tion, and the other to everlasting life-some sowing to the flesh, and reaping corruption, and some to the Spirit, and reaping everlasting life.

Here, then, is a momentous fact in human history—a fact independent of the Bible. Prove, if you will, this book to be a cunningly-devised fable-sweep every vestige of it from the habitations of men-it is still a fact, developed under every man's eye in his dealings with society, and coming within every man's consciousness, that one portion of the human race is being constantly framed for destruction-ever losing some elements of real power and happiness-and the other portion is being "prepared" for glory-getting accessions of spiritual energy, freedom, and true virility, every day. No law in the universe is more manifest to me than this-" that unto him that hath shall be given, and unto him that hath not shall be taken away even that which he hath."

III. THAT WHILST GOD COULD HAVE 66 FITTED" MEN FOR DESTRUCTION, HIS WORK IS TO "PREPARE" THEM FOR GLORY. We are not ignorant of the objection that might, at the outset, be raised against this position. It might be said, Is not God represented as blinding men's eyes, making their hearts fat, and their ears heavy; and as hardening the heart of Pharaoh ? True. But, evidently, when such works as these are referred to God, they must be referred to him in an occasional, not in a causal-an incidental, not an intentional-a permissive, not a predestinating-sense. Otherwise, indeed, moral evil is a Divine institution, moral greatness is a delusion, and moral virtue an idle dream.

Regarding the distinction we have propounded, as obviating the supposed objection, let us proceed to the illustration of the position before us; and, in doing this, there are two circumstances which we must observe:-First. That the apostle does not affirm that God has ever fitted any being for destruction; and there are reasons to believe that he has never done so. All that Paul expresses is, not that the Almighty makes any for dishonor, or fits any for destruction, but that

he has the power to do so; and this he states to silence the supposed objection of the narrow-minded Jews to the Gentiles' admission to the blessings of Christianity. Now, the possession of this power by the ABSOLUTE ONE cannot for a moment be questioned. He could organize beings for misery, make suns the centres of revolving hells, and the vaulted universe resound with the groans of agonized souls; but instead of there being any reason to believe that he has ever thus employed his power, there are evidences on the contrary. There is analogy. Ask the astronomer, who has taken innumerable worlds within the sweep of his telescope, if he has discovered, amongst the teeming myriads, one solitary orb that seemed to him made for "dishonor;" or ask the man who studies the "living worlds on tiny leaves," and microscopic atoms, if he, in that vast and hidden universe of his, has found one living thing which he considered was formed for dishonor, or made for torture? There is the human constitution. Whether you look at it physically, with its varied members and organs, so exquisitely formed and put together in a beauteous and harmonious whole, walking erectly, fronting the world with eyes on heaven, and lord of all that lives beneath the stars, or, psychologically, with an intellect to reduce the universe to truth, and bear it along triumphantly in its path of thought; and a soul to mingle in the worship of seraphs, and "delight in God;"-can you, I say, look at man's constitution in either of these aspects, and affirm that he was made for dishonor? There is the conscience. Does the conscience ever testify to the ruined sinner that he was made for destruction?-that God hardened him? Oh, no! Were this the case, there could be no remorse-no moral hell.

These reasons, without others that might be cited, are sufficient to show that God neither makes men for dishonor, nor fits them for destruction, and the fact that he has the power to do so, and has never done it, is a magnificent illustration of that boundless mercy which declares, “As I live, saith the Lord God, I have no pleasure in the death of the wicked." The second thing which we have to observe,

in illustrating our position, is, that whilst the apostle does not affirm that God fits any for destruction, he, nevertheless, does affirm that he prepares men for glory; and there are abundant reasons to believe the fact. "He had afore prepared unto glory." There are numerous reasons to believe that this is God's will and aim in all his dealings with men. There, for instance, is the spiritual influence of nature. The spiritual function of nature, as an educator of the human soul, though frequently overlooked, can never be denied. There is a mystic SPIRIT penetrating and throbbing through every part of this material universe. You may call it beauty in the flowery fields, sublimity in the surging main, glory in the "terrible crystal," or divinity in all; but, whatever you call it, I feel that it is a ministering spirit to my soul. "It moves upon the face of the inner deep" of my being, and tends to educe from its chaos the true "life and light" of souls. There is nothing in it to fit "for destruction," but everything to prepare for glory. I often wonder how men can sin abroad in the bright fields of holy nature. There, again, is the special system of mediation. This includes the extraordinary communications which God made to humanity during the first four thousand years; the mission, teaching, works, suffering, death, and exaltation, of Christ; the ministry of the gospel, and the agency of the Spirit. In view of all this, who can entertain, for a moment, the notion that God fits men for destruction?

IV. THE HISTORY OF ALL MEN, WHATEVER THEIR DESTINY, ILLUSTRATES THE CHARACTER OF GOD. In relation to the destroyed, there is the manifestation of "long suffering"“power”—“wrath ;" and in relation to the saved, there is the manifestation of the "riches of his glory."

Learn, my brother, a lesson or two from this solemn subject. Learn that the most solemn attribute of thy nature is the power to misappropriate the blessings of God. Yonder are two plants side by side, rooted in the same soil, visited by the same showers, and shone on by the same sun; the one

transmutes all into what will poison life, and the other into that which will sustain it. So it may be with thee. The very elements that are preparing the men by thy side for glory-by the perverse use of that wonderful power of moral freedom which God has given thee-may be fitting thee for destruction. Learn, again, that the most momentous work in the world is the formation of character. It is either a soulsaving or a soul-destroying process. What wouldst thou think of a man who stood from morning till evening on the banks of the Thames, casting portions of his property into the bosom of the rolling river? But if thou art forming an ungodly character, thou art doing worse folly than this: every moment thou art flinging away a portion of thy true power and peace-thou art wasting thy spiritual self. That vessel in the docks yonder, which the architect, either from recklessness or ignorance, is constructing on a principle which necessarily unfits her to stand the swelling surges and the hostile gale, you would is "fitted for destruction;" so, in very say, truth, is thy character, if built on the principle of selfishness.

Analysis of Homily the Thirty-seventh.

"Shall any teach God knowledge? seeing he judgeth those that are high."-Job xxi. 22.

SUBJECT:-Mental Independency of God.

THE mental independency of God involves two thingsuninstructibleness and irresponsibleness. The former in man is either a calamity or a crime. It is a calamity where either the means or capacity are lacking; but it is a crime where both exist, and instruction is not received. But that which in any finite intelligence would be either a misfortune or a sin, is a glorious perfection in God. It is the glory of God that he cannot be instructed—that no one can teach him knowledge. He knows all things actual and

possible. But whilst the former ought not to exist in any intelligent creature, the latter irresponsibility does not exist. No being is authorized to use his knowledge in any way he may think fit. All rational creatures are accountable for the use of their knowledge. Not so with God. He can use his infinite knowledge in any way he pleases. He is answerable to none: all are responsible to him. If God be thus mentally independent of others--both for the possession and use of his knowledge-we may deduce the following truths :

I. THAT ALL HIS OPERATIONS MUST EMANATE FROM PURE SOVEREIGNTY. All that exists must be traced to the counsel of his own will. He received neither the plan nor motive for any act. CREATION-REDEMPTION-CONVERSION-every part of each-every divine movement in connexion with eachrises out of benevolent spontaneity. We infer

66

II. THAT ALL HIS LAWS MUST BE THE TRANSCRIPT OF HIS OWN MIND. It is seldom just to regard human laws as a correct reflection of the mind of the sovereign, for a human sovereign, in most cases, receives counsels and suggestions from others; but as God has had no counsellor," his laws are the expressions of himself. What they are, he is. The history of his government is the history of HIMSELF. Irresponsible power in a creature would be despotism, but in God it has, from the beginning, been mercy. He could have damned the world, but he has planned to save it.

III. THAT ALL HIS DISPENSATIONS SHOULD BE CORDIALLY ACQUIESCED IN. (1) Rectitude dictates this. The Absolute Mind has a right to do what he does. (2) Expediency dictates this. Opposition is useless. No being can give him a new idea or motive, and, therefore, no one can turn him from his

course.

IV. THAT ALL HIS REVELATIONS SHOULD BE PROPERLY STUDIED. A book from a Mind absolutely independent should be studied (1) with an expectation of difficulties; (2) with the profoundest reverence.