formed should say to him that formed it, Why hast thou made me thus 2 is stated as the utmost bound of arrogance. Yet, is it exem plified in the character we contemplate. Such deny to the Almighty any right to choose how he will deal with his creatures. They lay down rules, according to what they call reason, which are to fetter, the operations of Him, whose wisdom knoweth the end from the beginning, and whose prerogative it is, to do all his pleasure, making his counsel stand, whether men believe or not.

Neither is it possible, that even the ignorance of divine truth which they exhibit can be innocent. None, are so blind as they who will not see. Light is indeed come into the world, but "men love darkness better than light, be cause their deeds are evil." There are other evil deeds besides those of open immorality. That act of the mind which refuses the Saviour, is too much in accordance with the grand enemy of souls, to be, clear from his own guiltiness.... {'

That pride should be hard to subdue, that self-conceit finds many a loop-hole at which to escape, is not, wonderful. And, that wilful blindness added hereto, should bar the heart

against the entrance of divine truth, and sovereign mercy, is only natural. Stout is the denial to the Saviour thus engendered, and thus supported. It is not simple neglect of him we now perceive, but direct hostility. The mere worldling neglects the Redeemer completely; yet he talks, if put to it, respectfully of our Lord and Saviour Jesus Christ. The Unita rian can scarcely stoop, even to such customary politeness, towards a personage whom in his heart he hates, whose claims he resists, whose honours he prides himself in denying. His aim now is to dethrone the carpenter's son; by sly insinuation to lower his influence, or by open opposition to disgrace his determined followers. As to disgracing the Saviour himself, it is happily out of their power, for "He that sitteth in the heaven shall laugh at them, Jehovah' shall have them in derision."

Is it possible to suppose, that a mind thus acting can be innocent, in its motives, its conclusions, its determinations? If our thoughts are known to God, all these operations are known, with every cause of effects so perverse. If he searches the heart, there' will he see not only real opposition, but rancorous ill-will, against the Lord and

against his Anointed. The degree of ignorance is discerned, and the wilful blindness from which it springs is also seen. The sophistry cannot deceive him, it scarcely deceives those who call it sound argument. The wish to prove a point, is essentially different from the desire to discern the truth. And he who sees the whole operation of the mind, is well aware of all that is done by pride, by prejudice, by the love of this world, and more especially by the idolatry of self. He cannot but discern it all; and all he discerns is hateful to his pure mind.

“To this man will I look," says he," who is of a humble and contrite spirit, and who trembleth at my word:" but is this a descrip tion of a Socinian, young, or old? “He giveth more grace to the humble, but the proud he sendeth empty away," is a statement which might make such minds to tremble, if they had caution enough to read, and ingenuousness enough to consider it.

CHAPTER IV.

HOLDING THE BALANCE EVEN..

1. SUCH a glance at the case as we have taken may give some insight into it; yet, lest the slight survey should be resisted, and as the case deserves the most careful examination, it will be worth our while, if in earnest to come to the truth, to look at it more minutely în its several parts and bearings.

Let it be recollected, that the precepts which call for our spiritual feeling, are as express as those which forbid immoral actings. If it is undeniable, that God has commanded us not to lie, to steal, to murder, etc. that same God has, with equal clearness, commanded us to repent, and to believe in the Lord Jesus Christ; to ask his divine Spirit's gracious assistances; and to shape all our notions, our modes of worship, our hopes, and our fears, by his writ

ten word. Disobedience is disobedience, let it be concerning whichever of his commands it may. He that said, "Do not commit adultery,” said also, "Do not kill;" "He that is guilty of one point, is guilty of all." James ii. 11. He that said, "Thou shalt do no murder," hath also said, "Behold, I bring near my righteousness." He hath promised to impute it to all who humbly believe; and hath plainly stated, that if we aim to "work out a righteousness of our own, we do not submit ourselves to the righteousness which is of God by faith."

If the actings of mind by which the wish and the perpetration of immorality are brought about, are essentially evil; are not those cogitations, determinations, and resolutions, by which his grace is resisted, emanations of the same wicked heart, and loaded with guilt really, and ruinously? Will a man rob God? The question supposes this to be a crime more heinous than similar depredations on the claims or property of men.

Men have no more right to object to the terms of his grace, than to the requirements of his moral law. When they have broken his law especially, all resistance to that mercy which would point out a way of escaping from