effect it might have upon the hypocrite, would ever dispose a pious and generous mind to the neglect of any duty; and would not rather stimulate it to augmented diligence in the divine life, by the powerful excitement of gratitude. This objection must arise from inattention to the genuine principles of human nature; and to the scriptural grounds on which the doctrine rests. As to the first, the assurance of possessing a felicity which we greatly value, and have long earnestly sought to acquire, often redoubles our exertions, and always, in a generous mind, raises its powers to a higher tone of action. With regard to the second, the grounds on which this doctrine rests in the holy scriptures is, the merciful constitution of the Covenant of Grace, and the promised influences of the Holy Spirit. These principles, as they have been already explained, far from nourishing an indolent temper, are connected with the highest exertions of the human faculties and the most faithful use of all the appointed means of sanctification. Upon the whole, however, this doctrine, in the discussions it has undergone, and the manner in which it has often been treated, has unhappily been connected more with the truth of speculation, and contended for more carnestly on that ground, than for its influence on practical holiness. Speculative truth, however, is intimately conjoined with practical utility. But many of the truths involved in the disquisitions which have taken place on this subject, rest upon principles so sublime, or of so refined a nature, as hardly to be obvious to the greater part of those

for whom the gospel was chiefly designed, and are found, in experience, easily liable, in ignorant minds, to mistake and perversion.

The Calvinistic writers appear to me generally to form their conclusions on grounds of the soundest reason, and most according to the spirit of the sacred writings. But, from mutual prejudice, and mistake, the discussions on this, and seve ral related subjects, have been managed, on all sides, with less temper and forbearance than become the professors of a mild and humble religion. Consequences have been mutually imputed which no party would acknowledge. Differ ences have been studiously magnified. And a writer is liable to incur the censure of all, for presuming to judge candidly between them. But let me entreat you to remember, that, into the pulpit, speculations too abstruse, and passions too warm, should never enter. All these doctrines, so ne cessary for preserving the unity and harmony of the system of christian theology, may, by a meek and charitable mind, be treated without acrimony, and with a calmness and benerolence of discussion which the humility of true piety requires, and which, indeed, is best adapted to general edifica tion.

It ought ever to be remembered, however, that the most pious and judicious assertors of this doctrine do never repose themselves in indolent security upon their faith in the final

stability, and safety of their spiritual state. None are generally more assiduous to make their calling and election sure. They rest their hope, it is true, on the faithfulness of a divine promise, but, like all the promises in the word of God, it is intimately connected with the co-action of the believer's mind, which is always and equally embraced in the divine purpose. Their stedfastness in holiness here, or in happiness hereafter, is not the consequence of any physical necessity of nature imposed by the decrees of God; but is effected entirely by practical motives adapted to the rational and moral principles of a holy and sanctified mind. The decrees of Heaven cannot be certainly known, but, whatever they are, they are the concern only of the Supreme and Infinite Mind. They are not designed to affect the duties of human nature, which are regulated wholly by another law.

OF

JUSTIFICATION.

JUSTIFICATION is the immediate consequence, on the part of God, of a sincere faith; and is defined, in the orthodox symbols, to be an act of God's free grace, by which the penitent and believing sinner is acquitted from the guilt and condemnation of his sins, and accepted, and treated as righteous, only for the sake of the merits of Jesus Christ; received by faith, and imputed to him, according to the tenor of the New Covenant. Justification is a forensic term taken from a process in law, in which the criminal is acquitted of the charges exhibited against him, so as to be absolved from the penalties pronounced by the law, and he restored, and again entitled to the privileges of citizenship. This is a peculiar case in which the criminal, though culpable with respect to every charge, is absolved through the mediation of another, who has satisfied the demands of justice and the law in his The reasonableness and equity of vicarious substitution, and consequently, of the imputation of the merits of one to another in certain cases, has been already considered, under the Covenant of Grace.

room.