that is the man's own self; his appetites, where the temptation is to sensuality, and the gratification of the senses; or his pride, where the sin he prompts to is more intellectual. Woe to the man who thus finds that his worst enemies are those of his own household.

In the present case the tempter has great advantage. If the young would consider their own ignorance, they would be loth to take upon themselves the settling of points so deep, and so important. But the doubt of their own powers seldom crosses the mind of the young, and it is sent off petulantly if it rises. A feeling quite contrary is characteristic of youth; and a consequent precipitation of judgment marks usually their whole conduct. This is playing into the hands of so subtle an adversary. He has only to fan this flame, and it will consume all that remained of educational knowledge, or parental deference. The conclusion will be hastened, and, like most hasty conclusions, will have a bias to the wrong side of the argument. He confides in his own powers of intellect, and the consequence is, though he may not discover it, that he who trusts in his own heart is a fool.

Is it prejudice, or sophistry, or dogmatism,

to say, "Go to the law and to the testimony; if any speak not according to this rule it is because they have no light in them?" Surely it shows not knowledge, but ignorance, to disregard the Scriptures upon any scriptural point ; not fairness, but prejudice, to put their testimony aside; not courage, but a pusillanimous fear of finding that the truth lies on that side which you do not wish, to refuse to consult the oracles of God.

Whatever may be said concerning the bigotry to system, the prejudice or the uncharitableness of those professedly religious; quite as much may be said on these points concerning the doubting, the irreligious. Their bigotry is close and fierce; if attachment to points beyond their value is bigotry, their prejudice in favour of their own notions is ridiculous and disgraceful; if holding to a statement without, or beyond, a fair argument, is prejudice : their uncharitableness is great; if in the lump to condemn as fools, the wisest, best, and holiest, of mankind, is being uncharitable. One erro

neous notion dictated by sensuality, pride, or impatience of control, blinds the understanding, perverts the affections, and rivets the obstinate will to a base, a ruinous degree. Be aware of

this. Do not magnify the mote which possibly is in thy brother's eye, and forget the large thorn which disorders thine own. It will be uncommonly lucky if all the knowledge and wisdom is yours, and all the folly and igno*rance remains with your parents and teachers.

That the world, the Heathen world, by all its wisdom, knew not God, is pretty evident to any who will examine the objects and modes of their worship. A similar condemnation belongs to the world which now is, and with a double weight of vengeance; when this ignorance exists, in spite of revealed truth, and such follies are held notwithstanding revealed wisdom. But when men "love darkness better than light," it is "because their deeds are evil.”

Whoever shall say, that the times are better now than during Heathen ages, that reason has firmer principles, or wider scope; pays an involuntary homage to revelation; for nothing but this has intervened to make the difference. Divine truth has shed much light abroad, like the risen sun; and however beclouded by pride and infidelity, the gloom is not so stygian as it was, wherever this luminary has shone forth. This is rendered evident by the present state of all those lands which are yet destitute of the Bible.

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Let this conviction engage you to come to the fountain of knowledge. Seek the broad day-light of revelation. Do not trust thy steps to a rushlight, although enkindled at the sun, but let the heavenly luminary be thy guide; it shall warm and invigorate, as well as show' thee the truth.

4. Let us give a glance at that shape of the gospel which Socinianism hates.

One would think, by the inveteracy shown' against divine truth, that it wanted to prevent the happiness of man, either in this world or in that which is to come. That it aims to bestow the boon of happiness is most certain. The only question is, whether it considers the case truly, and makes adequate provision for securing the benefits it proposes to give.

That God should understand the case, and in his goodness and wisdom should contrive accordingly, may well be supposed. This is, indeed, allowed by themselves. The grand question between us is, which of us has the clearest apprehensions of this divine method of salvation.

Seeing we are not now balancing the two together, nor aiming to prove one system or the

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other to be the most consonant to the word of God, it will be needful only to form a statement of it as we understand it, that the mind of believers may discern clearly what it is they value and love; and that unbelievers, who set themselves against those peculiar doctrines which make it indeed the GOSPEL, may be aware what treasures of grace they are spurning, what proposals of grace they so decidedly refuse.

The system we discern in the Bible statesGod the Father, as moved with compassion at the sight of the whole human race ruined by sin, brought into present misery, and made obnoxious to eternal destruction. He determined, therefore, to shew his heavenly mercy by contriving a mode in which, without injury to his justice, he might honourably pardon transgressors, through the atonement of his own divine Son. And that he might accept, as well as pardon, he provided a righteousness to be wrought out also by him, which being imputed to the believing soul, that soul would be rendered not only innocent of crime by the atonement, but actually lovely and acceptable by the Saviour's righteousness. In order too that these advantages might not be lost any more, he entered into covenant in behalf of his