the events that would happen; or his power, as if he were not able to execute his own designs: neither of which can possibly attend that infinite Being whose will is fate, and whose word is the basis of the universe. If God were to change his mind, it must be either for the better or for the worse. If for the better, he was not perfectly wise in his former purpose. If for the worse, he is not wise in his present resolve. For there can be no alteration without a tacit reflection, either on the past or on the present determination. If a man change his resolution, he is apprehensive of some defect in his former purpose, which moves him to such a change: and this must arise, either from a want of capacity to foresee, or from not duly considering the object of his counsel. But neither of these can be supposed of Him who is supremely wise, without denying his Deity. A change of purpose may, indeed, be an act of wisdom in the rational creature; but it supposes folly in his former conduct, which is inconsistent with consummate perfection. The only wise God had no occasion for second thoughts, As he is wise to perfection, he sees no cause of reversing his purposes. As he is boundless in power, he is subject to no control in executing his will, or in making his people partakers of those blessings he designed for them. To suppose, therefore, that any who were chosen to eternal glory should finally fail of enjoying it, is an imagination absurdly impious; as it suggests a charge of palpable imperfection against JEHOVAH, and would make him altogether such an one as ourselves..

That election is infallibly connected with cternal happiness, appears from the following remarkable passage. Whom He did predestinate, them he also called; and whom he called, them he also justified;

and whom he justified, them he also glorified. What shall we then say to these things?—If God be for us, who can be against us ? If the purpose of God in election be not immutable; or if the objects of it might possibly fail of the glorious end; there would be no certain connection between the several blessings that are here mentioned. On such a supposition, to argue as the apostle dyes, from the past election of any persons, to their future glorification, would be exceedingly weak, and the inference a gross inconsequence. Now would there have been any propriety in his joyful exclamation; What shall we then say to these things? nor any solid foundation for this bold conclusion; If God be for us, who can be against us? For, admitting that God may possibly change his purpose; or, that his decree may prove weak and ineffectual, so that in any instance the event designed by it may not be produced; there was but little reason for Paul thus to exclaim in admiration and joy, or with confidence thus to conclude upon his everlasting happiness, from the consideration of God's electing love. To impute such unmeaning and inconclusive argumentation to him, would be an high reflection upon him, as Gamaliel's pupil would be absolutely inconsistent with his more exalted character, as an amanuensis to the Spirit of wisdom. We may, therefore, safely conclude, that election to future happiness, and the certain enjoyment of it, cannot be separated. For whom he did predestinate them he also glorified.

Having considered this important truth under the several foregoing views, I shall now proceed to show that it is a doctrine according to godliness; and that it is nobly adapted to promote the holiness and comfort of true christians. As an article of that faith which was once delivered to the saints; as an in

fallible truth of the gospel, its tendency must be salutary, its influence must be sanctifying, on all who cordially embrace it. Such will ever find, that it wears the most friendly aspect on their progress in real holiness, and on their enjoyment of substantial peace. Could it be proved, that it has no influence on these, we might venture, without hesitation, to renounce it as an error, and to abhor it as an enemy. For that is no part of evangelical truth, which, in its genuine tendency, is not adapted to promote the happiness of real christians, and to advance the interests of true holiness. This, however, is not the case with the doctrine under consideration. For a frequent and devout meditation upon it, by those who are taught from above, and who view it in its proper connections, is evidently calculated to humble their souls in the dust before the eternal Sovereign; to enflame their hearts with love to his adorable name; and to excite their gratitude for benefits received and blessings expected. Consequently their holiness and comfort must be advanced by it; for humility, love, and gratitude, are the vitals of real religion. As these abound in the heart, our spiritual joys are increased, and our Maker is glorified As these abate, we lose the favour of divine things' and the interests of religion decline. Where these' have no existence the most extensive round of duties, the most costly and shining performances, are of no esteem in the sight of God.

This doctrine is adapted to promote genuine humility. For it shows that all mankind, in their natural state, are equally obnoxious to wrath and exposed to ruin; and exclusive of that grace which appears and reigns in election, that their condition is absolutely desperate. It allows not the least liberty for any of the sons of men to claim superior

worth, or to glory over their fellows. When self-admiring thoughts arise in the christian's breast, it stops them short with the needful and sharp rebuke; Who maketh thee to differ? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it? Those, therefore, who are the favoured objects of distinguishing love, and who look for salvation by it; discovering that their persons are alike sinful and their state equally wretched, considered in themselves, as the persons or state of those that finally perish; cannot according to the genius of this doctrine, but lie low in humility before God. Being fully convinced that the eternal choice of their persons was not on account of the least possible difference between themselves and others; and that the whole reason of their hope centres in that grace which might have been manifested to others, had the great Sovereign so determined; they are at all times free to acknowledge, that the chief of sinners, and the most worthless objects, are their proper characters. The influence of this humbling truth they feel in their consciences, and their ardent desire is to express it in their lives.

Let us attend the believer in his secret retirements: let us behold him on his bended knee, and hear him pouring out his soul to God. In his intercourse with Heaven, at the throne of grace, his language will be to the following import. "Thou GREAT SUPREME, who art glorious in holiness, and the infinite Sovereign of all worlds; who humblest thyself to behold the things that are in the highest heavens; whose condescension is unspeakably great, in deigning to regard the persons or services of the most holy and exalted creatures; didst thou consider me in my low estate, as a fal

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len creature and a miserable sinner? Did thy everlasting love fix on me as its object, when I might, with the greatest equity, have been marked out as a victim for eternal justice ? Is not my person polluted and my state by nature damnable? Was not original depravity as great, and are not my actual transgressions as numerous, as any which can be found among the apostate sons of Adam? And hast thou determined to make me an everlasting monument of sparing mercy, while millions are left to suffer the awful desert of their crimes?-Nothing in me couldst thou behold, but a shocking compound of impurity and folly, of guilt and wretchedness. Nothing in my conduct couldst thou foresee, but what was adapted to provoke thy abhorrence, rather than to obtain thy regard. O, thou majestic Being! why such mercy to a hardened rebel? why such love to an inveterate enemy? Obliged I am, in the court of conscience, to plead guilty to the complicated charge which thy own righteous law exhibits against me. Motive, or cause, of thy tender regards, I can find none in myself. Thy own sovereign will, thy own free pleasure; these are the only cause why mercy is manifested to me, of sinners the vilest. For should a wretch who is now in hell advance a claim on thy favour, grounded on his own worthiness, I must acknowledge it as well founded as any to which I can pretend.Pride! thou most detestible of all tempers, for ever depart from my breast? Humility! thou fairest flower of heavenly origin, thou brightest ornament of the christian character; be thou my constant companion, be thou the livery in which I shall always appear! Shall a miscreant, who might have been justly doomed to damnation; shall a worth