above quoted, that we are justified by works, and not by faith only?

That this objection may be obviated, let it be recollected, that a disposition to comply with the commands of God, or to do good works, is comprehended in our definition of saving faith. It was never made a question by the apostles; nor, so far as we know, by any person in their day, whether men are justified by this holy disposition of heart, or by this holy disposition of heart when operating; therefore, it is never made a question, whether men are justified by faith, or by the works proceeding from faith. There are objects, it is conceived, which the Gospel never puts in contrast. If James did not, in the words, just mentioned, design to give any opinion on this subject, but to decide a question of much more importance, viz. whether men are justified by a bare assent of the understanding, or by a holy disposition of the heart, i. e. a disposition to bring forth fruits meet for repentance. I observe that the latter is a question of far more importance than the former. The former is indeed a question, which does not naturally present itself to the mind. For what is the difference between saving faith or holiness, and this faith or holiness exercised towards external objects? Can it be any thing, but what necessarily results from external circumstances? And is it natural to suppose that an opinion could ever have been entertained, that merely external circumstances could make an endless separation between persons of a holy temper?

I have now said what I proposed on the subject of justification: In conclusion I would observe to you, that the science of theology derives its importance from its relation to man, as an accountable being. The difference between the condition of a person justified, and a person not justified, is extremely great. The former is interested in the covenant of grace, which secures his acquittance and glorious reception at the day of judgment: The latter is not pardoned. For the whole amount of his sins, he is held to answer. He must appear before God, as a culprit, who has refused the most gracious amnesty. He dies under the curse of a righteous and immutable law.

We are all in

one of these conditions: and in one of these characters shall we be exhibited to the universe at the great day. This is not an affair of conjecture or speculation: it is the undeniable truth, as made known by the Son of God, and by his missionaries, who had received an unction from the Holy One. A justified state, you perceive, is not necessarily connected with the highest degree of theological knowledge, or with the greatest correctness of sentiment. The Almighty requires not merely intellectual assent but a yielding heart. You must not only acknowledge what is the character of God and the Redeemer, and what your relations to both: but must possess those affections of heart, which these relations require. In brief; none are justified, but those who are sanctified, and none are sanctified but through the influence of heavenly mercy. May Jesus Christ be made of God unto you, wisdom, righteousness, sanctification, and redemption.

LECTURE XLIV.

ELECTION.

Among those many subjects, which have given rise to controversy in the Christian world, it is well known, that the doctrine of Election occupies a distinguished place. It was long a subject of litigation, while the whole catholic church attributed infallibility to the mortal, who presided over it. It was not to have been expected, that the free spirit of research, which gave rise to the reformation, and was cherished by it, would produce uniformity on a subject, in relation to which the most servile reverence for human decisions had not prevented diversity.

That the doctrine mentioned has been both attacked and defended by men of talents, integrity and real goodness, will hardly be denied by any candid and well informed Christian. A violent, overbearing, and dogmatical spirit is not the exclusive opprobrium either of its advocates or opponents. On one side, it has been represented as so clear, that no person of piety or honesty could doubt it: on the other hand, so absurd, that no person, in the use of common understanding, could believe it.

It is my present object to set before you some considerations suggested by reason and revelation, which may be of use in forming a decision on a subject, which, by concession of both the conflicting parties, is in no inconsiderable degree important.

As the doctrine of a Divine Providence comes into all our inquiries concerning that of election, it may not be useless to spend a few moments in considering what is implied in the former. I know not, that any, since the sect of Epicurus became extinct, have denied, that he who created the world, maintains some kind of government over it. But, as to the extent of

that government, all theists are by no means agreed. Many believe a general, who deny a particular providence. They suppose the universe to be an object of God's attention. They suppose that our system, and even our earth, is not unworthy of his care. Perhaps it is not absurd in their estimation, to suppose his providence to embrace wars and revolutions, by which the character, condition, and happiness of men are so materially affected. But that ordinary occurrences, and the circumstances of obscure individuals should receive the notice. of God, cannot, they apprehend, be reconciled with his infinite majesty.

To these we shall answer with conciseness, having on a former occasion attended to the subject distinctly.

1. If there is any object of so little importance, as not to have been created by the divine hand, it is to be presumed, that such objects will not be comprehended in his providence. But that which it was not unsuitable for God to create, it cannot be unsuitable for him to preserve and superintend. If there were reasons for giving existence to the meanest of men, to the birds, and the reptiles, there may be as good reasons for continuing and providing for their existence.

2. As creation is exclusively the work of God; as his wisdom and his power is concerned in the structure of every animal and vegetable body, the existence of such bodies being necessary to complete the system, which he designed; there was some purpose, which they were to answer. He therefore considers it important that this purpose should be answered. He will not then resign them to chance, nor withhold from them that attention, which was exerted in their creation. He will not suffer them to perish so soon, nor to be in such circumstances, as that the object, for which they were made, shall not be accomplished. Those reasons, which render great events important, prove that small ones may be so. National wars and revolutions are sometimes the effect of occurrences, which would otherwise pass without human observation. The preservation of the Jewish people, during their residence under the Persian government,

was an event of undeniable magnitude. But this event, as appears by the book of Esther, was connected with the king's vigilancy on a certain night, his seemingly odd fancy in choosing to be amused by recurring to the public chronicles, and the particular volume and section, opened by the person in waiting. The Roman tower, it is well known, was saved by the cries of a stupid bird, when the Gauls, under cover of the night, were ascending the rock on which it stood.

4. The opinion that the providence and agency of God do not extend to all his works, is as little consistent with sound philosophy, as it is with the Christian religion; the author of which has declared to us, that the lilies of the field are arrayed and adorned by the divine hand, and that not a sparrow falls to the ground without our heavenly Father.

The foreknowledge of God will hardly be denied by any, who believe his universal providence. If he could not with certainty foresee future events, he could but imperfectly provide for them. Not knowing what exigencies might arise, he could have no settled plan of operation. Measures which were conjectured to be salutary, would, by unexpected events be proved otherwise. Plans which Deity had once adopted, he would frequently be under the necessity of abandoning. In divine providence there would be the same vacillancy which appears in human proceedings. In opposition to this the Scriptures declare, that the foreknowledge of God is perfect, and that his purposes are immutable. God is said to be perfect in knowledge. All the prophecies which have been accomplished, evince his knowledge of future events. Among the things predicted, many depend on human volition. The treachery of Judas was foretold by the Psalmist. Isaiah, at the distance of more than seven centuries, predicted the manner in which the Jews should treat Messiah. The writer of the apostolic acts, treating of the crucifixion of Christ, uses the following language: Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. And again in the 4th chapter: For VOL. II.

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