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will state how you meet and answer them in your own

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If the querist imagines that we profess to have em braced a system which answers all difficulties, he should be reminded that we profess no such thing. If it answer all sober and modest objections, that is as much as ought to be expected. The querist would do well to consider whether he be not off Christian ground; and whether he might not as well enquire as follows: How it could consist with the goodness of God, knowing as he did the part that men and angels would act, to create them? Or if he had brought them into being, yet when they had transgressed, why did he not blot them out of existence? Or if they who had sinned must needs exist, and be pun ished yet why was it not confined to them? Why must the human race be brought into being under such circum

stances?

I remember when a boy of about ten years old, I was bathing with a number of other boys near a mill-dam, and the hat of one of my companions falling into the stream, I had the hardihood, without being able to swim, to attempt to recover it. I went so deep that the waters began to run into my mouth, and to heave my feet from the ground. At that instant the millers seeing my danger, set up a loud cry, "Get back! get back! get back!" I did so and that was all. - What the millers said to me, modesty, sobriety, and right reason, say to all such objectors as the above: "Get back! get back! get back! You are beyond your depth! It is enough for you to know that God HATH created men and angels, and this notwithstanding he knew what would be the result; that he HATH NOT blotted them out of existence; and that he HATH NOT prevented the propagation of the human race in their fallen state. These being FACTS which cannot be disputed, you ought to take it for granted, whether you can understand it or not, that they are consistent with righteousness: for the contrary is no other than REPLYING AGAINST GOD."

Whatever objections may be alleged against an hypothesis, or the meaning of a text of scripture, on the ground of its inconsistency with the divine perfections; yet in matters of acknowledged fact, they are inadmissible. If God HATH DONE thus and thus, it is not for us to object that it is inconsistent with his character; but to suspect our own understanding, and to conclude that if we knew the whole, we should see it to be right. Paul invariably takes it for granted that whatever God doth is right: nor will he dispute with any man on a contrary principle, but cuts him short in this manner; "Is there unrighteousness with God? God forbid!" It was enough for him that God had said to Moses, "I will have mercy on whom I will have mercy." This, as if he should say, is the FACT: “HE HATH mercy on whom he will have mercy, and whom he will he HARDENETH." He knew what would be the heart risings of the infidel"Thou wilt say unto me, Why doth he yet find fault; for who hath resisted his will?" But does he attempt to answer this objection? No, he repels it as Job did: "He that reproveth God, let him answer it."-" Nay, but, O man, who art thou that REPLIEST AGAINST GOD? SHALL THE THING FORMED SAY TO HIM THAT FORMED IT, WHY HAST THOU MADE ME THUS Rom. ix. 1420.

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Let the querist consider whether his objections be not of the same family as those which were made to the apostle, and whether they do not admit of the same answer. Is it not fact that though sinners, "never had a disposition to love and serve God, and no circumstances in which they can be placed will produce it;" yet they are accountable creatures, and as such are invariably treated in the Scriptures ? God requires them to love and serve him just as much as if they were of opposite dispositions, and "finds fault" with the contrary. Instead of allowing for the want of disposition, he constantly charges it as the very thing that provokes his displeasure. Hun dreds of proofs might be produced; but I will only refer you to two or three in the margin*. It is upon these FACTS that we rest our persuasion; and not upon a supposed perfect comprehension of the divine government, nor yet upon the ground of its "having the fewest difficulties. We say, God actually treats the want of disposition not as an excuse, but as a sin; and we take it for granted that what God does is right, whether we can comprehend it or not. - Howbeit in this case it happens that with the testimonies of God, accord those of con. science and common sense. Every man's conscience "finds fault" with him for the evils which he commit's willingly, or of choice; and instead of making any al lowance for previous aversion, nothing more is necessary to rivet the charge. And with respect to the common sense of mankind in their treament one of another, what judge, or what jury ever took into consideration the previous aversion of a traitor or a murderer with a view to the diminishing of his guilt? On the contrary, the tracing of any thing to that origin, rivets the charge and i * Jer, vi, 15-19, Matt. xii. 34-37. John viii, 43-47... R2

terminates the enquiry. With the united testimony, therefore, of God, conscience, and common sense on our side, we make light of objections which, as to their principle, were repelled by an apostle, and which are retained only in the school of metaphysical infidelity.

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MEDITATION

ON THE

NATURE AND PROGRESSIVENESS

OF THE

HEAVENLY GLORY.

ONE of the leading characteristics by which the religion of the Bible is distinguished from those systems of philosophy and morality which many would impose upon us in its place, is, that every thing pertaining to it bears a relation to eternity. The object of all other systems is, at best, to form the manners; but this rectifiés the heart. They aspire only to fit men for this world"; but this, while it imparts those dispositions which tend more than any thing to promote peace, order, and happiness in society, fixes the affections supremely on God and things above.

That such should be the exclusive property of revealed religion is not surprising, since it is this only that assures us of the existence of an eternal hereafter. If we

relinquish this, all beyond the grave is uncertainty, and our attention will of course be confined to the transitory concerns of a few revolving suns. The conclusion of those who doubt the resurrection ever has been, and will be, "Let us eat and drink, for to-morrow we die." But believing in the Scriptures of truth, immortality opens to our view. This is the seed-time, and eternity the harvest. All that is known of God, and done for him in this life, is preparatory to the joy that is set before us.

To this affecting theme, fellow-christians, let us bend our attention. Would we be heavenly-minded; we must think of what heaven is. Would we set our affections on. things above; we must know them, converse with them and perceive their superior value to things on the earth. It is true we can comprehend but little when all is done. It is a weight of glory which if let down upon our minds in our present feeble state would overset them. It did not appear, even to an inspired apostle while upon earth, what believers "would be :" but if we can only obtain a few ideas of it, a glimpse of glory through the breakings of interposing clouds, it will more than repay us for the utmost attention. What pains do men take by artificial mediums to descry the heavenly bodies. Every discovery, whether seal or imaginary, is to them a sourse of rapture ure and delight. Yet they expect no possession in these supposed worlds of wonder. It is not the object which they discover, but the act of discovery, which by giving birth to a momentary fame is their reward. And shall we be indifferent towards those blessed realities, in which every thing that we discover is our own, and our own for ever ?

Let us first enquire into the NATURE of that blessed