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wrought the whole day. True, the latter murmured, as though an undue partiality had been shown. But what was the householder's reply? "Friend, I do thee no wrong-didst thou not agree with me for a penny? Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good?" Thus God will do no wrong to any one, but will give to every one his due, or what he has covenanted to give, but he will also give to some more than they deserve-and this as it pleaseth him. Now, though the cases of Jacob and Esau, and Ephraim and Manasseh, do not relate to man's eternal condition, but are rather patterns of the Divine sovereignty; yet the parable cited appears to relate to it, inasmuch as our Lord is speaking of the state of things under the 'kingdom of heaven," or gospel dispensation; inasmuch also as, in the application of the parable, he remarks, Many are the called, but few are the chosen." But admitting that this latter does not relate to man's eternal condition, yet all three cases prove the sovereignty of Divine favour: and then, if we examine other passages, we shall find that even in this important sense this sovereignty is exercised. "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." "Even so, Father, for so it seemed good in thy sight." “The elect's sake, whom he hath chosen." "That the purpose of God according to election might stand, not of works, but of him that calleth." "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." "Hath not the potter power over the clay, of the same lump to make one vessel unto

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honour, and another unto dishonour?" Assuredly, these passages, in connexion with the frequent recurrence of the declaration to the remnant of Israel, that it was not for their sake, but for his own name's sake that he showed them mercy, prove that God is sovereign in his favour. But since it is all according to counsel, seeing he abounds herein "in all wisdom and prudence," it must not be called partiality.

Obj. 6. The election of the few, and the rejection of the rest, is dishonourable to God, and discouraging

to man.

Speaking of number, the Scripture teaches us that the seed of the Messiah, that is, the regenerated people of God, shall be "as the host of heaven, which cannot be numbered, and as the sand of the sea, which cannot be measured." And as to the proportion of the saved to the lost, there are three passages which appear to have a bearing upon it, and these are, "Enter ye in at the strait gate, for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat; because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it :" and two others, declaring that " many are the called, but few are the chosen." Now as to both the number and the proportion of those who shall be ultimately saved, there is no question between us and our opponents, for we both believe that although many are called" to the visible church, yet "few are chosen" to the church invisible; but we are charged with maintaining a decree of exclusion of the

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many," by the election of the "few." But such is

not the case on the hypothesis advanced in these pages, for we suppose that the many are provided for-that they are called; and that the reason why they partake not of the blessings of the feast is, not because they are not elected, but because that when its Founder called, they refused-when he stretched out his hand, they did not regard. And what can our opponents say more? The goodness of God is as extensively shown on our hypothesis, as on theirs-sinners have equal encouragement as with them-we invite and urge with as much sincerity and earnestness as theythere are equal facilities for salvation on our view of the doctrine as on theirs; and we maintain as well as they, that none are excluded but such as exclude themselves; and that none, in fact, will be damned, but those who would not be saved. Then, why is our doctrine represented as more dishonouring to God, and more discouraging to man, than theirs? On the contrary, is it not more honourable to God, and more encouraging to man? Leaving the issue of things to man's free-will, as they do, what certainty is there that any shall be saved? Whereas, we, while we give all the advantage to free-will that they do or can desire, also make a provision for its failure, and consider God, over and above, so to speak, as sovereignly and graciously providing for the salvation of "a multitude that no one can number," and that infallibly.

Thus, we neither dishonour God by supposing him to adopt a system of exclusion, nor do we discourage man by maintaining a decree of exclusion; but we honour God's grace as much as they, and encourage sinners to receive it as much as they-nay, more; by

superinducing a purpose of mercy on the failure of the gospel call, we raise a monument to the honour of God's grace, which they do not, and open a source of encouragement to the sinner, of which their system does not admit.

CHAPTER IV.

THE DOCTRINE IMPROVED.

SECTION I.

By Believers.

1. To the comfort and gratitude of the godly, amidst the universal prevalence of sin and disobedience.

Though men will not be persuaded, if left to themselves, to come to Christ for life, yet God has chosen some to come to him, by the regenerating influence of his Spirit. These too will form an innumerable multitude; for besides those that have been called in successive generations from the time of the Fall until now, there are the called during the time of the millennium, when Satan will be bound a thousand years. Moreover, it is calculated that one-half of the human race die in infancy, and why may not the

abounding of the grace," and the gift of righteousness, by the last Adam, spoken of in Rom. v., also avail for them? Hence, some have supposed that the number of the elect will ultimately be greatly superior to that of the non-elect; nay, that the number of

the lost will be no more in proportion to the multitude of those that are saved, than will be the number of the executed to those that die a natural death, in a kingdom or state.

2. It may be improved for the encouragement of ministers and of missionaries.

Although no one will be persuaded to come to Christ of himself, yet, "All that the Father giveth will come; and him that cometh Christ will in no wise cast out." The word that goeth forth out of the mouth of God shall accomplish that which he pleaseth; Christ" shall see of the travail of his soul, and shall be satisfied;" and he shall have a "seed that shall be accounted to the Lord for a generation." And concerning this seed, he has said, "As the host of heaven cannot be numbered, nor the sand of the sea measured, so will I multiply them." Hence, mighty as man's prejudices and passions are, yet the Spirit of God is mightier; and the weapons of the ministerial warfare shall be "mighty through God to the pulling down of strongholds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing every thought into captivity to the obedience of Christ." It is evident, that during the ministry of Christ, the consideration that all that the Father gave him would come to him, was his encouragement; and so it should encourage his ministers and missionaries. God will have a peoplehis word shall not return to him void-he will have a people out of all nations, and kindreds, and tongues, and people; therefore let them go forward, preaching the preaching that he bids them, both as to matter