sider, how the other objections, which I had been accustomed to urge against it, might be answered, 'Tis true, that I began to consider this whole matter, as a mystery, not to be comprehend. ed, nor yet too curiously searched into, by man's natural reason, but humbly received by faith, just as far as it is plainly revealed in God's unerring word. Many objections, therefore, I was constrained to leave unanswered, resolving them into the in-. comprehensible nature of God, whose judgments, and still more whose counsels are, as the great deep, unfathomable; and into the sovereignty of God, who does what he will with his own, and gives no account of any of his matters, let who will presume to find fault; and into his declarations, that his thoughts and ways, are as far a bove our thoughts and ways, as the heavens are above the earth. Here I left this matter, conscious at length, that such knowledge was too high for me, and that, if God had said it, it was not my place to cavil against

it. I acknowledge, this way of answering objections is not very satisfactory to man's proud curiosity, who would be, as God, and know all, that God knows, and even dares to dispute with him; and there are times, when I can hardly acquiesce in such a solution; but surely, it is highly be coming the dependent state, and limited understanding of the creature, to submit the decision of all such high points, implicitly to the award of the infinitely wise Creator. And the Christian religion expressly re quires it of us, for our Lord déclares, that, Except we receive the kingdom of God," (not as a disputing philosopher,) but " as a little child, we shall in no wise enter therein." The day is coming, when we shall be able to answer all objections. Here we are to walk by faith, and see in part, as through a glass, darkly; here. after we shall see face to face, and know, even as we are known.

Leaving therefore, all difficulties of a metaphysical nature, to be cleared

up in that world of light and knowledge, I began to consider the abuses of this doctrine, which I had always looked upon, as being a very formidable objection against it. But I soon discovered, that though ungodly men, who make profesion of religion, will turn the grace of God into licentiousness: yet, that we might so explain and guard these doctrines, that none could thus abuse them, without being conscious, that they did so, and detecting their own hypocrisy; it still, indeed, appeared probable to me, that the preach. ing of them might occasion some trouble of mind at first to a few well-disposed persons; but I considered, that, by a cautious declaration of them, and contrasting them with the general promises of the gospel to all, who believe, this might in a great measure be prevented; and at the worst, a little personal conversation with such persons, would seldom, if ever, fail to satisfy their minds, and even enable them, in general, to derive encouragement from them; whilst the unsettling of the minds of

such persons, as are carelessly living in an unconverted state, is the great end of all our preaching to them; and, therefore, we need not fear any bad effect of this doctrine in that respect. The great question, therefore, was: are these doctrines in the Bible, or no?" Hitherto I had wilfully passed over, and neglected, or endeavored to put some other construction upon all those scriptures, which directly speak of them; but now I began to consider, meditate, and pray over them; and I soon found that I could not support my former interpretation of them. They would teach predestination, election, final perseverance and assurance, in spite of all my twisting and expounding. It also occurred to me, that though now in disgrace, they were universally believed and maintained by our venerable reformers; that they were admitted, at the beginning of the reformation, into the creeds, catechisms, or articles of every one of the Protestant churches ; that our articles and homilies expressly maintained them; and consequently,

that a vast number of wise and soberminded men, who in their days were burning and shining lights, upon mature deliberation, had agreed, not only that they were true, but that they ought to be admitted as useful, or even as necessary articles of faith by every one, who deemed himself called, to take upon him the office of a christian minister.

In the course of this inquiry I perceived, that my system of doctrine was incomplete without them. I believed, that men by nature, born in sin, and the children of wrath, by wicked works the enemies of God, being in themselves ungodly, and without strength, were saved of free mercy and grace, without having done any thing, more or less, to deserve it, through the Redeemers' righteousness and atonement, received by faith, the gift and operation of God; and accompanied with a new birth of the Spirit, a new creation unto good works, and to the divine image, by the power of the Holy Ghost; and now, therefore, it occurred to me, to inquire