is a devil. He was elected into Christ's family, to the enjoyment of privileges, which if rightly improved, would have secured salvation. Yet this same Judas was unquestionably lost. Concerning him it is expressly said: It had been good for that man, if he had not been born.

Should it occur to you, as an objection to Christianity, that even such an election, as that now mentioned, should be taught in it, it must be answered, that if it be an objection of any weight, its influence is not confined to Christianity, but extends to natural religion. For, if we examine the whole of the divine government, which is exposed to human observation, it will be found, that God dispenses favours in such a manner, as human reason would by no means, a prori have conjectured ; and that unlimited diversity is obvious in this distribution. Of all the creatures which God has brought into existence, some are known to occupy a rank vastly more elevated and desirable than that of others. Man stands much higher in the general scale, than other animals. The difference is scarcely less between the native powers of some men and those of others. Extremely various is the human condition, as to the means of present happiness, as to intellectual, and moral improvement. There are not a few, who are chilled by cold, and pining with hunger. There are not a few, who, by a severer destiny, are exposed to the contumely, the chains, and scourges of despotism. Contrast this with the security and affluence, to which others are born, and in which they continue during the whole of life.

As to advantages for intellectual cultivation, what can be more different than the condition of the Hottentot, or the native of New Holland, and the favoured European, who draws his first breath in the atmosphere of letters? As to moral improvement, what can be more different, than the condition of a child, educated by enlightened and exemplary Christian parents, and that of those who are acquainted with no worship, but the orgies of Juggernaut.

If the comparison be between our own species and celestial

beings, the same idea of diversity will still be presented. The angels are raised to a high degree of superiority above men.

Now in the establishment of all these differences, a regard to previous character, is by the nature of the case precluded. We have been speaking, you perceive, of the various circumstances in which different orders of beings, and different individuals of the same order, begin their existence. That one being is made an angel, is not a reward for services rendered before he was made. That one man is born a Hottentot, or Hindoo, is not in punishment for crimes previously perpetrated. This idea is very clearly conveyed by St. Paul, when discoursing of the different fortunes of Israel and Edom: The children not being yet born, neither having done good or evil, that the purpose of God, according to election might stand, not of works, but of him that calleth, it was said, the elder shall serve the younger. (Rom. 9: 11.)

It appears, then, to be an undeniable fact, whatever may become of the doctrine in question, that God has distributed his favours variously, and has placed some men independently of any thing preceding, in a condition vastly more favorable than others for knowledge, virtue and piety. As this is a thing open to universal observation, it will probably be neither denied, nor thought to impugn the doctrine of divine justice.

Whatever it is just in God actually to perform, it could not be unjust for him to predetermine. If, therefore, without any violation of justice, he actually distributes to some, very great advantages of a religious kind, and to others, those which are inconsiderable, he might, without any violation of justice, have determined this from eternity.

2. From various passages of Scripture, there appears to be an election to spiritual and eternal enjoyments. Our Saviour, speaking to the Jews, uses the following remarkable language: All that the Father hath given me, come unto me; and him that cometh unto me, I will in no wise cast out, (John vi. 37.) The same divine teacher has informed us that in the day of judgment, it will be said to the righteous: Come, ye blessed of

my Father; inherit the kingdom, prepared for you before the foundation of the world. Then it is asserted, you observe, first, that a kingdom was prepared before the foundation of the world; and secondly, that it was prepared for those who shall actually inherit it.

In the vinth chapter of Paul's epistle to the Romans, we have the following passages in connexion: We know that all things shall work together for good to them that love God; to them that are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Moreover whom he did predestinate, them he also called and whom he called, them he also justified; and whom he justified, them he also glorified. The following question is subjoined: Who shall lay any thing to the charge of God's elect?

The sacred writers, in obvious agreement with reason, represent the heavenly state, as that for which all men are not prepared. If the enjoyment of this state result from virtuous society, devout exercises, and from contemplation on the measures and attributes of God, it is extremely obvious that nothing is less calculated to make most men happy. Accordingly St. Paul in the name of himself and fellow Christians gave thanks to God, who had made them meet to be partakers of the inheritance of the saints in light, and our Saviour speaks of those who are not fit for the kingdom of heaven; and speaks of sinners in general as of those who without alteration of character cannot see, i. e. cannot enjoy the kingdom of God.

To accomplish this preparation, to produce this fitness for the celestial paradise, external means and divine agency are employed. That the former, i. e. light and moral advantages are dispensed with great variety, has been shown already: To this undeniable fact, unequal communications of divine grace. would be perfectly analogous. If those influences, which God imparts to men, dissuading from vice and urging to virtue, tending to produce a radical change of character, are made to different persons in different degrees, it is strikingly similar to the

whole of the divine proceedings, so far as they come within human observation.

It is a matter of remark, and perfectly undeniable that some individuals, whose moral advantages are comparatively small, become the subjects of deep and permanent religious impressions, abandon their former course of life with serious detestation, and subsequently maintain a course of conspicuous piety. It is equally notorious, that some individuals, of no unusual perverseness of natural temper, enjoy through life the highest advantages for religious improvement, who give not the smallest evidence of possessing the Christian character; nor manifest any serious regard to a future life.

Is it irrational to suppose that there is some cause for so great a difference? Is it reasonable to imagine that events so contrary, proceed from the same causes? And as it was shown by copious evidence, in a former lecture, that piety or real virtue does not exist in the human heart without divine culture, is not the conclusion almost forced upon us, that, in one of the cases supposed, a degree of divine power was exerted, which was not exerted in the other? That this supposition accounts for the fact, will not be denied; that it is suported by the analogy of divine distribution, has been shown; and that any other very satisfactory account can be given will scarcely be asserted.

It has been observed, that whatever may in time be done consistently with the divine character, might have been predetermined from eternity. If in the favours which he bestows, it is just in the divine Being to make discriminations, it was not unjust in him to determine on this before the foundation of the world.

We cannot consistently with any rational ideas of God suppose, that in regard to him, there can be any thing new or unforeseen. He has neither more knowledge nor wisdom at present, than he had before eternal ages. Therefore, no reasons can be now discerned, inclining him to a particular course of proceeding, which were not previously discerned. The plan of his governinent is eternal, like himself.

I now request you to notice an obvious and indisputable fact,

viz. that some men are, and some are not brought to salvation. Therefore, in regard to some men, it is not true, that they are placed in that situation, and are subjects of such degrees of divine influence, as actually bring them to salvation. Did God ever determine to place them in those circumstances, and operate on them with such divine power as would ensure an event which does not in fact, and never will take place? Again, in regard to those, who are actually saved, it is true, that they are placed in that situation, and are subjects of those degrees of divine influence, which actually brings them to piety and eternal life. Therefore, the situation, these degrees of inhappy result, were predetermined.

fluence, and the

It is important here, that we notice a distinction between what men will in fact do under those religious means, and with those divine communications, which they enjoy, and what they might do, were they not hindered by voluntary perverseness. We by no means say, that God is determined to produce, in any person, that impenitence, which precedes hopeless misery. But he determines to place some in such or such a condition, although he clearly foresees, that they will remain impenitent, and incur perdition.

To prevent, if possible, all misapprehension, I would resort to the following illustration: Some men, it is well known, who are habitually intemperate, do actually reform. Other persons of similar character, do not. Of these latter persons, is it not perfectly absurd to say, that Deity ever determined to place them in that condition, to give them such faithful advisers, or to impose on them such restraints, as would in fact produce a reform? Whereas, of the other class this is perfectly true. But though God does see fit to put them in those circumstances without which he knows they will not repent, it is perfectly consistent that he should desire their repentance, in those circumstances in which he actually places them.

It may perhaps be inquired, whether, on the part of God, all is done which is proper, for the salvation of each person? I answer that all, which is proper on the part of God, is doubtless