lent Pagan moralists so blind, as not see all the merit of a firm and fixed resolution of keeping a good conscience. They did see and own it, as appears by the famous justum et tenacem propositi virum, &c., of one of their moral poets. But, unluckily for truth, they did not see the pervicacia et inflexibilis obstinatio of the Christians in that light; though it was nothing more than such a fixed resolution, as one, who most severely censured them for it, the good Emperor Marcus Antonius, fairly confesses. In his book of Meditations, speaking of a wise man's readiness to die, he says, "He should be so prepared, that his readiness may be seen to be the effect of a well-weighed judgment, not of mere obstinacy, like that of the Christians." This is a heavy charge on the primitive martyrs. But he himself removes it in his constitution to the community of Asia, given us by Eusebius. "I know," says he, "the gods are watchful to discover such sort of men; for it is much more fit, that they themselves should punish those who refuse to worship them, than that we should interfere in it." Why then was it called mere obstinacy? The reason is seen above. Universal prejudice had made men regard a refusal of this intercommunity, as the most brutal of all dissociability. And the Emperor Julian, who understood this matter the best of any, fairly owns, that the Jews and Christians brought the execration of the world upon them, by their aversion to the gods of Paganism, and their refusal of all communication with them."

Thus far the learned author. Now, that much the like case to what is here represented, may take place among men wearing the common name of Christians will appear no way improbable to one who will only take time to reflect, what an obnoxious figure any small number of ministers, in either of our national churches would make, who should agree, with proper spirit and zeal, to maintain, not to say the ancient gospel, but the plain, obvious, first intended sense of their own public standards of doctrine, and insist upon a credible profession of hearty adherence to that sense, as the terms on which they admitted any to hold communion with them in the sacred institutions. It will be allowed, I dare say, that their situation in the national church would be very uncomfortable, as well as extremely ridiculous; for modern charity would soon awaken many enemies against them, to distress and misrepresent them in various respects.

Here I must acknowledge it to be a thing somewhat new, to see the cause of modern charity supported in volumes, professedly written to recommend the imputed righteousness, or

the character of Jesus Christ, and wherein the much insulted doctrine of the sovereignty of Divine grace is oftener than once strongly asserted. On this last article, which has the closest connection with the former, I shall here quote a very bold passage from vol. 1, p. 284, and seqq. “believe me, my dear friend, salvation, both in the root and all its branches is entirely of grace; or else believe me, for the many cogent testimonies of Scripture, which most circumstantially ascertain this great truth. Election is of grace: "Having predestinated us unto the adoption of children, not on account of human worthiness, but according to the good pleasure of his will.-Equally gratuitous is our effectual vocation: "God hath called us with an holy calling, not according to our works, but according to his purpose and grace."-Faith is owing to the same cause: " By grace ye are saved, through faith."-from hence springs justification: "Being justified freely by his grace." This is the origin of regeneration: "Of his own will begat he us by the word of truth."-The consummation of bliss flows from the same all-supplying source: The gift of God is eternal life." It is in every respect a gift; not only without, but contrary to all desert of ours So that the foundation is laid in the riches of grace; the superstructure is reared by the hand of grace, and when the top-stone is brought forth, when our felicity is completed in the kingdom of heaven, the everlasting acclamation will be, Grace, grace unto it!

66

This is that glorious gospel, which human learning could never have discovered; which carnal reason cannot understand; which the wisdom of this world accounteth foolishness; which the envy of the devil, and the pride of man, will always oppose."

What pity is it that these sentiments did not bear sway throughout the Dialogues, and to find that Theron's conversion is carried forward in such a manner, as if the reverse were true! But this is not my present purpose. What I presently think strange is, that one who avows the sentiments now quoted, should join in the friendly and affectionate alliance of charity, with such as he himself perceives opposing the imputed righteousness, and with the most open and determined enemies of the Divine sovereignty. After this, I own, I need not be greatly surprised at finding him likewise discovering a loathness to exclude from the friendly alliance, even the philosophers described by Paul in the beginning of his Epistle to the Romans.-But may I not here be allowed to put the question, What communion hath light with

darkness? and what concord hath Christ with Belial?" Or what delight can charity take in "the envy of the devil, and the pride of man?"

It was probably by observing this sociable temper in the author of the Dialogues, that a friend of his was induced to vindicate him from the odious aspersion, of being a lover of the peculiar doctrines of Christianity, asserted in the above quoted passage, by alleging in his behalf, that though he does indeed adopt these doctrines, yet it is evident he does not lay much stress upon them: or, to give the words of that friend, "Of whatever consequence he may think them to the true comfort of Christians, it is evident he does not hold them to be of the same importance with these here mentioned, which are necessary to the very being of true Christianity," viz. the doctrines approved by this friend in the former part of his paper. It might well have been expected, that love to the truth would have resented, in a proper manner, the offices of such a friend, however kind they might seem.But I have not as yet heard, whether any such resentment has been shown.

I shall now give some instances of the charitable esteem expressed for particular writers in the Dialogues and in the Meditations. For as I find nothing said in the latter revoked in the former, I may be well allowed to consider them together.

I shall first observe the respect paid to the author of Night Thoughts and his writings. For I suppose we understand each other all along to judge of particular writers, only as they appear in their writings. The two following lines, which breathe the very sentiments and style of the spirit of self-dependence, may well be considered as the motto of this author.

"O be a man! and thou shalt be a God!

And half self-made !- -ambition how divine!"

แ

It would be tedious to note all the commendations of the Night Thoughts, both in the Dialogues and in the Meditations. I shall only quote what is said in the first volume of the latter, at the close of a note at the foot of p. 87; "These thoughts give the highest entertainment to the fancy, and impart the noblest improvement to the mind. They not only refine our taste, but prepare us for death, and ripen us for glory. I never take up this admirable piece, but I am ready

See London Magazine for September 1755, p. 425.

to cry out, Tecum vivere amem, tecum obeam libens, i. e. Inspire me with such a spirit, and life shall be delightful, nor death itself unwelcome."

The author of these thoughts does indeed speak many grand things concerning the atonement; but as he evidently makes them all subservient to human pride, his leading scope can deserve no more regard from a Christian, than the testimony of him who said, I know thee who thou art, the holy one of God.

I shall next glance at Dr. Lucas's Inquiry after Happiness. In p. 126, of part 1, Edinburgh, 1754, he says, "That God so governs the world, that the issues of things are not fatal and unavoidable, but dependent upon ourselves."

In p. 137, after some previous reasoning, he says, “These, with many others, are the absurd consequences which attend the denial of the universality or sufficiency of grace; but if, on the other hand, we do grant that God Almighty is ready to assist every man who calls on him in his endeavours after virtue and happiness, and that his assistance is sufficient to the end for which it is designed, then we must needs acknowledge that man can do what he can do; or, which is all one, what God has put in his power to do."

In p. 166, while he is labouring to show the possibility of attaining happiness in this life, he supposes an objection will arise from these words of the gospel, If any man will come after me, let him take up his cross and follow me, Matt. xvi, 24. He acknowledges, that obedience to this precept was indispensably necessary to the propagation of the gospel;" immediately adding, "But, blessed be God, the obligation of that duty has long ago ceased."* This specimen sufficiently shows the spirit of this author. Let us now hear the encomium given both to the author and his performance, in a note at the foot of p. 52, Meditations, vol. I, An author, in whom the gentleman, the scholar, and the Christian, are

66

* According to this author, and many others, we are much indebted to the first Christians for suffering that we might reign, or enjoy a religion suited to all our worldly interests. I have heard of an eminent prelate of the Roman church, who said to his fellow, O quantum profuit nobis hæc fabula de Jesu Christo! "What a fund of gain to us has this fable about Jesus Christ been !"-Here I am reminded of a remark writ me by a reader of the Meditations and Dialogues, on the author's scheme, in these words: "His scheme speaks little of bearing the hatred of the world after Christ, and as little of the Christian hope, seeming to be adapted to men enjoying worldly ease and wealth."-I could wish that all occasion for any such remarks had been effectually cut off.

most happily united.-A performance, which, in point of solid argument, unaffected piety, and a vein of thought amazingly fertile, has, perhaps, no superior; nor can I wish my reader a more refined pleasure, or a more substantial happiness, than that of having the sentiments of this entertaining and pathetic writer, wove into the very texture of his heart." What shall we say of the charity breathing here? Does it proceed from the same mouth which praises the Divine grace? "Doth a fountain send forth at the same place sweet water and bitter?" Must not the reader be tempted to think, indeed, that he who maintains the ancient doctrine of grace in this connection, does not lay very great stress upon it? Yea, what would Mess. Boston and Erskines have said to the proposal of uniting together in the same heart, their avowed sentiments of grace, with those of the two gentlemen we have been now considering? Would not the former have charged the latter with gross heresy, and judged them worthy of extirpation ?Surely we must allow, that no two Pagan gods differed more than the different characters drawn for the Deity by these Christian teachers. Is the popular doctrine, then, which has so long claimed the title of orthodoxy, now disposed to hold forth the right hand of fellowship to her eminent adversary, with whom she has so long waged war?

I shall now take notice of the respect paid to the author of the Family Expositor. Mediations, vol. 1, p. 147, in a note at the foot of the page, he is called "a masterly expositor, who has illustrated the life of our blessed LORD, in the most elegant taste of criticism; with the most amiable spirit of devotion, and without any mixture of the malignant leaven, or, low singularities of a party."

In the second volume of the Dialogues, at the foot of p. 378, and 379, we have two notes on these words of Paul: "The Gentiles which followed not after righteousness have attained to righteousness, even the righteousness which is of faith."t

66

6%

*

Surely this must signify more, than "attaining to the profession of a religion whereby they may be justified and saved." To this multitudes attain, who continue, as the prophet speaks, stout-hearted and far from righteousness;" who derive no real benefit from their profession, but are rendered utterly inexcusable and liable to more aggravated condemnation.'

Surely, "the righteousness which is by faith," cannot consist in humbly committing the soul to CHRIST, in the way that he hath appointed. According to this notion, the justi