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any part of the sacred volume. For what reason, can any one suppose that punishment is less deserved on these principles than on the other? The foreknowledge or secret purpose of God is not the effective cause, or inducing motive, of any man's rebellion, impenitence, and rejection of the gospel; and therefore cannot form an excuse for them, or render his condemnation less just. This decree neither deprives him of any thing good which he either possessed or merited, nor puts any evil disposition into his heart. The Lord merely determines to leave the sinner to himself; without any efficacious unmerited interposition, to prevent him from destroying himself by his voluntary wickedness and obstinacy. On the other hand, a man must deviate very far indeed from the whole scheme of Christianity, who supposes that the reward of a believing sinner is merited. Many Arminians allow as expressly, though perhaps not quite so consistently, as the Calvinists, that the reward is not of debt, but of grace. Fear of future punishment, yea, hope of future reward (though blind and presumptuous) answer, even respecting those who eventually perish, important purposes in God's providence, exactly the same upon one scheme as the other.

fectual for the salvation of the

They are not efungodly; but they

keep mankind in some measure of order, and prevent much wickedness: for, what a world would it be, were all the wicked entirely liberated from

the fear of future punishment, or wholly desperate! At the same time the Lord, in calling his Elect and in preserving them in his ways, draws them on, and effects his purposes of love, in a considerable degree by means of their hopes of future happiness and fears of future misery.

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What then is there in these doctrines inconsistent with charging guilt upon men's consciences? warning them to flee from the wrath to come? laying open the law as the ministration of condenination? calling upon sinners to repent and believe the gospel, and exhorting them to "la"bour for the meat which endureth unto ever"lasting life," to "strive to enter in at the strait gate," to search the Scriptures, to pray, "to press into the kingdom of heaven, to forsake "their sins, and to separate from sinners?" These are the appointed means, which, in all ages have been owned by God for the conviction of sinners; and though, without supernatural grace, they prove insufficient to overcome man's strong corruption, yet they are suitable means; as suitable as ploughing and sowing to procure the crop, though here also God only can give the increase; ́so suitable, that in the mouth of the prisoner Paul they made even a proud Felix tremble, and almost persuaded Agrippa to be a Christian.

What is there inconsistent with inviting sinners to come to Christ? with warning them not to neglect such great salvation, not to refuse him that

speaketh? or with declaring that it shall be more tolerable for Sodom and Gomorrah, than for those who reject the gospel? What, inconsistent with exhorting men to "examine themselves whether "they be in the faith?" and to "look diligently "lest any man fail of the grace of God?" " "to

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give diligence, to make thair calling and election "sure," and to be careful that no man deceive them, and that they do not deceive themselves? What, inconsistent with distinguishing between the 'true christian and the hypocrite? with exhorting christians to adorn their profession, to glorify God, to let their light shine before men, to be faithful in the unrighteous mammon, to redeem their time, to walk circumspectly, to beware of growing negligent; to press forward, and to be ready to every good work? What inconsistent, with declaring that "hereby we know the children "of God, and the children of the devil; every "one that doeth not righteousness, is not of God,"

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Every one that committeth sin is of the devil?"

Finally, what is there inconsistent with discoursing to christians very particularly concerning the christian temper and walk? concerning relative duties and all other duties; and admonishing, 'persuading, reproving, beseeching, exhorting them, in every method, and by every motive," to walk worthy of God, who bath called them to his "kingdom and glory?" There must be a vast lisadvantage in arguing against these things,

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which are so fully handled in the Scriptures, and are so naturally expressed in scriptural terms: and if we be proved inconsistent, we have this consolation, that every writer in the sacred Scriptures will share the same censure. But in one word, are means any part of God's plan? If they are not: the argument not only concludes against practical preaching, but against all preaching: and we may give over ploughing our fields, eating our food, and taking medicine. But if means as well as ends are provided for in the divine counsels; then these doctrines form as firm a foundation for all exhortations, instructions, warnings, invitations, and expostulations of the preacher, and for all diligence, and watchfulness, and activity of the hearer, as the opposite tenets: and if true, no doubt

'That is, Did God predestinate the end, with or without reference to the means, by which he intended to accomplish it?

The apostle Paul was assured, in a vision, that the life of every individual who sailed with him should be preserved: yet afterwards he declared as positively, That " except the seamen "continued in the ship, they could not be saved." (Acts xxvii. 24. 31.) Was the event then doubtful? Was there any alteration in the purpose of God? Was the apostle inconsistent? Or did the passengers act rationally, when, without hesitation, they went and cut the cords, and let the boat fall into the sea, thus defeating the intention of the sailors?

This was (as a friend observed to me) common sense, which is a very different thing from the vain reasonings of men in matters of religion. The truth is, God determined to save the lives of Paul and those that sailed with him; but he determined to save them in this precise manner, and in no other: and the means were as infallibly decreed as the event.

they give an advantage in enforcing all these topicks; for error can never promote holiness, and truth can never subvert it. Indeed, besides the native tendency of these means, there appears a more close connexion of the means with the blessing, from the consideration that the same Lord who appointed them, hath promised the blessing, and inclines the heart to use them.

And now in applying the subject I would ob

serve,

1. That while numbers argue with the greatest vehemence against the points in question, and groundlessly charge them with implying the most dishonourable thoughts of God, and tending to the most pernicious consequences: others are ready to say, in extravagant zeal, to any one of greater moderation, 'If you really believe these doctrines, why do you preach them so sparingly, cautiously, and practically?'-I would desire such a man carefully to study even St. Paul's Epistles, and to answer the objection himself. Perhaps he may find that there is not a less proportion on such subjects in our sermons and publications, than in his writings; and that he as carefully guards them from abuse, and connects them as much with holy practice, as we can do. We generally meet with a few verses in an Epistle upon the doctrines in question; a much larger proportion upon the person, love, and sufferings

VOL. II.

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