heaven and earth claims it as his glory and unalienable right. And instead of taking offence at this, all the holy universe pronounce with one voice, "Amen: let none but infinite wisdom and love decide a single event to eternity."

What then does the sovereign of the world mean when he disclaims the character of being a respecter of persons? He always has reference to himself in the capacity of a judge, or of a king rewarding and punishing, and means no more than this, that when he sits on the tribunal to pronounce sentence, or when he distributes rewards and punishments, he will treat men according to their naked characters, unbiassed by any other consideration, uninfluenced by any private partialities, as for Jews against Gentiles, for apostles against common Christians, for members of the Church against infidels, for the learned against the ignorant, for the rich against the poor, for masters against servants, for kings against peasants. That this is certainly his meaning will appear from a single glance at the passages in which the phrase is used. Jehoshaphat said to the judges, "Take heed what ye do, for ye judge not for men, but for the Lord who is with you in the judgment;-for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts," (bribes.) Moses said to the people, "Be no more stiff-necked, for the Lord your God is a great God, a mighty, and a terrible, which regardeth not persons nor taketh reward, (bribes:) he doth execute the judgment of the fatherless and widow." "Shall even he," said Elihu, "that hateth right govern, and wilt thou condemn him that is most just? Is it fit to say to a king, Thou art wicked?-How much less to Him. that accepteth not the persons of princes, nor regardeth the rich more than the poor.-He striketh them as wicked men in the open sight of others, because -they cause the cry of the poor to come unto him.

-He respecteth not any that are wise of heart." When Peter beheld the tokens of divine favour to the first Gentile converts, he said, "Of a truth I perceive that God is no respecter of persons, for in every nation he that feareth him and worketh righteousness is accepted with him." Paul, looking forward to "the day of wrath and revelation of the righteous judgment of God," says, "Who will render to every man according to his deeds,-tribulation and anguish upon every soul of man that doeth evil, of the Jew first and also of the Gentile; but glory, honour, and peace to every man that worketh good, to the Jew first and also to the Gentile; for there is no respect of persons with God." Speaking of the apostles and Christians in the mother church at Jerusalem, he says, "Whatsoever they were it maketh no matter to me; God accepteth no man's person." That is, neither membership in the mother church nor even an apostleship is regarded by him who looks only at the naked character. To masters and servants he says, "Ye masters, do the same unto them, forbearing threatening, knowing that your Master also is in heaven, neither is there respect of persons with him." "Servants, obey in all things your masters, knowing that of the Lord ye shall receive the reward:—but he that doth wrong shall receive for the wrong which he hath done; and there is no respect of persons." But Peter brings this matter to a point: "If ye call on the Father, who without respect of persons judgeth according to every man's work." So when the Herodians constituted Christ a judge in the question about paying tribute to Cesar, they say, "Neither acceptest thou the person of any, but teachest the way of God truly;" pretending to say, that he would give a just judgment without partiality even to an emperor.

Turn now to the passages in which the phrase is used in reference to men. In every case when thus applied it refers to men appointed to judge for God.

"I charged your judges,--saying, hear the cause between your brethren and judge righteously:-ye shall not respect persons in judgment, but you shall hear the small as well as the great, for the judgment is God's." "Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor honour the person of the mighty; but in righteousness shalt thou judge thy neighbour." "Thou shalt not wrest judgment; thou shalt not respect persons neither take a gift, [a bribe.]—That which is altogether just shalt thou follow." "It is not good to have respect of persons in judgment. He that saith unto the wicked, Thou art righteous, him shall the people curse.' "To have respect of persons is not good, for for a piece of bread, [a bribe,] that man will transgress." In allusion to church assemblies held to judge of controversies between brethren, James says, "Have not the faith of our Lord Jesus Christwith respect of persons. For if there come into your assemblies a man with a gold ring in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place, and say to the poor, Stand thou there, or sit thou here under my footstool; are ye not then partial in yourselves, and are become judges of evil thoughts?-But if ye have respect to persons ye commit sin."*

These, I believe, are all the instances in which the phrase is found in the Bible, with the exception of a single passage in which it is perhaps improperly introduced into our translation.t And what do all these passages prove? that when God acts in the character of a judge, or when he distrib

*Lev. xix. 15.

Deut. i. 16, 17. and x. 16-18. and xvi. 18-20. 2. Chron. xix. 6, 7. Job xxxiv. 17–28. and xxxvii. 24. Prov. xxiv. 23, 24. and xxviii. 21. Luke xx. 21. Acts x. 34, 35. Rom. ii. 5-11. Gal. ii. 6. James ii. 1-9. 1 Pet. i. 17.

Eph. vi. 9. Col. iii. 22-25.

2 Sam. xiv. 14.

utes rewards and punishments, he will treat men according to their naked character, unbiassed by any other consideration. But they do not deny the discriminating influence of his holy sovereignty in forming that character. If he has none of the unjust partialities of a wicked judge that will acquit the wicked and condemn the righteous, yet has he not a right to bestow a free gift on whom he pleases? It is enough for us to know that the exercise of his sovereignty is not arbitrary, nor capricious, nor influenced by private partialities, but by infinite wisdom and love, aiming at no other object than the general happiness. We may rest assured that there is a good reason for every discrimination which he makes, though that reason is not explained to us. And what right has any man to complain? After salvation is provided

and offered and refused, does it become him to complain that he is not forced to accept it? Has he merited salvation and that constraining influence too, that he thinks himself authorized to complain? Was God under obligation to provide a Saviour? And was he bound moreover to force that Saviour upon you? The truth is that all men deserve to die; none have any claims on God for life; every part of salvation is a free unmerited gift. And shall not God have the common liberty of a man, to bestow a free gift on whom he pleases? Who is injured by it? The least favoured of his rational offspring suffer no more than they deserve. If you have your deserts and others have more, what is that to you? Has he not a right to do what he will with his own?

But after all there is one class of men to whom this doctrine will always present insuperable difficulties. They are those who would rather reign themselves than to have God reign. To people of this description the doctrine can never be cleared

up, for this substantial reason,-it is opposed to their wishes. By this class you may expect to be often admonished that the doctrine, if true, ought never to be preached; because, as they tell you, it is liable to be abused, and may, they fear, discourage men and tempt them to sit down without an effort. And pray what doctrine is not liable to be abused? Must we then suppress the whole? Tell me another thing. Has God revealed this truth? and has he done it for the benefit of the world? and are you wiser than God? Has he any where authorized his ministers to cover a part of his revelation? If not can your advice be a sufficient warrant? Do you think yourself authorized to give advice in a case which God has decided? Take a little more liberty and advise the author of the Bible to recal a part of his revelation.

But shall I tell you some of the ends that may be answered by preaching this doctrine? One important end is to detect hearts which are unwilling that God should reign,-to lay open those smooth selfish spirits which, while they cry hosanna, are hostile to the dominion of Jehovah. The more fully God and the system of his government are brought out to view, the more clearly are the secrets of all hearts revealed. Another end is to show the world their real condition, their absolute dependance, and what they owe to the grace of God. If it is a fact that sinners are so obstinate that they must be subdued, ought they not to know it? If it is a fact that God "worketh all things after the counsel of his own will," shall this important part of his character and administration be concealed? If his eternal covenant with his Son, and the whole economy of grace, are what they have been represented, shall men be kept ignorant of truth which constitute so large a part of the glory of God and furnish so vast a proportion of