"To have respect of persons is not good, for, for a piece of bread, [a bribe,] that man will transgress." In allusion to church assemblies held to judge of controversies between brethren, James says, "Have not the faith of our Lord Jesus Christ -with respect of persons. For if there come into your assemblies a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place, and say to the poor, Stand thou there, or, Sit thou here under my footstool; are ye not then partial in yourselves, and are become judges of evil thoughts?-But if ye have respect to persons, ye commit sin."*

With the exception of a single passage, (and in that the phrase is perhaps improperly introduced into our translation,†) these, I believe, are all the instances in which it is found in the Bible. And what does it prove? that when God acts in the character of a judge, or when He distributes rewards and punishments, He will treat men according to their naked character, without being biassed by any other consideration. But it does not deny the discriminating influence of His holy sovereignty in forming that character. If He has none of

*Lev. xix. 15. 2 Chron. xix. 6, 7. 24. and xxviii. 21. ii. 6. Eph. vi. 9.

Deut. i. 16, 17. and x. 16-18. and xvi. 18-20. Job xxxiv. 17-28. and xxxvii. 24. Prov. xxiv. 23, Luke xx. 21. Acts x. 34, 35. Rom. ii. 5-11. Gal. Col. iii. 22-25. James ii. 1-9. 1 Pet. i. 17.

2 Sam. xiv. 14.

the unjust partialities of a wicked judge, that will acquit the wicked and condemn the righteous, yet has He not a right to bestow a free gift on whom He pleases? It is enough for us to know that the exercise of this sovereignty is not arbitrary, nor capricious, nor influenced by private partialities, but by infinite wisdom and love, proposing no other object than the general happiness. We may rest assured that there is a good reason for every discrimination which He makes, though that reason is not explained to us. And what right has any man to complain? After salvation is provided, and offered, and refused, does it become him to complain that he is not forced to accept it? Has he merited salvation, and that constraining influence too, that he thinks himself authorized to complain? Was God under obligation to provide a Saviour? And was He bound moreover to force that Saviour upon you? The truth is that all men deserve to die; none have any claims to life; every part of salvation is a free, unmerited gift. And shall not God have the common liberty of a man, to bestow a free gift on whom He pleases? Who is injured by it? The least favoured of His rational offspring suffer no more than they deserve. If you have your deserts, and others have more, what is that to you? Has He not a right to do what He will with His own?

But after all there is one class of men to whom this doctrine will always present insuperable difficulties. They are those who would rather hold

their fate in their own hands than be at God's disposal, who would rather reign themselves than yield the throne to Him. To people of this description the doctrine can never be cleared up,-for this solid reason, it is opposed to their wishes. From this class you may expect often to hear, that the doctrine, even if it is true, ought never to be preached; because, as they tell you, it is liable to be abused, and may, they fear, discourage men, and tempt them to sit down without an effort. And pray what doctrine is not liable to be abused? Must we then suppress the whole? Tell me another thing. Has God revealed this truth? and has He done it for the benefit of the world? and are you wiser than God? Has He any where authorized His ministers to cover a part of His Revelation ? If not, can your advice be a sufficient warrant ? Do you think yourself authorized to give advice in a case which God has decided? Take a little more liberty, and advise the Author of the Bible to recall a part of His Revelation.

But shall I tell you some of the ends that may be answered by preaching this doctrine? One important end is to detect hearts which are unwilling that God should reign,-to lay open those smooth, selfish spirits which, while they cry Hosanna, are hostile to the dominion of Jehovah. The more fully God and the system of His government are brought out to view, the more clearly are the secrets of all hearts revealed. Another end is to show the world their real condition, their absolute

dependance, and what they owe to the grace of God. If it is a fact that sinners are so obstinate that they must be subdued, ought they not to know it? If it is a fact that God "worketh all things after the counsel of His own will," shall this important part of His character and administration be concealed? If His eternal covenant with His Son, and the whole economy of grace, are what they have been represented, shall men be kept ignorant of truths which constitute so much of the glory of God, and furnish so large a part of the themes of everlasting praise? Shall not sinners be told that every part of their salvation comes from God? and shall not saints be allowed to know who has made them to differ? Shall Christians lose the happiness of seeing God on the throne, and the immortal interests of men in His hands? Shall not a universal world be taught to ascribe their whole salvation to Him, and to lay their honours at His feet? Tear not from me-I had almost said, the sweetest truth of the Christian system. Deny me not the happiness of knowing my obligations, and thanking my Deliverer. Hide not from my eyes the only foundation of human hope.