they be in the faith;" and to "look diligently lest any man fail of the grace of God;"" to give diligence to make their calling and election sure:" and to be careful that no man deceive them, and that they do not deceive themselves? What is there inconsistent with distinguishing between the true Christian and the false professor; 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:" "

committeth sin is of the devil?"

every one that

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 hath called them to his kingdom and glory?" There must be a vast disadvantage in arguing against these things, 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 of the sacred Scriptures will share the same censure. -But, in one word, are means any part of God's If they are not, the argument not only

-

plan ?*

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

writer

ensure.

God's

not only

out,

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concludes against practical preaching, but against all
preaching: and we may as sensibly give over plough-
ing our fields, eating our food, and taking medicine.*
But if means, as well as ends, be provided for in the
divine counsels; then these doctrines form as firm a
foundation for all exhortations, instructions, warn-
ings, invitations, and expostulations of the preacher;
and for all diligence, and watchfulness, and activity
of the hearer, as the opposite tenets: and as long as
I believe them true, I shall have no doubt but they
give us an advantage in enforcing all these topics;
for I shall not easily be convinced that error sub-
serves holy practice, and truth subverts it. Indeed,
besides the native tendency of these means, there
appears a more close connection of the means with
the blessing, from the consideration that the same
Lord, who appointed the means, hath promised the
blessing, and inclines the heart to use them.

And now in applying the subject I would observe,
1. That while numbers argue with the greatest
vehemence against the points in question, and
groundlessly charge them with implying the most

(Acts xxvii.
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
Was the event then doubtful? Was there any altera-
continued in the ship, they could not be saved."
24, 31.)

tion in the purpose of God? Was the apostle inconsistent? Or
did the passengers act rationally, when, without hesitation, or
any accusation of the apostle as inconsistent, they went and cut
the cords, and let the boat fall into the sea, thus defeating the in-
tention 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.

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 Paul's Epistles, and to answer the objection himself. Perhaps he may thus 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 perversion, 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 of Christ, and on faith in him; and whole chapters upon a holy life and conversation: and if we do not in the same manner, proportion, guard, and connect these doctrines; hypocrites will pervert them, infidels will despise them, and the weak will be stumbled by them. Indeed they are not at all proper subjects for addresses to sinners, to prejudiced hearers, or to newly-awakened persons; and are seldom, if ever, found in Scripture explicitly thus addressed: but a great part of our more public ministry is exercised among such persons. Let it not then be thought carnal policy to adapt our discourses to the occasions and wants of the hearers, while nothing inconsistent with truth is spoken, nothing profitable kept back. Our Lord himself says, "I have yet many things to say unto you, but ye cannot bear them now :" and Paul writes to some, who had as good an opinion of themselves as numbers now have, and with almost as little reason, "I could not speak unto you as unto

577

spiritual, but as unto carnal.-I have fed you wit
milk, and not with meat, for hitherto ye were no
able to bear it; neither yet are ye now able:" and
he gives a reason for this conduct, which proves that
many in our congregations are not able; namely, the
prevalence of strife and contention among them.

The truth is, many persons would scarcely hear any thing except these doctrines: but though I firmly believe them, and should be glad for all real Christians to have the comfort of them; yet, when they are disjointed from their practical influence, they form in my judgment a very small part of Christianity. If God be pleased to bless the word in bringing men to repentance, faith, and holiness, to a Christian hope, temper, and conduct; we shall in general find it no hard matter to convince them that this is the fruit of electing love, and the sure earnest of eternal glory. And, if a few do not see their privilege here, they will eternally rejoice in it hereafter. Let then no sinner vainly 2. God's secret purposes are consistent with his revealed declarations. endeavour to excuse his sins, or quiet his conscience, by a perversion of these doctrines. Though "the salvation of the righteous is wholly of the Lord," the damnation of the wicked is wholly of themselves: and if the lustre of these truths dazzles the eyes of some poor distressed souls, some weak believers or inquirers, let them turn their attention to another part of divine truth. Still, still this is true, "Every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened."*

* See 17th Article.
Bb

34

3. How careful should we be to ascertain the reality of our conversion, before we take the comfort of perseverance! An error in this matter proves fatal to thousands, who, mistaking some transient emotions and affections for a saving change, buoy up their hopes to the end by perverting these truths, and perish with a lie in their right hand. And let it be especially observed, that the scriptural way making our calling and election sure," is, by giving all diligence," not only in the means of grace, but in following after holiness, and abounding in every good work.

66

66

of

4. The genuine tendency of these doctrines, (as completely excluding boasting, leading us to ascribe all the glory of contriving, preparing, revealing, and applying salvation, wholly to God the Father, Son, and Holy Ghost; and thus producing deeper humiliation, and inspiring more lively gratitude, than any other system,) forms their chief excellency. Did we entirely and constantly live under their influence, we could never despise others, admire and prefer ourselves, or be angry with such as differed from us. We should "in meekness instruct those who oppose themselves:" we should argue, persuade, and exhort them; because these are the means which God hath appointed, and we may hope for his blessing on them. But," as the wrath of man worketh not the righteousness of God," we certainly should never slander, or revile others, or contend with acrimony; or hold up an opponent to derision and contempt, whilst, with an air of conscious superiority, as if "we had made ourselves to differ," we plume ourselves and our party, on pre-eminent discernment, if not integrity. These are none of the means which God hath ap