The wisest method in the discussion of this doctrine seems to be, first of all, to establish the general doctrine, that our entire acceptance in the sight of God, and the utmost felicity which we shall attain in the world to come, is to be ascribed to Christ alone. Eternal life, which comprises the whole blessing, is expressly and repeatedly represented in scripture as having him for its author. In what manner the constituent and subordinate parts of this whole are referable to the particular actions of our blessed Saviour in his mediatorial character, how far they extend, and in what they consist, are enquiries, which, if conducted with a proper spirit and with judgment, are laudable and can hardly fail to be useful; but in the result of which our faith can never be so far implicated, as to oblige us to surrender the great fundamental doctrine of our entire dependance upon Christ for all the happiness which, as believers, we shall enjoy in the future world. The fate of this question is no ways affected by our determination, concerning the inferior questions comprehended under it. So that, although justification should be proved to be synonimous with absolution from past guilt, the acquisition of a title to everlasting life would not be thrown into the province of human merit, but must still, with the former blessing, be ascribed to our Redeemer, as the alone author of salvation and everlasting life to all them that believe. If I may be indulged another observation upon this subject, consider able confusion appears to have been produced with respect to the doctrine of justification, by considering it mere. ly as an act and not as a state. Whereas the blessing seems to be, not of a transient, but of a permanent, nature; and as introducing penitent believers into a state, in which, if they relapse not into sin, and walk not after the flesh, but after the spirit then vouchsafed to them, they are the perpetual sequent upon Justification. So it is said soon after, those who are justified" shall reign in life" (17); the righteousness of Christ operates "unto justification of life" (18); and grace reigns "though righteousness" (or justification) "unto eternal life" (21.) And does not the very thesis, the proposition of the subject to be discussed in this Epistle (ch. i. 16, 17), prove that salvation, or the entire blessing revealed in the Gospel, is included in Justification? objects of the divine favour. This view of the doctrine places an effec tual bar against the intrusion of human merit, and obviates the necessity of introducing the technical distinction of a first and a second justification*. L. J. P. To the Editor of the Christian Observer, YOUR judicious correspondent Viator, in the Christian Observer for August 1802, page 497, stimulates your readers to the performance of the impor tant duty of friendly admonition. Perhaps this duty would be more practised if it were not frequently so ill performed, as to produce few, if any, beneficial effects. Allow me then to endeavour to point out some of the most prevailing faults in exe cuting this duty. vice to others, who appear very little 1. Many are forward in giving ad aware, that they stand in need of advice themselves, and very little disposed to receive it. Such persons ought not to hope that their admonitions will be well received. Indeed they can seldom understand the real nature of the maladies they would cure, or discover the proper remedies, 2. Others perform this duty only by fits and starts, under the guidance of feeling or caprice; or they select those faults for censure, from which they are, in their own opinion, remarkably free, while they obviously pass by others, perhaps more deserve ing of notice, to which they themselves give way, Let not such advisers complain, if their reproofs are slighted. 3. Not a few, while their professed object is the correction of faults in others, are in reality indulging faults in themselves. We often see an assumption of superiority; a display of sagacity, or of powers of discrimination; the gratification of ill-humour, or the irritability of wounded selfinterest, furnish a reprover with stronger motives for undertaking his *Whitby, who understands Justification as a transient act, provides for the future and permanent obedience of believers by the gift of the Holy Spirit; which being given in consequence of the merits of Christ, becomes referable to him, and be ing an extrinsic cause of holiness, excludes all merit from men. task, than the love of God or man! He can know little of mankind, or of his Bible, who expects reproof to be ever free from a mixture of human frailty and corruption. But where bad motives evidently predominate in the individual who lifts the rod, we must not wonder if a stubborn shield should be opposed to the stroke, however well it may be deserved; instead of the back being turned in Christian humility to the smiter. How can re ligious sentiments, from such an adviser, appear amiable? However just they may be, however well selected and well expressed, they will seldom or never make their way to the heart, and produce their proper effect. On the contrary, there is great danger lest such reproof should leave the party on whom it falls, not only unamended, but less corrigible than before. It is well if he does not contract a prejudice against religion, and against all who use its language. If this is likely to be the case, when the leading motives of a reprover are bad, is there not much cause to fear, that little good will follow, when such motives are very apparent though not predominant? Self-love, which makes us unwilling to hear of our faults, and very ready to find excuses for not bringing them to judgment, will make us quicksighted in marking, and, perhaps, ingenious in magnifying, the bad dispositions of our adviser: and instead of listening candidly to his accusation, we shall probably become, in our own thoughts, if not openly in words, his accusers. Let those then who purpose to become reprovers, watch the workings of their minds with much care and jealousy, and not assume the office until satisfied that they are really actuated by love to God and man, and that the purity of their love is not defiled by any great, or very apparent, mixture of base alloy; always remembering that this holy disposition, to be genuine, must be accompanied by a deep sense of their own weakness and sinful own sentiments respecting him, or to give up somewhat in principle. In either case he betrays the cause of truth, will act without energy, and will fall into some inconsistency. Perhaps, however, his natural tem per, or his sense of duty, may give a tone of undue severity to his rebukes. He may call this plain dealing and faithfulness; but unless the meekness and gentleness of Christ are apparent in his conduct, let him not flatter himself, that it is truly Christian. It will be likely to appear to him who is reproved farther removed from the Christian spirit than it really is; and his mind will dwell on its unkindness to himself. Suppose the mode of reproving should be neither harsh nor too ac commodating, still it may be indeli cate, and therefore offensive. Almost all are more disgusted by indelicacy of conduct than they ought to be, and in many the disgust exceeds, beyond all measure, the bounds of reason. Religious persons, however, are very generally far less attentive to delicacy of proceeding than becomes them; but in no part of their conduct ought it to be more studied than in admonishing friends of their faults. Sometimes indelicacy shews itself in the ill-selection of times and occasions for reproving. If heathens stu died the mollia tempora fandi, let not Christians, who should know human nature so much better, and be so much more under the influence of the law of love, suppose that advice may be ob truded on a friend under any circumstances whatever; and that, because it is a good thing in itself, it can never be unseasonable. "Be instant in season, and out of season," is an injunction which they pervert to the violation of the spirit of the Gospel, and in contradiction to the example of Christ. We do not afford our admonition a fair chance of being useful, if we give it, when the mind of our friend is particularly under the influence of passion or prejudice; or when others must witness the scene, and he would think himself disgraced, if not purposely held up to disgrace. But though the time may be well chosen, the subject of our reproof, or the arguments we use, may be ill chosen. The mind is often accessible to one truth, when not to another; or to part of a truth, when not to the whole. It will also often yield to the force of one line of argument, when it is steeled against another, which is in itself equally forcible and apposite. The discourses of St. Paul, recorded in the Acts of the Apostles, and so admirably adapted to the occasions on which they were delivered, and to the partics whom he addressed, afford us an excellent lesson on this subject. But our best instruction will be derived from the example of our blessed Saviour. How divinely wise was his conduct in this respect towards all, but particularly towards his disciples! We find him leading his followers on step by step to the knowledge of the truth; adopting the modes of instruction which were best suited to their abilities, and their preconceived opinions; and selecting occasions for infusing his doctrines when outward circumstances best favoured their reception. Had he proceeded otherwise, would he (humanly speaking) have had any success in conquering their prejudices, and enlightening their ignorance, when we find how slow of heart the Apostles themselves, notwithstanding all his care and wisdom, were to believe what he said to them, especially on the subject of his own death and sufferings? Nay, we have it on his own authority, that even in the third year of his ministry he had omitted to open to them many truths, because their minds were not in a fit state to receive them; and it is strongly intimated, that those truths would not be revealed to them until after the descent of the Holy Ghost on the day of Pentecost. John eh. xvi. 12, 13. So wonderfully does the grace of God, in enlightening the understanding and sanctifying the heart, employ human means and human prudence as its instruments! Instead, therefore, of acting on any à priori reasonings of our own, respecting the sovereignty of that grace, and the modes of its operation, it will become us to tread in the steps of our Saviour: like him to be always at work to do good in the world, and yet, like him, not to attempt to do every thing at once, or to suppose, that a very diligent selection of the best modes of proceeding, and of the best seasons and occasions for acting, in every case which may arise, is not of the highest importance. Rashness and want of prudence in our endeavours to promote God's glory, will produce many of the bad effects of unsanctified dispositions and bad motives. 5. But our endeavours to improve others in the way of reproof will ge nerally produce little or no fruit, if we do not preach to them by our lives, as well as in words; and if we do not earnestly pray for God's blessing on them, and on ourselves as their instructors. If the life of the teacher does not adorn his doctrine, and, by conciliating respect and affection, tend to soften prejudice, little good can be hoped for. As little can it be hoped, that the life of a teacher will adorn his profession, and be amiable and estimable in the eyes of others, if he does not feel his own weakness, and seek help from on high; and if he does not in true Christian love, and with a deep sense that every good and perfect gift descends from above, intercede earnestly in favour of the objects of his reproof and instruction, for those blessings of which he wishes them to partake. B. T. Nov. 15th, 1802. To the Editor of the Christian Observer, I BEG leave to offer you some remarks on a letter signed James, in your twelfth number, page 764. But before I enter on my intended discussion, I wish to acknowledge, that, though originally much prepossessed against your work, and still thinking it liable to some objections, yet it appears to be conducted with such truly Christian piety and charity, as well as ability, that both as a member of the Christian Church, and a subject of the British Empire, I feel myself your debtor; and entertain, with great satisfaction, a sanguine hope, that by the grace of God ac companying your endeavours, many will receive useful instruction in things pertaining to life; and those who ought to love as brethren, will learn to do so. To answer fully the several points stated in James's letter, would require a volume; and carry us into all the depths of the controversies on infant baptism and regeneration, which I would fain avoid. I will, therefore, content myself with making such cursory remarks, as my time and your space may permit; hoping they may prove satisfactory to those who shall peruse them with humility and candour, and to such only 1 address myself. To James's sentiments respecting the works of the late Mr. Jones, of Nayland, (better known, perhaps, by that most honourable title of Trinity Jones), I readily subscribe. Those works are daily becoming more popular, and they cannot become too much so; for from the king to the cottager, all may there find a vast fund of instruction and amusement, on an infinite variety of most important and curious topics; and, I believe, unmixed with any great or dangerous errors. Though I am no Hutchinsonian, I admit that those who are, have been shamefully traduced; for they are, as Mr. Jones observes, "true churchmen and loyalists; steady in the fellowship of the apostles, and faithful to the monarchy under which they live." On Baptism, as on all other religious subjects, Mr. Jones's doctrine will, I believe, be found exactly conformable to that of the Church of England, as that is exactly conformable to the doctrine of the primitive Church, and that to the Holy Scriptures, which you well assert to be the only supreme authority. The Church of England, in her catechism, states repentance and faith to be requisite in those who come to be baptized. This, of course, can only apply to adults. Most certainly, Mr. Jones never meant to reject this restriction in the case of adults; and admitting it, I apprehend his doctrine, as stated by James, is correct-"That the outward visible sign, and inward spiritual grace of baptism, are so linked together by the divine constitution, that they are never separated; insomuch that every person who is duly baptized, according to the order of our Church, is also regenerated." "He that believeth, and is baptized, shall be saved." Mark xvi. v. 16.—"Jesus being baptized, the Holy Ghost descended upon him." Luke iii. v. 21, 22.-" Except a man be born of water and the spirit, he cannot enter into the kingdom of God." John iii. v. 5-" Repent and be baptized for the remission of sins, and ye shall receive the Holy Ghost." Acts ii. v. 38. See also Romans vi. v. 4. Titus iii. v. 5. Galatians iii. v. 27.-" None can enter into the kingdom of God, except he be regenerate and born anew of water and of the Holy Ghost."-"That he may be baptized with water and the Holy Ghost, and received into Christ's holy Church, and be made a lively member of the same.”— "And by the baptism of thy well-beloved Son Jesus Christ, in the river Jordan, didst sanctify water to the mystical washing holy baptism, may receive remission of his away of sin."-"That he coming to thy sins by spiritual regeneration."-"Sanetify this water to the mystical washing away of sin; and grant that this child, now to be baptized therein, may receive the fulness of thy grace, and ever remain in the number of thy faithful and elect children."-" Seeing now that this child is regenerate and grafted into Christ's Church."-" It hath pleased thee to regenerate this infant with thy holy spirit."which are baptized, dying before they "It is certain by God's word, that children commit actual sin, are undoubtedly saved." See the office for Public Baptism.-"This child is by baptism regenerate." Office for Private Baptism.-"That these persons may enjoy the everlasting benediction of thy heavenly washing." Office for Baptism of Adults." In my baptism I was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven.""The inward grace in baptism is, a death ness; for being by nature born in sin, and unto sin, and a new birth unto righteousthe children of wrath, we are hereby made the children of grace." Church Catechism. "Almighty God who hast vouchsafed to regenerate these thy servants by water and the Holy Ghost." Confirmation. Surely these extracts prove, that our Church, in conformity with 'scripture, holds with Mr. Jones, that every person who is duly baptized is regenerated. Whether such as have no opportunity of being duly baptized, may not be regenerated without baptism, is a question which does not concern us, and which Mr. Jones does not appear to me to answer. Our gracious master never requires impossibilities, and our Church asserts the necessity of her sacraments only when they can be had. I fear I shall make James shudder, if I assert, that though neither minister, parents, sponsors, nor the subject to be baptized, have any desire after the blessing intended to be conveyed, yet baptism may be validly administered, and the party baptized be regenerated thereby. Yet so it may be, though God forbid that such an instance should occur. James's error, in this case, originates in a cause of which he is not aware, or I am persuaded he would abhor it as much as I do. Though conscious that we are miserable sin ners, still we cannot help arrogating to ourselves some share of importance, and even of merit; but so long as we do this, error will ensue. In the case of infant baptism, it is evident the subject to be baptized can have no desire after any blessing, and wretched might his lot be, if his regeneration depended on the godliness of the minister, or the faith of the parents or sponsors. Suppose them all to be righteous as Noah, Daniel, and Job, can their righteousness regenerate him? Oh no! It costs more, far more, to redeem souls. Nothing but the blood of the Son of God himself can wash away sin. But, blessed be God, that can, and that will, if we will use the mean which he has appointed, and that mean is, water baptism duly administered by a minister duly authorized. Therefore such baptism is effectual, whatever may be the merits or demerits of the ministers, the parents, or the sponsors; and therefore our Church hesitates not to assert positively, that children so baptized, and dying before they commit actual sin, are undoubtedly saved. The same error pervades the following paragraph, where the belief that baptized children are new creatures, is compared to the belief that a wafer is turned into flesh, and wine into blood, (an allusion to so solemn a rite, that I wish it had been spared.) Transubstantiation is a grievous error, because repugnant to the plain words of scripture, (as our Church asserts in her twenty-eighth article.) But what then? Are we to reject all mysteries? God forbid. No, but still we want something which accords with our erroneous reason; we cannot be content to wash and be clean: or if we must wash, let it be in Abana or Pharphar; or let it not be one small part, but the whole body; not our feet only, but also our hands and our head; or, at least, let the minister be odly, and the sponsors believing. Alas! this is not the language of our Church; she tells us, (and well would it be, if we would believe her)—“The sacraments be effectual, BECAUSE OF CHRIST'S INSTITUTION AND PROMISE, although they be ministered by evil men." See the twenty-sixth article. As for those who receive either Baptism or the Lord's Supper, merely on worldly motives, as they have neither repentance nor faith, which are absolutely requisite to the worthy re ception of each of those sacraments; so neither does our Church or Mr. Jones give them any encouragement, or at tach any superiority to the one sacrament over the other. Both are of the utmost importance; for both are necessary to salvation, if they can be procured. I see little difficulty in the case of circumcision, especially as the ceremonial law of the Jews was abrogated by the Gospel. I agree with James in rejecting a two-fold regeneration; but surely this is decisive against his notion of a regeneration previous to baptism. Every adult must have faith previous to baptism, for faith is one of the requisites in persons to be baptized. If then faith cannot precede regeneration, every adult must be regenerated before he is baptized, and no infant can be regenerated by baptism. But this is contrary to the whole scope, and express words of our liturgy. James admits that he does not recollect any passage in scripture, in which a new birth is promised independent of baptism. He admits that the early writers of the Christian Church (to whose opinions he justly observes, a very high deference is due), use the words baptism and regeneration as synonimous terms. He admits that the reformers of the Church of England have followed their example in this respect: and I have shewn, that the same doctrine runs through all those parts of our liturgy which relate to this sacrament: surely we may safely say with Mr. Jones-"If it can be shewn that the Gospel any where promises a new birth, independent of baptism, we will believe it; but as the Church could never find it, we never shall; and they that teach it, and say there is experience for it, have no warrant from scripture." I am grieved again to differ from one, who I am persuaded holds with me all the great fundamental doctrines of our most holy faith, and who writes with a spirit of meekness and charity, which though I endeavour to imitate, I fear I have not been able to equal. But I cannot pass unnoticed, that loose method of expounding, which makes the inspired writers call those saints who are not such; and attempts to justify, by scripture usage, the mention of the inward spiritual grace, when only the outward visible sign is intended; and, as an instance, |