ges; and in every stage produces a most intolerable degree of spiritual pride. Such persons value themselves as the special favourites of the Almighty, with whom he is on terms of the greatest intimacy, making them, as it were, his confidents, revealing to them the secrets of his heart. Almost all the future events in their own lives, whether prosperous or adverse, with many things in the lives of others, are revealed to them, and not unfrequently their eternal destinies. And these are supposed to be the secrets of the Lord, which are with them that fear him!

Another mark of this species of religion, nearly akin to the former, and commonly seen in persons of that description, is a disposition to interpret all favourable events in providence as proofs of their being the favourites of heaven; and all unfavourable events towards their adversaries as judgments for their conduct towards them, and, as it were, an avenging of their quarrels. This is a natural and necessary effect of a selfish religion. Supreme self-love, like every thing else which is supreme, subordinates every thing else to it. If men be governed by this principle, there is nothing in the word or providence of God, in the law, in the gospel, nor even in God himself, which attracts esteem, but as it is subservient to the gratification of their desires. I knew a person of this description who came to the possession of a large estate. He was much elated by it, often talking of providence, and exulting in his success, as an instance of eternal predestination. In a little time, however, there arose another claimant, who, by a legal process, wrested it out of his hands. After this, no more was heard of providence, or predestination. From wishing every thing to be subservient to the gratification of self, it is an easy transition to think it is so; for opinions are greatly governed by desires. Hence, if an adversary be unsuccessful in business, it is the blast of God upon him; if afflictions befal him, they are the arrows of the Almighty discharged at him; or if he die, he is cut off as a monument of Divine displeasure; and all because he has offended God, by offending this his peculiar favourite!

A truly humble Christian will regard the providence of God in all things; yet, knowing that one event happeneth to all, he is far from considering its bounties as any proof of an interest in special

grace. Neither will he set up his present accommodation as a matter of so much consequence, that heaven, and earth, and all which in them is, should be rendered subservient to it. Nor is be disposed to triumph over an adversary when evil befals him; nor to imagine that it is in just judgment for the offences committed against him It is said of Lady Rachel Russel, whose lord was beheaded in the latter end of the reign of Charles II. that, " In the free effusions of her heart to her most intimate friends, with the constant moans of grief for the loss of her dear husband, there did not appear, in all her letters, so much as one trace of keen resentment, or reflection upon any person whatever, that had any concern in his death, if rather it may not be called his murder. If the Duke of York was so malignant as to instigate his brother, king Charles, to be inexorable to the applications that were made for Lord Russel's life, and even to propose that he should be executed at his own door, the good lady drops no censures upon him and even after James II. was no more king, but a wanderer in a foreign land, there is nothing like a triumph over him. or an intimation from her ladyship that she thought he was justly punished for his bloody crimes.-Even the inhuman Jefferies himself, who distinguished himself by a flaming speech against Lord Russel, at his trial, is passed over in silence by her. She takes not the least notice of his disgrace, imprisonment, and death in the tower, owing, as it has been thought, to the blows he received while in the hands of an enraged populace."*

This is the spirit possessed by the first character of his age, holy Job; and who stood accused, notwithstanding, by those who judged of characters by the events which befel them, of being a wicked man and a hypocrite. He rejoiced not at the destruction of him that hateth him-neither did he suffer his mouth to sin by wishing a curse for his soul.

One would think it did not require any extraordinary discernment to discover that this is true religion, and that it will be approved at that tribunal where a spirit of pride and malignity will be ashamed to show its face.

* Dr. Gibbon's Memoirs of Eminently Pious Women, Vol. I. pp. 313-315.

Far be it from me, to suggest that all who have cherished notions which belong to this system are destitute of true religion. It is not for us to pronounce upon the degree of error which may be permitted to accompany the truth. I have no doubt but that many good men have been deeply tinctured with these principles, though it is not from them that their goodness has proceeded. I believe, however, that this was more the case formerly than at present. Of late years the true character of the system has been more man. ifest. Its adherents having proceeded to greater lengths than their predecessors, both in theory and practice, upright characters, who for a time, were beguiled by its specious pretences of magnifying grace and abasing human pride, have perceived its real tendency and receded.

What I have to offer will be comprehended in three parts; the first containing a brief view of the system-the second, its influence on some of the principal doctrines of the gospel-and the third, its practical efficacy on the spirit and conduct of its profes

sors.

PART I.

CONTAINING A BRIEF VIEW OF ANTINOMIANISM, WITH ARGUMENTS AGAINST THE LEADING PRINCIPLE FROM WHICH IT IS DENOMINATED.

THE names given to the different systems, or doctrines of religion, are seldom so accurate as to render it safe to rest our opinions upon them. They may be supposed to have been first conferred either by friends or enemies: if by the former, they comcomly assume the question at issue; and if by the latter, they are as commonly mere terms of reproach. But allowing them to have been conferred impartially, yet it is next to impossible for a name to express more than some one or two leading doctrines pertaining to a system. Unitarianism, for instance, not only assumes more than its opponents can grant, but admitting its fairness, it expresses scarcely a tenth part of the principles of the people who wish to be denominated by it. It is thus in part with respect to Antinomianism. The name signifies that which is contrary to the law; because those who are denominated Antinomians profess to renounce the moral law as a rule of conduct, and maintain that as believers in Christ they are delivered from it. This appellation, so far as it goes, seems to be appropriate; but it is far from expressing all the distinguishing opinions of which the system is composed. It may be found, however, to be that which the corner-stone is to the building. The moral government of God lies at the foundation of all true religion, and an opposition to it must needs be followed by the most serious consequences. If there be no law, there is no transgression; and if no transgression, no need of forgiveness. Or if there be a law, yet if it be unjust or cruel, either with respect to its precepts or penalties, it is so far no sin te