in a manner, in a degree, and in a season, worthy of himself, and far beyond our deservings.

§ 15. Once more, it is asserted, that faith is the result of candour and diligence.' Thus his Lordship reasons: The Bereans were commended, “in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so;" and it is immediately added, "therefore many of them believed:" hence it appears, that the faith of the Bereans was the result of the candour with which they listened to the preaching of the apostle, and of the diligence with which they enquired into the evidences of the gospel.** The question is not, whether the Bereans manifested candour and diligence, nor yet whether this was commendable; for upon this there can be but one sentiment. It is likewise agreed, that their candour and diligence preceded their explicit avowal of the gospel. Nay we may go a step further, and admit that their faith in part resulted from these estimable particulars. But were the Bereans less commendable on supposition that they were inspired with candour, and divinely excited to diligence? "They received the word with all readiness of mind;" but this is no evidence that they were

Refut. p. 24.

not graciously influenced to do so. The question is, whether their faith was the result exclusively of their candour and diligence; or whether these were not the fruit of an influence from above?

§ 14. Faith in the sense of believing, implies several things. First, a testimony; and a divine faith must have a divine testimony, in order to deserve that appellation: secondly, a knowledge of the thing declared, or a sufficient acquaintance with the language in which the message is delivered: thirdly, a freedom of will; so that there is no compulsion, constraint, or influence whatever from God to believe a false testimony; though he may in equity and judgment leave the wicked to their own delusions "to believe a lie;" and a freedom also from restraint in the exercise of will, when truth is to be credited, is implied: fourthly, a disposition, or principle; and the nature of faith, as either dead or living, will be according to the defective or efficient principle. If the disposition be not spiritually alive, the most awful or exhilarating testimony will beget but a dead faith; but where the disposition is alive to God, or divinely spiritual, the testimony will beget a lively belief. Such a disposition will shew itself in various ways beside believing; and among others by 'candour and diligence,' readiness of

mind to receive truth, and an impartial search into its evidences. Admitting then, that faith is the "result of candour and diligence," these also are themselves the result of gracious influence. Calvinists are far from supposing that candour in listening, and diligence of enquiry into the evidences of the gospel are of no use; on the contrary, they consider them of great use. they cannot consistently draw the conclusion, that the disposition itself from whence they spring, needs no previous divine influence to produce that result; any more than they can infer that there may be an effect without any adequate

cause.

But

SECT. IV.

The Bishop's avowed Sentiments concerning Goon WORKS, examined.

1. The Bishop's contradictory statements.

§ 2. His comment on St. Paul's Faith without Charity or Good Works,

examined.

3-5. His opinion that we may recommend ourselves to the favour and mercy of God, and render ourselves worthy the mediation of Christ, examined. § 6, 7. The imprudence of using such language.

8-11. Ministerial addresses employed by Calvinists, described and vindicated. 12. His Lordship's view of the importance of recommending Good Works, considered, with an appeal to the actual effects of different modes.

$ 1. ON N the subject of Good Works we have several statements made in his Lordship's "Refutation," which require no small degree of ingenuity even plainly to reconcile them. In one place we read thus: Indeed that there is 'no necessary conne.rion between faith or belief

and good works, even according to St. Paul,

who is the great advocate for the doctrine 'of justification by faith, is evident from a passage in his first Epistle to the Co'rinthians-" Though I have all faith so that I 'could remove mountains, and have not charity, "I am nothing." Could St. Paul have described 'faith in stronger terms-or could he have inculcated the necessity of good works in

'stronger language?'* In another place we read: 'In reality, true Christian faith, and good 'works pleasant and acceptable to God, are in 'their own nature inseparable. True faith pro'duces good works as naturally as a tree pro'duces its fruit.'† In a note we have this explanation: Faith, or the general belief of the truth of Christianity, is not necessarily 'connected with good works. True Christian 'faith and good works are inseparable.' Again: The ministers of our church are unquestionably authorised by our Articles to speak of faith, as signifying a firm reliance upon the merits of Christ for salvation, necessarily productive of ' good works.'†

it

§ 2. Now, if St. Paul, in his first Epistle to the Corinthians, intended a true Christian 'faith,' how can his Lordship's remarks upon be reconciled with his other declarations, that faith and good works are inseparable and if St. Paul did not intend such faith, but some other as a general belief of the truth of 'Christianity,' or, the faith by which miracles. were performed, which appears from the connexion to be the case-of what use are the observations upon it? Need any one to be assured by proof-a professed appeal to scrip

* Refut. p. 130. + lb. p. 160.

Ib. p. 163.