[Contrary to expectation, it was ascertained after the manuscript of the forego. ing sermon had in part passed through the hands of the printer, that there would be a deficiency of matter to complete 16 octavo pages. As the author lived so remote from the place of publication, it was deemed advisable to present several extracts somewhat on the same subject; which it is hoped, will give some idea of the views of a dangerous errorist on one point, and at the same time correct them.]—ED.

EXTRACTS FROM DR. JENNINGS's "DEBATE ON CAMPBELLISM," RECENTLY published. "In confirmation of his doctrine Mr. Campbell proceeded to state, that in his youth he had read three histories,' one of Asia, one of Africa, and one of these United States. That he believed them all; of this he was assured. But his belief of the other two, had not the same effect upon his mind, and did not lead to the formation and execution of purposes, in any degree, like his belief of the history of this country. That his belief in this history, was fully equal to the faith of the gospel which is connected with salvation, and was productive of similar results. For he was thereby induced to leave the country of his nativity, (Ireland,) to forego all the bright prospects and advantages which were there presented to his view; in a word, to forsake all, and risk the dangers of the mighty deep, to seek a settlement in this country, with a view to the enjoyment of the privileges and advantages which he believed it was calculated to secure. And what better or higher faith could the gospel require than this, which had exerted such a powerful influence on his mind?"

"With regard to the illustration of the nature of faith, drawn by Mr. C. from his own conduct and experience, it was replied, that neither the appositeness nor force of it was perceived. Besides, it was confidently believed, that, in the estimation of the public at large, Mr. C. would not be considered as having acted a very adventurous, meritorious, or even disinterested part, in exchanging Ireland-a land groaning under the pressure of taxation, and the heavy hand of oppression, where the poorer classes of society frequently suffer for the actual necessaries of life-for this fair land of plenty and freedom, which presents so many flattering prospects to the virtuous and the enterprising from every country and every clime; and where Mr.C. himself had, it was believed, more than realized all his expectations. I would, nevertheless, add, that the illustration of Mr. C. seems very aptly to elucidate the principles upon which, it is apprehended, too many (whether Mr. C. is embraced among the number I will leave every one to judge for himself,) make a profession of the religion of Christ, whilst they are historical believers, but have not "obeyed from the heart that form of doctrine," which God has given in his word and gospel. Whether they be conscious of it or not, it is often too evident, that the real motive whereby they were induced to confess with their mouth the Lord Jesus, was the hope of temporal advantages, such as wealth, reputation, or influence over their fellow men; whereas, had no such prospects presented themselves to their view, their historical faith, however sincere and perfect in its character it may have been, would no more have influenced them publicly to profess Christ, than did Mr. Campbell's belief of the history of Africa induce him to take up his residence among the Hottentots. This leads me to observe that it was farther, in reply to Mr. C., urged as a decisive objection to his view of faith, that, in thousands of instances, it was evident it had no abiding practical influence upon the hearts or lives of such as historically believed the word of God and the gospel of his Son. And therefore, it might be fairly argued or inferred, that in no case, was a mere historical faith productive of a permanent and universal change of the human character, similar to that produced by the 'faith which worketh by love."" "It was urged in reply to Mr. C., on this part of the subject in debate, that if it was thus characteristic of historical faith to be unproductive of good and lasting fruit, much more palpably would this be the case, if it consisted, as Mr. Campbell asserted, in the historical belief of the facts related in the New Testament, separated from the doctrines with which such facts stand connected. Thus, if it were possible to strip the facts contained in the gospel history of the doctrines with which they are not only intimately, but inseparably, connected, so as simply to believe the facts, that Jesus Christ, of Nazareth, was born under the reign of Augus tus Cæsar, and was crucified as a malefactor under Pontius Pilate, upon Mount

Calvary, near Jerusalem,-how would this belief influence the heart of any man to the exercise of right affections towards God and his neighbor; or his life, so that it should be habitually conformed to the law of God, any more than would the be lief that Julius Cæsar was assassinated at Rome?"

"Thus he makes the genuineness of faith to depend, not upon its properties, but upon its supposed quality or strength. What would be the estimation of the skill of the professed metallurgist, who should pretend to assay gold upon a simi. lar principle? As every particle of gold, however small it may be, is intrinsically valuable, and can be distinguished, not only from dross, but any other metal, however it may happen to be mixed with one or the other; so, it is not only evident from the word of God, but in accordance with the enlightened judgment of every impartial man, that every degree of true or genuine faith is, intrinsically, and, as it regards the cardinal point of our justification in the sight of God, and our acceptance with him, equally valuable. Thus we are not only said by Paul, to be justified by faith, (be it weak or strong,) whereby we have peace with God through our Lord Jesus Christ, but the same apostle directs such as are weak in the faith to be received, but not to doubtful disputations. As this seems confessedly not to be the case with historical faith, it follows that it cannot be the faith whereby Abraham was justified, and the elders obtained a good report: or the faith whereby Abel offered unto God a more acceptable sacrifice than Cain, who, it would seem, in the offering which he made, was actuated by something very similar to the historical faith of Mr. Campbell.

"The unscriptural character, as well as absurdity of Mr. C.'s view of faith will further and still more palpably appear, from the position which he attempts to maintain, that a sinner is not justified by faith, or that exercise of the heart where. by a sinner flees for refuge to lay hold of Christ as the hope set before him, but by or through immersion, which as has been seen, he calls an act of faith. It would seem, from this view of justification taken by Mr. C., as though he himself was doubtful of the sufficiency of his historical faith, and therefore immersion is brought in to aid its efficacy. But be that as it may, we not only are clearly taught in the scriptures, that "being justified by faith (not by any supposed act of mere external obedience) we have peace with God through our Lord Jesus Christ;" but that it is" with the heart man believeth unto righteousness." Can it then be doubted, that the instant a man thus believes" with the heart unto righteousness;" or that in the same moment that he truly, by faith, receives or lays hold of the Lord Jesus, as the LORD, or Jehovah his righteousness, he is justified freely, through the redemption that is in Christ Jesus, according to the riches of his grace? "Now let us apply these remarks, or rather the clear passages from the word therein cited, to the case of the eunuch, whereby we shall be enabled to determine not only the nature of his faith, and whether he was justified before, or in consequence of his baptism, but also, and that upon safe grounds, to pronounce a judgment upon the whole subject of this historical faith of Mr. C.

"It is then most clearly manifest that Philip did not baptize the eunuch upon his profession of a mere historical faith, or such a profession as Mr. C. and his followers would deem sufficient; for if he and they be not grossly misunderstood, they exclude all supposed exercises, at least religious exercises of the heart, alleging that we might as well speak of the religion, not only of the head, but of the hand or the foot, as of the heart. But it evidently appears that the eunuch received baptism, in consequence of the reason which Philip had to conclude, that he had believed; or, at least, that he did then, before his baptism, receive the Lord Jesus and did believe on him, not merely historically, but with his heart, nay, with all his heart. "See, here is water," said the eunuch, "what doth hinder me to be baptized? If thou believest with all thine heart thou mayest," was the evangelists's reply. But if the eunuch believed with the heart, as Philip had, and as we have, just ground to conclude he did, then it is not only evident that his faith was of a higher and nobler character than that which is simply historical, but that he thereby was forthwith justified, or believed "unto righteousness," even "the righteousness of faith;" and that too before he received baptism, which he afterwards received, as the "seal of the righteousness of faith which he had," while as yet he was unbaptized."

OF THE WESTERN THEOLOGICAL SEMINARY, ALLEGHENY, PA.

ELECTION NOT CONTRARY TO A FREE GOSPEL.' JOHN 6:37-40. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting ife.

me.

In this passage, we have it plainly asserted that the blessings of the gospel are free to all who are willing to accept them. The very object of our Lord, in uttering it to the Jews, seems to have been, to bring before their minds the true character of his salvation, as a benefit designed not for their nation alone, but for the men of all nations under heaven; a benefit, therefore, which would have wide and glorious effect in the world, even though the posterity of Abraham should be found rejecting it in mass. "Ye have seen me, and believe not;" yet shall not my mission be in vain. Others will accept the salvation which ye despise; and come they from what region of the world they may, they shall experience the truth of the declaration that I am the "Bread of Life." "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast

*The substance of the following Discourse was originally preached in the First Presbyterian Church, in compliance with a desire, which had been expressed on the part of some persons in the Congregation, to have the subject discussed from the pul. pit. The time seemed to call for it; and having been engaged by the Pastor to supply his place on an occasion when he was called to be absent from the city, I did not hesitate, on his recommendation, to make this the theme of one of my sermons at that time. A wish has been intimated, to have the sermon published; and it is now given to the world, accordingly, in the hope that it may be useful to some minds, in relieving them from difficulties on the trying question to which it relates. This explanation is given here, to account for some forms of expression that occur in the discourse.

out."

"This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life."

The doctrine now stated, is not peculiar to any one part of the sacred volume. It stands out in strong relief from almost every page; and it enters vitally into the whole system of grace which it reveals. The language of the Old Testament is throughout of this tenor: "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?" The invitations of the New, are, if possible, still more free. "Come unto me, all ye that labor and are heavy laden, and I will give you rest.” "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life." "If any man thirst, let him come unto me and drink." "Whosoever will, let him take the water of life freely." Declarations like these teach as plainly as language can, that men are never straitened in God, but always in themselves, when they live unblessed with the salvation which is brought nigh to them by the gospel. The blessings of that salvation wherever the gospel comes, are like the light of heaven poured forth for the free use of all: and if they are not apprehended, it is only because the eyes of sinners are shut against their presence. They are a broad, deep river, sent out from the throne of God by all the habitations of men; and if any stand unrefreshed in their places, it is only because they will not betake themselves to the stream and drink.

Who can attentively consider the history of the gospel redemption, and entertain any doubt on this subject? Is not the whole mediatorial work an exhibition, and an overwhelming argument, of the love of God to lost men, and of his willingness to save them? It originated in love-it was carried forward in love it came to its consummation in love; and it is set forth, accordingly, in the sacred volume as an irrefragable proof, that God is kindly and tenderly disposed toward the human race, and for the very purpose of overcoming the feelings of distrust that possess the hearts of sinners in regard to this point; and subduing them into penitence, gratitude, confidence, and childlike affection. "Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." Is it true, that this immense sacrifice has been made on the part of Heaven for the benefit of earth? Is the story of the Redeem er's humiliation from the height of glory to the low estate of miserable man in this dark and dying world, a sober narration of facts that have actually taken place? Is it no fancy picture, but a sketch from real life, that the gospel holds up to view, when it tells, how he emptied himself, and became poor, and labored, and suffered shame, in the body, for the salvation of men? Is the record of the transactions that occurred on Calvary, worthy of credit? Did he bear our sins in his own body on the tree,

dying the death of a malefactor under the rage of men, and pouring out his soul in unutterable anguish under the wrath of a holy God? And can any doubt, after all, whether the grace of the gospel be, what it claims to be, the flowing of unobstructed kindness in the divine mind toward all who are willing to receive it? He that spared not his own Son, but freely gave him up for us all--oh, how shall He be supposed to harbor still a feeling opposed to the welfare of a single soul, or to hold forth the slightest hindrance to its salvation? "This is a faithfulsaying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."

The doctrine of the bible, as now stated, on this subject, falls in with every man's common sense and habitual consciousness. The blessings of the gospel are offered to all men alike, on the condition of their being willing to receive them on its own terms; and all men feel, that in accepting or rejecting them they act with just the same kind of freedom that belongs to them in any other exercise of mind whatever. Who doubts, in ordinary life, whether he have the power of choosing freely in his own mind or not? All men know that their wills are not controlled by any force contrary to their own nature in other cases; and the conscience of every man tells him that he is just as free in this respect, and as independent of control, in the state of his mind in relation to the gospel. The invitations of the gospel address him as they do other men; and if he will not comply with them, his own spirit is witness against him that the fault is with himself.

The passage, however, which I have taken for my text, asserts another doctrine, as plainly as the one which I have been thus far holding up to view. It teaches, that it is only by the intervention of an extraordinary impulse from God himself, that the minds of men are ever brought to embrace the salvation of Christ; and that wherever this impulse is put forth, the result of it is to make men willing to come to him for life. "All that the Father giveth me shall come to me-I came down from heaven not to do mine own will, but the will of him that sent me: and this is the Father's will which hath sent me, that of all which he hath given I should lose nothing, but should raise it up again at the last day." And immediately after he added; "No man can come unto me except the Father which hath sent ine draw him." The doctrine evidently exhibited in these declarations is, that when men are led to embrace Christ, they are led to do so by some kind of influence exerted upon them from God, which of itself secures the result, and without which they would never have taken the step at all. It is of no account to inquire, at present, how this influence is exerted; whether by trials in God's providence which draw out the soul after higher blessings than any that are to be found in this perishing world; or by the mere exhibition of truth, held up by any of the ordinary ways of