from what source these precious blessings, thus freely flowing through the channel of redemption to poor worth. less sinners, could originally spring? In this inquiry my mind being carried back from the consideration of the effects, to the consideration of their causes; and from the promises made to fallen man, to the counsels and purposes of God, which induced him to give those promises; and meditating on the divine perfections, his omniscience, unchangeableness, and eternity, and the end which the all sufficient God had in view, in his works, even the manifestation of the glory of his own perfections; I at length perceived, that this great work of redemption, as planned by God, to whom were known all his works from before the foundation of the world, must be the result of his eternal purpose, of displaying the glory of his mercy and grace in harmonious consistency with his most awful justice, and glorious holiness; and thereby manifesting the inexhaustable resources of his manifold wisdom, in thus reconciling, and at one time, and in one work unitedly, glorifying these his

attributes, which, when considered as perfect, seem, to created understanding, irreconcilable to each other. Especially I was convinced of this, when I discovered, that until the fall of man made way for, and the redemption had manifested the attribute of mercy, to sinners, it had, as far as we can learn, been unexercised, and undisplayed, and consequently unknown to any, but God himself, from all eternity; nor could he have the glory of it, but must have been considered, as so perfect in justice and holiness, as to be incapable of exercising mercy, had he not chosen some objects on whom to exercise it; and devised some way wherein to exercise it, in consistency with his other perfections. Thus I perceived redemption to be the effect of a settled design formed in God's eternal counsels, of manifesting himself to his reasonable creatures to be complete, and full orbed in all conceivable perfections; that the merciful and gracious nature of God, the fountain of goodness, alone moved him to choose any transgressors of his law, as objects of his favorable regard; that his uncon

strained will and pleasure are the only assignable causes of his choosing one, rather than another; that the objections are as strong against this being understood of nations or collective bodies, as of individuals; that the whole work being his own; his wisdom having devised the means, his love and allsufficiency having in the person, offices, and work of Christ, made all things ready; his providence directing absolutely to whom the word of invitation should be sent ; and his Holy Spirit alone inclining, and enabling the soul to embrace it by faith; therefore, that God, who knoweth the end from the beginning, and is a sovereign, and when none have deserved any thing, may do as he will with his own; did actually "choose every individual believer, in Christ, before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will; to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." (Eph. c. i.v. 4,6.)

In short, though my objections were many, my anxiety great, and my resistance long; yet by the evidence, which, both from the word of God, and from my own meditation, crowded upon my mind, I was at length constrained to submit, and, God knoweth, with fear and trembling, to allow these formerly des pised doctrines, a place in my creed; and accordingly, about Christmas, 1777, I began cautiously to establish the truth of them, and to make use of them for the consolation of poor distressed, and fearful believers. This was the only use I then knew of them, though I now see their influence into every part of gospel truth.

However, I would observe,that,though I assuredly believe these doctrines, as far as here expressed; (for I am not willing to trace them any higher by reasoning or consequences into the unrevealed things of God;) and though I exceedingly need them in my view of religion, both for my own consolation, and secu rity against the consequences of my own deceitful heart, an ensnaring world, and subtle temper; as also for the due

exercise of my pastoral office; yet I would not be understood to place the acknowledgment of them upon a level with the belief of the doctrines, that have before been spoken of. I can readily conceive the character of an humble, pious, spiritual christian, who either is an utter stranger to these Calvinistical doctrines, or through misapprehension, or fear of abuse, cannot receive them. But I own, that I find a difficulty in conceiving an humble, pious spiritual christian, who is a stranger to his own utterly lost condi tion, to the deceitfulness and depravity of his heart, to the natural alienation of his affections from God, and to the defilements of his best duties; who trusts either in whole, or in part, allowedly to any thing for pardon, and justification, but the blood and righteousness of a crucified Savior, who is God manifested in the flesh; or who expects to be made meet for the inheritance of the saints in light, in any other way, than by being born again, new created, converted, and sanctified by the divine power of the Holy Ghost.

Sometime in November, 1777, I was