these considered by a righteous God, as the cause why he chose them rather than others who were viewed as destitute of such recommendations? By no means. For grace reigns in the choice of all the elect and grace as a sovereign, rejects with disdain every such proud pretence to a claim upon her. She never affords her smiles to any because they are worthy. She ennobles none because they are better than others. So to do would be quite inconsistent with her amiable character; would be utterly subversive of her grand design. Whenever she bestows her kind regards,. it is with the condescension of an absolute sovereign. Wherever she interposes. her helping hand, it is on the behalf of those who have no other assistance, nor any other plea. But as a further proof of my negative, I would offer the following arguments.

Faith in Christ and holy obedience are represented by the unerring Spirit, as the fruits and effects of election they cannot, therefore, be considered as the cause, without absurdity in reason, and a contradiction to divine revelation. For it is written; As many as were ordained to eternal life, believed. He hath chosen us-that we might be holy. They believed because they were ordained to eternal life; not ordained to eternal life, because it was foreseen they would believe.. They were chosen, not because they were, or ever would be holy; but that they might be so.* Those, and those only partake of faith, who are called by divine grace: but such only are called to faith and holiness, who were predestinated to be conformed to the image of Christ. For whom he did predestinate, them he also called.†Again The chosen of God are the sheep of Christ..

*Acts xiii. 48. Eph. i. 4..

Rom. viii. 30.

*

None but those who are so denominated believe on him, according to his own declaration; Ye believe not, because ye are not of my sheep. By which we are taught, that believing in him does not make us his sheep, or give us a right to the character; but it is an evidence that we were so considered, in the sight of God, and given into the hands of the great Shepherd to be saved by him. Once more: God hath called us with an holy calling, not according to, not in consideration of our works, whether past or future; but according to his own purpose and grace, which he purposed in Christ Jesus before the world began.t If, then, we are not called according to our works or worthiness, but according to the everlasting purpose and free distinguishing grace of Him, who worketh all things after the council of his own will; much less is it to be supposed, that we were chosen according to them, or in föresight of

them.

To illustrate the truth and confirm the argument it may be further observed; That faith and holiness, in the method of grace, occupy a middle station.They are neither the foundation nor the top stone, in the spiritual building. Though inseparably connected with election, they are neither its cause, nor its consummation. That is sovereign grace; this infinite glory.-Faith and holiness are, as one observes, what stalks and branches are to a root; by which the vegetable juices ascend, to produce and ripen the principal fruit. By grace ye are saved THROUGH faith-Chosen to salvation, THROUGH sanctification of the Spirit and belief of the truth. Consequently they are no more the cause of election than the means necessary to attain any valuable end,

* John, x. 26. † 2 Tim. i. 9..

are the cause of appointing that end; than which nothing can be supposed more absurd.-Besides, if men were foreseen as possessed of faith and holiness, prior to their election, and independent on it: it is hard to, conceive what occasion there was for their being elected. There could be no necessity for it to secure their final happiness. For the Judge of all the earth must do right: and eternal misery was. never designed to be the portion of any who believe and are holy; for peace and salvation are inseparably joined to such a state, and to such characters.-To have ordained those to happiness and glory that were foreseen to be thus qualified, would therefore, have been altogether unnecessary.

Further: Election depends on the mere good pleasure of God, without any motive in, us to infiuence the divine will. No other cause is assigned by Paul, when stating and defending the doctrine; no other reason is given by his divine Master. The former asserts, that the King immortal predestinated us-according to the good pleasure of his will. That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Therefore hath he mercy on whom he will. And the latter with joy declares; I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the ruise and prudent, and hath revealed them unto labes. Even so, Father, for so it seemed good in thy sight. That revelation which is here designed, is no other than the execution of the divine purpose in election. And the only reason assigned by Him who is the Wisdom of God, and perfectly acquainted with the counsels of heaven, why the mysteries of the gospel are revealed to some, while others of superior abilities and greater reputation among their fellow creatures, are left in absolute ignorance, and suffered to

oppose them to their aggravated ruin; is, the sovereign pleasure of Him who giveth no account of any of his matters.

Much to our purpose are the words of Paul, when professedly defending the doctrine of divine election. The children being not yet born, and, conscquently, neither having done any good or evil, to obtain the approbation, or to provoke the resentment of their Creator; that the purpose of God according to election might stand; not of works, or worthiness in the objects of it, but of the grace of him that calleth: it was said concerning Jacob and Esau, as an instance of the divine procedure towards mankind in general, and as an evidence of the truth of the doctrine: the clder shall serve the younger. And again; There is a remnant according to the election of grace. This assertion the sacred disputant proceeds to confirm, by the following nervous argument-an argument taken from the nature of grace, as, contradistinguished to all works and worthiness of every kind. And if by grace, then it is no more of works; otherwise grace is no more grace. But if it be of works then it is no more grace; otherwise work is no more work. In this passage the truth under consideration is asserted in the plainest manner, and confirmed by the strongest reasoning. So that if any submission of judgment and conscience be due to the positive dictates of the infallible Spirit; if any regard ought to be paid to a demonstrative argument urged by the Lord's ambassador; here they are due, and here they ought to be paid. For Paul teaches and proves that our election to eternal glory, must be either entirely of grace, or entirely of works; grace and works being directly opposite. They cannot there. fore, unite in producing the same effect, or in promoting the same end. Whoever, then, acknow

A

ledges any such thing as an election of sinners to future happiness, must necessarily maintain; either, that the sole reason why they were chosen rather than others, was their own superior worthiness, without grace being concerned at all in the choice; and so their election is an act of remunerative justice; or that they were equally unworthy of the divine regards as any of those that perish; and so their election is an act of sovereign grace. One of these he must hold, in opposition to the other. For if there be any other alternative, the apostle's argument is inconclusive. There is no reconciling expedient that can be devised by the wit of man. We may attempt a coalition between works and grace, but it will be found impracticable; while, in so doing, our pride and folly will be great, and our disappointment certain. For such an attempt would not only bring the greatest confusion into all our ideas about works and grace; but, as far as possible, destroy the very things themselves.-Such persons as maintain the contrary hypothesis, may, to save appearances, say that election is of grace; but if it be on a foresight of faith and obedience, there is in reality nothing of grace in it; for grace is free favour. On this supposition, election is no other than an appointment of a reward to its objects; on a foresight of the requisite conditions being prescribed, and performed by them. But, as such, it is an act of remunerative justice; or at least, of fidelity and truth; and cannot, without open violence to the common signification of the terms, be denominated an act of mere favour, or of pure benevolence.

That it is the design of Paul, when handling the subject in his Epistle to the Romans, to exclude all consideration of human worthiness, and to resolve the election of those who are saved entirely into the