to restrain the remainder of wrath," little or no ground can be seen to rejoice that "the Lord God Omnipotent reigneth."

The Scripture doctrine of election, though often assailed by the tongue of malice, and the pen of controversy, holds a prominent place in the system of revealed truth. It is rendered certain from the due consideration, and admission of this doctrine, that some from this guilty and polluted world will be saved i yea, that this will be the case with multitudes, which no man can number, out of every kindred, and tongue, and people, and nation.

The apostle shows us in the following passages, with what emotions of praise and transport, he contemplated this doctrine, so obnoxious to some people. Ephesians i. 3-6: "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, that we should be holy and without blame before him in love, having predestinated us unto the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, whereas he hath made us accepted in the beloved." But discard this doctrinea doctrine so animating to the inspired apostle, and other enlightened followers of the Lamb, and who can prove that any one of the race of Adam now living, will ever enter into the world of blessedness. If God has not purposed the salvation of any, there are no data from which to draw the conclusion that any now in arms against heaven, will ever ground their weapons, "repent and turn to God, and do works meet for repentance." But assuming the ground that this is a plainly revealed doctrine of Scripture, and abundant reason is found to rejoice in the fact, that Christ will yet, "see of the travail of his soul and be satisfied;" that "his people shall be willing in the day of his power." And so may see why the apostle thus records his warm and cordial approval of the doctrine: 2 Thess. 2. 13-—— "But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth.

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Intimately connected with this doctrine is that of the entire depravity of the natural heart-that of the sovereign and irresistible energy of the Holy Spirit in the of the heart, and

that of the final perseverance in holiness of all who are born into the kingdom. So certainly as one of these doctrines is true, and revealed by inspiration of God, so is another-so is each one-and so are the whole constituent parts of the system of the Bible truth. Hence we may award the praise of consistency, as it regards their own scheme, to those who deny the doctrine of election, and that of the perseverance of the Saints. It would be absurd to admit the latter, and deny the former, or to deny the latter, and admit the former. There is an inseparable connection between the doctrines adverted to--and a peculiar beauty and symmetry may be seen to pervade the whole.

In illustration of the same train of thought, it may be remarked farther, that the denial of the doctrine of native depravity will naturally lead to the conclusion, that no moral character, or qualities that constitute moral character, was predicable of moral beings, as they commence existence in this world; and hence, that there is little, if any use, in infant dedication to God in baptism. But admit what David, and Paul, and other inspired writers unequivocally affirm, that men are shapen in iniquity, and conceived in sin; that they go astray as soon as they are born, speaking lies; that by one man sin entered into the world, and death by sin; and that so death hath passed upon all men, for that all have sinned; and the decisive declaration of our blessed Saviour, that "that which is born of the flesh is flesh," while that which is born of the Spirit is Spirit; and we can see the propriety of dedicating the infant seed of believers to God in baptism and that such are as capable of being saved by the blood of Christ, or "by the washing of regeneration, and renewing of the Holy Ghost," as adults.

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In connection with this view of the subject, it may be in point to remark again, that a denial of the entire depravity of the natural heart leads (it is extensively known) to a denial of the necessity of divine influence to change the heart. And this great doctrine of special divine influence, the very hinge on which the door of salvation turns, is virtually set aside, by such

as are hostile to that part of the system of revealed truth now under consideration. But admit the doctrine of total depravity, of the utter alienation of the heart from God and holiness; that positive enmity against God has its seat in every unrenewed heart, as stated by Christ and his inspired apostles, and man cannot but be seen to be in a hopeless condition, without the direct interposition of sovereign grace in his favor. Now, the truths and doctrines adverted to, are of such moment in divine revelation, that they ought to be explained as clearly as possible, often inculcated, and frequently repeated. They are the doctrines of the reformation, effected through the instrumentality of Luther, Calvin, and others, raised up by Providence, as the exigencies of the church and the world required. They are recognized as fundamental articles in most of the Protestant confessions of fun, and they have been sealed by the dying testimony and blood of a host of martyrs.

3. The true character of God cannot be seen, and will not be loved, without a correct view of the system of revealed truth.

How glorious and lovely the character ascribed to Jehovah by inspired penmen! And this character, let it be remembered, is seen in its unrivalled moral beauties, only in connexion with the scheme or system of truth as revealed in the inspired volume. Explain away, or expunge any of the fundamental doctrines of the gospel, and so far you tarnish the lustre of the divine attributes, and serve to eclipse the grandeur, splendor, and glory of the moral sun in the firmament. It was while contemplating the great doctrines of revelation, that the apostle was led to exclaim in amazement and rapture-" O the depths of the riches, both of the wisdom and knowledge of God' How unspeakable are his judgments, and his ways past finding out." Thus the announcement of the message we have considered, is requisite on the part of a minister of Christ, in order to a proper exhibition of the true character of God.

4. He is warranted to anticipate the blessing of God, his ministrations, only as he declares with fidelity all the counsel of God.

So high and solemn was the apostle's regard to the pure gospel of Christ, as revealed, that he says in Gal. i. 6—8 : “

I mar

vel that ye are so soon removed from him that called you into the grace of Christ, unto another gospel, which is not another; but there be some that trouble you, and would prevent the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say we again, if any man preach any other gospel unto you, than that ye have received, let him be accursed."

The blessed God may be expected to impart his blessing to the faithful exhibitions of his own word. "As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater-so shall my word be that goeth out of my mouth—it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the whereto I sent it."

5. Unless all the counsel of God is announced, people will be likely to cherish the belief, that they are thrown upon their own unaided resources.

And why should any different result be anticipated by any, if the distinguishing doctrines of the gospel do not hold a prominent place in the instructions upon which they attend! Dr. Chalmers, whose fame is now trumpeted through both hemispheres, was, as it appears from his own voluntary confessions, at the commencement of his own ministerial labors, ignorant of the first principles of the religion of Jesus, and of its transcending power on the conscience and the heart. He of course failed essentially as to the spirit and mode of preserting the truth to his dying fellow-men; and for about twelve years his sermons were no better than moral essays, and produced no more salutary effect; for not a single instance of the conversion of a soul to God is known to have occurred during that period of his ministry. But when a change was effected in his heart through divine influence, and a corresponding change produced in his religious principles, a similar change, as it regards the results of evangelical preaching, was immediately visible.

The same, in substance, is true of the celebrated Commentator, Dr. Scott, whose mind, in the early part of his ministry, was

perplexed with the doubts, and clouded with the darkness of Arminian and Socinian error. But when it pleased God to remove his prejudices and blindness, and to reveal in him his love, he became an able advocate of "the faith once delivered to the Saints," and a successful preacher of the gospel.

Now, let any one clothed with ministerial functions, cherish the belief, and let him avow his conviction of it, as a reality, that his hearers need no other change than what it is in the power of moral suasion to effect, and why should he look or ask for the presence and operations of the Holy Spirit? If the resources of an arm of flesh are deemed adequate to the emergency of the sinner's case, why should foreign succor be implored? And will any one, who discards the doctrine of special divine influence, should anxiety of soul be visible among his people, under any circumstances, direct them to Him with whom "is the residue of the Spirit." And will anxious souls, giving credence to his instructions, throw themselves as undone, wretched, and helpless at the foot of sovereign mercy and cry-"Lord, save us or we perish." If it be their decided impression, that they are in fact left to their own unaided resources; and that no other influence is requisite than that of moral suasion, can they be exhorted to do otherwise than "compass themselves about with sparks of their own kindling, and walk in the light of their own fire?" We may thus see why an ambassador of the cross is bound to declare "all the counsel of God." And why should any expect, that the seal of heaven's approbation should be imparted to any course that can be pursued? God is to be honored and glorified in ways divinely prescribed, in the full and lucid exhibition of the evangelical scheme of doctrines and duties revealed. And in no sense, is the grace of God frustrated by an undeviating adherence to such a course; nor is there in it any thing at war with moral agency and personal responsibility. Surveying the subject under the various aspects here presented, we may see the propriety and form of this language of an inspired apostle: "The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds." "Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truths' sake."