man from receiving such clemency. These are indeed glad tidings of good things, and great joy to all people, to tell a poor sinner, that no sins are too great,-no life too impure, no offences too many, or too aggravated to prevent the blessed influence of gospel mercies.

But only reverse the case, and suppose that some qualification of merit is necessary in the objects of this favour, and that these mercies are suspended on the performance of such and such duties: What a vast alteration would it make in the circumstances of the gospel!" It is "It matchless grace." He subjoins, "unspeakable grace indeed, when that grace riseth higher and higher, in the proportion as the miserable objects of sin and iniquity have sunk lower and lower. But if it reaches only to such an extent, or, if it be clogged with certain limitations, that the objects of it be found qualified to receive it, it loses its very name, and ceases to be grace. "Grace is no more grace, if it be of works.”” (Rom. xi. 6.) *

How does the prospect of human depravity expand under the influence of these antimonian tenets? How rapid may be its progress, encouraged by such promises; its extent how universal! The doctrine is so strongly recommended to the heart of man, by the corruption that works within, and the temptations that beset it from without, that it may be feared, no arguments

A

* Prop against Despair, p. 10.

will prevail against such seductive preaching. If truth, however, must be rejected, at least, let scripture be fairly stated.

66.

Now, the text from St. Paul's Epistle to the Romans, with which this divine endeavours to support his reasoning, has no relation whatever to the point in question. The apostle intended to shew that the works of the Jewish law were not entitled to the favour manifested by the gospel, or the mercy which it dispensed. That this people, therefore, were not chosen by God, in reward of their works; but that the remnant of them who embraced the gospel, were "according to the election of grace; and if by grace, then it is no more of works; otherwise, grace is no more grace." The privileges and performances of the Mosaic law, could not give them a title to the blessings promised by Jesus Christ; which were the effects of his free grace alone ;** and of which, there would have been no occasion, could the observance of that law have been effectual to salvation.

Now what authority does this passage of St. Paul afford to the dangerous tenets which it is cited to enforce ?

The conclusion to which all their reasoning tends, is this:-The grace of God is absolute, and his acceptance of sinners unconditional. What corruptions does this short theorem (include? Dr. Hawker disclaims the exercise of our own endeavours, and thus applies his doctrine

to the sacrament of the Lord's supper.

"The

only actual preparation for every duty or ordinance of worship in our approach to God, must originate in the sweet influences and teachings of the Holy Ghost; and if so, what a mass of weakness and folly, (to speak the least offensively of it) must be that swarm of books called Weekly Preparations, which human wisdom hath drawn up for the use of communicants?" * Our own preparations then are folly, because the spirit actuates us. Human diligence is superseded altogether by the divine impulse. Thus argues the evangelical preacher: but what says the evangelical prophet? "Wash you, make you clean; put away the evil of your doings from before mine eyes: cease to do evil; learn to do well." And the apostle James, " Cleanse your hands ye sinners, and purify your hearts ye double-minded." And the apostle Paul: "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." § And that venerable church, of which Dr. Hawker is a minister, in her exhortation before the holy communion, by which we are enjoined: "so to search and examine our own consciences, that we may come holy and clean to such a heavenly feast, in the marriage-garment, required by God in holy scripture, and

* Union with Christ, p. 35. † Isaiah i. 16, 17.

I

St. James, Ep. iv. 8. § 2 Cor, vii. 1.

be received as worthy partakers of that holy table."*

It should seem, from these authorities, that the holy spirit left some kind of preparation to the agency of man; nor would he otherwise have said, by the mouth of the prophet Haggai, "Consider your ways:" nor would the psalmist have acted as he did, agreeably to this principle: "I called mine own ways to remembrance, and turned my feet unto thy testimonies." t

His conduct, according to Dr. Hawker's judgment, was weakness and folly. And our Saviour, when he asked that pointed question, "Why, even of yourselves, judge ye not what is right?" may be arraigned by the same casuist, for attributing some capacity to the human mind of judging what is fit to be done. A week's preparation, indeed, may be insufficient of itself to qualify us to be meet partakers of the holy table; nor do we insist on it as absolutely requisite to reclaim the wicked, or confirm the good. But is it weakness, is it folly, during

* It can hardly be necessary to remind Dr. Hawker, that this exhortation is founded on the authority of St. Paul, “ Let a man examine himself, and so let him eat of that bread and drink of that cup." But there is a general rule, given by the son of Sirach, which he appears to have forgotten: "Before thou prayest, prepare thyself; and be not as one that tempteth the Lord." +

+ Ps. 119.

* 1 Cor. xi. 28.

↑ Luke xii. 57.

† Eccl. xviii. 23.

that time at least, to consider our ways and call them to remembrance, before we turn our feet to that awful testimony of divine grace-the blessed sacrament of the body and blood of Christ? The true preparation for it we believe to consist in repentance and amendment of life, in faith and charity: not merely in perusing" the books called Weekly Preparations."

But why should the pious christian who needs this aid of his devotions, be treated as a fool and formalist? Why may he not employ it to assist him in the serious work of self-examination?

To shew this author's sentiments in their full scope and real import, the following declaration soon after presents itself to our notice:-" I do indeed desire to be understood, as very highly reprobating that preparation which is in man, because I learn, from an authority not to be questioned, that the preparation of the heart is from the Lord." *

He reprobates that which prophets and evangelists have required of us; nay, which Christ himself repeatedly commands, when he says, "Watch"-" Be ready," or prepared; "take heed to yourselves." And the neglect of which he thus severely threatens :-"That servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes." †

* Union with Christ, p. 38.

+ Luke xii. 47.