can sustain no addition or diminution, should create myriads of rational and immortal creatures, capable of the most exquisite happiness or misery, for the purpose of inflicting upon them eternal punishment, according to a decree of reprobation made before they were in existence, merely that God's absolute power and sovereignty in their destruction might be exhibited to the rest of his creation, is an idea shockingly repugnant to the dictates of sober reason, and to every conception we are enabled to form of the Divine perfections. For although God, as a sovereign Benefactor, may, as we have seen, dispense his free and undeserved gifts and favours in this life, according to the councils of his own will, by methods of proceeding with which we are entirely unacquainted; electing some nations and individuals to greater advantages and more distinguishing blessings than others: yet as a moral Governor and a righteous Judge we may rest assured, both from the dictates of reason and from the declarations of scripture, that God will inflict his judgments according to the denunciations of his word, by methods of pro

ceeding clearly revealed and perfectly known: that although in this life, in the dispensations of his providence, "clouds and darkness may be round about him," we may be satisfied that in the life to come, righteousness and judgment will be the habitation of his throne:" that

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if any, like the wicked and slothful servant in the parable, be "cast out into outer darkness," it will be not on account of any absolute and unconditional decree of reprobation, but because they were unprofitable servants;" because, instead of improving the talents which God had given them, with the ability to improve, they hid them in the earth; that is, in a word, because they refused to avail themselves of the blessings which God, in his various dispensations with mankind, hath invariably put it within their own power to secure.*

* Some divines being led, by the particular system of divinity they have adopted, to suppose that the will of man is only free to do evil, conclude that we are unable to avail ourselves of the grace of God, unless the will be irresistibly influenced so to do; and infer from hence, that none can effectually obtain the grace of God, and avail themselves of the assistances and blessings of the gospel, but those who

We may learn lastly from this subject not to be discouraged by the difficulties of scripture, nor to be too confident in our own opinions. The sacred scriptures, it must be admitted, from the high and mysterious subjects of which they treat, from the distance of time and the languages in which they were written, are in some places difficult and obscure: but let it be remembered, that in matters of general use and concern, it is equally true, that the scriptures are plain and express.

are appointed to obtain them by an absolute and unconditional election to salvation. It is conceived, however, that the more rational view of this doctrine, that which is surrounded with fewer difficulties, and which is most consistent with the general strain of scripture and with the principles of our church, will be found as follows: that as man, before the fall, was created an accountable creature, and consequently endued with freedom of will and liberty of choice, so, after the fall, through the mediation of our Saviour, this freedom of will and liberty of choice were so far restored as to enable us to co-operate with the grace of God; that is, to avail ourselves of, or to reject, those spiritual assistances vouchsafed to us through the gospel, by the aid of which we may all become partakers of the blessings of redemption.

The scripture," saith our church, in her antiquated but forcible language," is full as well of low valleys and plain ways, as of steep hills and high mountains, and although many things in the scripture be spoken in obscure mysteries, yet there is nothing spoken in dark mysteries in one place, which in other places is not spoken more familiarly and plainly to the capacity both of learned and unlearned. Let us then, adds our church thank God for his great and special gift of sacred scripture; let us hear, read, and study God's Holy Word, more than we are wont to do; let us with reverence lay up in our hearts those fruitful lessons which are necessary to our salvation; let us day and night meditate thereon; and above all, let us pray to God, the only author of these heavenly studies, that we may think, believe, and live according to his Holy Word."

Let none, therefore, in their pursuit of divine knowledge be discouraged by the apparent difficulties of sacred scripture; especially let us beware, that we make not these difficulties a plea for indolence and neglect. The knowledge in which we are equally concerned may be

equally obtained by all, although even here we are required as in human affairs to use diligence. Nothing, my brethren, worth our attainment can be accomplished without labour and application; and hence before we can attain that knowledge which maketh wise unto salvation, before we can reap those advantages which the scriptures promise, we must improve what we know, we must persevere in the pursuit of knowledge, and we must entreat God to bless our endeavours.

Should there however be any who are inclined to be offended at the difficulties of scripture, let them seriously consider before on this account they reject them, whether they can supply their place by any other system of religion less obscure. Whether they can present us with a more undoubted and a clearer revelation, one more worthy of God, or more beneficial to men. Above all, let them consider the advantages they will relinquish, and the awful risk they will incur should they reject the scriptures. Suppose for a moment that the Bible be false, even then the believer would stand upon the same ground with themselves;