now contemplating, supposes such a complication of ignorance, unconcern, and reluctance, that, whatever be the conduct of those, whom it regards, the credit or disgrace must be entirely their own. A religion, to which they are virtually strangers, as it could reap no honour from their merits, incurs no scandal from their crimes .

But, secondly, there are but too many, who, whilst they probably reckon themselves amongst the most orthodox members of the Christian community, yet have so inadequate a conception of its doctrines, as to place their chief reliance—not upon divine grace—'but upon the firmness and rectitude of their principles: and, though they verbally acknowledge the atonement of the cross, and even join with their lips in public thanksgiving for that inestimable proof of divine love, still secretly build their hopes of salvation upon a supposed merit in their own works.

You, who are not ignorant of the corruptness of your own hearts, the seductive power of temptation, and the impetuosity of your passions, leagued, as it were, with your spiritual adversary to betray you into sin;—you, I say—well know, on what a bruised reed these self-deceivers must lean, when they expect that their own reason and discretion will preserve their souls from the contagion of guilt. Strangers to their own weakness, they never discover that they stand in need either of physician or medicine. They deny not, indeed, in words, their need of a Redeemer; but they are far from feeling, in their hearts, what they owe to his mercy. They neither disown, nor despise, the influence of the Holy Spirit: yet they ask it not for themselves. To their own nature, therefore, they are deservedly abandoned: and, consequently, on every trying occasion, they become an easy prey to the seductions of the world, and contribute largely to that mass of ungodliness, which causes so much exultation to the enemies of religion, and so much grief to its friends.

Finally, there is a third sort of Christians, directly opposed to these last, who place an erroneous and dangerous kind of reliance upon the atonement of the cross, and seem almost ready, in direct contradiction to the pointed protest of St. Paul, to "continue in sin, that grace may abound;" or, at least, to commit themselves altogether to the impulse of feeling: rashly expecting, that, without any exertion on their own part, without any sensible contest with the world or the flesh, the Holy Spirit will so entirely take charge of their conduct, that they cannot, if they would, fall away from grace. This hazardous notion of security originates in a persuasion of their absolute and indefeasible election: by virtue of which (as some of them seem to conceive the case) they are henceforward exempt from sin; or, (as others rather appear to understand it) whatever they do, stands already expiated, through faith; and, therefore, though sinful in itself, will never be imputed to them as sin.

Without entering any further into these minute shades of difference, we may venture to assert in general terms, that all, who, in either form, maintain these opinions, must, so far as they are sincere, be the dupes of self-delusion; mistaking the visionary impressions, which have seized upon their minds under some violent and often artificial agitation of their spirits, for immediate impulses of the Holy Ghost. It is naturally the next movement in this progress of

error, that—conceiving it derogatory both to the Saviour, and to the Holy Spirit, to admit any cooperation of the individual, in effecting his salvation—they disclaim all share, themselves, in this great work, otherwise than as mere passive instruments in the hand of God. Hence it easily follows, that some of them, encountering temptations, for which they are wholly unprepared, sink into the pitfals of vice: whilst others, less exposed, perhaps, to the violence of the passions, but more volatile in their imaginations, run into such fanatical extravagancies, as appear bordering upon insanity, and, in some constitutions, have actually terminated in that deplorable crisis.

Ill would it befit partakers of the Christian covenant, rescued by the undeserved mercy of the Father, by the unspeakable love and condescension of the Son, and by the salutary influence of the Holy Ghost, from everlasting death;—ill, I say, would it befit such reprieved criminals, bearing always in the flesh the rudiments of sin—to ascribe their salvation in any sense to themselves, or to accept it otherwise, than as the free and unmerited gift of God. But let us not forget, that

there are conditions annexed to this gift, to the observance of which we are solemnly pledged ;— that, by the non-fulfilment of these conditions, the gift itself becomes forfeited; and that the active endeavours of man towards his own salvation are, throughout the holy Scriptures, positively insisted upon; not, indeed, as needed by the Almighty, (who, if it had seemed good to him, and consistent with his justice, might have extended his mercy equally and unconditionally to all mankind) but as an indispensable proof of that repentance and faith, which are the appointed terms of acceptance. As for those, who, imagining that they have fortified themselves, as it were, from head to foot, with the antidote of faith, take no further care for the health of their souls, but rashly expose themselves to all the contagions and infections of the world; "thinking (as St. Paul expresses it) that they stand," but neglecting his important and necessary caution, to " take heed lest they fall;"—it is well, if their moral purity is not more endangered than even that of those, who, though less disposed to look for aid from above, may, for the sake of reputation, stand more upon their guard. The security

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