BY JAMES ERSKINE. (Published in 1825.)

It is possible that the doctrine of "the perseverance of saints" should be so perverted by the corruption of human nature as to lead to indolent security and un-watchful habits. But this is not the doctrine as stated in the Bible. The true doctrine is, that, as it was God who first opened the eyes of sinners to the glory of the truth, so their continuance in the truth requires and receives the same almighty support to maintain it. It is not in their title to heaven as distinct from the path to heaven that they are maintained and preserves. No ; they " are kept by the power of God, through faith, unto salvation." This doctrine, then, really leads to humble dependence upon God, as the only support of our weakness; and to vigilance, from the knowledge that, when we are not actually living by faith, we are out of that way in which believers are kept by the power of God unto salvation. The reality of our faith is proved only by our perseverance :if we do not persevere, we are not saints.

Any one of the doctrines of the atonement which can make us fearless or careless of sinning must be a wrong view ; because it is not good, nor profitable to men. That blessed doctrine declares sin pardoned, not because it is overlooked or winked at, but because the weight of its condemnation has been sustained on our behalf by our Substitute and Representative. This makes sin hateful, by connecting it with the blood of our best Friend.

There are many persons who may be said rather to believe in an ecclesiastical polity than in the doctrines of the Bible. In such cases, the impression must be similar to that which is produced by political partisanship in the governments of this world. And there are some whose faith extends to higher things who yet attach too much weight to externals.

Any view of subjects, that may be believed or disbelieved without affecting our faith in the atonement, which can produce a coldness or unkindness between those who rest in the atonement and live by the faith of it, must be a wrong view, because it mars that character of love which Christ declares to be the badge of His people. Such a view interferes with the doctrine of the atonement. Love to Christ, as the exclusive hope and the compassionate all-sufficient Friend of lost sinners, is the life-blood of the Christian family ; and wherever it flows, it carries along with it relationship to Christ, and a claim on the affection of those who call themselves His. What is a name, or a sect, that it should divide those who are to live together in heaven through eternity, and who here love the same Lord, and who have been washed in the same blood, and drink of the same river of the water of life, and have access through the same Mediator, by the same Spirit, unto the Father? This is a very serious consideration. It touches on that final sentence which shall be pronounced on the sheep and the goats, " Come, ye blessed ;" why blessed ? " Inasmuch as ye did it to one of the least of these My brethren, ye did it unto Me. " Depart, ye cursed ;" and why cursed ? " Inasmuch as ye did it not to one of the least of these, ye did it not to Me." It is not a general benevolence that is talked of here; no, it is love to Christ exerting itself in kindness, and acts of kindness, to His brethren, for His sake. This is the grand and preeminently blessed feature of the Christian character. Its presence is the sea of heaven on the soul; its absence is the exclusion from heaven. We should take heed to ourselves; for any flaw in this respect marks a corresponding flaw in our Christian faith. The importance of the blood of Christ is not rightly perceived if it does not quench these petty animosities. God is love, and he that dwelleth in love dwelleth in God and God in him. An undue importance attached to inferior points is surely not good or profitable to men.