Christian doctrines, this doctrine of divine agency in the change of human hearts must find place. This is the Scriptural doctrine of the Holy Spirit.

Since it is God, as Holy Spirit, that frees from sin, through indwelling energy, this work is one of intelligent design. Since the doctrine of human sinfulness involves the fact of universal and total alienation, and hence guilt, it excludes the conception of a claim upon God, by any one, for that work. The former fact shows that there must be discrimination or choice in this divine work. The latter fact shows that that discrimination or choice must have, as its ground or reason, something outside of the character of those concerning whom it is exercised. God's own pleasure in view of all things, may be exercised. Hence there must be sovereign choice of men unto life. This must be, whether all, or less than all, are its objects. Even if no one is actually saved, the conception of salvation requires the conception of this sovereign choice. In either of the three cases now supposed, there is involved the same principle. That which is essential in our view of choice, as here used, is, not that it is a relation of one rather than another, but that it is the taking, rather than the leaving of any one. In the necessity of this sovereign choice, as here stated, we find the necessity of the doctrine of Election, for this choice is election.

That to which men are chosen is, as respects this series, holiness. The realization of this choice is secured through the Spirit's agency. But holiness is a character, and character is personal. It is the individual's own. Hence, it involves his own agency in its formation. It involves self-action. Hence appears the necessity of the doctrine of mutual action in sanctification; God working in us "to will and to do;" God's working and our working being synchronous, while yet his logically precedes ours.

The doctrine of the Perseverance of the saints is this, viz: that this mutual action of the divine and human, once commenced, will in faet continue. It therefore is simply a statement of the truth, that the end to which men are called will be attained. It is therefore a part of the doctrine of election,

resting upon the axiom that God never meets with failure. It cannot, therefore, with literal strictness, be called a separate doctrine, and our remarks respecting election cover this.

So, too, the doctrine of the final glorification of every believer is involved in that of election, since that is the end to which each is chosen. We cannot say in what precisely that shall consist. The same causes that rendered us unable to state what exactly the nature of expiation must be, exists here. That there must be a state fitly described by that term, is however, obvious from what has preceded.

The two series of doctrines so hastily viewed, are bound together by the capital doctrine of Justification by Faith. Justification is a legal term. Its etymology shows its strict meaning to be, "a making just or righteous." This making righteous, is the proving of the person righteous at the bar, and involves his consequent treatment as righteous, or not guilty. Used of the sinner who is in fact guilty, it presupposes, and hence involves his pardon. We use it, therefore, with this extended signification, pardon and treatment as righteous. This is objective, and is the end in salvation to which our first series of doctrines looks. It is the benefit secured by expiation, or the Atonement of Christ. Faith is a condition of holy exercises. It is as inseparable from them as is consciousness from our mental exercises. Hence it is involved in the end to which our second series of doctrines looks. Now as salvation embraces both justification and Sanctification, and sanctification is inseparable in its inception, continuance, and perfection, from faith, justification must be through faith. For those sanctified must be justified, else they are not saved. They are not justified because of their character, since that excludes the idea of expiation. Faith being not holiness, but a condition of holiness, an exercise always attendant upon it in the case of the creature, looking at once to self and God, or rather to God as related to self, and hence in the sinful creature to God in Christ as the atoning Savior, thus linking the soul to him in a mystic unity, this faith is plainly the only fit, if not the only possible, medium for the bestowal of justification. The union established

by faith, effects that the Saviour should be his, and here the offering made by the Saviour should accrue to his benefit. Thus are these two series linked together.

In the necessity of God as Expiator, and God as Sanctifier, exists the demand for the doctrine of a Trinity. Whether that which is trinal in God, be merely modal, or on the other hand essential, is determined by no logical inference. The answer to that question must be purely a matter of revelation. An opinion respecting that must rest upon evidence, bearing immediately upon it. So far as the dependence of doctrine upon doctrine is concerned, there is no apparent reason for denying that the Trinity is simply a tri-manifestation of the one God. The Scriptures, however, do give direct revelations, which are regarded as decisive in proof, that there are personal distinctions in the divine essence.

The view now taken of the mutual dependence of doctrines, shows how thoroughly the gospel is a system of grace, whether taken as a whole or in its individual parts. It brings release from desert, and hence it is unmerited or gracious. Every doctrine being vital to its own end, every doctrine is essentially and wholly a doctrine of grace. The entire agency of God, as Father, as Son, and as Holy Ghost, is wholly of grace. Grace is written on every part of the system. The very system is grace itself,

If the discussion of this subject were not already too extended, it would be interesting to show the relation of these doctrines which are essential to those that are formal, showing how the latter take shape from the former. The whole matter of church-building, embracing the doctrines of Baptism and the Lord's Supper, has a vital connection with the doctrines examined, and cannot be regarded as of arbitrary appointment. This, however, must be omitted at present, with the remark that the outward is determined by the inward.

However unsatisfactory the discussion of this subject may seem to us, it yet may invite investigation, and thus indirectly bring some to perceive and admire the divine logic by which God has so joined in harmony the doctrines of the gospel that

no man can put them asunder that no one can remove or mar one doctrine, without in that annihilating or perverting the whole system. This will impress the importance of an exact, thorough, and systematic knowledge of the doctrines, not alone to the religious teacher, but to every Christian. There is an unconscious logic of the heart, which, in practice, bears one to the conclusion which results from a false doctrine, or the false conception of a true doctrine. A correct conception of the mutual dependence of the doctrines, will also reveal the terrible absurdity of that destructive liberalism which looks with indifference upon the perversion or denial of doctrines which it is pleased falsely to call non-essential. The logical connection of the doctrines forbids us to call any one non-essential, for each being a part of the system, the system stands or falls with each. There may be by one and the same mind, the reception of one doctrine, and the rejection of another, but such mind only needs push to its logical consequences, the denial of any given doctrine, and it will have no gospel and no Savior. Let the ministry and the church give themselves to the study and statement of sound doctrines, and thus gain and impart soundness and vigor. is only thus that God's people can stand against the tide of error and manifold corrupt imaginations. Let our motto ever be, The gospel, the whole gospel, the whole gospel pure.

It

Vol. xxvii-30.

ARTICLE VI.SIR WILLIAM HAMILTON'S LECTURES ON LOGIC.

Lectures on Metaphysics and Logic. By SIR WILLIAM HAMILTON, Bart., Professor of Logic and Metaphysics in the University of Edinburgh, etc. Edited by Rev. HENRY L. MANSEL, B. D., Oxford, and JOHN VEITCH, M. A., Edinburgh. In two volumes. Vol. II. Logic. Boston: Gould & Lincoln, 1860.

THE relation of Logic as a Science, and especially of the Hamiltonian theory of Logic, to the truths of Revelation, is just now attracting unwonted attention. There has been a strong protest, both in this country and in England, against the application of the great Scotch critic's theory of knowledge, to the discussion of theological principles, as not only powerless to resist scepticism, but as, in fact, promotive of it. An examination of the nature and scope of Logic, as set forth in these Lectures, will disclose both the strength and the weakness of the author's philosophical doctrines in their bearing on the problems of theology, and will show a solid foundation for protesting against their unqualified admission. For it is mainly as a logician that Sir William Hamilton must be understood and judged. To complete the pyramid which Aristotle left truncated, and present Logic in a clean, clear-cut, and symmetrical form, as a self-sufficient and immovable science, was for him an ambition greater than to correct, annotate, and supplement Reid.

What we now have to say may best be distributed under three heads. We wish to state, 1. The Nature and Province of Logic; 2. The Relation of Logic to Objective Truth; 3. The Relation of Logic to Speculative Theology. The third division is obviously only a special application of the second, and is introduced as the chief practical point of our present discussion, and to show still further the grounds on