and These are

pardon-justification--adoption--sanctification, perseverance in the faith to eternal life.

so many essential branches of our salvation; and in the vouchsafement of these capital blessings, grace reigns; manifesting an authority and exerting a power truly divine and infinitely glorious.

CHAP. III.

Of Grace, as it reigns in our Election.

AMONG

MONG the various blessings which flow from sovereign goodness, and are dispensed by reigning grace, that of election deservedly claims our first regard. It was in the decree of election that the grace of our infinite Sovereign did first appear, in choosing Christ as the head, and in him, as his members, all that should ever be saved. Election, therefore, is the first link in the golden chain of our salvation; and the corner-stone in the amazing fabric of human happiness.

As JEHOVAH is the former of universal nature, the supporter and governour of all worlds; and as it is not consistent with the perfection of an infinite Agent, to act without the highest and noblest design; so the adored Creator, before he imparted existence or time commenced, proposed and appointed an end worthy of himself, in all he determined to do. This was his own glory. This was his grand design in all the various ranks of existence to which his almighty fat gave birth. Not a single creature in the vast scale of dependent being, but is connected with this as its ultimate end. The loftiest seraph that surrounds the throne, and the meanest insect that crawls in the dust,

have the same original Parent, and are designed, in different ways, to answer the same exalted end. To deny this, or to suppose that the most perfect Agent did pot act for the most worthy purpose, is highly derogatory to the dignity of the first Cause.

Nobly conspicuous, among the various orders of animate; and inanimate existence in this lower creation, was man, when first formed and recent from the hands of his Maker. Man, therefore, as bearing the lively impress of his great Creator's image; possessing such elevated faculties and large capacities for operation and enjoyment; was designed, in a peculiar manner, to answer this highest of all purposes. Nor was the entrance of sin subversive of the grand design, but made subservient to it in various ways. It was impossible such an event should bring confusion into that stupendous plan of divine operation which consummate wisdom had formed. For, known to the omnicient God, are all his works, and all events, from the beginning of the world. All that is comprehended in what men call contingent, is absolute certainty with Him who is perfect in knowledge. The entrance of sin, therefore, among moral agents, whether angels or men, could not possibly frustrate JEHOVAH'S purpose, or render his original designs abortive. The council of the Lord shall stand, and he will do all his pleasure.-Though the entrance of moral evil among mankind was an awful event; though Adam, and every individual of his numerous offspring were contaminated, injured, and ruined by it; yet it appears from divine revelation, that He who declares the end from the beginning, not only foresaw it, but from eternity determined to display his perfections and promote his glory by it. His determination was, to glorify himself in the complete salvation and endless felicity of some of the apostate

race, and, in the righteous condemnation of others: so that a revenue of glory shall arise to the great Supreme from all mankind. This glory shall arise, as well from that haughty Egyptian monarch, who renounced God's dominion and said; Who is JEHOVAH that I should obey him? as from the king of Israel, whose exalted character is, A man after God's own heart-As well from a traitorous Judas, who sold his Master's blood; as from a faithful Paul, who counted not his very life dear, so that he might finish his course with joy, and promote the Saviour's honour. These shall be the monuments of sovereign grace; those of righteous vengeance, and both for the glory of God to all eternity.-No is any thing more agrecable to right reason, or the sacred scripture, than to conclude; That as JEHOVAH is the first Cause, so he should be the last End; and that he should be at the most perfect liberty to dispose of his offending creatures, in what way he pleases, for his own glory. To dispute this, is to deny his divine supremacy, and, with Pharaoh, to renounce his eternal dominion.

Such being the final cause of the creation in general, and of mankind in particular, that sovereign Being who has an absolute right to do what he will with his own, having determined to create man and to leave him to the freedom of his own. will, foreseeing he would certainly fall; of his free distinguishing love, chose a certain number out of the apostate race of Adam, and ordained them to a participation of grace here, and to the enjoyment of glory hereafter. In the execution of which purpose, by means every way becoming himself, he determined to glorify ail his infinite excellences. Such is that immanent act of God which is commonly called Election, and is the subject of this chapter.

The doctrine of election, or, which is the same thing, the doctrine of distinguishing grace, is now very much exploded. It is generally deemed unworthy of serious notice, by the learned and philosophic gentlemen of the present age. Though it cannot be denied to have made a considerable figure in those systems of divinity, that were adopted by men of eminence for piety and learning in former ages; and particularly by our first Reformers from Popery; yet now it is ranked, by many, among the rash opinions of a credulous antiquity. It is cashiered, as a doctrine abhorrent from reason, and as at eternal war with the moral perfections of God. It is consigned over to oblivion, as worthy of no more regard, than the bold inquiries and wild conclusions; the laborious trifling and learned lumber, of the ancient, doting, Popish schoolmen. It is also traduced as a declared enemy to practical piety, and as highly injurious to the comfort and hope of mankind. This be ing the case, we need not wonder that it is now become quite unfashionable.

lows.

But what is the reason of this tragical outcry against it? If I be not greatly deceived, it is as folThis doctrine lays the axe at the root of all our boasted moral excellence. This doctrine, in its native consequences, demolishes every subterfuge of human pride; as it leaves not a shadow of a difference between one man and another, why the Deity should regard and save this person rather than that; but teaches all who know and all who embrace it, to rest in that memorable maxim; EVEN SO FATHER, FOR SO IT SEEMED GOOD IN THY SIGHT; resolving the whole into divine grace and divine sovereignty. Without paying the least compliment to the learning, sagacity, or character, of any who dare to arraign the divine conduct, it repels their insolence

in the following blunt manner; Nay, but Oman! who art thou that repliest against God?-It further teaches, that as unmerited kindness and sovereign favour began the work of salvation; so the same grace must carry it on and complete the vast design: while the Most High, ever jealous of his honour, is determined to have all the glory. Other reasons might be mentioned, but these may suffice to show, that the spirit of independence which is natural to man, and reigns in the unregenerated, must be fired with resentment by such an attack upon it. Hence the few votaries of this unpopular doctrine must expect reproach and ridicule, if not something more severe, to attend the profession of a tenet so unpolite.

It is not, however, my present design to enter upon a laboured defence of this offensive doctrine. I shall leave that to the friends of truth, who have more leisure and greater abilities. This, indeed, has been already often performed with great advantage to the church of God. I shall, therefore, content myself, with taking a short view of the principal branches of this article of the christian faith; with proposing a few arguments which appear to me plain and pertinent in vindication of it; and with pointing out its proper improvement.

That those who in the volume of inspiration are called the elect, are a people distinguished from others, and that all mankind are not included under this denomination; are so apparent as hardly to need any proof. These things are so obvious, from the allowed signification of the term, and the tenour of divine revelation, as to leave no room for dispute. From the signification of the term. Because, where all, whether persons or things, are equally accepted, there is no preference given; there is no

C