are at direct issue with the God of the Bible. He has, in many places, solemnly asserted what you have the rashness expressly to deny. In Acts xv. 9, we read, "and put no difference between us and them, purifying their hearts by faith." Here faith is said to be the means of purifying the hearts both of Jews and Gentiles. Who, then, is the man who takes on him to assert that faith will not purify the heart, but that, on the contrary, it would lead to sin? Peter says (1 Peter i. 22)—“Seeing ye have purified your souls, in obeying the truth through the Spirit, unto unfeigned love of the brethren." Here the belief of the truth, through the Spirit, is represented as purifying the souls of men. To obey the truth, is to believe the truth. The gospel calls on men to believe. He who believes, obeys that call; and by the belief of the truth is purified in heart, and, consequently, in life.

1 John iii. 3—" And every man that hath this hope in him purifieth himself, even as he is pure." Hope is the effect of faith. All hope of being made like Jesus, when he shall appear, is grounded on faith in him as a Redeemer.

Titus ii. 11-14-"For the grace of God that bringeth salvation hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Thus the grace of the Gospel, instead of leading to sin, teaches those who receive it to deny ungodliness.

Colossians i. 6" Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth." Those who know the grace of God in truth, bring forth fruit from the moment of hearing it.

The Apostle James says "Yea, a man may say, thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works." Faith, then, must always produce good works.

1 Thess. ii. 13-" For this cause also thank we God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the Word of God, which effectually worketh also in you that believe." Here the gospel is said to work effectually in those that do believe.

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1 John v. 4, 5.-" For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" Can anything more expressly refute your doctrine than this? He that is born of God overcomes the world. Faith gives the victory over the world. What faith is that gives the victory over the world? The faith that Jesus is the Son of God. What regard, sir, ought we to have to your speculations, in opposition to the express, the clear declarations of the word of the living God? Who are you, that you will presume to grapple with the Almighty? If you will hold your system, give up the Bible. The attempt to oppose the evangelical doctrines, while the Scriptures are admitted as the tribunal of judgment, is as vain as an attempt to overturn the pillars of heaven.

Philosophers, whether as infidels, or under a profession of faith in revelation, have always presumed to treat true Christianity with indignity. The Greek philosophers scorned the doctrine of the apostles as foolishness; and modern ethical science, more unjust, while it has pilfered from the Bible almost everything valuable in its various systems, advances positions in fundamental opposition to revelation. Sometimes this is done with undisguised hostility to the religion of Christ, but oftener with a show of respect for it as the religion of the country. But, sir, the most dishonourable situation in which it is found, is when it presumes. to promulgate its dogmas under the sanction of the Word of God, and explain the dictates of the Spirit of God, by the doctrines of the schools. In none of these characters, however, does it appear a formidable enemy to the simplest Christian, who is aware of the proper mode of defence. All the difficulties that Christians

have found in defending the doctrines of grace, have arisen from an undue respect to the authority of systems of philosophy, and a desire to vindicate the unsearchable ways of God. This is an undertaking uncalled for and profane. It is as unwarrantable to attempt to vindicate God in the unfathomable depths of his counsels, as it is to arraign him. If we are assured that it is God who speaks, it is absurd, as well as impious, to demand of him a reason for his conduct. I admit that the light of nature is a revelation previous to that of the Scriptures, and that nothing can be true that is self-evidently contrary to this. If there is not something known without revelation, man is incapable of receiving a revelation, and the grossest contradictions of superstition might claim a sanction from the Word of God. But, beyond this range, philosophy is not to be allowed to advance a single step. A contradiction cannot be true; and no revelation can be from God, that professes to teach contradictions. But of the mysterious ways of God, the light of human intellect is not an adequate judge; and from God only can we learn anything of them. Whatever a properly-attested revelation from God teaches of him, or of us, must be submitted to with the most unqualified deference. The pretensions of philosophers on this point, are not only to be resisted as false, but scorned as assuming and unphilosophical. They build on their own fancies as first principles, and disregard principles that are self-evident.

As the Scriptures came recommended by the most abundant evidence, Christians are entitled to trample on every dogma of philosophy, that stands in opposition to the doctrine of Christ.

But not only is false philosophy an enemy from whom Christianity has nothing to fear, it is one whom she is entitled to despise. Though Christianity is not the wisdom of this world, yet it is the "wisdom of God," and to every person who understands it, it has its evidence in itself. It gives a character of God at once perfect in every attribute, with all his attributes in harmony. It discovers a plan of salvation that never would have presented itself to the human mind, and, therefore, is incapable of being forged; while it gives

a ground of hope most completely satisfactory to the conscience, under the deepest conviction of guilt, and apprehension from the Divine justice. To the question, how man, being a sinner, can stand with acceptance in judgment before a just and holy God, it affords an answer that gives confidence to the chief of sinners who receives the account, while it cuts away every hope from any righteousness in the sinner himself.

It manifests a righteousness so perfect, as to enable the guiltiest sinner on earth, to lift up his head before the tribunal of justice, with the confidence of an angel; while, at the same moment, he looks on himself as having in himself by nature no good thing; and with respect to his own character he exclaims, "God be merciful to me a sinner!" Here, then, is a scheme of salvation that brings glory to God with salvation to man. God is just, and the justifier of the ungodly who believe in Jesus. The law of God, instead of being injured by the intervention of Christ, is magnified and made honourable. But has philosophy given an answer to this question? Never, never, never! No scheme ever formed by it, harmonizes the justice with the mercy of God in man's salvation. And what, sir, is your doctrine on this point? It is neither law nor gospel; it is neither philosophy nor Christianity. It is a vain attempt to mix mercy with merit; and reconcile an infidel metaphysics with the grace that brings salvation. With you, God is neither perfectly just nor perfectly merciful: while you speak of atonement, you speak also of salvation by a merciful allowance in judgment. It is quite evident that you have no consistent views on the subject; and that, while you profess to hold the Scriptures as a revelation from God, you oblige them to speak according to your own predilection.

Your doctrine, indeed, is not new, nor is it now exhibited with an unusually imposing address. Your objections to the evangelical doctrines are the same that in every age, unbelief has urged against the Gospel of Christ. In urging them, you have discovered no accuracy of thinking, no vigour of intellect and expression, no deep penetration, or discrimination, that are at all calculated to make us dread you as an adversary. But

you have one advantage that will for a time operate in your favour. You have come forward under the sanc

tion of a periodical work of high character and influence among speculative men. With many, it will be a sufficient recommendation of your doctrines, that they are ushered into the world by the Edinburgh Review. But the evangelical doctrines dread not the attack of the proudest school of infidel science. Ingenuity has long expended all its resources in opposing the doctrines of the cross, and every fresh assault will afford Christianity a new triumph. It is not to be doubted, that every instance of opposition to the gospel of grace, under all the various modifications of unbelief, is a part of the plan of him, who in weakness died for his people, but who, now, with all power, reigns over all worlds, and regulates every event for the glory of God, and the good of his people. Heresies must arise, that they who are approved may be made manifest, but "the foundation of God standeth sure, having this seal, the Lord knoweth them that are his."