me, be with me where I am; that they may behold my glory."

Paul's Epistles breathe the spirit of his Master. The saints are "the called according to God's 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 justified, and glorified." (Rom. viii. 29, 30.) In the next chapter, he explains and defends the doctrine. (Rom. ix.) In an opening page of the Book of Life, he beholds the names of his dear friends at Thessalonica, and in effectual calling beholds the operation of everlasting love: "Knowing brethren, beloved, your election of God. For our Gospel came unto you, not in word only, but also in power." (1 Thess. i. 4, 5.) Observe the glowing ardour of his language when he congratulates them, "because God" had "from the beginning chosen " them "to salvation." (2 Thess. ii. 13, 14.) And how his spirit seems to exult in this grace with the Ephesians! "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; according as he hath chosen us in him, before the foundation of the world." (Eph. i. S-6.) It is likewise observable how this view of the truth of God relieves his mind, while contemplating affecting instances of seduction and apostacy: "Nevertheless, the foundation of God standeth sure, having this

seal, The Lord, knoweth them that are his." (2 Tim. ii. 19.) Peter addresses believers in Christ as "a chosen generation," "elect according to the foreknowledge of God the Father." (1 Pet. ii. 9.) James sees with delight "the poor of this world," by discriminating grace, made "heirs of the kingdom," (James i. 5.) John thinks with joy of "the Book of Life of the Lamb sla'n from the foundation of the world," (Rev. xiii. 8; Rev. xxi. 27): and hails their present security and future glory, whose names are written therein.

These Scripture testimonies, to me, appear fully to establish the doctrine of God's sovereignty in his eternal purpose. purpose. We behold an equal exercise of sovereignty in the measures taken to carry that purpose into effect.

If we trace the progress of the Gospel, and the course of its ministers, we see and confess that "all things are of God." Paul, and his fellow-labourers.

was

were forbidden of the Holy Ghost to preach the word in Asia: they essayed to go into Bithynia, but the Spirit suffered them not." (Acts xvi. 6,7.) Yet by the same authority, "the word of this salvation sent to Antioch. (Acts. xiii. 26.) Paul receives a special commission, directing him to Corinth, because the Lord "has much people in" that "city." (Acts xviii. 10.) And "Simeon hath declared how God, at the first, did visit the Gentiles, to take out of them a people for his Name." (Acts xv. 14.) There is a

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na

manifest discrimination, respecting outward means in the present day. What a privileged isle is ours, when compared with the far greater part of the world! "He hath not dealt so with " many tions-." Yet in Britain these advantages are not universally enjoyed. Here is the bright shining of Gospel truth; there unhappy multitudes "sit in darkness." "The wind" that "bloweth where it listeth," has hither borne the fructifying cloud: "the Lord commanded the blessing." There the curse of barrenness appears, as if it had been said, "let there be no dew, neither let there be rain upon you." How shall we account for this difference, but by resolving it into the sovereign will of God, who -moves in a mysterious way, His wonders to perform:

who grants the means where he has a purpose of grace to effect; and whose "goings" are still seen, where he has "to seek and to save that which is lost!"

If we contemplate the different success of the Gospel, we are constrained to acknowledge the same sovereignty. When God works, what feeble means become effectual; and how unexpectedly and quickly is the change produced: while, in manyaffecting instances, the most probable means, employed with the greatest earnestness, are long, very long, tried in vain. Here and there we meet with a Lydia, whose heart the Lord has opened. We are enabled to congratulate some: "Ye were some time darkness, but now are ye light in the

Lord." Yes, they confess and adore: "God, who commanded the light to shine out of darkness, hath shined in our hearts — (2 Cor. iv. 6.) We grieve over others, "Yet the Lord hath not given you an heart to perceive, and-eyes to see, and ears to hear,

unto this day." (Deut. xxix. 4.)

Facts, on either

4

hand, constrain us to admit the doctrine of our Lord, "No man can come unto me, except the Father which hath sent me draw him." (John vi. 44.)

I appeal to myself: "Who made thee to differ?" Every power confesses the finger of God. I turn to my friend: "What hast thou, that thou hast not received?" Her prostrate soul replies, in fervent supplication to Heaven, "Remember me, O Lord, with the favour that thou bearest unto thy people! O visit me with thy salvation, that I may see the good of thy chosen; that I may rejoice in the gladness of thy nation; that I may glory with thine inheritance!" (Ps. cvi. 4, 5.) God grant the return of her prayer, in those sweet accents from the Excellent Glory; "Yea, I have loved thee with an everlasting love therefore with loving kindness have I drawn thee!" (Jer. xxxi. 3.) I apply to the genuine disciples of Jesus around me: "Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called.” (1 Cor. i. 26.)

Why were you made to hear his voice,

And enter while there's room?

They deeply feel their obligations to Almighty Grace, and with fervent adoration confess,

"Twas the same love that spread the feast

That sweetly forced us in.

It is fact, that God has discriminated, and does discriminate. Indeed it is his sovereign claim; and who will contend with him? "Shall not I do as I will with mine own? Is thine eye evil, because I am good?"

I think, putting aside matter of fact, we may say, it might be expected that God would discriminate. Had universal salvation been his eternal purpose, all would have been saved. It appears otherwise: His design was, out of the ruins of the fallen race of man, to build a spiritual temple, to the honour of his Name for ever and ever. It must, entirely and absolutely, be the Lord's work. And can I think worthily of the all-wise Architect, without admitting, that the plan was fully adjusted; the materials. chosen; the extent, and every individual circumstance, determined, before the work actually commenced? Is it hard to believe, that "known unto God are all his works from the foundation of the world?" Or, that He "worketh all things according to the counsel of his own will?" Can we suppose the Eternal Mind to submit the issue of so vast a design, and, together with it, the recompence and the joy of the dying Saviour to the uncertain will of man? Let me not entertain a thought so unworthy of God. The Church is the body of Christ: its