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much at stake, one opens his eyes upon the splendour of a palace, the other upon the horrors of a cellar. Who can tell us why the mise of a princely house, whose cherished existence is his parent's hope, whose little limbs are wrapped in ermine, and fondly sheltered from every approach of harm; his faculties unfolding only to enjoy, increasing only to be satisfied; every feeling considered, every thought directed ;-who can tell us, why the great one's darling did not change identity with the squalid offspring of degraded passion, and open his eyes upon filth and profligacy, his ears upon blasphemy and falsehood; unclothed, untaught, and uncared for, till Nature matures his faculties into instruments of crime. Nor need we have recourse to destinies so opposite as these, to study this most mysterious page of Nature's secrets. There is scarcely a domestic circle where we may not study it as well. In the same family we may compare the vigorous frame, and beautiful countenance, and brilliant intellect of one member, formed to win and to

elight the world, with the awkward person, nd doltish faculties, and sickly temperament f another, doomed to owe all things to the world's compassion; with no difference of meit, or of any thing but what Providence has made in their formation. Philosophy finds reason in the animal functions, in the physical emperament, or the organization of the brain. But where is the reason of their reasons? Something must have guided Nature's hand in this unequal distribution. Few of us, I suppose, have lived to a thinking age, without frequently asking ourselves, when we come in contact with persons far removed in condition from ourselves, Why was my destiny not yours, and yours not

mine ?

There is but one solution-the absolute, unbiassed sovereignty of God; who owes no man any thing, and may do what He will with his own. It is strange, that those who in the plea of injustice make objection to the partial operation of God's electing grace, do not perceive that the same objection would be equally valid

against every operation of his hand in creation and in providence. The charge of injustice is but one step removed, by saying that grace is equally bestowed on all, but its productiveness depends upon the soils it acts upon. What has made those soils so diverse? Birth, circumstance, example, education, habit, temperament, natural disposition, and external influences; the thousand things by which character is formed, without our own consent, at the absolute free disposal of Divine sovereignty. Were it granted, that God gives his equal grace to all, could it be contended that He places all in equal condition to receive it; and does no more for the spiritual regeneration of the child of pious parents, instructed in the Scripture from his youth, than for that of the vagabond gipsy, who never saw a Bible, and could not read it if he did, nor heard the name of God, except in impious oaths. It is a mysterious subject; but if it teaches us submission, and puts our reasoning pride to silence, it is not an useless one. There is but one equality. There is one

way yet of bringing all men to a level, and placing them on equal terms before their Judge. Take from the best man all that he derived from his formation in his mother's womb, from the circumstances of his life, and the immediate influences of Heaven-all that he would not have been, had he been differently dispositioned, and differently bred, and differently influenced; and let the worst man subtract from his account, all that would not have been in it, had he had the natural and providential advantages of the other, till nothing be left to either but what is wilfully his own, what he has been against conviction, and despite of means, or has not been by neglect of themwe shall come to something of a level then. Sin in preference and in principle will be man's equal basis, and all beside it will be ascribed to Him who oweth no man any thing, but giveth to every one severally as he will. I may seem to have departed from my subject, by speaking of man's irresponsible condition in the world. Perhaps I shall be able presently to shew, that

he is, in fact, responsible for a great deal more of it than at first appears, since before he strikes the balance with his destiny, he must add to his own account all the temptations, and disadvantages, and evil influences, to which he has unnecessarily exposed himself.

To return where we began. Christ Jesus: was the only one who chose his own condition in the world, and his choice was adverse to all that human wisdom would have suggested. We should have said of Him, as we say of ourselves, that an elevated station would afford the greater means of doing good. We should have thought a great deal about influence and opportunity, and the effect to be produced by a descent from princely greatness to a malefactor's grave; with all the contrast to be exhibited by the way, between the humility of his deportment and the dignity of his station. God judged otherwise—He has judged always otherwise. Whether to manifest that while the instrument is nothing, all power and all effect depends on the hand that wields it, or with intent