comes to pass, all things will come to pass as he has foreordained, though nothing ever takes place.

But Solomon also says, " Answer not a fool according to his folly, lest thou be found like unto him." Agreeably to this direction it may be replied, The objection resembles the mis-representations of Satan. He said unto the Lord Jesus Christ, "If thou be the Son of God, cast thyself down; for it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou shalt dash thy foot against a stone." Satan here quoted a sentence from the ninety-first psalm. But of the sentence he professed to quote, he omitted these important words, "To keep thee in all thy ways." These words were omitted, because they show the folly and the falsehood of his temptation. If Christ had cast himself from the temple he would have gone from his ways and would have sinned and been destroyed. It was written, he shall give his angels charge over thee to keep thee in all thy ways." It was not written that the angels were charged to keep Christ, if he did not keep the way of duty. In his subtle temptation Satan declared only a part of the truth and he declared it in such a manner that what he said was false. In the ob jection only a part of the doctrine of election is stated. Let this doctrine be truly and fairly stated and this mighty objection vanishes. For according to this doctrine God has decreed

that the elect shall repent of their sins, believe on the Lord Jesus Christ and become perfectly holy through the ministry of the gospel. Where then is the foundation of this objection to the doctrine of election? Who can, with the least truth or reason, oppose this doctrine: For whom God foreknew he also did predestinate to be conformed to the image of his Son. They who were chosen inChrist Jesus before the foundation of the world, were chosen that they should be holy and without blame before him in love. The elect then will read the holy scriptures. They will attend the ministry of the gospel. They will be anxious for their salvation. They will search for the truth. They will hate and avoid every sin. They will be holy and beautiful, they will be blessed and glorious for ever; being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

VIII. It is sometimes objected that if these sentiments be true, then whatever the non-elect may do, they will certainly be lost. Though they should do ever so well, yet God has decreed that they shall be destroyed. There are then no motives for doing our duty. But in his word, God calls to every person to repent and believe the gospel. And he offers and promises salvation to every penitent and believing sinner. But if God has decreed that a part of mankind shall be damned, if we are of this

number we shall be damned, whatever we may do.

To the objector it may be answered,

If you are of the number, which God has decreed to destroy, what is it certain, that you will do? Is it certain that you will do your duty? Is it certain that you will repent of your sins, believe the gospel and become holy? Is it certain that you will ever do right in one instance? Is it certain that you will ever perform one holy action, or have one holy desire? If you are one of the reprobate, is it not certain that you will never perform one holy action, and never have one holy desire? Though God commands and intreats you to repent and believe the gospel, though he offers to forgive all your sins, and to grant you his favor through life, his presence in death, and the exceeding and eternal weight of heavenly glory, if you will only cease to do evil, and learn to do well; yet if you are not one of the elect, you will refuse to hear and to obey the kind and gracious voice of your God and Saviour. Though God every moment threatens his wrath against you, though he denounces a curse upon your person, your property, and all your enjoyments, though you will be accursed in death, and condemned at the judgment of the great day, though you shall be tormented in the lake that burneth with fire and brimstone for ever, except you repent and believe the gospel; yet, if you are one of the reprobate, you will certainly persist in sin all your life; you will die

in your sins, and you will blaspheme the great and the holy name of Jehovah for ever and ever! If you are one of the reprobate, you will despise the riches of the divine goodness and forbearance and long suffering, not knowing that the goodness of God leadeth to repentance. If you are one of the reprobate, after your hardness and impenitent heart, you will treasure unto yourself wrath, against the day of wrath and revelation of the righteous judgment of God, who will render indignation and wrath, tribulation and anguish unto every soul of man that doeth evil. If God has decreed that you shall be damned, he has also decreed that you shall be fitted for damnation. And he will blind your eyes, he will harden your heart, and he will deaden your soul. He will form you into a vessel of wrath, and fit you for that perdition by which he intends to show his wrath, and make his power known. If you are one of the reprobate, you will be for ever unholy and hateful, accursed and tormented. Nor will one of your fellow creatures be able to say a word in your favor, or a word against God; when he shall destroy your soul. In the judgment of the great day, your own mouth shall be shut. You will then be obliged to justify God in decreeing and effecting your destruction. You will then be obliged to condemn yourself for rejecting the Lord Jesus Christ, and for destroying your own soul. If you are one of the reprobate, you may learn what awaits you by reading the histories of Cain, Pharaoh, and Ju

das. If you are one of the reprobate, you know the sentence, which you shall hear against yourself from the mouth of your judge, in the great day of judgment. For the Lord Jesus Christ will then say unto all the reprobate, "Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels."

IX. By some persons it is objected, that these sentiments are unfavorable to piety and morality. It is said they disturb the peace of families and societies. They make divisions in churches, and among the professors of religion. They perplex the minds of enquiring and convinced sinners. They disturb young converts, and sometimes damp the zeal and fervor of a religious revival. These doctrines, therefore, are of an unhappy tendency, and lead to impiety and immorality.

In reply to this objection it may be asked,

Who are the most violent opposers of these sentiments? Are they the most moral and pious persons? And are they, who most fully and firmly believe these sentiments, the most immoral and impious? Are the ministers who believe and preach these sentiments, usually worldly in their spirit, and immoral in their conduct, and destitute of evangelical piety? Are not the careless and profane, the worldly and prayerless, the self-righteous and the selfdeceived, the formalist and the hypocrite, the heretic and the infidel, the most fixed and vio