and the infinitely meritorious death of the Son of God, form its mighty basis. Here grace is highly exalted: here grace appears in state, dispensing her favours and showing her glory. To such a benevolent and condescending sovereign, the basest may have free access. By such a powerful sovereign the most various, multiplied, and pressing wants, may be relieved with the utmost ease and the greatest alacrity. Remember, disconsolate soul, that the name, the nature, the office of GRACE ENTHRONED, loudly attest, That the greatest unworthiness and the most profligate crimes, are no bar to the sinner in coming to Christ for salvation; in looking to sovereign favour for all that he wants. Nay they demonstrate, that the unworthy and sinful are the only persons with whom grace is at all concerned. This is amazing! this is delightful!

Ho! all ye children of want and sons of wretchedness! hither ye may come with the utmost freedom. Be it known to you; be it never forgotten by you; that JEHOVAH considered your indigent case, and designed your complete relief, when he erected this wonderful throne. Your names are not omitted in the heavenly grant; nay, ye are the only persons that are blessed with a right of access to this mercy-seat. Did sinners more generally know their state, and the glorious nature of grace as exalted in majesty; how would the throne of this mighty Sovereign be crowded!-crowded, not by persons adorned with fine accomplishments-but, with the poor, the maimed, the halt, and the blind. With longing hearts, and uplifted hands, big with expectation and sure of success, they would throng her courts. Thither they would flee as a cloud for number, and as doves for speed: for there is provision made to supply all their wants. As persons of all ranks and

OF GRACE, AS IT REIGNS

of every character, are equally destitute of any right eous or valid plea for admission into the eternal kingdom; so, feeling their want of spiritual blessings, they have equally free access to this munificent sovereign, and the same ground to expect complete relief. Here, and in this respect, there is no difference between the devout professor, and the abandoned proflgate; the chaste virgin, and the infamous prosti tute. For, being all criminals, and under the same condemnation, they have not the smallest gleam of hope, except what shines upon them in that compas sionate proclamation which is issued from the throne of grace by the eternal Sovereign.* But, as that proclamation is expressive of the freest favour and the richest grace; including offenders of the worst characters, publishing pardon for sins of the deepest dye, and all ratified by veracity itself; it affords suf ficient encouragement to the vilest wretch that lives, who is willing to owe his all to divine bounty, with out hesitation to receive the heavenly blessing, and with gratitude to rejoice in the royal donation.Yes, thine it is, O SOVEREIGN GRACE! to raise the poor from the dunghill, and the peedy out of the dust. Thine it is to set them on thrones of glory, and to number them among the princes of heaven.' Remember this, my soul, and be this thy comfort: and may the Lord enable both the author and the reader, to see eye to eye the riches of Reigning Grace!

Having endeavoured to show, how grace reigns in our salvation in general; I shall now proceed, in the following chapters, to make it appear that grace reigns. more particularly, in our election-calling

*Isa. Iv. 1, 2, 3. Rey. xxii. 17.

Matt. xi. 28. John vi. 37. and vii. 37.

pardon-justification--adoption--sanctification,

perseverance in the faith to eternal life.

17

and

These are

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

CHAP. III.

Of Grace, as it reigns in our Election. AMONG 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 omaziro fabric MY SHIVmy analc or 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 fiat 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,

OF GRACE, AS IT REIGNS

have the same original Parent, and are designed, i different ways, to answer the same exalted end. T deny this, or to suppose that the most perfect Agen did not act for the most worthy purpose, is highly de rogatory 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. to the omnicient God, are all his works, and all For, known events, from the beginning of the world. All that is comprehended in what men call contingent, is absofute 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.-Nor 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 all his infinite excellences. Such is that immanent act of God which is commonly called Election, and is the subject of this chapter.