thus much is revealed to us in the oracles of truth. But at this point we must stay our inquiries. For we are as incapable of entering into the reasons of God's dealings with us, any farther than he has deigned to unfold them, as an infant is to enter into the counsels of a

full grown man. Yes; and a great deal more So. For the one is but the difference between finite and finite-between worm and worm ; but this is the difference between finite and infinite-between the worm and God.

The case, plainly stated, appears to be this. All are sinners. Not only so; but all love sin, and drink up iniquity like water. All say in their hearts to God-" depart from us, for we desire not the knowledge of thy ways." Therefore every individual of the human race, without one single exception, is in a state of condemnation before God—a state from which he has neither the power nor the will to extricate himself. The whole world lieth in wickedness—it lieth under the curse, and most justly deserveth the curse which God has pronounced against

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every one who continueth not in all things that are written in the book of the law to do them.” 2 The whole therefore of Adam's race, considered

1 Job xxi. 14.

2 Gal. iii. 10.

as sinners, may be considered as, by nature, in a state of reprobation. But blessed for ever be the God and Father of our Lord Jesus Christ, He would not display his justice in the destruction of a whole world of sinners. He determined to shew also the riches of his glory on certain vessels of mercy, whom he had afore prepared unto glory. He chose some of those worthless and guilty things, called men, as the vessels of his mercy. He chose these children of wrath to become the children of grace. He chose them in Christ Jesus long before the foundation of the world; and, ever since the foundation of the world, he has been calling those chosen vessels (as the time appointed for each came) out from this world; giving his Son to redeem, and his Spirit to sanctify them, and himself to be their portion for ever. Does this wonderful display of His mercy upon a part of Adam's hell-deserving race, take away his right of executing justice upon the remainder of that race? Should we say, why did he not pardon all, when we ought to be amazed at His mercy in not having condemned all? It is of his mercies that we are not all consumed: well may it be asked, who are we that we stand thus replying against God? When all are as brands fit for the burning: if God chose to pluck some as brands out

of the fire, shall we say that this act of mercy renders less just the destruction of those who are left?

Mercy is offered to all, (at least in Christian lands); but such is the desperate malignity of sin, such is the enmity of the heart to God, that all, if left to their own free will (as it is called), would shut their ears and hearts against every overture of reconciliation. God, by his special grace, opens the ears and hearts of a chosen remnant, to attend to and embrace the glad tidings of salvation. They come to Jesus, because the Father draws them; and because they come, He saves them to the uttermost. Does all this diminish the wickedness of those who do not come ? or detract from God's justice in punishing them for not coming? He sends his Son to man with the largest proffers of mercy. His long-suffering endures them, spares them, waits upon them, till it has been proved to men and angels, that such is the perverseness of man's will, that he will not accept of life. Then He gives them over to the natural and necessary consequences of their own choice. But all are not thus given over; a remnant, a seed, is chosen in Christ, in whom, to shew forth his own glory, he subdues the rebellious will, takes away the natural enmity,

and accepts them, not for their own sakes, but for Christ's.

To sum up what has been said, the condemnation of mankind is a just and deserved condemnation: the salvation of the remnant chosen out from mankind is a free and undeserved salvation. Every man shall have perfect justice done to him; and if in the case of some, justice and mercy have met together, let no one dare to murmur, for God has a right to do what he will with his own.

If, after all these considerations, the doctrine of election still seems to imply injustice and partiality in God's dealings towards us, I would ask, is there any other scheme upon which his dealings can be made less mysterious and inexplicable? Are the difficulties which surround predestination more insurmountable than those which present themselves in every part of the providential dispensations of God? Might not the same temper, which objects to the electing grace of God, carp also at his injustice and partiality in revealing to England the abundance of light and truth, while he has left so many dark places in the earth full of the habitations of cruelty? Might not such persons arraign his equity in giving to some every possible advantage of a religious education, and

leaving others to every possible disadvantage of an irreligious one? Or (for there are no bounds to the presumptuous spirit of inquiry) why do they not at once take the Almighty to task for having suffered evil to get into the world at all? For it is certain that evil has got into the world and its existence is, after all, the great difficulty; of which the opposers of predestination can give us no better account than the believers in this doctrine are able to do; for we know nothing but what the Scriptures have revealed to us; and if they have not gone back to the origin of evil, the reason must be, that instruction on that point was not necessary for us.

But I stop; he that reproveth God, let him answer it. All these mysteries can be accounted for only by referring them to the inscrutable mystery of God's predestination. To the eye of carnal reason they lie involved in the thickest obscurity; but the eye of faith sees in them no darkness at all. For faith, instead of vainly striving to pull these things down to the level of reason, so far above reason; resolves every difficulty into the gracious will or wise permission of God, and seeks to know no further. How many things are there which I know not, nor can by any searching find out to perfection!