if this love of His was not from all eternity, then there must be a time when he did not love us: that is, there must have been a time when either the mind of the unchangeable God was different from what it is now; or else a time when the Almighty and All-knowing God could not foresee the objects of his favour; or was unable to make up his mind whether he would love them or not. The difficulties, which absurdities like these present on every side, are far greater, and consequently far more dangerous, than those which attend the plain Bible truth, that "it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy ; " and that the

saints were chosen in Christ before the foundation of the world. As long as I have the Bible in my hand, I cannot think that the thoughts and counsels of the Eternal are the mere creatures of a day; the offspring of time and chance, veering about with every change of our most changeable hearts. I must conclude that, like their Supreme Author, they stretch from eternity to eternity: and it is only the belief that they were thus from everlasting, that emboldens me to hope that they will stand firm to everlasting. Again, is it more arrogant to say that God's love to us took its origin from any good thing perceived or foreseen in us; or to say that every

good thing that ever has appeared, or shall appear in us, takes its origin from this infinite -this eternal-this incomprehensible love of God? I desire indeed no other account of the connexion subsisting between God's love to me, and mine to Him, than that which He has himself vouchsafed to give: "I have loved thee with an everlasting love: therefore with loving-kindness have I drawn thee.”1

How can a doctrine be said to encourage presumption and arrogance, which strips off every pretension to assist in saving ourselves, and sends us naked, empty, and helpless to the cross of Christ; leaving us no plea, except His free unmerited grace and mercy? What more humbling, than a doctrine which is perpetually reminding us, "Who maketh thee to differ from another?" and "what hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it?" 2 But the great charge against believers in predestination, seems to be that they think themselves predestined to salvation, and adjudge all the rest of the world to eternal misery. God forbid! they dare not take upon themselves to judge others; yea, they judge not their own selves, except by that unerring word 1 Jeremiah xxxi. 3. 2 1 Corinthians iv. 7.

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which God has given them for this purpose: (of course, I only speak of sincere Christians; false professors will pervert this, as well as every other doctrine.) It is true, that many happy souls are enabled to triumph in full assurance of faith; and to say with St. Paul, “Who loved me, and gave himself for me." But these, as I have before said, venture to think themselves the elect people of God, only because they find the character of God's elect deeply engraven on their hearts. "They cry unto him night and day." They love much, whence arises a sure and well-founded hope, that much has been forgiven them. But this very circumstance forbids them to despair of others. Set before them the vilest, the most hardened sinner; such an one as the righteous and moral of this world would separate from their company; and they would say, But for the free mercy of my God, I had been vile as he. Never was there a darker, or a colder, or a harder heart, than mine was by nature. If then God has shined into my dark heart, made my cold heart to burn with love, melted my heart into a willing obedience; why may I not hope that He will do the same for this poor sinner before me? Divine grace has not yet called him, but it may do so 1 Galatians ii. 20. Luke xviii. 7.

this very day nay, who knows but God may have appointed me to be the happy, humble instrument of his conversion? Therefore I will

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use every means, though it may seem as hopeless as Ezekiel's preaching to the dry bones. I will plant and water, for though I cannot command an increase, God can. In the morning I will sow my seed, and in the evening I will not withhold my hand, for I know not which means shall prosper, this or that, or whether my God

will bless both alike.' 2

Thus, far from causing us to despair of the salvation of others, or to be careless in using every means of doing them good, this belief in God's electing love, is the only thing that can set us to work with any rational hope of success. For if the changing of a sinner's heart depend upon our own exertions, or upon His disposition to benefit by our persuasion; the task of addressing him will be a hopeless and a thankless one indeed. But if God have from the beginning chosen that sinner unto salvation (and we have no right to infer otherwise); he has also appointed the means whereby this salvation shall be effected, and those means shall be blessed, though every human probability be against them. Let not then a doctrine be denounced as uncharitable, 1 1 Corinthians iii. 6, 7. ? Ecclesiastes xi. 6.

which excites its followers to be always abound

ing in every labour of love, by the certain

assurance it affords them, that their labour shall not be vain in the Lord. It must not be denied that they are afraid to give flattering titles, or to appear to think well of the spiritual condition of those, in whom, as yet, they can perceive none of the things which accompany salvation. To be thus saying, Peace, peace,'

when there is no peace, is what the world calls being very kind and charitable: but the Bible calls it " hating our brother in our heart."1 This charity, so highly esteemed among men, is abomination in the sight of God. But that love which the Holy Ghost sheds abroad in the hearts of His people, constrains them to overstep the narrow bounds of worldly kindness and courtesy. It causes rivers of waters to run down their eyes, for those who keep not God's law. And while they weep and pray for them, they dare not but tell them of their danger. But do they urge them to despair? Far, far from it. To despair indeed of help from themselves, from every thing short of Christ Jesus; but not to despair of His willingness to receive and pardon them! They tell sinners that His

1 Leviticus xix. 17.