and not to them. We say "Friend, I do thee na 66 wrong:-Is it not lawful for me to do what I will "with mine own? Is thine eye evil, because I am "good?" And shall we refuse the same prerogative. to our Creator and Judge? Indeed, in thus doing "what we will with our own," we often act foolishly and sinfully, and shall have an account to give of it at last but the glorious "LORD is righteous in all "his ways and holy in all his works;" "his under"standing is infinite;" "all his works are done in "wisdom." Who then shall say to him, "What "doest thou?"

P. cci. l. 12. Was it to be, &c?" Many things have taken place, in the world, by the immediate act of God, or by his express command, which we should not have previously expected: but when they have actually occurred, ought we to oppose our previous expectations to undeniable facts? Was it to be expected, that God, who is Love, should destroy the world with a deluge? Or commission Joshua and Israel to extirpate the Canaanites, with

''Was it to be expected that God, who is bountiful and indulgent to all men, in bestowing temporal comforts and conveniences, without partiality or reserve; who preserveth their life from destruction; who protecteth them continually from mischief and danger; who openeth his hand, and satisfieth the ' desire of every living thing:-was it to be expected that this ⚫ kind and benevolent Being would neglect the spiritual welfare of any part of his rational creatures, and leave their souls ⚫ destitute of all care and protection; that he would give them life, and health, and all the good things of this world, and withhold from them the possibility of happiness in the world ' to come?'

"

out sparing women or children? Yet he certainly did these things. There is no "searching of his "understanding." His judgments are a great deep." "Oh, the depth of the riches both of "the knowledge and wisdom of God! How un"searchable are his judgments, and his ways are

1

past finding out! For who hath known the mind "of the Lord, or who hath been his counsellor ? "Or, who hath first given to him; and it shall be "recompensed to him again? For of him, and to "him, and through him are all things; to whom "be glory for ever, Amen."2 It has been shewn, that he does not communicate either the means of salvation, or "the things which accompany salva"vation," in the same manner, as he does the bounties of Providence. Yet, even in the latter, some regions, and some individuals, are far more highly favoured than others. Are we, in this land of peace, and liberty, no more favoured, than the inhabitants of those regions, which are desolated by the horrors of war, or groaning under the iron rod of cruel oppression? Is this partiality? Shall we say, we deserve our special advantages? Shall we ascribe them to our own wisdom? Ought we to forget, when looking abroad with deep compassion, on the wretched sufferers; ought we to forget, I say, the words of God by the prophet:-" Shall there be evil "in the city, and the Lord hath not done it?" Though he protecteth men continually from mis'chief and danger,' yea, "openeth his hand, and

"satisfieth the desire of every living creature:" yet he leaves every human being to endure the stroke and agony of death; the greatest temporal punishment, which can be inflicted: and the analogy is unfavourable to the hopes of those, who expect impunity, or happiness hereafter, in any other way, than that which is revealed in the word of God: for if, He who is Love, yet pursues sinners to death, because of his anger; how can it be known, that he will not pursue them after death; if no reconciliation have previously taken place? This kind and benevolent Being will not neglect the spiritual good of his rational creatures,' as such: but if they be apostates, rebels, and enemies, will he shew no disapprobation of their conduct? They have forfeited all claim upon him, and deserved his awful indignation; and how far, it may be proper for him, to shew them favour, must be unreservedly left to his unerring wisdom. Should those, who hold universal salvation, take up this argument; I cannot see how they could be answered, in any other way, than that, in which Calvinists answer it, when urged by their opponents. There can be no more mercy in our salvation, than there would have been justice in our being left to perish in our sins, without hope or possibility of salvation. Every thing pertaining to the salvation of guilty and polluted creatures, is mercy, and might justly have been withheld. But mercy must be exercised in consistency with all other divine perfections: and we, shortsighted sinful creatures, are not competent to determine any thing, concerning the conduct of him, "Who doeth ac

"cording to his will, in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest "thou ?"1

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Some use language concerning God, which I do not choose to repeat, on the supposition of his dealing with men, according to the rigour of his holy law: and others, on the supposition, of his not sending to men the means of salvation; or not saving them without these means; and in various ways, men presume to decide on the appointments and dispensations of the Almighty: but "every "mouth shall be stopped," and the whole world become guilty before God; and all, who do not humbly and thankfully receive his salvation, as a gift of entirely free mercy, in all respects, will find their awful mistake, when it is too late.

P. ccii. 1. 7. The whole, &c." The whole nation of Israel is, no doubt, spoken of in the Old Testa ment, as elected, or chosen of God;' without discrimination of character. The nation, descended from Abraham, Isaac, and Israel, were, for the sake of their fathers, chosen to special advantages, as to the means of salvation, as well as to peculiar tem

1 Dan. iv. 35.

* The whole nation of the Jews, including both good and bad, is said to be elected or chosen by God, and the word is never applied exclusively to those of the Jews who were obedient to his commands; "Because he loved thy fathers, there"fore he chose their seed after them, and brought thee out in his "sight, with his mighty power out of Egypt." "The Lord thy "God hath chosen thee to be a special people unto himself above "all people that are upon the face of the earth."

poral benefits, but not unto salvation. They were, however, peculiarly distinguished, by this national election, from the rest of the world: and if the other nations of the earth had any claim on God, which required him to care alike for them;' I cannot see, but the objections, about partiality and respect of persons, might have been brought forward by them; as fairly, as they are now by the opponents of Calvinism. Indeed, I think, no man can fairly and fully justify the divine conduct, in this particular, without conceding all the leading principles, on which Calvinism is grounded. The same is the case, with all those nations, which are favoured with the means of salvation. If all have any right to them, and an equal right to them: why are some so highly favoured above others? Is "God a respecter "of persons?" But if all be undeserved, and contrary to man's deservings; according to our principles: then all have as much as they deserve, yea more: none have a right to complain; all have cause of gratitude but some more than others; as Israel had more cause for thankfulness, than the surrounding nations had. But, though, Israel was chosen nationally to external privileges, temporal and spiritual; is there no intimation, of another election, even in respect of Israel? Not to speak of the frequent intimations, given by the prophets, of a remnant, whom God would, or did, distinguish from other Israelites, what says the apostle? "They are "not all Israel, which are of Israel?" If so, there is an Israel, within an Israel: but how is this? "Even so at this present time, there is a remnant,