especially any primary truth in morals, is unprofitable. I do not want to pry into forbidden secrets, but tell me plainly, without any evasion, what is the true cause of criminal indolence, or dislike, or aversion, or indifference? Probably, the right knowledge of the cause of the discase, may lead me to the remedy: and surely this will be a very profitable thing.—He receives for answer, If we can but be content with our ignorance of this punctilio "till we get to heaven," we shall them know all about it.-He replies, if you were to call the cause of gravitation, or the motions of the heavenly bodies a "punctilio," it might be endured; but I can never admit, while I possess the use of my faculties, that the cause of " indolence" should be viewed in that light. Besides, if I have not a cure of indolence (towards which the knowledge of the cause may be very profitable) I may never get to heaven! I want, therefore, to know it now, if knowable,-and the sooner the better. But it is one of the unknowables. A bold assertion; how came you to know that? Is it self-evident, or will it admit of proof? And be pleased to recollect, if you cannot. prove it to be among the "unknowables," even you must allow, that it may be known,

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Whatever God in his wisdom and mercy has revealed, or has not revealed, we may

be morally certain that he has not prohibited so profitable a knowledge as that of the cause and cure of "indolence!" If I look into myself, I may see not only a depraved nature, but also a negative principle of defectibility. By this I am alarmed, and flee to GOD as my helper. The more clearly I perceive the cause of indolence or indifference, and at the same time the cause of its cure, the more I cleave to God allsufficient, the more I depend upon him for aid, the more humbly I walk with him: my adoration of him is animated, my presumption and self-confidence are checked, my filial fear is awakened, my gratitude for undeserved favours becomes strong and ardent. I now see, that every creature, in comparison with God, is "less than nothing and vanity:" the mysteries of redemption, of redemption from impotence, from sin and slavery, I now receive with redoubled thankfulness and exultation: now more than ever is the conviction strengthened, that a life of faith, hope, and love, a life of prayer, devotion, and diligence, is the only rational and wise life. Most true it is that barren subtleties are chilling to piety, but primary truths shine upon the heart like the glorious sun, and cherish the heavenly guest who dwells in it as in the temple of the living God,

29. There are some quotations from the

Fathers brought forward by the Bishop, in order to put Calvinism out of countenance, respecting grace and divine agency, which, when fairly examined, are very friendly to our cause. His Lordship thought (else, why should he produce it?) that the following insulated passage out of IRENEUS is calculated to refute us: "" He hath 'made manifest that we ought with our calling 'to be adorned also with the works of justice, that the Spirit of God may rest upon us. Now this we consider as a sound, plain, practical truth. If we neglect to "do justly, love mercy, and walk humbly with our God," what right have we to expect that the Spirit of God will rest upon us? Again, his Lordship might suppose the following passage from HILARY a victorious one against us: "But perhaps some one, through this religious modesty of the prophet, will dare to say thus impiously; If, says he, all things are from God, then human ignorance is free from blame, because it can 'obtain nothing but what it receives, as given by God. And in the first place this is an impious sentiment, that a person should think he does not obtain those things which belong ' to believers, because he is not indulged with them by God. But the prophet has removed all occasion of this impious excuse. For, first,

* Refut. p. 303.

'when a person prays he has performed a duty 'suitable to his weakness; then he has con'nected the exertions of human devotion with the gifts of God. For when he says, 'Teach

me, O Lord, the way of thy statutes,' he shews,

by the humility of his prayer, what belongs to God. But when he subjoined, and I shall keep it unto the end,' he declared the duty of 'his devotion. And in other things also he has 'bound both together by a mutual connexion, 'when he requested to be led into the path, and ' when he himself wished for it. For he placed 'with honour those things first which are from God, and then he added those things which are of man, with a confession of humility and duty. He prays therefore God to give. The beginning therefore [in point of duty] is from ourselves, when we pray that the gift may be ❝ from him: then, because it is his gift in consequence of our beginning [as an act of duty] it is again our act that it is sought, and obtained, and that it continues."'*

30. These remarks of HILARY's discover much good sense, as directed against a supine and impious objector. It was a doctrine well-known and acknowledged in his day, that grace was sovereign, or at God's peculiar disposal; hence

*Refut. p. 360.

the objection, and the answer is not only ingenious but solid, when taken in the sense intended. The substance of it is clearly this, That no one has a right to complain of partiality in the divine distribution of grace, or to expect ̧ ̧ any bestowment of it, while he neglects a plain duty. This, on our part, is the "beginning;" here lies the order of obligation; and to deny it, as the objector did, is "impious." Has he a right to complain, or has he any ground of excuse, who will not begin to act the part of duty, because he is not first indulged with special favours? The supposition is a virtual denial of the whole system of moral obligation. It is with arguments similar to those of HILARY that Calvinists reply to impious cavillers. Duty is ours," and especially the duty of prayer, but the gracious answer is from the Lord. Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened to you." He that "restraineth prayer before God," forsaketh his own profit, and foregoes all rational expectation of blessings from him at whose disposal they are. But though we are bound in duty to begin, God is under no obligation. He can "begin" when he pleases, in conferring favours, without soliciting our permission. "Ye have not chosen me, but I have chosen you." It is our duty undoubtedly to begin choosing him; but he has the prerogative of a sovereign Benefactor to choose

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