m

itself, is not puffed up;" which "bear"eth all things and believeth all things ";" and therefore would be very unlikely to discredit the assertion of those, who, while they insist upon the necessity of obedience to the precepts of Christ, insist upon it as a part of His Gospel, and as the offspring of that very faith, for the maintenance of which we are all equally concerned. Let us beware, lest that come upon us, which St. Paul threatened to the Galatians; "If

ye bite and devour one another, take "heed that ye be not consumed one of "another"." There are enemies enow about us, ready to take advantage of our miscarriages, enemies to the faith, and enemies to the morality of the Gospel; some, who hate the first, because they will not submit to the latter; and others who deny the latter, because they would make the former a cloak for their sins. Against both we must preach the necessity of true faith and pure morals: we must show how these two parts of the Gospel are necessarily united; and in order to show it efm 1 Cor. xiii.

n Gal. v. 15.

fectually, the subject must be fully considered and thoroughly explained. The Gospel must not be confined to a single point, but every point must be brought forward, placed in its proper light, and assigned its due importance. The mind must be gradually opened to receive it, must understand its own various relations, and be taught to feel its own wants and weaknesses. It will then be prepared to receive the Gospel in its perfection and integrity, and to appreciate the value of Faith according to its own just weight, as a principle at once assuring us of pardon for our former transgressions, and exciting us effectually to make earnest and vigorous endeavours after future obedience.

SERMON VIII.

2 TIMOTHY ii. 19.

Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his, and, Let every one that nameth the name of Christ depart from iniquity.

THERE yet remains one point of great importance, which may appear not altogether consistent with the view we have taken of the bearing and tendency of Revelation, and that is the doctrine of Election. To the consideration of this doctrine I approach certainly with much diffidence, and with an unfeigned desire of submitting whatever I may say upon it to the superior judgment and better information of those before whom I speak. It should seem indeed, that every man ought to come to the examination of this subject with a mind

entirely free from any prejudice, on one side or the other. For what is the very matter of this question? It is not a point of human duty, either to the Creator, or those who are partakers with us of the same dependence upon his Will; but it is an act of the Almighty himself, a determination of his unerring wisdom, respecting which we are called upon to deliberate, It surely becomes us then to deliberate with caution, with temper, and with moderation, and with a full purpose not to transgress the bounds of Christian charity.

For in regard to this subject it must be confessed at once, that we can know nothing but what it has pleased God to reveal in his Word; and we shall be in danger, by indulging even in the best exercise of our reason, of falling into some degree of error. Not that the clear deductions of reason can ever lead to error, where the subject is completely before it; but because in this case, where the inquiry relates to an act of God's infallible wisdom and sovereign Will, our reason cannot be in possession of all the circumstances upon