life of man at his own disposal. The wishes of man, and the designs of God, are, in regard to life, extremely different. All are desirous of living, and flatter themselves with many years; but death is daily disappointing their hopes, and telling them how false is their security. How large a proportion of those who are born into the world never come to mature years and how many in the midst of their designs, and of their usefulness, are suddenly cut off! Why is one man permitted in health and in honour to live to a good old age, while another dies in infancy, and another in youth, and another in the midst of his days? To what else than the sovereignty of God, "who worketh all things after the counsel of his own will," are we to refer this procedure of providence? Might we not expect that a sovereignty which is so manifestly exercised in the different allotments of mankind in regard to this world, would also be visible in its distribution of those blessings that are requisite to make men meet for the happiness of another* ?

Accordingly we learn, both from the history of former generations, and from the actual circumstances of the world in our own times, that the means of grace are sent to some, but not to all. These have not been enjoyed at any one time by all mankind since the original separation of the human race into tribes and nations. To the Jews they were specially conveyed, while the surrounding nations were living in idolatry. To them were committed the oracles of God, and to them were communicated the ministry of the prophets,

*The train of thought which is here suggested, is very ably pursued and illustrated by Dr. Dwight.

and the ordinances of religious worship, while every other people was left to the light of traditionary revelation, and to the lessons furnished by creation and providence. There was nothing in the people who were thus selected to make them more deserving of the inestimable privilege of selection than others. I do not know any reason which could be urged for the preference which might not be urged with equal propriety in behalf of any other nation. He who made the choice disclaims all righteousness in them as the ground of it, and refers it to the exercise of his own sovereignty. Behold, the heaven and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is; only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day."

This same people afterwards, on account of their rejection of the Messiah, were punished, and cast off. The Gospel at the same time was sent to the Gentiles, who were sunk in idolatry and in moral debasement; who were without God, and without hope in the world. What reason can be assigned that does not resolve itself into the sovereignty of God, why Chorazin and Bethsaida should enjoy means of grace that were not granted to Tyre and Sidon? Why the light of the Gospel should have so clearly shone during so many ages on Britain, while the majority of mankind are sitting in darkness, and dwelling in the land of the shadow of death? Or why so small a portion of the world should be illuminated with divine truth, and so great a number of mankind should still be enveloped in Mahommedan or in heathen darkness?

The sovereignty which is shewn in this disposal of the means of salvation, is also displayed in the various influences which attend them. The Gospel in one congregation or city produces a general awakening, and is experimentally felt by many as the power of God and the wisdom of God, while in another congregation or city, though it be preached with equal ability and faithfulness, scarcely are there any effects resulting from it, except a greater decency of moral conduct. In some cases thousands are converted by it, while in others its renewing and saving power is rarely known. On one part of the vineyard of God the dew of his grace copiously descends, while on another the blessing does not come down. In some instances God seems to work as it were without means, while in others little good is seen to follow from their use. He honours some of his servants by crowning their labours with great success, while others as able, as diligent, and as faithful, have reason to say, in surveying the effects resulting from their efforts, "Who hath believed our report, and to whom is the arm of the Lord revealed?"

His sovereignty is also seen in the selection of the persons on whom his grace is bestowed. This grace is given, not in virtue of any previous moral excellency in the recipient. For from Ephesus, and Corinth, and Colosse, cities distinguished even among idolatrous nations for their licentiousness, he chose for himself a people made willing in the day of his power, who were justified, and sanctified, and washed, in the name of the Lord Jesus, and by the Spirit of God. Neither is his grace bestowed in virtue of any out

ward distinction; for "not many wise men after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence.' If grace is communicated, not in virtue of any worthiness in the creature, it cannot be in consequence of any obli

If

gation on the part of God to bestow it, and it must therefore be the effect of his infinite benignity and goodness, exercised in sovereignty towards sinners of mankind. This is the only reason which can be assigned why it was given to Abel and not to Cain, both being equally the offspring of fallen Adam, and both equally requiring renewing grace and pardoning mercy. To his sovereignty we must refer as the ground of his procedure, in separating Abraham from his idolatrous kindred, to be the progenitor of the Messiah. Has he not the same unquestionable right to select whom he will out of a world of rebels, to confer on them forgiveness, which he had to make man at first, and to endow him with the powers of a rational and immortal being? Why may he not bestow his grace in godlike munificence on the chief of sinners, on Saul, and Manasseh, and a dying malefactor, while others possessed of far greater external decency, are passed by, and allowed to perish? Why may he not give to some of his children treasures of wisdom and knowledge, distinguisehd gifts and graces, and call them forth to eminent services in the church

and in the world, while others of them are left in obscurity, and with fewer spiritual attainments? May not the King eternal, whose dominion extends over all things, allow justice to have its course in regard to every soul of man that doeth evil, or extend his free and unsolicited mercy, in the manner, and to the persons whom it pleases him? In acting thus, can we ascribe the imputation of unrighteousness to God? God forbid. For he saith unto Moses, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." If God had been acting in all this as a Judge, it would be highly proper to consider how far his awards corresponded to the merits or demerits of his creatures; but in acting in sovereign mercy towards rebels in a state of revolt, he assigns no other reason than his right to exercise his dominion, and fulfil his will. To every objection offered to his procedure in the use of this high prerogative of the Godhead, the sovereignty of his nature and government, we must answer simply in the language of the Apostle : 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? Hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction; and that he might make known the

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