trine, is the only ground, as we conceive, on which his character can be vindicated against this objection. Let us inquire what is to be understood by the term. If we carefully examine the Scriptures, we shall see, that, to have respect to persons, uniformly means to bestow favours upon some men, and not on others, on account of something which they pos sess, of which others are destitute. Says the Apostle James, "My brethren have not the faith of our Lord Jesus Christ, the Lord of glory, with respect to persons. For if there come into your assembly, a man with a gold ring with goodly apparel, and there come in also, a poor man in vile raiment, and ye have respect to him that weareth the gay clothing, are ye not then partial in yourselves?" a When Peter was convinced by a sheet let down from heaven, that the gospel was designed for the Gentiles, as well as the Jews, he exclaimed: "Of a truth, I perceive, that God is no respecter of persons, But in every nation, he that feareth him and worketh righteousness, is accepted of him." What can be more obvious, than that the Apostle meant, that God, in the bestowment of his favours, was not influenced by national distinctions, nor by any of those acquirements in which the Jews were inclined to pride themselves? That he respected men of every nation according to their real characters ? In all these instances, there is no reference to that alteration or change of character, which had been produced by him, That this is the meaning of the phrase, wherever it is used throughout the Bible, may be seen by looking at the passages, here referred to. c If we suppose, that in bestowing une. qual favours on his creatures, from motives within himself, the great Jehovah is guilty of this charge; it will be impossible, on any ground whatever, whether we believe the Bible

a James ii. 1-4. b Acts x. 1-25. c Lev. xix. 15.-2 Chron. xix, 4-7-Rom. ii 11.

or not, to vindicate his character. He has given the gospel to men, and not to the fallen angels. He has given it to some nations and not to others. He has given to some men greater powers of mind, and better opportunities to improve them than to others. He has given to some, health and plenty; and to others, sickness and poverty. Indeed, it is not pos sible, to contemplate any family, neghbourhood, town, or nation, but what we are met with stubborn facts, in proof of this point. Now if we contend that he is influenced in making these distinctions among men by any acquirements, or by any goodness attached to their personal characters, of which he was not the cause; it will be impossible to clear him from this charge. But if, as we have already shown, from the mass of men equally corrupt, and ill deserving, he takes whom he pleases, and makes them the heirs of his grace, how can it be said that he is guilty of respecting their persons? It is not on account of any thing that he sees in them, that renders them the objects of his choice. If, as those who are most ready to urge this objection, against the doctrine of election usually suppose, that he be influenced by some foreseen goodness, such as morality or repentance, which was not the effect of his Spirit, and on this account they become the objects of his choice, he is certainly guilty of this charge; He has respect to their persons.

Q. If the doctrine of election be true, how can it be shown that God is sincere, in freely offering salvation unto all?

A. We can form no conception from the fact, that God chooses to give some men repentance, and not others, how he should be thought to be insincere in freely offering pardon and acceptance unto all, unless it be, because he knows they will refuse. It is said by some that knowing as he does, with unerring certainty, that some will continue to reject the of fers of salvation, the offers cannot be made to them with the

least degree of sincerity. If this objection have any weight,, it bears equally on every scheme, in which the foreknowledge of God, is admitted. There is no denomination of

christians, who admit the truth of the Bible, or who cherish any consistent views of the divine character; but what ac knowledge the prescience of God. The Arminian believes that all will not repent, and embrace the gospel, and that it is perfectly known to God, what individuals will continue to reject. If he do not admit this, he must, as we have already shown, admit that there is an increase of knowledge with the great Jehovah, and of course, that there was a time when he began to learn. But he would doubtless reply, that the knowledge of God, does not affect the agency of man, and as the atonement was sufficient for all, and all were freely invited and had sufficient powers to accept, the offer may be perfectly sincere. Precisely the same answer would we givę. But it is possible that this objection may be urged by those who deny that God will ever make any discrimination. To such, we would reply, that to view this subject in a correct point of light, we must dismiss from our minds, all ideas of past or future. With God, all things which to us, are past, present, or to come, are all present. "One day with him, is as a thousand years, and a thousand years, as one day." The beginning and the end of the world and every interme diate period, are equally before him. Hence he has styled himself, the "I AM." Doubtless, all events occur in the mind of Jehovah, in a certain order, which, for distinction's sake may be called the order of system, or the order of nature. According to this order, one thing is before, or after an other, just as it is a cause, or an effect. According to this order, the apostacy of man must have been before the provisions of the gospel were made, and these, before the invitations were given. In the same sense, the universal rejection the gospel must have been previous to the election of some

to the obedience and salvation of the gospel. All these things lie before mind of the Deity, as the different parts of a scale before us, when either end is equally near us. This view of the subject then, in which the great Jehovah appears, while he is offering pardon to such as refuse, to be acting a mere farce, is occasioned by our ignorance of his existence. It arises entirely from a habit of supposing that the relations of before or after, are the same with him, as with us, or that his existence, like ours, is successive.

Q. But if it be admitted, that all things are present with the Lord, and that what according to the order of time is called foreknowledge, has no influence upon the agency of man, still how can it be just in God, to make some the objects of his favour, and not others?

A. That God bestows unequal favours upon mankind, is a truth of which we must become, by one single look at the world, firmly convinced. To this point, we have already brought arguments sufficient to set it at rest. (See page 160.) But we would inquire, on whom, does this discriminating in、 Quence of the Holy Spirit operate unjustly? On those who reject and are lost? But is God under obligation to convert them? Would he, after he has freely offered them salvation, and they have rejected, be unjust to leave them to their own choice? If so, their salvation cannot be of grace, because it is that, to which they are entitled on the footing of justice. This doctrine then, cannot be unjust to such as perish. It is presumed, that no one will contend, that it will operate unjustly, in reference to the righteous. But he that spake, as never man spake, has given this question a plain and unequivocal decision. So long as he inflicts punishment upon no one, beyond his desert, every cavil that may be suggested, in view of the unequal distribution of his favours, will be forever answered by that single question: "Have I not a righ

PERSEVERANCE OF THE SAINTS.

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to do what I please with mine own? Is thine eye evil, because I am good? (Math. xx. 15.)

Q. Does not the doctrine of election destroy the agency of men ?

A. As this objection has been distinctly considered, while discussing the doctrine of decrees, to that answer, the reader must be referred, where he will find also, an answer to other objections; such as, that this doctrine is a discouraging doctrine, and renders means and exertions useless.

On the whole, every real christian, what ever may be his views in this world, when he arrives at the kingdom of heaven, will come cheerfully into this doctrine. He will there delight to ascribe his conversion, sanctification, and complete redemption entirely to God; and it will not detract in the least from the greatness of the mercy he has received,because he who bestowed it upon him, meant to do it, and eternally meant to do it.

Park Street Lectures.-Edwards's Miscellaneous Observations.-Woods Letters.

SECTION XII.

Perseverance of the Saints.

What are we to understand by the Perseverance of the Saints?

A. It is not meant when we assert that the saints will certainly persevere, but that they may be left to commit great sins. Noah, Abraham, Moses, Elijah, David, Solomon and Paul, were left to show very decidedly that they were imperfect, after they had become eminently pious. We do not mean that saints cannot lose for any periods of time, the appearance of holiness. It is however to be observed, that