eminent as he was in his day for his piety, his wisdom, and his learning, and to whom the Reformation in its beginnings is so much indebted. At least take especial care, before you aim your shafts at Calvinism, that you know what is Calvinism, and what is not,-that in that mass of doctrine, which it is of late become the fashion to abuse under the name of Calvinism, you can distinguish with certainty, between that part of it which is nothing better than Calvinism, and that which belongs to our common Christianity, and the general faith of the reformed churches; lest, when you mean only to fall foul of Calvinism, you should unwarily attack something more sacred, and of higher origin.”—P. 225. "These intricate questions tend to nothing but perplexity and scepticism; and the discussions of them conduce to endless discord and dissension. You know who they were, who are said to have sought the solitude of a retired hill, there to pursue their arrogant speculations.— Of things abstruse they reason'd high, Leave these barren disquisitions to the theologians of that school. Apply yourselves with the whole strength and power of your minds, to do the work of Evangelists. Proclaim to those who are at enmity with God, and children of his wrath, the glad tidings of Christ's pacification; sound the alarm to awaken to a life of righteousness, a world lost and dead in trespasses and sins; lift aloft the blazing torch of revelation, to scatter its rays over them that sit in darkness and the shadow of death, and guide the footstep of the benighted wanderer, into the paths of life and peace."-P. 231. After meeting Bishop Horsley's Charges, I met with another publication, the perusal of which af forded me sincere pleasure, as it appears admirably calculated to promote that peace and harmony in the church of Christ, which is so very much to be desired. It is from the pen of a clergyman of the Church of England (the Rev. Edward Cooper), a gentleman well known, as the author of some volumes of excellent Practical Sermons, which have already gone through several editions. The author has in this late work, so clearly stated the chief causes of dissension in the present day, and so judiciously pointed out the best means of removing them; in short, he has so ably and fully set forth that, to which in my last Discourse I feebly attempted to direct the attention of my hearers, that I cannot deny myself the gratification of transcribing a few passages in this Appendix, which, with what I have selected from Bishop Horsley, may help to supply my deficiency; and also in the hope, that if they meet the eye of any, who may not yet have read Mr. Cooper's Letters, they may be a means of drawing their attention to that excellent work itself; a work, in the present times, peculiarly deserving a place in every Christian library, and particularly in that of the young divine. Among the first causes of division between professing Christians, Mr. C. mentions the preaching of Scripture doctrine, that is, the preaching of the Gospel. He says, at page 16, "There is in the truths of Scripture, when fully and faithfully proclaimed, a quickening influence, an awakening energy, which will not suffer mankind to continue in their usual torpor on the subject of religion. In proportion as the truth is distinctly exhibited, attention is roused, and the feelings of the soul are called into action. In some persons enmity is excited, and opposition ensues; in others conviction is wrought, and approbation follows:-thus a separation gradually takes place. Men range themselves on opposite sides, and the Gospel of peace becomes, through the influence of the carnal mind, the instrument of division."—" Here the sincerity or insincerity of the professor of Christianity is put to the test. Here the touchstone is applied, by which it is to be proved, whether his faith be genuine; whether it be the living principle, which overcomes the devil, the world, and the flesh;" or, whether it is only a specious appearance, destitute of spirit and vitality,"-"a profession, which having no root, in time of temptation withers and dies."P. 18, 19. In writing on the controversies which at present engage the Christian church, Mr. C. first mentions what is termed the Calvinistic; and it would be well indeed, if all who have undertaken to write on this intricate and deep subject, had written in the same excellent spirit. After stating that the most learned and pious characters in every age have taken different sides on this disputed point, he observes, that "in an unsettled and disputable point, a variety of circumstances may operate to prevent any two men from thinking alike; but for one of them to say to the other, My opinion is the right, and therefore you have no foundation for yours; I see the matterin this light, and therefore you cannot reasonably see it in any other,' is to assume the very point in dispute, and to arrogate to himself, the very claim of infallibility."—"A consideration of the high authorities by which the doctrines of personal election and final perseverance are supported, ought at least to correct that positive and overbearing language in which these doctrines are often impugned; and should remind those who thus impugn them, that the opinions of such men," (he had before instanced Hooker and Beveridge, Leighton and Usher,) as many of the Calvinists have been, are not to be en countered by flippant and dogmatical assertions, without exposing the authors of them to suspicions, as unfavourable to their talents and learning, as to their candour and modesty.”—P. 54-5-6. Speaking of the tendancy of what are called Calvinistic doctrines, he says, "Many regard the tenets in question as hurtful in their moral effects; as tending to fill men with pride and self-conceit, and contempt of others; as generating in them spiritual sloth, a presumptuous confidence, a neglect of the means of grace, and an inattention to moral and relative duties.""Those who would impute all these practical evils to the operation of Calvinism, appear to suppose, that the belief of the Calvinist, by which he admits the doctrine of personal election, necessarily includes also an assumption of his own election. They identify his conviction of the divine pre-determination, with an enthusiastic assurance, that he is himself predestinated to eternal life; but such an assurance forms no part of true Calvinism. The Calvinist, properly so called, is no enthusiast. He makes no pretensions to any peculiar revelations, nor professes to derive information from any other sources, than those which the Scriptures furnish. He believes indeed, in the eternal purposes of God, as to the salvation of the elect; but as to the hope of his own salvation, and of his individual interest in those purposes, he professes to |