merit or proper efficiency in the work of our justification, that being the act of God alone, yet are they a necessary condition required by God, 'to entitle us to his mercy, and to the benefits of the christian covenant." (p. 90.) This view of the subject, it is true, is affirmed by Dr. Randolph to be most plainly taught both in the scriptures and in our homilies; and in confirmation of this assertion the following passage, from the first part of the homily of salvation, is produced by that learned divine. These [three] things must go together [in our justification], upon God's part his great mercy and grace; upon Christ's -part the satisfaction of God's justice or the price of our redemption, by the offering of his body and shedding of his blood; and upon our part true and lively faith in the merits of Jesus Christ; [which yet is not ours, but by God's working in us]; and yet that faith doth not shut out repentance, hope, love, dread, and the fear of God [to be joined with faith] in every man that is justified; but it shutteth them out from the office of justifying*. We certainly cannot help expressing our surprise that Mr. Pott should have regarded this extract as corroborative of Dr. Randolph's statement. According to Dr. Randolph, four things concur to our justification, and one of these is stated to be our own good works. According to the homily, only "three things must go together in our justification," and our own good works, so far from concuring to this end, are expressly shut out from the office of justifying," though, at the same time, they are asserted to exist "in every man that is justified." It will certainly require no common ingenuity to prove, that these two representations of this important matter coincide with each other.

In what sense then, it may be asked, are we to understand this term "conditions?" Briefly thus. The christian covenant is essentially different from every other. The blessings which it holds out to us are not only as to their origin, but application, wholly of grace; consequently, the conditions of repentance, faith, and obedience, are not to be considered as things on account of which those blessings will be bestowed; but merely as

* The words within brackets are omitted in the quotation by Dr. Randolph.

requisites or qualifications, without which they cannot be enjoyed. "The simplest man" may surely understand the distinction between these two ideas; the justification of a sinner especially, which is the root and foundation of all other spiritual blessings, is constantly declared, both in scripture and by our church, to be wholly of grace; through the medium of faith, apprehending, not meritoriously, but simply as by an instrument, the righteousness of Jesus Christ. In confirmation of this sentiment, we would refer to the concluding paragraph of the second part of the homiTy of salvation,-"Justification is not the office of man but of God, &c." The passage is too long to be extracted in this place, but we recommend it to the attentive perusal of our readers.

We are well aware, that the reverend archdeacon, equally with the compilers of the homily and with ourselves, would exclude every christian grace from forming any part of the meritorious cause of our justification. We only wish, that what he has said respecting the conditions upon which it depends, had been equally correct and scriptural. That this is not the case is evident from our preceding observations, and from what we have further to add upon this subject. Mr. Pott frequently remarks, that the object of St. Paul, in his Epistle to the Romans, was to establish the doctrine of salvation by the merits of Jesus Christ, in opposition to any covenant of works. No doubt this is one leading part of the apostle's design in that epistle, but certainly it is not the only one. His intention was, not only to set forth the righteousness of Christ as the sole valuable cause of justification, but also to shew that justification was to be obtained by faith only, which faith was the gift of God, and the certain spring of all holy obedience to the precepts of the gospel. A similar observation may be made as to the grand point in dispute between Papists and Protestants at the time of the reformation, which was not, as Mr. Pott conceives, merely that of justification by the merits of Christ as opposed to the Popish doctrine of inherent righteousness; but also that which we have just mentioned, of justification by faith only; a point which sufficiently appears even by the ex

ance, and will assuredly work by love, purify the heart, and overconie the world; in a word, will bring forth all those fruits of righteousness which are by Jesus Christ, unto the glory and praise of God:" and this it does by its natural and necessary effects in humbling us for sin; leading us unfeignedly to abhor it; exciting our gratitude and love for the redemption which is in Christ Jesus; and, above all, by uniting us to him as branches in the true vine, and daily. nourishing us by supplies of grace and strength from the Redeemer's fulness. We have only room to add, that for the support of this opinion concerning justification by faith only, we would beg leave to refer our readers to the incomparable discourse of Hooker upon this subject, and to Mr. Cooper's sermons reviewed in the preceding article.

The author proceeds, in the next place, to apply his test of the general conditions of repentance, faith, and obedience, to the scriptural declarations respecting the freedom of divine grace; and first considers the question as it relates to the doctrine of election.

Here, after interpreting what oceurs in scripture concerning the choice of the Jewish people, and the preference of Jacob before Esau as applicable to their designation to the privileges of a national covenant only, and not to eternal life; and also those concerning Pharaoh and the vessels made to honour and dishonour, as having respect to their conduct, and improvement of the means of grace vouchsafed, and not to any absolute decree of election; Mr. Pott observes, that

"The whole question resolves itself into that point whether there be conditions properly so called under every dispensation; for if there be, the calling and election cannot signify an absolute determination of certain men to everlasting life; but it may signify the advancement of some before others, for wise reasons, to the pleasures of a nearer intercourse with God, to a better knowledge of his will, and to the use and advantages of his peculiar covenant." (p. 26.)

Although this reasoning will scarcely be thought decisive, by such as adopt the Calvinistic view of the question at issue, we are so little disposed to enter into this deep and endless subject, that we shall content ourselves with saying in the words of St. Peter, that

true christians are elect according to the foreknowledge of God the father, through sanctification of the spirit unto obedience, and sprinkling of the blood of Jesus Christ;" and that wherever this "working of the spirit of Christ" can be truly perceived, the christian is fully justified in seeking to partake of that "sweet, pleasant, and unspeakable comfort," of which "the godly consideration of predestination and our election in Christ is full," (Art. xvii); but that, without this, the caution, contained in the seventeenth article, cannot be too seriously considered and enforced.

Mr. Pott goes on to examine, whether the freedom of the grant of divine grace is in any wise diminished by maintaining his statement respecting the conditions of the christian covenant. For this purpose he brings forward many passages, both of the Old and New Testament, which plainly speak of overtures of mercy, offers of divine grace, and lessons of instruction being indiscriminately afforded to all; of the destruction of some being constantly ascribed to their refusal or neglect of such means of grace; and of the salvation of others, to their use and improvement of them. He then adverts to some other passages of scripture, which seem to support the notion of an arbitrary work of grace, and of rejection without respect to terms or conditions ; and admitting that these texts certainly denote an efficacious work of grace in believers, he contends, that they also "constantly imply the vo luntary performance, according to man's best ability, of the gospel terms."

To this general account of the doctrine of divine grace we readily assent. The influence of the holy spirit is, undoubtedly, promised in scripture to every one that sincerely asks it. It is equally certain, that this influence is not represented as operating by arbitrary and resistless impulses, but conformably to the moral nature of man, and leaving room for the exercise of his will; and that the final destruction of every one will be owing to the neglect of the promise of divine grace; or to the resistance of its influence. It is also indispensably requisite that we should pray for divine grace; beware of quenching, grieving, or resisting the holy spirit; and work out our own salvation with

fear and trembling, &c. Still let the words of our tenth article be seriously weighed, that "we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will," and, consequently, that salvation is, from first to last, the work of divine grace," that as it is written, he that glorieth let him glory in the Lord." The author proceeds, in the last place, to apply his test, arising from the general conditions of the gospel, to the doctrine of assurance; and he maintains that that doctrine, rightly understood, and founded not on mere sensations but on the witness of a good conscience guided by scripture, is perfectly compatible with those conditions. p. 41.

The author then very properly and judiciously points out the only safe and unequivocal standard, by which to judge of our spiritual state, namely, true repentance, faith, and obedience to the precepts of the gospel: and exposes the uncertainty and danger of substituting for this scriptural rule of judgment, any peculiar feelings either of joy or sorrow. He is justly anxious, at the same time, not to be thought to deny "those intimate perceptions of the force and efficacy of divine grace which rank a mong the genuine fruits of faith and holiness;" nor that "experience," which is "the result of trial, and the child of perseverance; not the blossom or the first fruit of conversion." Admitting the reality of these, he still maintains that "the evidences of revealed truth will still form the solid ground of faith," and "the conditions of the christian covenant,""the rule of duty, of self-examination, and of well placed confidence;" an expression, the last, which we wish had been exchanged for one less ambiguous.

Upon this subject, we have only to add, that whilst we fully coincide in the general sentiments thus expressed by Mir. Pott, we cannot help wishing, that, on account of the proneness of men to rest satisfied with very low and inadequate ideas respecting them, the nature of genuine repentance, faith, and obedience, had been more distinctly and fully stated. The readers of Mr. Pott's tract might thus have been enabled to appreciate more

justly the extent and spirituality of these requirements, and the deficiencies in their own character when compared with them; and might thus also have been guarded against that delusion and self-deceit, which lead men to think of themselves more highly than they ought to think.

After what we have already said, we think it unnecessary to enter into any strict examination of some of the sentiments contained in Mr. Pott's recapitulation of his arguments. (p. 53 to 57.) We would only, therefore, observe in general, that whilst we readily admit the necessity of our compliance with the invitations, and of our best endeavours to obey the exhortations of the gospel, yet we would earnestly contend, that we are justified freely by the grace of God in Christ Jesus, through faith alone; which, if it serve to that end, will, as it is declared in our twelfth article, necessarily be productive of good works; insomuch, that by them a lively faith may be as evidently known, as a tree discerned by the fruit:" and also that this faith is entirely of the gift and operation of God by his spirit, whose gracious influence is, in every period of the christian life, the sole effectual cause of our sanctification and salvation. Mr. P. here introduces two extracts from Bishop Hall's "Remedy of Profaneness," containing a just reproof, in which we entirely agree, of the bold impiety of those who would begin at God's eternal decree of our election, and then descend to the effects of it in our effectual calling, faith, repentance, obedience, and perseverance.

It remains only, that we now state the conclusion which Mr. Pott would draw from his preceding discussion, as it appears in his observations at the close of the notes. He there declares, that it has been his design to set forth with entire sincerity the grand doctrines of the fall and ruin of man's nature, and of his redemption by atonement and grace; and to shew that such doctrines stand apart from some controverted points, which, whe ther true or false, may be interwoven with them or detached from them, as they have been by many both before and since the reformation; that on this solid ground there should subsist a mutual friendship between the contending parties, and a strict forbearance from all misplaced and injuri

Would our limits have permitted it, we should gladly have inserted the whole of the concluding passage of this tract (p. 61-65,) both as exhibiting a highly pleasing specimen of the candour and moderation of the learned archdeacon; and as containing many just reflections which deserve to be seriously weighed by the heated polemics of the present day. We can only say, that we join with the reverend author in lamenting the unhappy differences of opinion, which subsist in the church, upon certain difficult and mysterious subjects; and we cordially unite with him in earnest wishes, that the contending parties would lay aside all bitterness, and anger, and clamour, and evil speaking, and labour to enforce upon the hearts of men those fundamental articles of faith and practice in which they mutually agree. We would particularly reprobate the conduct of those, though in our own church we trust there are few such to be found, who would cast the reproach and obloquy, complained of by Mr. Pott, on the ministra tions of any even the most apparently mistaken of their brethren. It is with real pleasure that we again notice the truly candid and benevolent spirit in which he has written the tract before us; and with still greater satisfaction, that we have every where perceived evident marks of the sincere and unaffected piety of the author.

Upon the whole, notwithstanding the strictures which we have felt it to be our duty to make, respecting the system brought forward by the reverend archdeacon, and the fears which, on that account, we cannot help entertaining, lest his object should fail of the effect intended to be produced by it, we consider the design as highly honourable to him; and heartily pray, that both the author, ourselves, and the whole church, may have a right understanding in all things."

CLIX. Review of GISBORNE'S Sermons.

(Continued from p. 227.)

THE eleventh sermon is on the necessity of unreserved obedience to God; and the reasonableness of the requi sition is no less clearly than familiarly illustrated by a reference to the universality of that subjection which a subject owes to his king, a soldier to his officer, a servant to his master, and a child to its parent. We doubt whether in this discourse sufficient care has been taken to distinguish that wilful reservation of some particular sin, which it is intended to represent as inconsistent with the hope of salvation; from those breaches of duty of which even the best are guilty We would suggest some alteration of the following passage, "If you suffer any sinful habit to stand between you and heaven, you deserve to forfeit heaven." The question is not whether they who deliberately indulge one sinful habit deserve to forfeit heaven; all men deserve to do this, as is abundantly asserted by our author, both in this and in his former volume of sermons; but whether they shall forfeit heaven.

The twelfth and thirteenth sermons, on the sins of the tongue, we would point out as particularly important. In this age and country there is a great number of persons living in cities and towns, possessing a fortune sufficient to exempt them from bodily labour, and at the same time indisposed to mental industry, who have little other employment than that of visiting. No small portion of their lives is, therefore, spent in conversation; and Solomon has well observed, that "in the multitude of words there wanteth not sin." Even in religious circles, conversation, partly through the same superabundance of it, often degenerates into a frivolity little short of that which prevails in more worldly company, and numberless evil tempers are discoverable in the domestic intercourse of those whom their minister, perhaps, esteems to be most exemplary christians. The writer, therefore, or the preacher who should fully and successfully expose those various sins of the tongue which infest modern society, would render an essential service to religion. In vain are cards denounced by one party as a criminal amusement. It may jusily be retorted,