctrine of assurance, or the Witness of the Spirit, when it is mentioned in their presence. But however they may ridicule such rational hopes and well-grounded expectations, the fact remains no less certain, after all their scorn and incredulousness, that many Christians have received special answers to their "fervent prayers" for rain on the earth, and to their earnest entreaties for the gracious dews of the Divine Influence,so that while they are in the FEAR OF THE LORD all the day long, (Prov. xxiii, 17,) they can REJOICE evermore, PRAY without ceasing, and in every thing GIVE THANKS: For, adds the holy Apostle, this is the WILL OF GOD in Christ Jesus concerning you. (1 Thess. v, 16—18.) From no human compositions has this doctrine received such unequivocal patronage as from the formularies of the Church of England, but particularly from the much-neglected Book of Homilies. No Divines in the world have written upon it with greater clearness and ability, than have several of the English Arminians of the old school. Let the following specimen suffice from Bishop PEARSON, one of the ablest expounders of the doctrines held by the Church Universal: "FIFTHLY. It is the office of the Holy Ghost to ASSURE us of the adoption of sons, to create in us a sense of the paternal love of God towards us, to give us an earnest of our everlasting inheritance. means without it." But while I never asserted, that a believer could perfectly keep the precepts of Christ in this life, I never The love of God is shed abroad in our hearts by the Holy Ghost given unto us. (Rom. v, 5.) And because we are sons, God hath sent forth the Spirit of his Son into our hearts, crying, ABBA, FATHER! (Gal. iv, 6.) For we have not recewed the Spirit of bondage again unto fear; but we have received the Spirit of adoption, whereby we cry, ABBA, FATIFER! The Spirit itself bearing witness with our spirit, that we are the children of God. (Rom. viii, 15.) As therefore we are born again by the Spirit, and receive from him our regeneration, so we are also ASSURED by the same Spirit of our ADOPTION; and because, being sons, we are also heirs, heirs of God and joint heirs with Christ, by the same Spirit we have the PLEDGE, or rather the EARNEST, of our inheritance. For he which establisheth us in Christ, and hath anointed us, is GOD; who hath also sealed us, and hath given the earnest of his Spirit in our hearts: (2 Cor. i, 21.) So that we are sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession. (Ephes. i, 14.) The Spirit of God as given unto us in this life, though it have not the proper nature of a PLEDGE,-as in the gifts received here being no way equivalent to the promised reward, nor given in the stead of any thing already due,-yet is to be looked upon as an earnest, being part of that reward which is promised, and, upon the condition of performance of the covenant which God hath made with us, certainly to be received." I conclude this note with an abridgment of the four preceding particulars, which the same excellent Bishop produces. The first of them is a good illustration of the doctrine inculcated in the note, page 404 : "The external and GENERAL work of the Spirit, as to the whole Church of God, is the revelation of the will of God; by which so much in all ages has been propounded, as was sufficient to instruct men unto eternal life. The same Spirit which revealeth the Object of faith generally to the universal Church of God, (which Object is propounded externally by the Church to every particular believer,) doth also illuminate the understanding of such as believe, that they may receive the truth. For faith is the gift of God, not only in the object but also in the act: Christ is not only given unto us, in whom we believe, but it is also given us in the behalf of Christ to believe on him; (Phil. i, 29.) and this gift is a gift of the Holy Ghost working within us an assent unto that which by the word is propounded to us. Thus by grace are we saved through faith; and that not of ourselves, it is the gift of God. (Ephes. ii, 8.) As the increase and perfection, so the original or initiation of Faith is from the Spirit of God, not only by an external proposal in the word, but by an internal illumination in the soul; by which we are inclined to the obedience of faith, in assenting to those truths which unto a natural and carnal man are foolishness.-The SECOND Part of the office of the Holy Ghost in the sanctification of man, is the regeneration and renovation of him. For our natural corruption consisting in an aversation of our wills and a depravation of our affections, an inclination of them to the will of God is wrought within us by the Spirit of God.-The THIRD part of this office is to lead, direct, and govern us in our actions and conversations, that we may actually do and perform those things which are acceptable and well-pleasing in the sight of God. If we live in the Spirit, quickened by his renovation, we must also walk in the Spirit, following his direction, led by his manuduction. And if we walk in the Spirit, we shall not fulfil the lusts of the flesh. (Gal. v, 16, 25.) For we are not only directed, but animated and acted in these operations by the Spirit of God, who giveth both to will and to do; and as many as ure THUS led by the Spirit of God, they are the Sons of God. (Rom. viii, 14.) Moreover, that this direction may prove more effectual, we are also guided in our prayers and acted in our devotions, by the same Spirit.FOURTHLY. The office of the same Spirit is to join us unto Christ, and make denied it, but always left it as a matter which has still to be decided. For I have contented myself with those sentiments which St. Augustine has expressed on this subject, whose words I have frequently quoted in the University, and have usually subjoined, that I had no addition to make to them. Augustine says, "Four questions may claim our attention on "this topic. The First is, Was there ever yet a man without "sin,-one who from the beginning of life to its termination "never committed sin ?-The Second, Has there ever been, is "there now, or can there possibly be, an individual who does "not sin, that is, who has attained to such a state of perfection "in this life as not to commit sin, but perfectly to fulfil the "law of God?-The Third, Is it possible for a man in this "life to exist without sin?-The Fourth, If it be possible for a man to be without sin, why has such an individual never yet "been found ?" St. Augustine says, "that such a person as "is described in the First Question never yet lived, or will "hereafter be brought into existence, with the exception of “Jesus Christ.—He does not think, that any man has attained "to such perfection in this life as is pourtrayed in the Second "Question.*With regard to the Third, he thinks it possible 66 us members of that one body of which our Saviour is the Head.-What the Apostle wished to the Corinthians, ought to be the earnest petition of every Christian, that the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with us all! (2 Cor. xiii, 14.)—That which is born of the Spirit, is spirit; such is their felicity which have it! That which is born of the flesh, is flesh; such is their infelicity which want it! If we be elected according to the fore-knowledge of God the Father through sanctification of the Spirit unto OBEDIENCE, (1 Pet. i, 2.) if the office of the Spirit doth consist in this, and he be therefore called HOLY because be is to sanctify us, how should we follow PEACE with all men, and HOLINESS without which no man shall see the Lord? (Heb. xii, 14.) How should we endeavour to cleanse ourselves from all filthiness of the flesh and spirit, PERFECTING HOLINESS in the fear of God?. (2 Cor. vii, 1.) The temple of God is holy, which temple we are if the Spirit of God dwelleth in us; (I Cor. iii, 16.) for the inhabitation of God is a consecration; and that place must be a temple where his honour dwelleth." The Perfection of Believers in this life, is one of those Divine doctrines which meet with great opposition from worldly men, and from some professors of Christianity: But if we once admit that distinction concerning Perfection which Grotius has quoted in a preceding page (610,) from St. Augustine, much of the unjust clamour which has been raised against it will cease. Let those who disparage this scriptural teuet, examine with care and attention, by the help of a Concordance, all the passages in which this obnoxious truth occurs,-let them reflect at the same time, that they are not the sayings of men weak and fallible, but the wORDS OF GOD,-and if they can explain away or evade "the strong, commanding evidence" which they display in favour of EVANGELICAL PERFECTION, they are beyond the teaching of the Holy Spirit, and have no need of that "wisdom which is from above,' and which does not instruct its possessors to lie against the truth. (James "for a man to be without sin, by means of the of Christ grace "and free-will.—In answer to the Fourth, Man does not do iii, 14.) It may be proper to inform the English reader, that in very few texts of the New Testament is the word naragтiamos employed by the Sacred Writers to express what our translators call "Perfection;" but that the Greek term principally used for that purpose, is Thorns with its adjuncts. There is in the latter word a simplicity which causes it to be intelligibly construed in all other languages. Its root is Texos, "an end ;" and "the perfection" of any thing cousists in its fulfilling the end, scope or purpose of the dispensation, economy or institution for which it is designed, or in which it is placed. Thus St. James intimates (ii, 22,) that unless works be accompanied by faith, the latter would not be made perfect,-" would not fulfil the design for which it was instituted;" (i, 4.) and unless patience had her perfect work, "she would be defective," in "not answering the purpose for which she was given." St. Paul informs Timothy, "the END of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned;" this appears to be the meaning of his fine description of charity, (1 Cor. xiii,) which "never faileth :" When therefore "that which is perfect is come," when that charity is come which is the end of the commandment," the bond of perfectness," (Col. iii, 14,) and which fulfils the purposes of its economy, then prophecies, tongues, and knowledge "shall be done away."-" He that dwelleth in love dwelleth in God, and God in him: In this is our love made perfect;" (1 John iv, 17.)—in this union with God we fulfil the design of our Christian calling, of our dispensation," one principal part of which is there specified, "to cast out fear that bath "-" Go and sell torment, that we may have BOLDNESS in the day of judgment."that thou hast, if thou wilt be perfect;" (Matt. xix, 21.) if thou wilt answer the end of the commandment. The Apostles of our Lord" taught every man in all wisdom" the gracious DESIGNS of the Divine Economy in the Redemption of Mankind, that they might see them "standing perfect and complete in all the will of God,"-" perfect and entire, wanting nothing,"-and that they might at last "present every man perfect in Christ Jesus," which is similar to the expression of St. Jude," to present them faultless before the presence of his glory." An Apostle prays, (Heb. xiii, 21,) in behalf of those who by patient continuance in WELL-DOING Sought for glory, &c., "The God of peace make you PERFECT in every good work to do his will!" Now, though it is conceded, in the same verse, God "works in you that which is wellpleasing in his sight," yet this evangelical appendage, which is most consistently quoted by Arminians, does not abate the aversion which our dear brethren, the Calvinistic writers, have conceived against perfection, because it is connected with what they term the legality of labour. Such is their antipathy to this association, that they can scarcely endure the mention of PERFECTION in the exercise of good works, even when it proceeds from the lips of an inspired Apostle. But, fret themselves as they may, "what God hath joined together, no man may with impunity put asunder." There is an important passage, (2 Tim. iii, 16,) in which this view of perfection as the scope of the Divine Economy, is well displayed: "All scripture is given by inspiration of God,-that the man of God may be (aprios, perfect, [adapted or equipped,] and [inprioμevos, the same word with an augmented signification,] throughly furnished unto [completely fitted for the performance of] all good works." It appears that even "the Captain of our salvation was made perfect through sufferings;" (Heb. ii, 10.) as Mediator he fulfilled the purposes of the Divine Economy in the great work of human Redemption. "Though he were a Son, yet he learned obedience by the things which he suffered; and, being made perfect, he became the author of eternal salvation unto all them that obey him." The beloved disciple acquaints us with the design of the Mediatorial Institution: "For this purpose the Son of God was manifested, that he might "what it is possible for him by the grace of Christ to perform, "either because that which is good escapes his observation, or destroy the works of the devil;—and ye know, that he was manifested to take away our sins." (1 John iii, 5, 8.) Pride is represented as the sin of “those angels which kept not their first estate ;" it was also the grand offence of our First Parents, and the cause of their expulsion from Paradise. Among the very first lessons, therefore, which our Divine Instructor taught his disciples, was this, "Take my yoke upon you, and learn of me; for I am meek and lowly of heart: And ye shall find rest unto your souls." "Blessed are the poor in spirit, the meek," &c. To whatever height a Christian's other graces may rise, he never can forget that salutary HUMILITY which he learnt in the school of penitence. Indeed, his increase in holiness is declared to be in exact proportion to his humbling views of himself, according to the evangelical maxim: "Whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted." (Matt. xxiii, 12.) The foundation of all true piety is properly laid in HUMILITY: By it and the twin grace of CHARITY all the real disciples of Jesus are distinguished: "By this shall all men know that ye are my disciples, if ye have love one to another:" (John xiii, 34.) To render this "brotherly love" perfect, it is necessary for Christians to exhibit that branch of genuine humility which consists of "one preferring another in honour." (Rom. xii, 10.) "Put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering," &c. (Col. iii, 12.) "Let this mind be in you, which was also in Christ Jesus, who made himself of no reputation, took upon him the form of a servant, humbled himself, and became obedient unto death, &c. Wherefore God also hath highly exalted him," &c. (Phil. ii, 5.) "Be clothed with humility: For God resisteth the proud and giveth grace to the humble." (1 Pet. v, 5.) God resisteth the proud, because they resist Him and virtually declare, "We will not have Him to reign over us." With an apparent reference to this idea, St. James repeats the preceding passage; and then exhorts his countrymen to resist the devil rather than God: "Submit yourselves therefore to God. Resist the devil, and he will flee from you." (James iv, 7.) In this manner does the Son of God fulfil "the purpose for which he was manifested:" Pride, that first "work of the devil," is destroyed; and Humility, that virtue of GOD manifest in the flesh,' is imparted by the Holy Spirit. After having laid the foundations of Perfection thus deep in humility, we may invite our Calvinistic friends to erect upon it a fabric whose "excellency may mount up to the heavens, and whose head may reach unto the clouds." With such a lowly yet stable basis, it will not prove to be a second "Tower of Babel," but "a building fitly framed together," composed of the various Divine accessories of faith, virtue, knowledge, &c., till it finally communicates with that "building of God-the house not made with hands, eternal in the heavens." Yet, when "the head-stone of it is brought forth with shoutings, crying, Grace, grace unto it !” at that moment of joy and exultation when "glory ends what grace begun," the perfect and upright man, -"whose end is peace," and who has ever acknowledged, that "God wrought in him what was well pleasing in his sight,"-will in complete consistency with his Creed exclaim, "I am an unprofitable servant! Enter not into judgment with thy servant, O Lord! Thou hast wrought all my works in me!" (Isai. xxvi, 12.) A Perfection of this description, "which ascribes to the grace of God the commencement, the continuance, and the consummation of all good," (page 600,) is like the ladder which Jacob beheld; though the bottom of it rest❝ on the earth, the top of it will reach to heaven, and on it the angels of God will be seen ascending and descending." Nay, such is the condescension of Him who formed all the Angelic Host, God himself vouchsafes to make the humble heart his home. "For thus saith the HIGH and LOFTY ONE that inhabiteth eternity, whose name is HOLY; I |