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promises of an eternal inheritance through CHRIST, and of Divine aslistance to qualify us for it," let us cleanse ourselves from all filthiness of flesh and spirit, perfečting holiness in the fear of God:” in other words let the work of the Holy Ghost, to whose assistance the dispensation of grace has given us a title, be carried on to perfection in our hearts; and so shall the work of reconciliation between God and man be rendered complete.*

The line of distinction between profesing faith and practising faith should at all times be so marked, as

to leave a distinct idea upon the mind respecting a subject which has been so open to misconception.

Professing faith, it is to be observed, gives admission only into the church of Christ, and a title to the privileges of the baptismal covenant. Practising faith, through the operation of the Holy Spirit, is what renders that admiffion a title of real value; by producing that renewal of our fallen nature, which secures our inheritance of eternal glory.

Words need not be multiplied to convince the reader, that these are two very different things, and that the one does not necessarily comprehend the other. The remark, therefore, subjoined by our author to the above passage, " that faith, where genuine, always supposes repentance, abhorrence of sin, &c." p. 1328, is calculated to lead into error, because it teaches the reader to take for granted, what must always remain to be proved.

2 Cor. V. 20; vii. I.

For, allowing that the practical precepts of Christianity do grow out of her peculiar doctrines, which is certainly true; yet that they are inseparably connected with them,''* is a. position not to be admitted: for in such cafe faith and practice may be considered but as two words for the same thing; and it becomes impofsīble for profeffors “ to hold the truth in unrighteousness;” which St. Paul tells us some did in his days, and which, in consequence of the corrupt nature of man, fome will do in a greater or less degree in every stage of the Christian church. The learned Bishop Bull has so clearly stated this subject, as to Tender further enlargement upon it unnecessary.*

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* WILBERFORCE, p. 382.

* " Quod jactant de instrumentalitate fidei in justificationis negotio, nihil etiam quam meram et inanem subtilitatem redolet. Preeterquam enim quod extra scripturas hic loquuntur, si instrumentum strictè et propriè fumatur pro causâ efficiente minus principali, clarum est, fidem juflificationis instrumentum nullo modo dici pole. Nam primò, cum juflificatio fit aélio Dei folius, eaque tota extra nos

The Gospel scheme of salvation can then only be complete, when the whole of it is taken together; when each part of the Christian obligation, comprehended under the general'terms of faith, repentance, and obedience, is suffered to have its due weight in the scale of human estimation.

In a word, that man is not to be saved by any works of righteousness of his own, because, in confequence of their imperfection, they can have no merit in the eyes of God, but by what Jesus Christ has done and suffered for him, is a doctrine which cannot be too unequivocally expressed; at the same time it is to be remembered, that the qualification of the party, through the regenerating power of the Holy Spirit, is the indispensable condition upon which salvation through Christ is suspended. Satisfied in

producta, quomodo vel fides noftra, vel quævis nostra actio ad justificationis effectum producendum phyficam altam efficientiam habeat, prorsus axatahnatov eft. Deinde omnis caufa inftrumentalis, (ut jam innuimus) fuo modo in effectum infuit, eique effecti productio proprié attribui poteft. Jam vero, cum justificatio nihil aliud fit quàm gratiofus Dei actus, quo peecata noftra nobis condonet, ac nos ad salutem acceptet, valdè abfurdum esset dicere, vel fidem, vel opera nostra, vel quidvis aliud noftrî, aut remittere peccata noftra, aut personas noftras acceptare; quod tamen, si instrumentalis causa justificationis fides fit, planè discendum effet. Etiam fi igitur concederemus, habitum fidei esse instrumentum istius actûs quo CHRIS. TUM amplectimur; qui tamen inde intulerit, fidem esse justificationis instrumentum, manifeftisfimæ certè in consequentiæ reus tenebitur. Ut ergo quod res eft dicam, si fidem inftrumentum effe, velimus, fieri non poteft, ut concipiatur alio modo instrumentum effe, quám quatenus opus est ex prescripto, et per gratiam Dei a nobis præftitum. Conditio enim, quatenus præftita est, aliquo modo medium, five inftrumentum dici poteft, quo confequimur rem, quæ fub conditione promittitur. Et vocatur hoc a nonnullis instrumentum morale. Et fi hoc sensu instrumentum sumatur (nempe pro conditione five instrumento morali) fidem esse unicum justificationis instrumentum omnino negamus; cum, ut fatis evincimus, etiam pænitentiæ opera non minus necessaria ad justificationem obtinendam a Spiritu Sancto diserté ftatuantur."-BULL, Harmon. Apoft. cap. ii. $ 9.

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mind that there can be no real difference of opinion between this respectable author and myself upon this matter, he will not, I flatter myself, feel offended at my endeavour to counteract a conclusion, to which certain unqualified passages, against which the best of writers are not always upon their guard, may possibly lead. The apparent disagreement between us, (if I have been correct in my remarks) arises from the different idea annexed to faith, confidered either as a comprehensive term, including under it all the conditions of the Gospel covenant on man's part, or the simple act of believing the Christian doctrine, unaccompanied with that spiritual transformation of the finner, necessary to render the death of CHRIST effectual to his falvation. These two ideas, applicable to faith in its different Aages, ought at all times to be clearly distinguished,

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to qualify the Christian to form a corre&t judgment upon this important subject.

The account given by this author of the actual state of Christianity in this country is, it is to be feared, but too true. Vital Christianity we can scarce expect to find at a time, when the meaning annexed to that term is, to the bulk of professing Christians, become unintelligible. In this degenerate ftate of things, every man who feels for the honour of God, and the welfare of the community, must regard with gratitude and respect an author, whose professed object it is to restore this dead thing, modern Christianity, to life and vigour; and, in the scripture sense, will bid him “ God speed.” . But whilst I agree with this author in his account of the declining state of genuine Christianity, I cannot so perfectly agree with him with refpect to one cause, to which the further contimance of that decline is to be attributed.

The clergy of the church, as we have already ob. ferved, soon after the Restoration, with a view to counteract the abuse that had been made of the doctrine of grace, gave into the opposite extreme l'inding the stick bent too much one way, they injudiciously adopted the natural process of bending it the other, with the view of bringing it straight. But

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