wished by the doctrine of the theory that they are powerless machines, as an excuse for abandoning the purpose of reformation? Will they not be led to conceive of God as an almighty and inflexible enemy, whose love they have no assurance they can conciliate, and whose wrath they have no certainty they can avoid; and give themselves up, therefore, to the licentious, unprincipled rein of fatalism? If this theory is not admirably adapted to release a certain class of mankind from the restraints of religion, to disarm their consciences, and give them license and appetite to "commit iniquity with greediness," we have totally misread the volume of human nature; and when it shall be proved, will confess ourselves to have been "in great fear, where no fear was." Men who wish an excuse for sin, may certainly find it in this theory; and we have never yet discovered, that "the bands of the wicked" were slow to discern, or negligent to embrace, any plausible and delusive" means of silencing the monitions of conscience, and casting the veil of justification over guilt.

We are not apprehensive that these unhappy consequences will result to every individual, or extensively to every con

gregation, on whom the theory is successfully inculcated. We are aware that the truths of the Gospel intermingled with it, and taught in connexion with it, and the influence of common sense, will, to a great extent, intercept its deleterious influence. Such is the fact with all errors.

Their influence is repressed and modified by opposing influences. A small share of truth often does much to neutralize a

large mass of error. Yet after all, error has a proportion of influence. We see in every sect, traits of character corresponding to the peculiarities of their creed; and shall not fear that we risk our credit for discernment in expressing the apprehension, that this theory will, more or less abundantly, produce these consequences as its natural fruits. We appeal to those who have witnessed its influence, whether experience has not already evinced the propriety of our apprehensions.

The Doctor has probably been betrayed into the invention, as far as he is the author of it, and the publication of this theory as a part of revealed theology, as is the case with most errorists, by forgetting the duty of confining his public instructions, in respect to facts, to the facts which the Scriptures reveal, and not ven

turing to inculcate, nor attempting to construct, theories of the mode in which those facts exist. The sacred volume presents us with nothing, in respect to facts, but a simple statement that certain facts exist. It conveys to us no intelligence whatever respecting the modus operandi of God, of men, or of other causes, by which those facts come into existence. And it is the business of the minister of religion to teach those truths, and those alone, which he is taught by the volume of Revelation. The Gospel of the grace of God comprises the whole of his commission as an ambassador for Christ. The question about the modus existentiæ et operandi, is a mere question of philosophy. The mode of God's agency on mankind, in either their holy or sinful conduct, has no more connexion with revealed theology, than the mode of His agency on matter. The minister who ventures to construct and inculcate a theory respecting it, is chargeable with mistaking the business of his office, and assuming that of the mere philosopher, as much as though he gave a theory of electricity, or craniology. It was not the purpose of God, that men should learn the modus existentiæ et operandi from Revelation. He has confined

His revelation to those truths, a knowledge of which is necessary or useful to them, as the subjects of His government. He has revealed those facts respecting His being, character, purposes, will, and agency, and those only, which need to be known, in order to obedience and salvation.

The insatiable curiosity of men asks, How there exists a threefold distinction in the divine nature, which constitutes a proper foundation for the personal titles, Father, Word, and Spirit, and for their several agencies, while yet they are but one God, and one Being? But God, in place of gratifying that curiosity, merely reveals the fact that such a distinction exists, and leaves its nature unknown.

An insatiable and irreverent curiosity asks, How the Word was united to the man Jesus, so as to lay a proper foundation for the personal titles and agency ascribed to the complex nature. But God, revealing only the fact that such a union existed, leaves the mode unknown.

A restless curiosity asks, How does God govern the universe, so as, in respect to all events, to execute His purposes, and yet leave intelligent beings to act as moral agents? But God only reveals the

fact that He exercises such a government, and leaves the mode unknown.

A presumptuous curiosity asks, How are the dead raised, and with what bodies do they come? But God only reveals the fact that they are to be raised, and leaves the mode unknown.

And a presumptuous curiosity asks, How does the Holy Spirit act on the mind in turning it from sin to holiness? But God only reveals the fact, that the Holy Spirit influences the mind in the work of renovation and sanctification, and leaves the mode unknown.

A knowledge of the modes of these several facts, if indeed they are such that we are capable of knowing them, could be of no utility to us as subjects of God's government. It could neither alter our views of His character, nor furnish any new motives to love and obey him. And God, therefore, has not made any provision, by revealing it, for the gratification of a vain desire to comprehend what can make us neither better nor happier.

Since, then, God has confined His revelation to a simple statement of facts, the ministers of that revelation are bound to confine their instructions to those facts. "Secret things belong unto God." The