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19. Each student shall have a bed to himself, whereever he boards.
20. The students shall lie on mattresses, not on feather-beds, because we believe the mattresses to be more healthy.
21. The masters shall strictly examine, from time to time, whether those who board the students (if they board out of the seminary) comply with thele rules, as far as they concern them.
22. A kilful phyfician shall be engaged to attend the students on every emergency, that the parents may be fully assured that proper care shall be taken of the health of their children.
23. The bishops shall examine, by themselves or their delegates, into the progress of all the students in learn. ing, every half year, or oftener if poflible.
24. The elders, deacons, and preachers, as often as they visit the seminaries respectively, shall examine the Itudents concerning their knowledge of God and religion. 25. The students shall be divided into
classes for that purpose.
26. A pupil who has a total incapacity to attain learning, shall, after sufficient trial, be returned to his parents.
27. If a student be convicted of any open fin, he fall, for the first offence, be reproved in private ; for the second offence, he shall be reproved in public; and for the third offence, he fhall be punished at the discretion of the matter,
28. Idleness, or any other fault, may be punished with confinement, according to the discretion of the master.
29. A conrenient room shall be set apart as a place of confinement.
Of Christian Perfection. ET us strongly and explicitly exhort all believers to go on to perfection. That we may all
speak the fame thing, we ask once for all, Shall we defend this perfection, or give it up? We all agree to defend it, meaning thereby (as we did from the beginning) salvation from all fin, properly so called, by the love of God and man filling our heart. Some say, " This cannot be attained till we have been refined by the fire of purgatory.” Others, “ Nay it will be attained as soon as the soul and body part.” But others say, “ It may be attained before we die : A moment after is too late." Is it so, or not? We are all agreed, we may be saved from all fin before death, i. e. from all sinful tempers and desires. The substance then is settled. But as to the circumstances, is the change gradual or instantaneous? It is both the one and the other. «« But should we in preaching infift both on one and the other ?”. Certainly we should infift on the gradual change; and that earnestly and continually. And are there not reafons why we should insist on the instantaneous change? If there be such a blessed change before death, should we not encourage all believers to expect it? And the rather, because constant experience shews, the more eare nestly they expect this, the more swiftly and steadily does the gradual work of God go on in their souls ; the more careful are they to grow in grace; the more zealous of good works, and the more punctual in their attendance on all the ordinances of God: (whereas just the contrary
effects are observed, whenever this expectation ceafes.) They are faved by hope, by this hope of a total change, with a gradually increasing salvation. Destroy this hope, and that salvation stands ftill, or rather de. creases daily. Therefore, whoever would advance the gradual change in believers, should strongly infilt on the instantaneous.
NO TE S.
In respect to the doctrine of christian perfection we must res fer the reader to Mr. Wesley's excellent treatise on that subjecto'
SE C TI ON V.
Against Antinomianism. Queft. 1.
HAT can be done to guard against W
Antinomianism? Antw. 1. Let all the preachers carefully read over Mr. Wesley's and Mr. Fletcher's tracts. 2. Let them fr-quently and explicitly preach the truth, but not in a controversial way. And let them take care to do it in love and gentleness : Not in bitterness, returning railing for railing. 3. Answer all the objections of our people as occasion offers : But take care to do it in a Quest
. 2. Wherein lies oyr danger of it? Answ. 1. With regard to man's faithfulness, our Lord himself hath taught us to use the expreffion; therefore we ought never to be ashamed of it. We ought steadily to affert upon his authority, that if a man is not faithful in the unrighteous mammon, God will not give him the true riches.
2. With regard to working for life, which our Lord "expressly commands us to do. Labour, (égyelést :) literally, work for the meat that endureth to everlasting life. And in fact every believer till he comes to glory, works for, as well as from, life.
3. We have received it as a maxim, that “ A man is to do nothing in order to justification :" Nothing can be more false, Whoever desires to find favour with God, Tould cease from evil, and learn to do well. So God himself teacheth by the prophet Isaiah. Whoever repents, should do works meet for repentance: And if this is not in order to find favour, whai does he do them for?
Once more review the whole affair.
He that now believes in Christ with a loving, obedient heart.
Is this any
2. But who among those that never heard of Christ?
He that according to the light he has, feareth God and worketh righteousness.
3. Is this the same with, He that is fincere ?
Not by the merit of works, but by works as a condition.
5. The grand objection to one of the preceding propositions, is drawn from matter of fact. God does in fact justify those who by their own confeffion neither feared God nor wrought righteousness. exception to the general rule?
It is a doubt whether God makes any exception at all. But how are we sure that the person in question never did fear God, and work righteousness ?
His own thinking so is no proof. For we know how all that are convinced of fin, undervalue themfelves in every respect.
6. Does not talking without proper caution of a juftified or sanctified state, tend to mislead men? Almost naturally leading them to trust in what was done in one moment ? Whereas we are every moment pleafing or displeasing God, according to our works ; according to the whole of our present inward tempers, and outward behaviour.
The subject of antinomianism has been so fully handled by that great writer, Mr. Fletcher, that we need not enlarge upon it, when it has been so completely considered by him.
Τ Η Ε Ε Ν D.