reated all to bless_.--CHATTERTON.

In the preceding part, we considered the doctrine of predestination, under
the name of necessity, in its relation to the origin of evil. We there
endeavoured to show that it denies the responsibility of man, and makes
God the author of sin. In the present part, it remains for us to examine
the same doctrine in relation to the equality of the divine goodness. If
we mistake not, the scheme of predestination, or rather the doctrine of
election, which lies at its foundation, is, when rightly understood,
perfectly consistent with the impartiality and glory of the goodness of
God. On this subject we shall now proceed to unfold our views in as
orderly and perspicuous a manner as possible.

Section I.

The unequal distribution of favours, which obtains in the economy of
natural providence, consistent with the goodness of God.

It has been thought that if the goodness of God were unlimited and
impartial, the light and blessings of revelation would be universal. But
before we should attach any weight to such an objection, we should first
consider and determine two things.

First, we should consider and determine how far the unequal diffusion of
the light of revelation has resulted from the agency of man, and how far
from the agency of God. For, if this inequality in the spread of a divine
blessing has sprung in any degree from the abuse which free, subordinate
agents have made of their powers, either by active opposition, or passive
neglect, it is in so far no more imputable to a want of goodness in the
Divine Being than is any other evil or disorder which the creature has
introduced into the world. In so far, the glory of God is clear, and man
alone is to blame. It is incumbent upon those, then, who urge this
objection against the goodness of God to show that the evil in question
has not resulted from the agency of man. This position, we imagine, the
objector will not find it very easy to establish; and yet, until he does
so, his objection very clearly rests upon a mere unsupported hypothesis.

Secondly, before we can fairly rely upon the objection in question, we
should be able to show, that the agency of God might have been so exerted
as to spread the light of revelation further than it now extends, without
on the whole causing greater evil than good. Light or knowledge, it should
be remembered, is not in itself a blessing. It may be so, or it ma