sinner to return, and the saint to persevere to the end, and not attempt to be wise above that which is written. That God is infinitely adorable in his abstract perfections I am sure, though I cannot fathom these abstract perfections, nor conceive of him but as revealed in his blessed word in connection with his chosen, and as personally exhibited by him who was the brightness of his Father's glory, and the express image of his person, and this is not in abstractions or apart from our happiness. [42] Matt. xix. 28, 29; Luke xviii. 29, 30. Again, when Edwards endeavours to prove it is enthusiasm in an individual to imagine that Christ, in an especial manner died for him, I think he destroys the peculiar stimulus to devotedness, which the doctrines of election in their widest latitude, contain above the doctrines of Armenianism, and he throws a coldness over all the doctrines of grace. In Abraham, Isaac, and Jacob, David, Daniel, and others, with the Apostles of our Lord and Paul, it was both personal and open, but because not equally open to the rest of God's children, I do not believe the holy and blessed Spirit allows it to be less individual and personal. If, however, his opponents were practically such men as he describes, we cannot too deeply deplore it; but he writes so much more like the advocate of a sect, than an impartial enquirer after truth, that, without a particular knowledge of the case, one cannot help suspecting his picture of those he is writing against, to be very highly coloured. In fact, on the truth of God, it seems philosophical declamation, without scriptural proof: on the subject of his opponent, it is assertion in the lump, concerning masses of individuals, without proof or discrimination.