FINAL PERSEVERANCE.

infinite sufficiency, that hindrance, which arose from the perfect holiness and righteousness of God, and the inconceivable demerit of sin, is once for all entirely removed; so that it would be no impeachment of the purity of the divine character, no deduction from the honour of the law, and no abatement of the horror and hatred which we ought to conceive against sin; should God through Christ pardon all the sinners who now live, or who ever shall live, on earth.

In love that surpasseth knowledge, the Redeemer, having executed this part of his commission, arose from the dead, and ascended into heaven, there in glory at the Father's right hand to complete the grand design; and hath all power and authority in heaven and earth, and all the fulness of the spirit, at his disposal for that purpose: and this design consists in pardoning, sanctifying, defending, and bringing to perfect holiness and felicity, all without exception, who come to God through him. But this leads us to show :II. That Christ's commission has a special reference to those whom the Father hath given to him.

Though no obstacle from divine justice to the salvation of any sinner, or of every sinner, now remains; yet a hindrance equally insuperable, except by omnipotent grace, is found in the depravity of our fallen nature. The sun is created, and placed in the open firmament, for the common benefit of mankind; there is in that luminary no defect of light, nor would there be any, were innumerable additional millions to share the benefit. Yet some men do not see; not from any defect in the sun, but from one in themselves. God, who is no debtor to his creatures, gives the blessing of sight to whom he will: but if he withhold or withdraw it, the man is benighted at noonday.

Christ was lifted up upon the cross (like the brazen serpent on the pole,) and is held forth in the preached gospel, for "all the ends of the earth to This may properly be called the common benefit of look unto, and be saved." mankind: there is no defect of merit, of mercy, or of grace in him; nor would there be any, if millions, as numerous as the sand, should receive out of his fulness. But the want of a right disposition of heart, which fallen man has not, which God alone can give, but which he may justly withhold from a rebellious subject, effectually prevents the salvation of all who do not receive it. The case is parallel: except that bodily blindness is not generally in any sense a man's fault, or a defect in his moral character; whereas the want of humility, spirituality, and love of God, is sin, original sin, the fruitful parent of all other sins, in fallen men and fallen angels.

Let the blessings of the Gospel be fairly proposed, with solemn warnings and pressing invitations, to two men of exactly the same character and disposition: if they were left to themselves, in entirely similar circumstances, the effect must be precisely the same. But, behold! while one proudly scorns and resents the gracious offer; the other trembles, weeps, prays, repents, "Who maketh this man to differ from the other? or what hath believes ! he that he hath not received?" The scriptural answer to this question, when This can be effecproperly understood, decides the whole controversy. Human depravity produces different effects in vast variety, and gathers strength by habit; but, in its root and nature, it is the same and equal in all men. tually overcome by nothing except a new creation, a "work wrought by the exceeding greatness of that mighty power, which raised Christ from the dead." I do not now argue with such as oppose the doctrine of original sin.

It would not have consisted with divine justice to have saved sinners without an atonement; as it appears from the apostle's reasoning; (Rom. iii. 25, 26;) otherwise perhaps we should have been rash in But previously to faith in Christ, asserting it. But where is it writ en, that God cannot consistently with justice condemn any unbeliever: or that he is in justice bound to give faith to any man, because of the ransom Christ paid? Doubtless he will fulfil his whole counsel, and save all whom he intended to save.

no sinner hath any claim upon his offended Sovereign: afterwards the divine faithfulness and mercy are his sole and sufficient security; and it seems to be a deduction of human reasoning, not any doctrine of divine Revelation, to assert, that even a believer can in strict justice claim eternal salvation on the ac count of Christ's atonement.

In the case before stated, the man who proudly scorned and resented the offer of free salvation from merited perdition, had this work been wrought in his heart by the energy of the Holy Ghost, he would certainly have embraced it and had the other, who believed, been left to himself, he would as certainly have rejected it. This distinguishing grace is previously neither deserved nor desired by either of them: it might justly have been withheld from both; but it is graciously communicated to one, and not to the other, by a sovereign God, according to the counsel of his own will." He and he alone, "hath made one to differ from another." Now, was this distinction intentionally made by the sovereign Disposer of all things, or was it not? If intentionally, was that intention first conceived at the moment of execution, or previously? If previously, why not from eternity? Indeed, if any of the works of God, when actually accomplished, be righteous, holy, wise, good, and faithful; the eternal purpose of performing them must have been equally righteous, holy, wise, good, and faithful: unless it can be wrong to determine to do right because that determination was formed long before it was executed! If it consists with divine justice and goodness to leave one sinner to perish, and to save another equally guilty by an act of sovereign grace and power; it must have been equally consistent with justice and goodness to decree the destruction of the one, and the salvation of the other. In short, the two doctrines, that of "man's entire depravity," and that of a new creation unto holiness by the sole energy of the Holy Spirit, without any help, and notwithstanding every hindrance from nature, can never consistently be separated from that of personal election: nor upon this ground can a satisfactory reason be given, why any are saved and sanctified, but this, that "God hath chosen us in Christ before the foundation of the world, that we should be holy, and without blame before him in love! having predestinated us unto the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will; to the praise of the glory of his grace; wherein he hath made us accepted in the Beloved; in whom we have redemption through his blood, even the forgiveness of our sins." Eph. i. 4—7.

"Known unto God are all his works from the beginning of the world." In his unsearchable judgments, (Oh, how deep are they !) doubtless for wise and righteous purposes, though not clearly discernible by us purblind mortals, he was pleased to permit the first entrance of sin, the fall of Adam, and the depravation of the human race. It suits not my present limits to descant on this subject: I may scarcely pause to drop a tear for the awful catastrophe. But that man is fallen and depraved, that "the whole world lieth in wickedness," all we see, hear, read, or experience, demonstrates, and all confirms the testimony of God, in Scripture, to this humbling doctrine. Utterly destitute of love to the holy character of God, desire of his favour, delight in his service, gratitude for his benefits, or regard to his glory, man is universally disposed to inordinate idolatrous self-love, and love of worldly objects. His own honour and glory he seeks, his own imagined excellencies he admires, his crimes he vindicates or excuses; he affects to be at his own disposal, wishes to be independently his own master, and would have all others admire and honour him, as much as he does himself. At the same time he also idolizes worldly objects: "The lust of the flesh, the lust of the eye, and the pride of life," he chooses as his portion. These are his good things for which he most ardently thirsts, on which he chiefly depends, and in which he places his highest felicity. Hence eventually proceed all unrighteousness, licentiousness, and ungodliness, according to the different constitutional propensities, educations, and habits of different men. "The law of God is weak through the flesh," and cannot restrain their impetuous desires. In the pursuit of their self-exalting or carnal projects, the will and worship of God are neglected, the rules of justice, truth, and benevolence violated, and every excess committed. But "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men;" and eternal punishment is annexed to the transgression of this holy law, by him "to whom

vengeance belongs:" and when this is made known to the proud rebel, his neglect and contempt break forth in enmity against the holy character, perfect law, and righteous judgment of God; " because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be; so then, they that are in the flesh cannot please God."

This state of the human race God foresaw; and he, who alone is competent to estimate the tendency of such a temper of heart, and the malignity of such a conduct, evidently considered all men both as meriting eternal misery, and as "vessels of wrath fitted for destruction."

Redemption by the blood of Christ was a most distinguished part of his original plan. He was "the Lamb slain from the foundation of the world." Whatever other method God in his infinite wisdom could have devised, for his own glory in the salvation of sinners, this was doubtless the best; for it was actually chosen. But this plan could have no foundation except in the humiliating truth; that all men were so exceedingly guilty and deserving of everlasting misery, that it would have been derogatory to the justice and holiness of God, to have been reconciled to any of them, or to have rescued any of them from destruction, except through the interposition of such a sacrifice, as that of "his well beloved Son, in whom he was well pleased." If man does not deserve damnation, deliverance from it is "not of grace but of debt."* And though eternal life must in strict propriety of language be an unmerited gift of God to any of his creatures; yet, as far as we know, it might have been honourably given to us; had not man been so guilty and God so holy, that without the atonement made by the death of the divine Saviour, it would not have consisted with his holiness to save so vile a rebel. If this be not so, "then Christ is dead in vain."

But if the proud, carnal, ungodly heart of sinful man is enmity to a holy God, and disdains the authority, dislikes the precept, and abhors the sentence of that holy law which condemns him to eternal punishment for his crimes; if the Gospel shows the malignity of sin, and the desert of every sinner, in the most conspicuous light; if it maintains the authority, magnifies the precept, and vindicates the justice of the sentence of the law; and if it gives no quarter to any sin, saves no man in his sins but from all sin, and to all that very holiness which the law demands, "writing the law in the heart;" could it be reasonably supposed, that man would not also hate and quarrel with the affronting, though most merciful, message of free salvation? It might have been previously expected, and matter of fact indisputably proves, that the unadulterated Gospel, notwithstanding its surprising largeness and freeness of grace and love, is more offensive to the proud rebel, than the very law itself, and excites more enmity and blasphemy. Nor need we hesitate to assert, that every individual, left to himself, would as infallibly have either neglected and opposed, or perverted and abused, the Gospel, as he has broken and quarrelled with the law. From this source especially have arisen all the persecutions of Christianity, which in many ages and places have raged; all the indifference and contempt which have prevailed; and all the innumerable corruptions of Christianity which have been devised, to render it more palatable or tolerable, to the pride or to the lusts of men.

Foreseeing this as the inevitable consequence of leaving the Gospel to take its own course in the world; knowing that he would reject it, or pervert it to their deeper condemnation; the Lord did not consider himself bound in justice to afford such obstinate enemies any further grace, but judged that he might righteously have left them all to the consequences of their perverseness. He is no man's debtor, he doeth no man injustice, he punisheth no man who hath not deserved it, nor any one above his deservings; and,

If we could not by other arguments prove the justice of God in the damnation of sinners, the me thod of Redemption would alone demonstrate it. And it is more our interest, and more becoming us, to submit to his righteousness, and apply for his mercy, than, in the midst of our ignorance and blindness, to spend our time in vain reasonings upon a subject, for which we are incompetent; and in making objections to those appointments, which are unalterably determined, whether we submit to them or no.

however men may now dare to find fault, all his dealings will be shown most glorious in wisdom, holiness, truth, and love! and "every mouth will be stopped" in "the day of wrath, and revelation of the righteous judgment of God, who will render unto every man according to his deeds."

But where none has any claim, may not the great Ruler of the universe bestow his unmerited favours on whom he will? Is he alone restricted from "doing what he will with his own?" Seeing that none either deserve or desire mercy in his appointed way; but all harden themselves in impenitent and obstinate rebellion; in high sovereignty he declares, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy."-" Therefore he hath mercy on whom he will have mercy, and whom he will he hardeneth." Not but that all who are saved, do run and seek; and " every one that seeketh findeth:" but God's mercy takes the lead; his preventing grace hath produced this willingness; and therefore the sinner wills, rnns, seeks, and finds: whilst others, left to themselves, and to their own lusts, and to Satan's temptations, meet with those things in the righteous providence of God, which harden them more and more to their destruction.

Doubtless the Lord acts with the most perfect wisdom, in making this difference among sinners: but he deigns not to inform us of his reasons; and who are we, worms, rebels, and enemies, that we should expect it from him! When, therefore, he appointed his beloved Son, (" his Elect whom he had chosen") for salvation to the ends of the earth; that his grace might not be frustrated by man's perverseness, as otherwise it must have been; while he saw good to leave others under the condemnation of the law, and through the tendency of their evil nature to reject the Gospel, "from the beginning he chose" a people unto salvation, through sanctification of the Spirit, and belief of the truth; whereunto he calls them by the Gospel, to the obtaining of the glory of our Lord Jesus Christ." 2 Thes. ii. 11-14. These are the persons spoken of in the text, as "given unto Christ" by some mysterious transaction, (according to our low apprehensions,) betwixt the Father and the Son, when he undertook the work of redemption.† With an especial intention of saving this "remnant according to the election of grace," Christ shed his precious blood. "I lay down," says he, "my life for the sheep." His death was a sufficient atonement for all: this forms an encouragement for any; and leaves every one without excuse who neglects such great salvation, through pride and love of sin. But he foresaw who would eventually partake of this infinite ransom, and for them he specially paid it. These are his even before their conversion: "Other sheep," says he, " I have, which are not "of this fold:" meaning the unconverted Gentiles. When as lost sheep they are wandering in the ways of destruction, he providentially sends his ministers to those places, where each of them resides, that by them he may seek and save them, and bring them home to his fold :—and notwithstanding opposition from others, and their own discouragement and purposes of removal, he continues them in their stations till his purposes are accomplished. "Be not afraid, but speak, and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city,” Acts xviii.

"The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God. Wherefore we have no strength to do good works pleasant and acceptable unto God, without the grace of God by Christ preventing us, that we may have a good will, and working in us when we have that good will." (10th Article.)

"Work out your own salvation with fear and trembling; for it is God which worketh in you to will and do, of his good pleasure." (Phil. ii. 12, 18.)

+"Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they which he endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season; they through grace obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of his only begotten Son Jesus Christ; they walk religiously in good works; and at length, by God's mercy, they attain to everlasting felicity." (17th Article.)

9, 10. saith he to persecuted Paul at Corinth, concerning the licentious inhabitants. And for these he especially intercedes, and not for the world. "God, who is rich in mercy, for his great love wherewith he loved us, even when dead in sin, hath quickened us together with Christ-For by grace are ye saved, through faith; and that not of yourselves; it is the gift of God." Ephes. ii. 1-10. Thus he separates his elect by new-creating grace, and makes them " a willing people in the day of his power, in the beauties of holiness." "We ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. But after that the kindness and love of God our Saviour towards man appeared; not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost."-" He hath saved us, and called us with an holy calling, not according to our works, but according to his purpose and grace, which was given to us in Christ Jesus before the world began." 2 Tim. i. 9. Tit. iii. 2-9. Others are invited, but these only are made willing to come; the rest make light of it, and go their ways to other more favourite pursuits. This leads me,

III. To observe, that all these shall come to Christ, and none else will. This is illustrated by the decree of Cyrus to the captive Jews. Ezra i. "Who is there among you, of all his people? his God be with him, and let him go up to Jerusalem." This was general for all. But many had got comfortable settlements at Babylon: and they did not care enough for the ashes of the holy city, or for the interests of religion, to encounter the perils and hardships of such an expedition. Who then eventually availed themselves of the king's unlimited permission? "All they whose spirit God had raised to go," and none else. The others might and could, had they possessed a willing mind; but they did not, and therefore they went not. Nor would any have gone, had not God interposed to make some of them willing.

May not sinners come to Christ? How funs the proclamation?" How long ye simple ones will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge? turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you." Prov. i. 22, 23.—" Ho, every one that thirsteth, come ye to the waters: and he that hath no money, come ye, buy and eat: yea, come buy wine and milk, without money, and without price. Wherefore do ye spend your money for that which is not bread? and your labour for that which satisfieth not ?” “Seek ye the Lord while he may be found, call ye upon him while he is near; let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy on him and to our God, and he will abundantly pardon." Isaiah lv. 1-3, 6, 7. "Now then we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God." "We beseech you, that you receive not the grace of God in vain.” 2 Cor. v. 17—21, vi. 1. that is athirst come; and whosoever will, let him take of the water of life freely." Rev. xxii. 17. Who is expected, by name or character, in these general proclamations?-Christ complains of men, that "they will not come to hir that they might have life; and he thus pathetically laments over Jerusalem, "How often would I have gathered thy children, as a hen gathereth her chickens under her wings, and ye would not!" Jehovah says with the greatest solemnity and earnestness: "As I live, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye, from your evil ways; for why will ye die?"-Justice indeed demands the execution of the criminal; but the merciful Prince, as it were, sheds tears, whilst, as a matter of necessity, (if he will maintain the honour of his kingdom) he signs the death-warrant. The reason of the destruction

"Let him

* I refer the reader to a letter of Archbishop Usher's, for a more full discussion of this point; and for this and several other illustrations and arguments.

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