That, indeed, God will not leave any man in error, who only errs from weakness, or even from a misguided zeal, might be presumed from more than one example of that kind which is brought to our notice in the scriptures. But still, however sincere or well intentioned they might be who so erred, they are no where considered as innocent and free from sin, while they continued in error. St. Paul expressly, and more than once, condemns himself for having persecuted the church, although he did it "ignorantly and in unbelief." He calls himself "a blasphemer, and injurious*." Similar to this was the language of Peter to the Jews, at his first preaching, when, having charged them with killing the Prince of Life, he added, "Now, brethren, I wot that ye did "it ignorantly, as did also your rulers." his conclusion was not that they were thereby justified. On the contrary, his exhortation was to repent and be converted, that their sins "might be blotted outf." So little warrant is there in the word of God for supposing that men can be in favour with him while they continue in error, however involuntary. There will, indeed, be found no sort of authority for any such "flattering unction." The commission which is given to the preachers of the gos

Yet

pel is to teach men to believe in Christ, in a cru cified Saviour, in the benefits of his passion, to receive him as the only begotten son of God. The truth is to be tendered to them, and they are to receive it, or to reject it at their peril. We have no business even to inquire whether there be such a thing as invincible blindness, as error which could not be avoided; that is among "the secret things of God," which he will decide, (as we may be sure,) not only with justice, but with mercy. The language which the gospel speaks in that respect, is the same which our Saviour held to Peter, when the apostle was improperly inquisitive into what was to be the fate of John; "What is that to thee? Follow thou met." And, before that, when in the same spirit, some of his disciples asked him, "if there were many that should be "saved" He gave them no answer to their question, but, in the strongest manner, pointed out the impropriety of it, by recalling their attention to what was their individual duty. "Strive ye," said he, "to enter in at the

straight gate, for many, I say unto you, will "seek to enter in, and shall not be able ‡," which is plainly equivalent to a direct reproof; as if he had said to them, " take care of your "own salvation, and trouble not yourselves

*Deut. xxix. 29. ↑ John xxi. 22.

Luke xiii. 24.

"about others; take heed that you be not among "the number of those who shall fail to enter in, "for that, and not any general speculation, is 66 your concern." What, indeed, can be the effect of indulging in such conjectures, and inculcating such theories? What can be the "fruits" of such doctrine, but to diminish the zeal of men, to make them less earnest in the pursuit of religious truth? When they are told that it matters not what is their opinion of Christ, what they think of the covenant in his blood, what way they take to draw near to God, provided they are but in earnest in doing it, what can follow, but that lukewarmness and indifference which our Lord reprobated so strongly in the church of Laodicea, and which seemed more abominable in his sight even than total unbelief?" I would," he says, "that thou "wert either hot or cold*." Our blessed Lord hath told us "that strait is the gate, and nar

row is the way that leadeth to eternal life," and shall we listen to those, who, in direct contradiction to him, are labouring by all possible means to extend the platform, and to represent the way as so broad, that all men of all possible denominations may equally walk in it, and be saved? Was this the language, not only of Christ, but of his apostles? Was it the language of St. Paul to the Judaizing teachers among the Galati

*Rev. iii. 15.

ans? Though what men could have had more to say in behalf of their peculiar tenets? They were recommending a practice which had originally been instituted from God, in which they had been educated, which some of the apostles had favoured, with which Paul himself had oecasionally complied: had they not then, more than any others in later ages, reason to argue that surely their errors were harmless; that they preached good morality; that they ought to be at liberty in such matters as these. Yet what was the language of St. Paul? "Behold," says he, "I Paul say unto you, that if ye be circum"cised," (that is if contrary to my gospel ye hold circumcision to be necessary) "Christ "shall profit you nothing*." Now this was a mere point of faith: the thing itself was perfect. ly indifferent, except as it derogated from the efficacy of the sacrifice of Christ; and yet what words can be stronger?

Again our Lord says, "He that believeth " and is baptized shall be saved, but he that be"lieveth not shall be damnedt." And with a reference to this passage it has been well asked of those whose tenets I am combating, and in opposition to bishop Hoadly's position: "Will you say that all unbelievers were insincere, or

"that those who were damned were in equal "favour with those who were saved?”

This is a dilemma of which neither alterna-. tive will be allowed, by those at least who on all occasions appear to feel abundant charity for the assailants of the gospel. And what then becomes of the words of Christ? What meaning shall we attach to them?

Proceeding upon the same grounds with respect to schismatics and heretics, I will ask, not, whether they were all insincere; but, will you say they were all the contrary? that they had all of them that sincerity which is to com-, pensate for every error? Surely this will not be said; it will not be pretended that at least those men who are so strongly reprobated by St. Paul and his brethren, who either broached heretical doctrines or divided the church with parties, in direct opposition to the immediate successors of Christ, it cannot be said, as I have before observed, that they could be led into such conduct by any doubts which they entertained, by any real difficulty in understanding the terms of the gospel; for let there have been what obscurity there might in the epistles of St. Paul, or in any other of the apostolic writings, still,. as long as the authors of those writings were living, while there was yet on earth one of the

* William Law's First Letter, p. 338.