against our doctrine; and yet how naturally they coincide with the view here given. To the author they give no trouble; they express his sentiments, and in similar circumstances he should use the same language. The statement here given, is by no means new or peculiar. He has proved that the compilers of our liturgy held the same sentiments. Many of his brethren at present coincide with him. The most eminent Calvinist divines in North America, who have lived during the present century, view the subject in the same light; and abundance of testimonies of this kind, from every quarter, might easily be adduced: but let the word of God decide.

The author is not anxious about the class of professed Christians among whom his brethren may rank him. No one of them is either right or wrong in every thing; and that which in one situation is disgraceful, in another is deemed honourable. But it appears to him of great consequence to show, that these despised doctrines are scriptural, rational, holy, consolatory, and consistent with every other part of Christianity: and that the objections commonly urged against them, originate in misapprehension of their nature and tendency and may generally be traced back to distorted views given of them, or scandalous perversions made of them.

In some few places, however, the terms Calvinist and Calvinism, Arminian and Arminianism are retained; not as invidious distinctions, but for convenience, and to prevent circumlocution. It is a great mistake to suppose, that self-righteous pride is peculiar to Arminians, or Antinomian laxity to Calvinists. Pride and dislike to the holy law of God are alike congenial to our fallen nature: so that every man is radically of himself both self-righteous and Antinomian. No creed, as such, will cure either of these distempers; but regeneration renders us convalescent. Yet even true Christians frequently hold and contend for doctrines, which very inadequately influence their own hearts and lives; nay, they often maintain errors, without being proportionably injured by them. Hence many Calvinists are prone to pride and selfpreference, and many Arminians evidently humble. But the Christian temper, wherever found, even though a man express himself, as we think inaccurately, is vastly more valuable than the most exact notions without "the mind which was in Christ Jesus."-On the other hand, the Arminian is not at all secured from Antinomianism, nor the Calvinist exposed to it, by their several tenets; seeing both of them are Antinomian just as far as they are unsanctified, and no further: "because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Perhaps speculating Antinomians abound most among persons professing to be Calvinists: but Antinomians whose sentiments influence their practice, swarm among such as are really Arminians. Does the reader doubt this? Let him ask any of those multitudes, who openly trample on God's commandments, what they think of predestination and election, and he will speedily be convinced, that they are Arminians: yet they take occasion from their notions concerning the mercy of God, to encourage themselves in impenitent wickedIt would, therefore, be unspeakably better for all parties to examine such subjects with impartiality, meekness, and brotherly love; thaa reciprocally to censure, despise, and condemn one another.

.ness.

SERMON, &c.

JOHN VI. 37-40.

All that the Father giveth me shall come unto me; and him that cometh unto 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 me. 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 life; and I will raise him up at the last day.

THE holy Scriptures, being the word of God, are doubtless perfectly consistent. Moses and Samuel, David and Isaiah, Paul and James, being merely the penmen of the Holy Spirit, must perfectly harmonize in the truths which they inculcate. Precepts, threatenings, warnings, judgments, counsels, exhortations, invitations, promises, privileges, histories, examples, types, and parables, in divers methods, subserve the same great ends of instruction. They all display and illustrate the same character of God, and of man; and impress the same ideas of sin and of holiness, of time and of eternity, of happiness and of misery. They all concur in displaying the glory of the divine perfections in the dispensations of Providence in this world, and the final distribution of rewards and punishments in the world to come. And though these constituent parts of holy writ do not in all respects answer the same purposes, each has its distinct important use in the accomplishment of one vast and uniform design.

But though the Scriptures are in themselves completely harmonious, yet men do not readily perceive this harmony. Many imagine they see in them numerous inconsistencies and contradictions: others, judging it impracticable to reconcile the sacred writers, give a partial preference to one above another, and set them in opposition to each other, according to their several opinions. The various sects and parties professing Christianity, appeal to Scripture in proof of their discordant tenets; and multitudes, content with those passages which seem to speak the language of the favourite system, pass over all the rest as if nothing to the purpose, or nothing to them; a mere caput mortuum * in divinity.

These things are notorious; but whence do they arise? We allow that the vastness of the design revealed in Scripture, which has relation to things

The worthless insipid mass that remains when the spirits are all drawn off by distillation; or the mere dross left in refining metals.

unseen and eternal, and to the perfections of the incomprehensible God, must very far exceed the capacity of our narrow minds, and cannot enter the understanding at once, nor be apprehended at one glance; and, when viewed in parts, the unity is broken and the harmony obscured: insomuch that we may justly question, whether any creature can perfectly comprehend the consistency of the glorious plan, which "angels desire to look into."-But other reasons concur in producing this discordancy of sentiment. The Bible is a revelation from God to sinners; and it seems an apparent intention of the Holy Spirit, so to arrange and constitute this revelation, as to make trial of men's hearts: and to distinguish betwixt the humble teachable inquirer after the way of salvation, and those who read the Scriptures with captious selfsufficiency in order to start objections; with attachment to a party for weapons of angry controversy; or with a worldly and sensual mind to find excuse for their sins. "The way-faring men, though fools, shall not err therein." "But the Lord taketh the wise in their own craftiness." "They received not the love of the truth, that they might be saved; and for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned, who believed not the truth, but had pleasure in unrighteousness.' "Unto you," saith our Lord to his inquiring disciples, "it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables; that seeing they may see and not perceive, and hearing they may hear and not understand, lest at any time they should be converted, and their sins should be forgiven them." My brethren, let us pray for an humble teachable spirit, which will avail us far more in understanding the Scriptures to the good of our own souls, than all the acuteness and learning in the world. In proportion as we possess this temper, and really love truth and holiness, we shall escape these dangers, and more and more perceive the consistency of the word of God.

But as this disposition is imperfect, and counteracted by remaining prejudice and corruption, in the best of men; so none of us perceive all that consistency which really subsists in divine revelation. A satisfactory discovery, however, of the harmony of Scripture, is doubtless a good test of the degree in which we really understand divine things; and, ever since the Bible became my peculiar study, this discovery has been my invariable object. No arguments could procure my assent even to the doctrine of Justification by faith in Christ alone; until I was satisfied of its perfect agreement with the honour of the divine law, and the indispensable necessity of personal holiness, and fruitfulness in good works, which I was sure were every where insisted on in the sacred volume. In like manner, my objections to the doctrines of personal election and final perseverance were insuperable, till I was fully satisfied of their consistency, with exhortations, warnings, invitations, and persuasions, on the minister's part; and with diligence, watchfulness, and strenuous exertions, on that of the people; which are far more spoken of in Scripture than even these doctrines themselves. At that time I was almost entirely ignorant of the sentiments of modern Calvinists: and I am not sensible that any material alteration has since taken place in my views of these doctrines, by all I have seen, or heard, or read.

What those views are, I feel myself called upon more fully to declare from the pulpit and the press; that is, I consider it my duty at present to lay before you and the public, the substance of the doctrine I have preached, and probably shall preach, as long as the providence of God continues me among you. I say probably; for I trust I am open to conviction and desirous of instruction; and possibly some person may point out erroneous and unscriptural tenets in this statement of my sentiments. And whether he do it publicly or privately, as a friend or as an enemy, provided he convinces my judgment that I have been mistaken, he shall certainly have my thanks and acknowledgments for so doing.

2 Thess. ii. 10-12.

Isaiah vi. 2, 10. Matt. xiii. 13-15. Mark iv. 11, 12. Luke vij

9, 10. John vii. 39, 41. Acts xxviii. 25-27.

I have in this view chosen a very copious text: but I neither intend to enter particularly into the minutiae of explanation, nor to confine myself closely to it; but, according to a very simple plan and method, to advert to a variety of other Scriptures as we proceed with the subject. I shall therefore take occasion from the text to observe:

I. That Christ came down from heaven to execute the Father's commission.

II. That this commission hath a special reference to those whom the Father hath given him.

III. That all these, and none else, will come to Christ.

IV. That he will most certainly receive all that do come to him.

V. That his commission extends to the infallible and everlasting salvation of the body and soul of every one, who is thus given to him and comes to him; or who sees him, believes in him, and depends on him for salvation.

VI. That all these observations are perfectly consistent with many things which some professed Calvinists object to as Arminianism: and this will naturally lead me to close with a brief application.—And may God the Spirit open all our understandings and hearts to understand this truth; and bless this design to the edification and establishment of many souls; and the promoting of true godliness within us, among us, and around us.

I. Christ came down from heaven to execute the Father's commission." "I came down from heaven, not to do mine own will, but the will of him that sent me."-It might have been supposed that this expression, "I came down from heaven,” would create considerable difficulty to such as look upon Christ as a mere man, who never was in heaven before his ascension: but criticism, in the hands of an ingenious man, is a magic wand, and nothing can stand before it! It is, however, greatly to be wished, that these modes of interpretation had been conceded, as a kind of monoply, to the Socinians, and had never disgraced the writings of those who call Jesus their "Lord and God," and who profess to trust in him alone for salvation. Oh! when will men show due reverence to the oracles of God, and suppose that the Holy Spirit dictates proper language, which needs not be tortured from its plain meaning, in the cause of truth, whatever the interest of a party may require?

But let this hint suffice: we are, I trust, otherwise minded as to the divinity of Christ. We profess at least to believe, that "being in the form of God, he thought it not robbery to be equal with God: nevertheless he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man." Originally he was no servant, and therefore no creature for all holy creatures must be the servants of God: but he condescended to assume that character along with human nature. In this character he acted on earth, and doth and will act in heaven till the day of judgment, by commission, and according to instructions. He came not to do his own will, but the will of him that sent him; in which he not only is our Saviour, but "hath left us an example that we should follow his steps."

We must not, however, suppose that there is any opposition betwixt the will of the Father, and that of the Son. He appeared on earth as Man; and by such language he intimated that he acted not by human partiality, but according to the counsel of God. It is likewise an accommodation to our infirmities, and serves to obviate our misapprehensions.

But what is the general purport of this commission? Let us hear the word of God: "This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners." "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.""His blood is the propitiation for our sins, and not for ours only, but for the sins of the whole world." John i. 29, iii. 16-20. 1 Tim. i. 15, ii. 5, 6. Had the penmen of the Scriptures been as scrupulously careful to prevent even

the appearance of deviating from exact systematical consistency, as many moderns are, they would never have thus expressed themselves.-For my part I dare not use any of the above-mentioned arts of criticism, to narrow the obvious sense of these and similar texts: and as I hope this day, previously to receiving and administering the Lord's Supper, to use the following terms in solemn prayer, Christ "by his own oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world ;"* I would no more contradict this solemn profession from the pulpit, than I would preach against the seventeenth article respecting predestination. The compilers of our Liturgy evidently thought both true, and consistent with each other; and I am happy to coincide in sentiment with these venerable characters. † It will appear that none but the elect can eventually be benefited by the death of Christ; yet there is a sense, of vast importance, in which it may be properly said, and the Holy Spirit hath expressly said, that "his blood is the propitiation for the sins of the whole world."

The principal, though not the only object of Christ's appearing in human nature, and living so many years a holy sufferer, and dying in unknown agonies on the cross, was to "bring in everlasting righteousness, and to make propitiation for iniquity;" as preparatory to his mediatory office in heaven, and his intercession for sinners. The perfection of his arduous obedience, and the intenseness of his complicated sufferings, were doubtless of indispensable necessity, and of vast efficacy, in this plan of redemption: yet it was the union of the Deity with the Man Christ Jesus, in one mysterious person, which stamped its full value on this sacrifice for sin. But can any man, who believes the real Deity of Christ, hesitate to pronounce it an infinite ransom? Infinite honour was given to the divine law by his obedience, and infinite satisfaction made to divine justice by his atoning sacrifice. ‡ And through this

1. "I learn, to believe in God the Father, who hath made me and all the world." 2." In God the Son, who hath redeemed me and all mankind.”

3. "In God the Holy Ghost, who sanctifieth me and all the elect people of God." (Church Catechism.) Here Election is supposed to be connected immediately with sanctification, not with redemption; and this appears to me most evidently the scriptural way of stating the subject'; though it differs in some mea. sure from many Calvinist creeds and systems.

"Christ was crucified to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for the actual sins of men.' (2d Article.)

"The offering of Christ, once made, is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual." (S1st Article)

Hence it appears, that this was the deliberate judgment of our venerable reformers: and that it is the standard doctrine of our established church.

It is very well worthy of observation, that the Liturgy of the Church of England, though compiled by known Calvinists, is most pointedly opposite to every degree and species of Antinomianism. The conclusion of the general Thanksgiving, a great part of the Litany, and innumerable other passages, might be adduced in illustration of this remark. But the Collect for the day, when this Sermon was preached, is so directly apposite to the subject, that I shall insert a part of it." Stir up, O Lord, we beseech thee, the wills of thy faithful people, that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded."-It hath been much wondered how Socinians, Arians, or Arminians, can subscribe our articles, or use our Liturgy: and it must be at least equally surprising, if any Antinomians can do either the one or the other.

Even Calvin himself writes thus: "He," (the apostle) maketh it the common grace of all men, because it is proposed to all, not because it is actually extended to all. For although Christ suffered for the sins of the whole world; and is offered indiscriminately to all men by the goodness of God; yet all do not apprehend him." (Kom. v. 18.) And again, "Christ suffered sufficiently for the whole world: but efficaciously only for the elect " (1 John ii. 2.)-Indeed, if human authority availeth any thing, it would be easy to adduce abundant evidence from the most respectable Calvinist divines.

To this it is objected, that it does not consist with the justice of God that any should perish for whom Christ died. It is allowed that Christ in dying for sinners intended to save none but those who eventually shall be saved. In respect of this intention, he says, "his blood was shed for many for the remission of sins:" and "he gave his life a ransom for many Yet in paying this ransom, there was not barely a sufficient atonement made for them, but as it were a redundancy of merit sufficient even for the sins of all men and in respect of this sufficiency, he is said to "give himself a ransom for all;" and to be "a propitiation for the sins of the whole world." Peter, therefore, scruples not to speak of those "who deny the Lord that bought them, and bring upon themselves swift destruction;" and Paul of "destroying those for whom Christ died." It might be expected that systematical expositors would find out other in. terpretations of all these testimonies; but the question is, whether their interpretations are natural and obvious, and such as they would deem admissable in different circumstances.

The idea of Christ paying exactly so much for one, and so much for another, and so much for each; and then adding the sums together, and forming a large limited sum, just sufficient to ransom the elect, appears unscriptural, and gives a degrading view of the glorious subject. An all-sufficient atonement was made at once, and an immeasurable fulness of mercy and grace is treasured up in Christ to be communicated, according to the eternal purpose and counsel of God. Every believer receives from this fulness; others remain under condemnation, not through defect of merit in Christ, but through their own im penitency and unbelief.