the design nor ufe-can only fay, "Thou Lord, haft created all things, and for thy pleasure they are and were created."

THE fame observation is applicable to the differ. ent fituations in which God hath placed creatures of the fame class, and the different talents committed to them. God hath doubtlefs his reasons for these discriminations, but hath not revealed them.

By nothing of this kind is the divine impartiality affected; with none of them is it concerned. God is pleased to try fome with ten talents, others with five, others with only one. That "fo it feems good in his fight," is all we know about it; and all we need to know. Should we attempt to pry into it, the answer given by our Lord to an officious enquirer refpecting another, might be applied-"What is that to thee?"

THE divine impartiality is only concerned to apportion the rule of duty to the powers and advantages imparted, and to give to each one according to the manner in which he fhall have conformed to the rule given to direct him, making no difference, other than they may have acted differently the parts affigned them, or had more or fewer talents.

Is this definition of impartiality is juft, we may infer that God requires of man only" according to that which he hath ;" and that in the final adjustment nothing will be done by partiality, or preferring one before another.

COULD not these be predicated of the fupreme governor, we would not attempt to vindicate his character as an impartial being. The latter we conceive chiefly respected in the text. Shall treat of each briefly.

THAT God requires of man only "according to that which he hath," is equally the language of reafon and revelation. Our Savior teacheth, that the divine rule will be the fame, in this refpect, as that which governs good men-" Unto whom much is given, of him fhall much be required; and to whom men have committed much, of him will they afk the more."

THE apostle had a particular referrence in the text to the decifions at the great day, when "every one must give account to God, and receive the deeds done in the body"-and infifts that the fituation in which each person had been placed, and the rule given for his direction will then be brought into the reckoning, and that each one will be judged, and his ftate determined by the law, under which he had lived and acted during his probation. This is the spirit of the context from verse fixth to the fixteenth, inclufive. "Who will render to every man according to his deeds: To them who by a patient continuance in well.doing, feek for glory, and honor and immortality, eternal life: But to them that are contentious, and do not obey the truth, but obey unrighteoufnefs, indignation and wrath; tribulation and anguish, upon every foul of man that doeth evil; of the Jew firft, and alfo of the Gentile: But glory, and

K

honor, and peace, to every man that worketh good; to the Jew firft, and alfo to the Gentile. For there is no refpect of perfons with God. For as many as have finned without law, fhall alfo perifh without law; and as many as have finned in the law fhall be judged by the law. (For not the hearers of the law are juft before God, but the doers of the law fhall be juftified. For when the Gentiles which have not the law, do by nature the things contained in the law, thefe having not the law, are a law unto themfelves; which fhew the work of the law written in their hearts, their confcience also bearing witness, and their thoughts the mean while accufing, or else excusing one another.) In the day when God fhall judge the fecrets of men, by Jefus Chrift, according to my gofpel."

THIS whole paragraph is an illuftration of divine justice and impartiality, as exercised toward mankind. It fhews that they are here for trial-that those who act uprightly will meet the divine approbation, and be rewarded with eternal rewards; but that a contentious difregard of duty, and wilful continuance in known wickedness will be the object of divine indignation, which will occafion tribulation and anguish-that in the decifions at the great day, family and national diftinctions will be difregarded-that it will be required of every one according to the talents committed to him, and no more, whether he be Jew or Gentile.

SOME have doubted whether thofe left to the light of nature could poffibly meet the divine ap

probation and find mercy with God; or were not doomed without remedy to fuffer the vengeance of eternal fire. This we apprehend to be here determined. Those who have not the law, may do by nature, the things contained in the law; and the doers of the law fhall be juftified."

By " doing the law," no more is intended than acting fincerely, according to the light imparted. Perfect obedience is not attainable by imperfe& creatures-cannot therefore be here intended by the apoftle. His evident meaning is, that fincerity is accepted of God, and rewarded with the rewards of grace, and equally of the Gentile, as of the Jew; for there is no refpect of perfons with God.

ADULTS, privileged with gofpel light, must believe and obey the gospel. To them is that declaration addreffed-" He that believeth and is baptized fhall be faved; but he that believeth not fhall be damned." This hath no relation to those who have not the means of faith. "What the law faith, it faith to those who are under it." The fame is true of the gospel.

THE equal juftice of God in giving to every one acording to his works, or to his improvement of talents, is the fpirit of the text and context, and of many other fcriptures. Yea, this one of thofe great truths which are borne on the face of revelation" If ye call on the Father, who, without refpect of perfons, judgeth every man according to his works, pafs the time of your fojourning here in fear."

SOME objections to the preceding definition of divine impartiality are fubjoined, with very brief replies.

Ir is faid "We must be born again or we cannot fee the kingdom of God," and regeneration is the work of God, or effect of divine influence.

THAT neceffary change, is indeed the work of God, but not to the exclufion of human cooperation. The holy fpirit ftrives with all who have the means of grace. None are wholly deftitute of supernal influences--of awakenings and convictions, or devoid of power to cherish or to refift them. This is intimated in the warnings to beware of grieving or quenching the fpirit. Could men only oppose divine influence in renovation, they would never be exhorted of God 66 to make themselvs new hearts, and turn themselves that they may live."*

Bur natural men are faid to be "dead in fin"and can the dead do aught which tends to their own refurrection ?

THE renewed are faid to be "dead to fin"Can they do nothing which tends to wickedness? † Metaphors must be understood with latitude. We fhould involve ourselves in many abfurdities, by always adhering to the literal fenfe of thofe ufed in fcripture. Were we to adhere in all cafes to the literal fenfe, we fhould believe Chrift to be a rock, a door, a vine, and receive the Romish doctrine of tranfubftantiation.