"which is called conversion, or returning "unto the Lord." "The word faith is "there extended, beyond its natural and primary force, to comprehend such a com

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pliance of will, or purpose of obedience, "because this doth naturally arise from a persuasion concerning the truth of the Gospel, if it be real, and strong enough, " in that degree which Christianity requires " and supposes, to the effects mentioned in "the Gospel." "In short, this faith is "nothing else, but a true, serious, resolute, embracing Christianity; not only being persuaded that all the doctrines of Christ "are true, but submitting to his will and command in all things."

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This faith is farther described by the preacher, in its peculiar reference to the doctrine of the atonement, and emphatically called, "belief in the blood of Christ;" and the importance of this inestimable doctrine, with the value of the propositions and promises connected with it, set forth in the fullest manner. "Yet are not these pro"positions and promises the adequate and

"entire object of this faith; for other arti“cles of faith are often proposed in a colla"teral order with these; yea, sometimes "they are expressed, when that is not men❝tioned, but only understood: neither, if 66 any one should believe all the doctrines "of that kind, if he did not withal believe "that Jesus is, his Lord, and shall be his "Judge, that there shall be a resurrection "of the dead, and a judgment to come, "with the like fundamental verities of our could he be a believer, in

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religion,

"this sense."

In the next section, he distinguishes this general faith and trust in the certainty of God's declarations and promises, from that special and personal appropriation, which was taught in what was called the doctrine of assurance, and which Hooker had combated a century before, nearly in the same language.

He also controverts the doctrine of absolute predestination, and, by consequence, the certainty of final perseverance; or, perhaps I should rather say, that he controverts, the personal application

of these doctrines to the case of the individual believer: for, though evidently not holding them himself, he is by no means dogmatical upon the general questions ; and the "new and harsh notion," to which he alludes, seems rather to refer, to the exclusive prejudice entertained by some advocates of these opinions, against those who rejected them.

The closing observations, upon the "new "and mystical," or rather metaphorical phraseology, are as applicable to our own times, as to those for which they were intended. I have already expressed my conviction, that many sincere Christians amongst us differ, rather in modes of explication, than in principle; and there seems no prospect of a mutual approximation, so promising, as the use of a common language, and the precise definition of those terms, whether Scriptural or conventional, which are employed to express the opinions of the respective parties. If some of the expressions here quoted by Barrow (and similar phrases now in use) were to be thus

strictly analysed, the obscurity and uncertainty, if not the fallacy, of the notions grounded on them, would probably appear; and though there still might, and would, be differences of opinion, (as there must be, until faith shall be lost in sight,) there would be less pertinacity of dispute, and a clearer view, upon all sides, of the more important questions in discussion.

Having come to the end of the first of these sermons, I shall here bid you farewell, and reserve the examination of the second, for my next letter. I must remind you that my remarks upon both, are limited to the elucidation of their doctrinal character, and that I do not attempt any general criticism, either upon these discourses, or upon any others which I may have occasion to notice, in the course of our correspondence.

Adieu.

ERS.

DOCTRINE.

HOMILY ON SALVATION.

SCRIPTURE, AND IN THE WRITINGS OF THE REFORM-
OBJECT OF THE REFORMERS IN STATING THIS
REMARKS ON
AS THERE USED. -- DIS-
OF THIS DOCTRINE,

THE WORD JUSTIFICATION,

CREPANCIES IN THE STATEMENT

OF THE ORIGIN OF THE CONTROVERSY. A PACIFICATORY REMARK. FARTHER EXAMINATION OF THE DOCTRINE. -CONSISTENCY OF FREE GRACE WITH CONTINGENT SALVATION. STATEMENT OF THE DOCTRINE IN THIS SERMON EXCLUDES ALL BOASTING, OR PRESUMPTION OF MERIT. CONNECTION OF JUSTIFICATION WITH BAPTISM. OPINIONS OF LUTHER, OF CALVIN, AND OF BARROW.

MY DEAR FRIEND,

I PROCEED to offer the remaining observations which occur to me, on these celebrated Sermons of Barrow; and shall enter upon them without farther preface, as what I have yet to say, will not easily be compressed within the space which your patience may be willing to allow me.