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aware, that every inch of ground is liable to be disputed; and that of course this part of the subject requires careful attention. I shall therefore endeavor to proceed safely. But before I proceed directly to the main subject, it appears somewhat essential to state two facts in relation to it. One is this. Among the persons at this day, who profess to believe in most or all the doctrines under consideration, there are some, who give no practical evidence of love to them. Their faith, if such it may be called, is dead: it has RO influence on their life. They seem to have a mere speculative belief in these doctrines, which though it may affect the head, does not affect the heart. The light of truth is now so clear, that they must see it; though they neither love nor practice it. Such persons greatly injure the cause of truth. They give occasion to say, that a belief in the doctrines of the Gospel is of little or no importance to any man. But this is not true of all, nor of the greater part of those, who believe the doctrines under consideration, as I shall attempt to prove.

Another fact, in relation to this subject, is this. Many who oppose these doctrines have adopted the maxim, that "it is of no consequence what a man's religious opinions may be, provided his conduct is correct." Or to state the same thing in different words; "a man may be as good a Christian if he does not believe the doctrines of grace, as if he does believe them." This is indeed a popular maxim; but it has no foundation in truth. Besides, it involves the very thing in question: and in making an appeal to facis relative to the effect of a belief in the doctrines of grace, I shall endeavor to show, that this maxim is contradicted by fact. To do this, and at the same time to pursue the main object before me, I find it necessary to state, that there are two very different standards of morality, or "correct conduct," prevailing among different persons. One is the common opinion of men: the other is the plain precepts of the Bible. The first of these is at best variable; it rises or falls, with the common tone or pitch of morals in society. Still among men of the world, this is the most generally adopted standard of good conduct. It is often said, if men are honorable, and what is called honest, in their dealings; if they are not mean and vulgar, and openly immoral in their deportment; and are guilty of no disgraceful crime; and if they are humane and liberal to the poor, they are as good Christians as can be found. But let no one be deceived. This is the opinion of the world. And Jesus Christ has assured us, that the world will love its own. Men of the world are willing, that this should constitute the essence of real religion. It apparently makes No difference with them, if these good Christians, as they call them, have no fixed religious principles, and sentiments; if they neglect prayer, public worship, and every such duty; if they disregard the s.. holy Sabbath; if they occasionally sncer at the humble followers of Christ; and if they indulge in all the vain amusements, which the world calls innocent. They call this mere heathen morality the essence of religion. And on this ground, a man may be as good a Christian if he does not, as if he does, believe the doctrines of grace,

They showed, while denying the Divinity of Christ, that they had not his Spirit, and that they were not influenced either by his precepts, or by the plain testimony of his apostles. It is also truc, that about the beginning of the fifth century, Pelagius and his followers were ambiguous, evasive, and dishonest, in denying the special grace of God in regeneration. In this denial, and in their deportment, they showed, that they never had experienced the operation of this grace on their hearts. Both the Arians and the Pelagians showed, that they had neither that spirit nor the fruits of it, by which those who then believed the doctrines of grace were actuated. Although true believers were, at that time, less pure, charitable, patient, and heavenly-minded, than in the apostolic age, yet all that did appear of genuine practical religion, (and there was then no small degree of it,) was found among those, who, like Athanasius, Ambrose, and Augustine, believed these doctrines.

If we next turn our attention to the Papal heresy at Rome; if we look at the long period of darkness, superstition, and abominable idolatry, the same thing still appears. It is a well known fact, that the Popes, and their adherents, were men notoriously destitute of the holy fruits of religion. The contrast between them and those who still believed the doctrines of grace, is at once sufficient to show what is the practical effect of believing the truth. We need no stronger evidence than they exhibited, during a period of at least 8 or 900 years, that a denial of leading doctrines is productive of irreligious and immoral practice. Nor do we need stronger evidence than was exhibited even in that dark age, that a belief in the leading doctrines of grace is productive of real holiness of life. Believers, for such there were, in more northern, and what were called more barbarous regions, were men of practical holiness. Those who were then found in Germany, Poland, Denmark, and Sweden, and especially the Paulicians, and the Waldenses, exhibited, in their life and deportment, that contrast with the Popes and their adherents in sentiment, which gave the most decided evidence in favor of believing the truth. Facts are thus far uniform in proving what was intended to be proved by them in this investigation.

They also prove the same, in the period of the great reformation by Luther. Odious as he and his associates have been attempted to be rendered by the pen of obloquy, for their austerity, superstition, and hypocrisy; yet by drawing aside this thick veil, and by looking at them, and at their followers, as they appear on the page of church history, we shall find them among the best of the men of that age. Although they were imperfect, they certainly exhibited that humility, patience, and forgiveness, those fruits peculiar to genuine religion, which are sought for altogether in vain among those who then denied and opposed these doctrines. There were some, there were many, among these reformers, and their followers, who by their practice gave testimony to the superior excellence of Gospel truth.

I now make an appeal to facts in the present age; and shall attempt to show, that they still prove the same thing. Here I am

aware, that every inch of ground is liable to be disputed; and that of course this part of the subject requires careful attention. I shall therefore endeavor to proceed safely. But before I proceed directly to the main subject, it appears somewhat essential to state two facts in relation to it. One is this. Among the persons at this day, who profess to believe in most or all the doctrines under consideration, there are some, who give no practical evidence of love to them. Their faith, if such it may be called, is dead: it has HO influence on their life. They seem to have a mere speculative belief in these doctrines, which though it may affect the head, does not affect the heart. The light of truth is now so clear, that they must see it; though they neither love nor practice it. Such persons greatly injure the cause of truth. They give occasion to say, that a belief in the doctrines of the Gospel is of little or no importance to any man. But this is not true of all, nor of the greater part of those, who believe the doctrines under consideration, as I shall attempt to prove.

Another fact, in relation to this subject, is this. Many who oppose these doctrines have adopted the maxim, that "it is of no consequence what a man's religious opinions may be, provided his conduct is correct." Or to state the same thing in different words; "a man may be as good a Christian if he does not believe the doctrines of grace, as if he does believe them." This is indeed a popular maxim; but it has no foundation in truth. Besides, it involves the very thing in question: and in making an appeal to facts relative to the effect of a belief in the doctrines of grace, I shall endeavor to show, that this maxim is contradicted by fact. To do this, and at the same time to pursue the main object before me, I find it necessary to state, that there are two very different standards of morality, or "correct conduct," prevailing among different persons. One is the common opinion of men: the other is the plain precepts of the Bible. The first of these is at best variable; it rises or falls, with the common tone or pitch of morals in society. Still among men of the world, this is the most generally adopted standard of good conduct. It is often said, if men are honorable, and what is called honest, in their dealings; if they are not mean and vulgar, and openly immoral in their deportment; and are guilty of no disgraceful crime; and if they are humane and liberal to the poor, they are as good Christians as can be found. But let no one be deceived. This is the opinion of the world. And Jesus Christ has assured us, that the world will love its own. Men of the world are willing, that this should constitute the essence of real religion. It apparently makes no difference with them, if these good Christians, as they call them, have no fixed religious principles, and sentiments; if they neglect prayer, public worship, and every such duty; if they disregard the holy Sabbath; if they occasionally sneer at the humble followers of Christ; and if they indulge in all the vain amusements, which the world calls innocent. They call this mere heathen morality the essence of religion. And on this ground, a man may be as good a Christian if he does not, as if he does, believe the doctrines of grace,

On this ground, he may believe any thing, or nothing, as is most congenial to his feelings, and most in conformity to popular prejudices; for all distinction between heathenism and Christianity is, in this way, at once confounded.

It is true, that the social and relative duties above related are required in Scripture. It is no less true, that these are not all the duties, which are there required; nor are these the main duties, by the discharge of which Christians can be fairly distinguished from the mere men of the world. For even Deists may, and in some instances have done, or have had the credit of doing, these things.

But there is another, and a far different standard of morals, or of genuine Christianity, which now merits attention. I mean the plain precepts of the Bible. This never changes; never rises above itself, nor sinks down to the low tone of morals in society: This requires men, in addition to all that has been above stated, to love God with all the heart, and their neighbor as themselves; to be of a meek, humble, prayerful, charitable, forgiving temper; and to do to others what they could wish others to do to them. This is the standard or rule, by which I would attempt to determine who are good Christians. And although no one can be found, whose tife and conversation will perfectly compare with the standard; yet there are some, who give evidence that they mean to regulate their faith and practice by this rule; and who conscientiously endeavor to live accordingly: there are some in the world, who are persons of meekness, humility, prayer, and forgiveness; and who give evidence of love, both to God and men.

Now when all due allowance is made for a few speculative believers, on whom their belief has no practical effect, where, I will appeal to facts, are these persons of meekness, humility, prayer, and forgiveness, to be found? Where do we in fact find those, who are most consistent and uniform in their Christian profession; who give most evidence of love to God; who are most constant and conscientiously devout in family prayer; who are most faithful in the religious, in distinction from the mere polite education of their children; who uniformly show the most sacred regard to the Sabbath, to public worship, and to the ordinances of God; and who are most engaged in promoting vital religion among others? Where shall we look for the brightest examples of humility; for the most perfect patterns of patience under trials and crosses; for the most shining examples of submission to chastisement, and affliction, and for the best instances of forgiveness towards an enemy? Where shall we find those who are most ready to discountenance fashionable vice; to bear testimony against popular sinful amusements; and to abandon circles of vain jesting, evil speaking, and scoffing at religion? Who are in reality peacemakers, and who most faithfully restrain and govern their own hearts and tongues? Where are those who make the greatest sacrifices to do good, who are most ready to assist the poor and needy; to visit houses of mourning and distress, when those who inhabit them are indigent, obscure, and low in popular estimation; and to console the heart of the widow and the father

less? Where shall we find those, who are most inclined to abase` themselves, and to exalt others; who are most deeply affected with the things of religion; who pray most for its prosperity; who do most for its extension; who live most in the fear of God; give the best evidence of real penitence and faith in Christ; and whose daily walk is most conformed to Scripture? And, finally, where are those,who can meet death with the greatest composure and submission, and whose hopes of future peace and happiness appear to have the most solid foundation? Is it not a fact beyond dispute and controversy, that when all proper allowance is made, men of the above description are found, not among those who deny and oppose, but among those who cordially believe these doctrines? I present these questions to the candid reader's own conscience, requesting him to answer them according to truth. And I ask him to answer in the fear of God, whose religion he would prefer, or in whose condition he would feel most safe in the hour of death and at the judgment day? I am willing thus to make it a question with his own conscience, what the fact is, in relation to the tendency and the effect of a full belief in these doctrines.

Look into churches, my readers, and you do find those who believe in the doctrines of grace most alive in religion; you do find in them that spirit of prayer, that watchfulness, that fellowship for each other, and those exertions to impart the knowledge of truth and the joys of salvation to others, which you cannot find in churches of an opposite character. Look also at individuals: you find among them, who believe the doctrines in question, those holy fruits of religion; that practical evidence of real godliness, which you look for in vain among others. To mention a few names: you look in vain among decided opposers of the doctrines in question, for a Wilberforce, a Buchanan, a John Newton, a Jonathan Edwards, an Isabella Graham, or a Harriet Newell. After all that has been, or that can be, said in opposition to the doctrines of grace, an appeal to facts will prove, that a full belief in these doctrines docs actually produce that good practical effect, which never has been produced, where they have been understandingly denied and opposed. Facts go directly to demonstrate, that in all ages the tendency of believing them has been, and still is, favorable to practical godliness. Facts prove, that it is not a full belief, but on the contrary a disbelief of these great doctrines, that encourages men to live in sin, and to excuse themselves in it; they prove that it is a matter of serious consequence what a man's religious sentiments or opinions are; that a man, who opposes these doctrines, is not, according to Scripture, so good a Christian, as one who cordially believes them; and that what was said in the former number, respecting their practical tendency, is according to truth.

Let this appeal to facts, therefore, claim the serious attention of all those, who doubt, or are inclined to disbelieve, that the tendency of these doctrines is favorable to practical godliness; let all such persons be candid enough; let them act with honesty to themselves, and with a regard for their own eternal welfare, sufficient to examine this interesting subject with impartiality; before they join with

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