this Geneva seed in our happy country! The evils done to the Church are incalculable. These, candid hearers, are some of the objections we have to this doctrine--objections so serious, and, as we think, so obvious, that you may well ask, What has induced good men to advocate it so long? It is, doubtless, because it stands connected intimately with the doctrine of unconditional election, and what have been called by Calvinists "the doctrines of grace." But for unconditional election, predestination would not be desired, even by those who now hold to it; and but for predestination, unconditional election could not be maintained. Hence these have very properly been called "twin doctrines," and must stand or fall together. Let us pass then to the next proposition. II. We come to examine predestination in its particular relation to election. Several kinds of election are spoken of in the Scriptures. There is an election of individuals, to perform certain duties appointed by God:--thus Christ was God's elect, for the redemption of the world; and Cyrus was elected by him to rebuild the temple. There is an election of whole communities and nations to the enjoyment of certain peculiar privileges, political and ecclesiastical, relating of course to this life:--thus Jacob and his descendants were God's chosen people, to the enjoyment of religious and national privileges, from which Esau and his descendants, together with the whole Gentile world, were excluded; and thus, too, subsequently, the middle wall of partition, made by the former decree of election between Jew and Gentile, being broken down, the Gentiles became equal sharers with the Jews in the privileges of the new covenant, called the "election of grace." This election is unconditional, and is believed to be the one spoken of in our text, and many other passages of Scripture. Of these, however, I shall speak more particularly in another place.