ance, but they are not the terms; for God does not fave us because we can offer him any thing of right, but because we trust in him through Chrift, who ratified the covenant. For the new covenant is not the acceptance of man, because his works have any natural claim, but because God through Christ has been pleased to promife acceptance. Chrift is the ratifier of the covenant, and faith the bond or inftrument of our adherence to the Saviour. Further, without faith we cannot have communion with Chrift, and therefore by the inftrumentality of that faith we faved.

Works, it is evident, cannot fave us without faith; and as they are produced only by the co-operation of God, and not alone by our own powers, they are the confequences of grace, but not the fole conditions of falvation. For God does not fave because man is a worker of righteousness, but because righteousness is worked through faith in Christ, who ratifies the covenant, who accepts and confirms it for us. In all fuch questions it must be confeffed that there is much intricacy, and therefore they are to be understood only in conformity to Scripture and reafon: but from this statement, which is, I trust, the general belief of the

established Clergy, it is evident that we cannot be charged with neglecting to preach, or with misrepresenting, the true doctrines of the Gospel.

LECTURE VIII.

JAMES iii. 17.

But the wisdom that is from above is firft pure, then peaceable, gentle, and eafy to be intreated, full of mercy and good fruits, without partiality, and without hypocrify.

HAVING confidered the errors which the mistaken zeal of many has produced on the subject of predestination, of original fin, and the justification of man, I shall now beg leave to offer a few brief obfervations on the article

Of good Works, which is also liable to fimilar mifinterpretations.

That the great object of all religion is to render us more acceptable to God, and to improve our moral and religious nature, cannot, it should seem, become the subject of controverfy. But we are told in the language of enthusiasts, that faith is in itself fufficient; and although they do not openly discourage the practice of virtue, yet, by infifting so strongly on an affection of the mind, which they can

not explain, they ultimately corrupt the sentiments, by giving the falfe notion, that goodnefs is no recommendation to almighty mercy, and confequently of little avail.

Now there are no terms more mifrepresented than thofe of faith and grace. In the true sense of the Scriptures no rational Chriftian would ever prefume to dispute the efficacy of the one, or the divine influence of the other. Grace is the general or particular favour of God, conferred on us through the promises of Jefus Chrift. It is either abfolute or conditional. Abfolute grace is that by which we enjoy life and all its bleffings, health, strength, and every other gift of God, which is bestowed on us without any annexed conditions, and the use of which is in a great measure dependant on ourselves: for the preservation or destruction of life or health muft depend on the conduct of man, and either may be withdrawn whenever it shall please the Almighty. But grace, by which is implied the gifts of the Holy Spirit, is entirely conditional, and requires our acceptance and co-operation: for a reprobate mind may reject, or a careless one may abuse it. Thus the Scripture tells us, By grace are ye faved through faith, and that not of yourfelves, it is the gift of God; not of

works, left any man should boaft f. Thus all is of grace. But what is the gift of God? The grace or favour of God; and if therefore we are faved not of ourselves, if works will not fave us, neither will faith. For faith is that affent which reason gives to the word of God, and which may be either implicit and inftantaneous, or the confequence of deliberation; for deliberation implies inquiry; and though there may be merit in a ready acquiefcence, there is probably more stability in that which is the refult of calm investigation. Faith in the Gofpel depends on evidence, and is founded on an examination of those evidences which God has been mercifully pleafed to vouchsafe to us.. Without inquiry, it is mere affent, not resulting from any principles, and which therefore can obtain only the name of acquiefcence. But that faith which is built on evidence, and a devout trust and confidence in the promises of God, has all the merit which can be expected from man.

But more particularly the faith which is mentioned in the New Teftament is well explained by an eminent writer on our Articles, to ftand" for the complex of Christianity, in

f Ephef. ii. 8, 9.