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sition, that our salvation is of God. The reader will at once see, that the truth here stated is adapted to suppress pride, and beget an humble frame of mind. If we admit this, with all its consequences, it strips us of every occasion of boasting. If we say salvation is not wholly the work of God, but wholly, or in part, of ourselves; or if we receive a system of doctrines which will imply this; boasting, instead of being excluded, will be established; and we shall admit that we, independently, have something whereof to glory.

The truths which result from this scheme, are called the doctrines of Grace, because they ascribe the salvation of men alone to the free Grace of God, manifested in Christ Jesus. If the Scriptures teach us that salvation is wholly of God, it will follow, according to the prin ciples which were laid down in the former chapter, that they who receive and propagate opinions which counteract the spirit and tendency of this truth, are justly chargeable with Heresy.

One portion of mankind have always adher ed to these doctrines of Grace; that is, they have admitted, in all its consequences, this general proposition, that salvation is the work of God. Another part have rejected these doctrines, and embraced sentiments which remove from the mind a sense of the creature's dependence on divine Grace, for holiness and everlasting life. In this light, whatever variety of names and sects there are in the re

ligious world, men may be divided into twoclasses only, those who receive the doctrines of Grace, and those who reject them.

If it will be deemed illiberal to pronounce which of these two corresponds with the spirit of Christianity, it is abundantly evident, that between them there is an essential difference. He who believes that salvation is wholly of God, embraces a scheme of doctrine which differs essentially from that of him who believes it to be wholly, or in part, the work of the creature. They hold up the divine character :in different relations. They are different in their spirit and moral tendency. One represents God as a holy Sovereign, and mankind as his dependent subjects. The other, in effect, tends to remove the impression of absolute dependence. One is calculated to check and mortify the pride of the heart. The other upholds pride at least, it furnishes an occasion for self-complacency and.boasting.

We have observed, that Heresy has its source in an evil heart, which influences men to depart from the living God, and from the essential truths of his word; therefore, there is a sameness in its origin. Let it now be observed, that what has, by the orthodox, been considered Heresy, has been distinguished by one general character. It has appeared under different names, according to the spirit of cach successive age, or those persons who have taken a distinguished part. It has sometimes experienced certain alterations in its external

form; yet its general character and spirit have been the same.

Let the reader be again reminded of that general proposition, as expressing the spirit of the orthodox scheme, that salvation is of God. When this is exhibited in all its relations, to men, they will take their respective sides. Either they will yield to this truth, and admit its consequences; or they will frame a system of doctrine, which takes the whole or some part of this work from God, and puts it into the hands of the creature. This is therefore the point of the orthodox plan, where Heresy takes its departure, as will be seen in the prosecution of the subject. It has refused, either wholly or in part, to ascribe this work to God. Here it separates from the scheme of Grace, and pursues a system which furnishes some occasion of self-complacency and ground for boasting. The principal or only difference among the various plans which have separated from the orthodox, is, that some are removed to a greater distance from the point here stated, than others: but this is a difference only in degree. One system of doctrines may be so constructed, that it will more entirely exclude the necessity of divine influence than another, and yet between both there may be no essential difference. It must appear evident, with a slight view of the orthodox plan, that it is calculated to meet with opposition. Pride natu rally aims at independence; and men, while under the influence of pride, are inclined to evade those doctrines which proclaim their en

tire dependence on God, for that pardon and grace which will fit them for Heaven. This consideration is alone sufficient to account for all that opposition to the doctrines of Grace, which any age has witnessed.

Before we leave this subject, a few remarks will be offered, respecting that mutual relation which is observable in the doctrines of Grace. They all stand in connection with the Divinity and perfect atonement of Jesus Christ. If he be not a divine Person, or if God were not manifest in the flesh to take away sin, it is evident, that there has been no proper atonement for sin. If the most exalted creature be dependent on God, for his existence and faculties, it is obvious, that he is bound to love and serve him, with all these faculties; and if, when he has served his Maker, to the extent of his power, he has done no more than his own duty, it is evident, that he can make no proper satis-faction for the offences of others.

If no atonement has been made for sin, it is a reasonable conclusion, that none was necessary for the justification and final happiness of the human race. From this last conclusion, another will no less evidently follow, which is, that mankind are not in guilt, and under the curse for if they are guilty before God, and have come under the condemning sentence of the law, an atonement is unquestionably neces sary to deliver them from condemnation, and reinstate them in the divine favor. If this conclusion be just, there is no necessity for di

vine influence to renew and sanctify the heart, and form it to a fitness for the service and enjoyment of the heavenly state. In this case, it would be improper to say, that any are justified and saved by Grace. There is no special manifestation of Grace, in establishing those in everlasting life, who never violated the condition on which life was at first suspended.

We see to what conclusions we shall be led, if we deny the supreme Deity of our Lord Jesus Christ. It will lead us to a renunciation of those doctrines which result from an atonement. It is the basis of that scheme of faith which is called orthodox. It is interwoven with the doctrines and institutions of the Gospel, and affects every branch of our religious worship. If this, more than any other article, characterizes the Gospel, those who reject it change the very nature of the dispensation. If it be not a doctrine that is taught in Scripture, Christianity is another and very different thing from that which the orthodox have received. The difference cannot be called circumstantial merely. It is essential. It not only affects that religious worship which we offer; it will enter into all our views respecting the great truths of Christianity, and the nature and importance of moral obligation.

It is necessary that we be established respecting this leading article; and examine with care the account which the Scriptures give respecting the character of Christ. This will be attempted, before we proceed to any historical view of religious opinions.