ceive all who come to him, in his appointed way; must be distinct from the everlasting purpose of 'God, whereby, before the foundations of the 'world, he hath constantly decreed by his counsel, 'secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of ́ mankind, and to bring them by Christ to ever 'lasting salvation, as vessels of mercy For the revealed will, and the secret purpose of God cannot be the same. The revealed will of God shews us our duty, and the path of peace; his secret purpose relates to what he determines to do in respect to every part of his universal kingdom, and to all eternity. It is his commanding will, that all men should love him perfectly; that all sinners should repent and believe the gospel: but does he will this in the same manner as he willed the crucifixion and resurrection of Christ? God is willing that we should be willing; he does nothing to prevent it; he affords us means, opportunities, and encouragements: but does he so will it as to exert omnipotence to effect it? to raise all from the death in sin to divine life? to new "create all into "holiness?" to give to "all a new heart, and a new spirit ?" He wills us to will that which is ' good, that, when we have willed, he also may 'will to fulfil his own counsel in us.' Compare this with the seventeenth article as above quoted. His command indeed is, that we should will, &c;' but there is not in man a 'disposition, and consequently not an ability, to do what in the sight of 'God is good, till he is influenced by the Spirit ' of God: but the counsel of God is previous to "the our believing, and relates to his giving us, "Spirit of life in Christ Jesus," to quicken us from the death of sin, that we may repent, believe, and obey; and the promise is to those who do repent, believe, and obey.] AUGUSTINE. The wicked, who have faith." Fidelium iniquorum.1 What a lamentable thing it is, that in every age there should be great numbers, to whom this description in some sense may be applied! They assent to the truth of Christianity in general, and to many of its doctrines: they are not infidels : they have a notional faith, but they are wicked men; that is, they live in the habitual practice of sin, and neglect of their duty to God and man, and are worldly, and ungodly, and selfish, in their whole conduct. There are no doubt many of this description among Calvinists; but there is, at least, as large a proportion among Anticalvinists; and especially among those who oppose the doctrine of justification by faith, and salvation by grace alone. They profess to depend on good works, yet neglect to practise them; as if the very scarcity of them would enhance their value! Yet they encourage themselves in this strange inconsistent course of life by a presumptuous reliance on the mercy of God; and soothe their consciences by the idea, that, as professed Christians, they shall not be judged by the strict and holy law of God, but by some milder and more pliable rule! What millions of these antinomian professors of Christianity are there at this day, in the visible church! 'Even if he should happen to fulfil all which August. Ref. 425. 6 seems just in the sight of men, God condemns 'this presumption, and boast of pride.'- Pre'sume not on your own righteousness to reign:' (that is, as your title to the kingdom of God :) 'Presume not on the mercy of God to sin.' There is not one clause, in the whole passage, that does not coincide with the views of most Calvinists on these subjects, especially those of the evangelical clergy. Even among such Calvinists, or others, as hold evangelical doctrines in a manner which is justly considered as Antinomian, very few indeed would adopt the language which Augustine puts into the mouths of Antinomians of his day. But I may be bold to say, that Great Britain produces no set of men, who more decidedly, particularly, and constantly, testify against this perversion of the gospel, and every variety of it; by sermons and publications of various kinds; than the evangelical clergy. It would be easy to prove this by quotations; but the appeal is made to our printed works in general; some of which, at least, our opposers ought to read carefully, before they undertake to confute or condemn us." Let no 'man deceive you with vain words," except you are partakers of repentance, and "bring forth 'fruits meet for repentance," all your religion is vain, your hopes presumptuous, and your destruction inevitable, whatever other attainments, gifts, or experiences you may have to boast of, 'or to buoy up your confidence. All other appearances, (of repentance,) whether of terror is'suing in self-dependence, and neglect of Christ; 'or of supposed evangelical humiliation, issuing ' in professed dependence on Christ and free "the our believing, and relates to his giving us, "Spirit of life in Christ Jesus," to quicken us from the death of sin, that we may repent, believe, and obey; and the promise is to those who do repent, believe, and obey.] AUGUSTINE. The wicked, who have faith." Fidelium iniquorum.1 What a lamentable thing it is, that in every age there should be great numbers, to whom this description in some sense may be applied! They assent to the truth of Christianity in general, and to many of its doctrines: they are not infidels : they have a notional faith, but they are wicked men; that is, they live in the habitual practice of sin, and neglect of their duty to God and man, and are worldly, and ungodly, and selfish, in their whole conduct. There are no doubt many of this description among Calvinists; but there is, at least, as large a proportion among Anticalvinists; and especially among those who oppose the doctrine of justification by faith, and salvation by grace alone. They profess to depend on good works, yet neglect to practise them; as if the very scarcity of them would enhance their value! Yet they encourage themselves in this strange inconsistent course of life by a presumptuous reliance on the mercy of God; and soothe their consciences by the idea, that, as professed Christians, they shall not be judged by the strict and holy law of God, but by some milder and more pliable rule! What millions of these antinomian professors of Christianity are there at this day, in the visible church! 'Even if he should happen to fulfil all which August. Ref. 425. 6 seems just in the sight of men, God condemns "this presumption, and boast of pride.'- Presume not on your own righteousness to reign:' (that is, as your title to the kingdom of God :) 'Presume not on the mercy of God to sin.' There is not one clause, in the whole passage, that does not coincide with the views of most Calvinists on these subjects, especially those of the evangelical clergy. Even among such Calvinists, or others, as hold evangelical doctrines in a manner which is justly considered as Antinomian, very few indeed would adopt the language which Augustine puts into the mouths of Antinomians of his day. But I may be bold to say, that Great Britain produces no set of men, who more decidedly, particularly, and constantly, testify against this perversion of the gospel, and every variety of it; by sermons and publications of various kinds; than the evangelical clergy. It would be easy to prove this by quotations; but the appeal is made to our printed works in general; some of which, at least, our opposers ought to read carefully, before they undertake to confute or condemn us." Let no 'man deceive you with vain words," except you 'are partakers of repentance, and "bring forth 'fruits meet for repentance," all your religion is ' vain, your hopes presumptuous, and your de'struction inevitable, whatever other attainments, gifts, or experiences you may have to boast of, ' or to buoy up your confidence. All other appearances, (of repentance,) whether of terror is'suing in self-dependence, and neglect of Christ; 'or of supposed evangelical humiliation, issuing in professed dependence on Christ and free |