independency, and would have all others admire and honour him as much as he does himself. He also idolizes worldly objects: "The lust of the

flesh, the lust of the eye, and the pride of life". he chooses as his portion. These are "his good things," for which he most ardently thirsts, on which he mainly depends, and in which he places his chief felicity. Hence eventually proceed all unrighteousness, licentiousness, and ungodliness, according to the different constitutional propensities, educations, and habits of different men. "The law of God is weak through the flesh," and cannot restrain their impetuous desires. In the pursuit of their self exalting or carnal projects, the will and worship of God are neglected, the rules of justice, truth, and benevolence violated, and every excess committed. But "the wrath of "God is revealed from heaven against all ungod"liness and unrighteousness of men;" and eternal punishment is annexed to the transgression of this holy law by him" to whom vengeance belongs: and when this is made known to the proud rebel, his negligent contempt of God breaks forth in enmity, and sometimes in blasphemy against the divine perfections, law, and government; “be

cause the carnal mind is enmity against God, for it is not subject to the law of God, neither "indeed can be; so then, they that are in the "flesh cannot please God."

This state of the human race God foresaw; and

he, who alone is competent to estimate the tendency of such a temper of heart, and the malignity of such a conduct, evidently considered all men both as meriting eternal misery, and as "vessels "of wrath fitted for destruction."

Redemption by the blood of Christ was a most distinguished part of his original plan. He was "the Lamb slain from the foundation of the "world." Whatever other method God, in his infinite wisdom, could have devised for his own glory in the salvation of sinners, this was doubtless the best; for it was actually chosen. But this plan can have no foundation except in the humiliating truth, that all men were so exceedingly guilty and deserving of everlasting misery, that it did not stand with the honour of a just and holy God to be reconciled to any of them, or to rescue them from destruction, except through the interposition of such a sacrifice, as that of "his well beloved Son in whom he is well

pleased." If man does not deserve damnation, deliverance from it is not of grace but of debt.' And though eternal life must in strict propriety

'If we cannot by other arguments prove the justice of God in the damnation of sinners, the method of redemption alone demonstrates it. And it is more our interest, and more becoming us, to submit to his righteousness, and apply for his mercy; than in the midst of our ignorance and blindness, to spend our time in vain reasonings upon a subject, for which we are incompetent; and in making objections to those appointments which are unalterably determined, whether we submit to them or no.

of language be an unmerited gift of God to any of his creatures: yet, as far as we know, it might have been honourably given to us, had it not been that man was so guilty and God so holy, that without the atonement made by the death of the divine Saviour, it would not have consisted with his holiness to save so vile a rebel. If this be not so, "then Christ is dead in vain."

But if the heart of sinful man is enmity to a holy God, and disdains the authority, dislikes the precept, and abhors the sentence, of that holy law which condemns him for his crimes; if the gospel shews the malignity of sin and the desert of every sinner, in the most conspicuous light; if it maintains the authority, magnifies the precept, and vindicates the justice of the sentence of the law; and if it gives no quarter to any sin, saves no man in his sins, but from all sin, and to all that very holiness which the law demands, "writing the "law in the heart:" could it be reasonably supposed, that man would not also hate and quarrel with the affronting, though most merciful, message of free salvation? It might have been previously expected, and matter of fact indisputably proves, that the unadulterated gospel, notwithstanding its surprising largeness and freeness of grace and love, is more offensive to the proud rebel than the very law itself, and excites more enmity and blasphemy. Nor need we hesitate to assert that every individual, if left to himself, would as infallibly have either

neglected and opposed, or perverted and abused, the gospel, as he has broken and quarrelled with the law. From this source especially have arisen, all the persecutions of Christianity which have raged in many ages and places; all the indifference and contempt which have prevailed; and all the innumerable corruptions of the gospel, which have been devised, to render it more palatable or tolerable to the pride or to the lusts of men.

Foreseeing this as the inevitable consequence of leaving the gospel to take its own course in the world; knowing that all would reject or abuse it to their deeper condemnation; the Lord did not consider himself bound in justice to afford his obstinate enemies any further grace, but judged that he might righteously have left them all to the consequences of their perverseness. He is no man's debtor, he doeth no man injustice, he punisheth no man who hath not deserved it, nor any one above his deservings: and, however men may now dare to find fault, all his dealings will be shewn most glorious in wisdom, holiness, truth, and love, and "every mouth will be stopped" in "the day "of wrath, and revelation of the righteous judg"ment of God, who will render unto every man "according to his deeds."

But where none has any claim, may not the great Ruler of the universe bestow his unmerited favours on whom he will? Is he alone restricted from "doing what he will with his own?" See

ing that none either deserve, or desire mercy in his appointed way, but all harden themselves in impenitent and obstinate rebellion; in high sovereignty he declares, "I will have mercy, on "whom I will have mercy, and I will have com"passion on whom I will have compassion. So "then it is not of him that willeth, nor of him "that runneth, but of God that sheweth mercy. -"Therefore he hath mercy on whom he will "have mercy, and whom he will he hardeneth." Not but that all who are saved, do run and scek; and "every one that seeketh, findeth:" but God's mercy takes the lead; his preventing grace hath produced this willingness; and therefore the one sinner wills, runs, seeks and finds: whilst others, left to themselves and to their own lusts, and to Satan's temptations, meet with those things in the righteous providence of God, which harden them more and more to their destruction.'

Doubtless the Lord acts with the most perfect wisdom in making this difference among sinners;

The condition of man after the fall of Adam is such, that ' he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God. Wherefore we have no strength to do good works pleasant and acceptable unto God, without the grace of God by Christ preventing us, that we may have a good will, and working in us when we have that good will.' (10th Article.)

"Work out your own salvation with fear and trembling; for it is God, which worketh in you to will and do, of his good plea"sure." (Phil. ii. 12, 13.)