ance in the covenant of grace even at those seasons, when his exercises are perfectly sinful, still by this extraordinary use of the term, the force of many passages of scripture hitherto used to prove the perseverance of saints would, as it respects this object, be entirely destroyed. Jer. xxxii. 40. And they shall not depart from me. But the doctrine under consideration asserts, that the saints do in the highest sense depart from God. Mat. xxiv. 24. If it were possible they shall deceive the very elect. The elect are not only deceived, according to this doctrine, but are brought into the same moral state, as the unregenerate. 1 John iii. 9. Whosoever is born of God doth not commit sin, for his seed remaineth in him, What seed remaineth in him? And how is it true that he cannot sin, who actually does sin precisely as he did before conversion? 1 John ii. 19. They went out from us, but were not of us; for if they had been of us, they doubtless would have remained with us, Whatever this proves against the remonstrants, it proves against the new doctrine.

3. If the doctrine in question be true, no present iniquity of life can be sufficient evidence, that a man is not regenerate. For if a converted person may be perfectly sinful for a time, why may he not, during that time, commit as great sin, as he did previously to conversion? If he have the same wickedness of heart, as before conversion, why may he not in the same way and by the same actions express that wickedness?

4. It would be a consequence of the doctrine, that Christians

experience as many conversions, as they have terms of sinning. Every time they sin, their exercises, in which it is said that sin and holiness consist, are perfectly sinful. They become precisely the kind of men they were previously to conversion: it certainly follows, that on recovery they experience the same change, as they did experience at conversion. It is to be presumed likewise, that subsequent conversions, being precisely the same change, will be equally obvious with the first.

5. The doctrine under consideration accords very ill with those passages of scripture, which represent the believer as engaged in a warfare. If all holiness consists in exercises, and a Christian's exercises are perfectly holy, what internal enemy is there, against whom this holy Christian can maintain war? Again; when the Christian's exercises are perfectly sinful, what internal enemy can there be, against whom this sinful Christian can maintain war? A combatant cannot fight with an enemy which does not exist; and it would, at least, be as difficult for an enemy not in exist ence to fight with a combatant that does exist.

It avails nothing to say, that these opposite exercises follow each other in rapid succession. If a thing can either oppose, or be opposed, one moment before its existence, it may oppose or be opposed a thousand years before its existence. I can no more fight this moment with a man that will begin to exist the next, than I can fight with a man who will not exist till after a thousand years. Yet St. Paul

said, "When I would do good evil is present with me :" whereas had he designed to speak conformably to the doctrine under consideration, he would have said, "When I have left off doing good evil is present with me;" or else, When I would not do good, evil is present with

me.

6. From the doctrine it follows not only that saints may be perfect, but that they actually are so not only that some are perfect, but that all are so at the moment of their regeneration. If all holiness consists in exercises, he who has perfectly holy exercises is perfectly holy. The believer at the instant of regeneration has perfectly holy exercises, saith the doctrine. The inference is undeniable. Should any person observe in reply, that the doctrine does neither prove nor admit holiness of character, he either designs to be ambiguous, or to deny, that the doctrine implies the believer's long continuance in a perfect state.

Now as it is not asserted in the preceding observations, that the believer's long continuance in a perfect state results from the doctrine, it is not incumbent on the writer of these remarks to notice this reply. It may be inexpedient however to pass it over without some attention.

If a person at conversion becomes perfectly holy in his exercises for the time then being, it will not be denied, I suppose, that he may continue so for the space of three or four minutes. Should he die at the conclusion of that time, could it possibly be asserted that he did not die in a state of perfect holiness?

Should it be said, that had he lived, he would have had perfectly sinful exercises, that is not to the purpose. I only ask, in what state he was when he died. Surely it will not be denied, that Adam was in a state of perfect holiness three minutes before his apostacy, because at the conclusion of that time he had sinful exercises. Had Adam died three minutes after he began to exist a moral agent, would he not have died in a state of perfection?

Further It is allowed by those whose opinions we are considering, that no exercises are in any sense holy, which are not perfectly so. Now if holy exercises constitute personal holiness, for the time being, the same exercises being perfect, must constitute personal perfection for the time being. Between the opinion of Mr. Wesley on saints' perfection, and the opinion of those on the same subject, who hold the doctrine, of which we are treating, there can be no other difference than what relates to the time, for which they imagine perfection endures. Mr. Wesley's opinion is, that some saints are without sin a good while, he knows not how long: The opinion of the other divines is, that all saints are free from sin very frequently for a little while, they know not how long.

If the doctrine of sinless per, fection existing even for a time, be true, what a world of self loathing and humiliation might have been spared among the most devout believers, who have lamented the sins and imperfections of their best moments! Mr. Samuel Pearce says, “I

know that the Being whom I love best always sees something in me, which he infinitely hates."* Not so, says the more enlightened divine. At the first moment of your conversion, and all the time since, when you have not been perfectly sinful, God has seen nothing in you, but perfect holiness.

Does this doctrine correspond with the feelings of Christians in general? Do they feel, that, part of the time, they are perfectly holy; that they love God as much as he deserves their love, and that there is no sinful imperfection, with which they are chargeable? Surely those who feel thus, are, for the time, happy believers indeed.

A Friend to Old Divinity.

The foregoing treatise on perse verance is not published with partial feelings. A well written defence of the theory, which is here opposed, will be treated with equal candour. EDITORS.

ADDRESS TO MINISTERS.

THOSE to whom the ministry of reconciliation is committed are ambassadors for Christ. An ambassador speaks the language of the prince who sends him. The King of kings employeth his servants to teach all things whatsoever he hath commanded them. They may not teach the doctrines and commandments of men. Add thou not unto his words, lest he reprove thee, and thou be found a liar. Take thou not from his words, lest thou forfeit a part in the book of life.

• See Fuller's Life of Pearce.

Christ is preached when any gospel doctrine is illustrated and enforced; any Christian virtue inculcated on gospel principles and motives; any vice reproved, by the consideration. that by continuing in sin men trample him under foot. He is preached when the imitation of his perfect example is recommended; when the glorious dignity of his person, or any part of his mediatorial work, or the nature of his kingdom, or the proofs of his religion, or his promises, or second and glorious appearance, are properly treated. His religion is able to make men wise unto salvation. It is profitable for doctrine, for reproof, for correction, for instruction in righteousness: profitable to convert wanderers from the truth; detect the false hope of the hypocrite; heal the broken-hearted; correct the mistakes, and chasten the passions and declensions of believers unto life; resolve their doubts, confirm their faith, and help their joy. It proclaims salvation to the chief of sinners, and is mighty to pull down strong holds. command to preach and hear the gospel proceeds on this ground, Faith cometh by hearing, and hearing by the word of God. There are

The

means of grace. They have been ordained in wisdom. A preached gospel is the power of God to salvation.

All religion, since man's apostacy, has turned upon this question, Will God pardon sin? The question cannot be determined but by a revelation. If He hath said that he will pardon, we may neither object to it, nor assume to investigate the reasons. "Our faith could never be established

on sure grounds, if it were to depend solely on the reasonings of men." It must stand in the wisdom and testimony of God. "The presumption of examining the secret things of God without the power of such examination, is apt to mislead" the friends of revelation; and is similar to the presumption of its enemies, who reject the gospel because they do not find in it the wisdom they seek for. Those who exclude a Mediator, and those who attempt to explain the reasons which guided the divine counsel in the appointment of the Mediator between God and men, presume that the designs of the infinite mind may be known without being revealed, or further than they are revealed. "Our duty is to adore, with the lowest submission of our hearts and minds, things which pass all understanding." The gospel was not designed to inform us what God might possibly have done; it only informs us what he hath done. All things, which do not imply a contradiction, are possible with God. But shall we undertake to say, in all cases, what things do or do not imply a contradiction? God hath made him, who knew no sin, to be a sin-offering for us, that we might be made the righteousness of God in him. This it highly concerns us most seriously to consider; and it is all which it concerns us to know on this subject.

On the deep things of God, we know not how to order our speech. Human theories and deductions may never be substituted for the doctrine of Christ and the apostles. We shut the kingdom against men, when we would impose any human system as essential to

salvation. This is to assume the authority of the Head of the church. Let him in all things have the pre-eminence.

the gospel

The poor have preached unto them. The greatest part of the hearers occupy the room of the unlearned. To such, abstruse speculations and refinements are unadapted. When the preacher's mind is properly impressed with the dignity and importance of his subject, he will endeavour to instruct and edify, rather than to appear learned and eloquent. A reputation for skill in abstract reasoning, or in the art of speaking, will be a small thing with him. He will address the hearers in the fulness of the blessing of the gospel, esteeming all things loss for the excellency of the knowledge of Christ crucified; seeking by manifestation of his truth, to be commended of every man's conscience in the sight of God.

By a perspicuous statement of the doctrines, duties, privileges and hopes of the gospel ; by keeping one leading point in view in every discourse, the preacher may best preserve that just distinction on the various branches of Christian divinity, which marks a scribe instructed unto the kingdom of heaven. I will hazard a thought, that were the sacred oracles studied and compared more, godly edification would be better consulted.

The preacher who has a clear view of his subject, will find no difficulty in the arrangement, or in expressing his thoughts with precision. Loose declamation, florid and sonorous language, affected oratory, warm extemporaneous effusions, may afford a momentary gratification to light

Paul's manner was to reason with his hearers with the Jews out of their scriptures. With the heathen he appealed to the works of nature and providence ;§ and to the law written in their hearts. With both he appealed to the miraculous confirmation of the gospel. His preaching indeed was pungent as well as rational. No one ever learnt from him a frigid, unanimated address to men on immortal con

cerns.

The design of preaching is to shew fallen creatures their poverty, misery, blindness and naked ness; and, by proclaiming the unsearchable riches of Christ, to persuade them to buy of him refined gold, and white raiment. How remote from this design are discourses which are merely calculated to gratify an Athenian curiosity; or to please a few who have a taste for fine speculations; or to exhibit the preacher as a champion, in religious controversy?

A clear manifestation of the truth, as it is in Jesus, is a more sure as well, as more eligible course to maintain and spread his cause, than a direct and formal refutation of error. "Error," it is observed, "possesses a wide domain; and he who undertakes the conquest of the whole, undertakes a labour that is almost infinite. Error is various and changeable, a circumstance of which a skilful hand

weapon is ready to be wrested from him, he will take entire possession of it under another shape. He who engages in controversy will find himself surrounded in a net, where, though he may think it easy to break each single thread; yet it will prove an endless labour to break them all; and whilst he is thus engaged, his opponent, if skilful, will not forget to weave the web anew." ""*

The gospel exhibits no such idea of God's grace, as precludes the atonement, and the necessity of the operation of the Spirit; nor such an idea of atonement, as enervates our obligations to the grace which provided it, or denies the necessity of the renovation of the Holy Ghost; nor such an idea of the Spirit's energy, as implies that the subject of it may plead his own perfection, and therefore needs neither a ransom nor grace to justify him. The first would be to rely on grace in contempt of the plan through which it superabounds. The second denies the honour due to the Father of mercies, who first loved us; and, as the highest instance of love, gave his only begotten Son to be the propitiation for our sins. The last is to say that we have no sin; which is to make God a liar. The grace of God found a ransom for rebels against heaven. The voluntary sacrifice of Christ is the purchase of their pardon. The sanctifica tion of the Spirit unto obedience is the qualification of the gospel. These distinguishing

• Christian Observer, vol. I. p. 601.