by the maintainers of the Calvinistic scheme; since whenever they are engaged in setting forth the beneficial results of their doctrines, they invariably dwell on such as are not peculiar to them; such as, faith in the atonement,---selfabasement and renunciation of all reliance on our own merits,--gratitude for Christ's redeeming mercy,--and reliance on the promised guidance of the Holy Spirit; and other such doctrines, which are indeed both true and of inestimable practical value, but which have no necessary or natural connexion with the peculiar notions of Calvin respecting Election; and which, in fact, are sincerely and heartily embraced by numbers who reject those notions.

Now since it is plainly the object of the Scriptures to declare to us such truths as it concerns us to know, with a view to the regulation of our lives, not, such as are, to us, mere matters of speculative curiosity; and since the doctrines in question, when so explained as to lead to no evil results, lead to no practical results at all, the natural inference must be (even independent of the arguments formerly urged) that these doctrines are not such as we can reasonably expect

at least, to find revealed in Scripture; and if not so revealed, be they true or false, they can constitute no part of the Christian faith. It is not contended that the doctrines in question have a hurtful influence on human conduct, and consequently are untrue; but that they have, according to the soundest exposition of them, no influence on our conduct whatever; and, consequently, that they are not to be taught as revealed truths.

§ 6. Let it not be said, however, that, being at least harmless, it is unimportant whether they are inculcated or not; they are harmless, to those who adopt them in the sense, and with the qualifications just mentioned; but it does not follow that they are harmless to others. On the one hand, that "the doctrines of predestination and our election in Christ" may be so held as to prove (according to the language of our article) a dangerous downfall," will hardly be denied by any; and, on the other hand, they may prove a stumbling-block to those who do not hold them, by raising a prejudice against other doctrines--some of the most important of Christianity,--when taught in conjunction with these, and represented

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as connected with them. Now it is to be admitted, indeed, that there may be dangers of this nature attendant on every gospel-truth; since there is none that may not be perverted by some, or that may not give offence to others; but in the case of any thing which plainly appears to be gospel-truth, this danger must be braved; we must preach God's word as we have received it, and trust in Him to prosper and defend it: but it is not so, in the case of doctrines which (whether true or not) are not plainly declared in Scripture; the dangers to which any such doctrines may lead, are needlessly and wantonly incurred; and those who preach them are answerable for the results. If the speculations of human ingenuity be mingled with the revealed word of God, even though the opinions maintained be true, some may be misled, and others unnecessarily disgusted; Christianity may be loaded (as Dr. Paley expresses himself respecting transubstantiation) with a weight that sinks it; and the mischiefs ensuing will be justly imputable to the rashness of those who give occasion to them. Let Christians, then, be taught to rejoice indeed in their high privileges, as the "Called,"

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and "Elect," and "Peculiar people of God;" but let them be taught also, while they offer up their thanks for his unmerited mercies, to consider their own diligence and care as indispensable, not only to their attainment of the offered blessings, but also to their escape from an aggravated condemnation,---for "provoking and grieving Him who has done so great things for them," " as in the provocation, and as in the day of temptation in the wilderness." Let them be told to trust indeed firmly in the aid and guidance of God's Holy Spirit, which will conduct those who earnestly seek it, and walk according to it, through the perils of the wilderness of this world, to the glories of their promised inheritance; but let them learn from the rebellious Israelites, that He will not force them to enter into that good land, but will even exclude from it those who refuse to hearken to Him. Wherefore, "let him that thinketh he standeth take heed lest he fall." God is indeed "faithful who hath promised;" but He requires us also to be faithful to ourselves; and He has taught us, both by direct precepts and by examples, that if we harden our hearts, and will not hear his voice, we shall not "enter into his rest."

ESSAY IV.

ON PERSEVERANCE AND ASSURANCE.

§ 1. THERE are many passages in St. Paul's writings in which the Apostle expresses his assured expectation of the final success of his converts in attaining the gospel-promises; for instance, "Being confident of this very thing, that He who hath begun a good work in you will perform it until the day of Jesus Christ;" i. e. that at his last coming to judge the world, they will be numbered among the inheritors of immortal happiness with him. It is in a similar tone that he addresses the Corinthians in the beginning of his first Epistle to them: "Waiting for the coming of our Lord Jesus Christ, who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ." Indeed there is hardly any one of his Epistles in which he does