as firm an assurance as you would on the constancy of Nature—why, my brethren, all these are so many necessities, and yet they are necessities, which, so far from annihilating the moral characteristics of him who is their subject, only serve to enhance and to illustrate them the more. And they do prove, that while there is a necessity which, acting on the muscles of the outer man, would sweep away the distinction between good and evil-there is another necessity, which, acting on the motives of the inner man, would but shed a brighter moral exaltation over the one and put a stigma on the other of a deeper moral debasement: And, so far from nullifying the difference between them, would aggravate

the characteristics of both.

399

LECTURE LXXIII.

ROMANS, ix, 11, 13–24.

"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works but of him that calleth.'

"As it

is written, Jacob have I loved but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid: For he saith to 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 showeth mercy. For the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault; for who hath resisted his will? 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? 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 show 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 riches of his glory on the vessels of mercy which he had afore prepared unto glory, even us whom he hath called, not of the Jews only but also of the Gentiles?"

WITHIN the circle of the preceding remarks there lies enough for the guidance of man's conduct in

time, though not enough for scanning the counsels of God in eternity. The high doctrines of predestination leaves all the scope which they ever had, to the active and moral principles of our nature; and just as notwithstanding that great planetary movement of our world in the tremendous velocity of which man it might be fancied would be hurried off its platform, yet can he walk his earthly rounds with as great security as if all were at rest-so, amid the lofty and comprehensive movements of the great spiritual economy, man has a definite and prescribed path, in which it is simply his business. to move forward; and, let the past decrees or the coming destinies which begin and which end the mighty cycle of Heaven's administration be what they may, it is our part if we but knew the place which belongs to us-it is onr part to work, and to watch, and to strive, and to pray, and to go through the whole walk and warfare of practical Christianity, just as before.

This should be enough for one who is simply bent on the attainment of his salvation, though not enough to satisfy the proud the restless spirit of soaring adventurous and speculative man—who, not content with knowing all that belongs unto himself, would lift up the enquiries of his mind to matters that are greatly too high for it; and seize, as if within the lawful domain of his intellect, on all that belongs unto God. It is precisely at this point, we think, that the real difficulties of the question begin; and they are just such difficulties as it is our wisdom,

not to brave, but to retire from. This is the very point at which the apostle repels the question which he is either not willing, or more likely not able even with all his apostolical endowments, to resolveThou wilt say then Why doth he yet find fault, for who hath resisted his will?' You will observe that in these words, there is an arraignment of God, and a call or a challenge for his vindication. The part which belongs to man, when plied as he is most urgently and most affectionately by the offers of the gospel, is abundantly clear. But in point of fact some do accept these offers, while others turn away from them; and when this difference between the one and the other is traced to the power and predestination of God, this brings the high policy of the Eternal into view, and the reasons of that policy are not so clear. Were the question never stirred as to the part which God has in the matter, there might be nought to embarrass or disturb us for all is simple and shining as the light of day, about the part which man has in the matter. Could we only prevail on him to bestow all his intensity on the things which properly belong unto himself, and which himself has personally to do with, all would be plain and practical; and the great work of salvation would go on most prosperously. But we will be meddling with the things which belong unto God; and thus it is that a theology floundering beyond her depths, and compassed about with difficulties through which she cannot make her way, gives forth her hard sentences and

VOL. III.

2 C

her cabalistic sayings-when she might be otherwise and far better employed, in lifting the direct and the urgent and withal the clearly intelligible calls of the gospel. It is when in the act of plying these calls that the minister of the New Testament stands upon his vantage-ground. It is when charged with the overtures of forgiveness to guilty men, he, in the name of a beseeching God, presses the acceptance of them upon every creature who is within the reach of his voice. It is when, in the discharge of his ample and unexcepted commission to all who are sitting and listening around him, he invites each, and forbids none, to cast their confidence on the great propitiation; and then it is impossible they can perish. It is when on the strength of this precious declaration, that whosoever cometh shall in no wise be cast out, he both sends the invitation abroad among the multitude, and brings it specifically home and with all the power of his tender and most earnest solicitations to the heart of each individual. With him there is no distinction between the elect and the reprobate, for he knocks at every door; and while it is most true, that some do welcome, and others do most obstinately and impregnably withstand him, yet his business is to address a free gospel unto all, and to lift in the hearing of all the assurance-that, for each and for every of our species, there is an open mediatorial gate to that mercy-seat where God waiteth to be gracious. Again it may be asked to explain this wondrous diversity of influence among men, and