do to say, that he suffered them to rebel, as a punishment for rebellion: for their rebellion had not yet taken place, when they were suffered to rebel. The only consistent answer to the question, Why were such a part of the angels suffered to apostatize? is this, That God meant thereby to glorify himself, and to promote the good of the intelligent system. "The Lord hath made all things for himself, yea, even the wicked for the day of evil.”

It appears more strikingly clear among the human race, that the purpose of God according to election is not of works, but of the good pleasure of his grace. The human race all possess one character, and that is a wicked, ill-deserving character. "The carnal mind is enmity against God." "As in water, face answereth to face, so the heart of man to man." "For there is no difference." How can it be said, that our works are the cause of our election, when we have none of us a single good work to produce, until we are created anew unto good works? Before this, we may have things which are highly esteemed among men, but they are abomination in the sight of God; they can therefore be no ground of our election.

While in a natural state, we are not only des titude of good works, for the time now present, but we are totally indisposed to do any better in time to come. That passage Zech. vii. 11, 12, is of no private interpretation, "But they refued to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an adamant-stone,

lest they should hear the law, and the words which the Lord of hosts hath sent in his Spirit by the former prophets." The truth of it is confirmed by the Saviour when he says, "Ye will not come unto me that ye might have life." If the purpose of election were to wait for us first to make choice of Christ, it would wait forever. Christ therefore says to his disciples, "Ye have not chosen me, but I have chosen you." He also says, "All the Father giveth me shall come to me." They are not given because they come, (if so, it would be of works,) but they come because they are given. Those who become believers were before this ordained to eternal life; "As many as were ordained to eternal life believed; Acts xiii. 48.

There is the utmost pains taken by the sacred writers, to keep works out of view, as the foundation of election. In the 8th chapter of Romans, it is said, "Whom he did foreknow, he did predestinate to be conformed to the image of his Son." God is not said to predestinate men, because he saw they were, or would be conformed, but, to be conformed to the image of his Son. Almost the whole of the chapter, from which our text is taken, is manifestly designed to exclude our works from having any place in laying a foundation for our election. But as it is a common practice (and a commendable one too) for christian hearers to read, after they have retired from the sanctuary, the chapter from which the text has been taken, I shall omit quotations from this chapter, to give place to others which establish the same point. In the 11th chapter of this epis

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tle, there is a passage very directly to the purpose. "Even so then at this present time also there is a remnant, according to the election of grace. 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 of grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded." Here a remnant of Israel is said to be sav, ed, and this is said to be, according to the election of grace. It is then proved, that if it be of grace, it cannot be of works; that is, If God elected them of his grace, their works could not be the cause of it. "But the election hath obtained it." The election is the same as the elected: these are the ones who obtain mercy.

In the 1st chapter of Ephesians, 4th verse, the apostle says, "According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love." Here we notice two things; first, when the saints were chosen; and secondly, to what end they were chosen. They were not chosen in time, but before the foundation of the world--they were not chosen, because they would be holy, but that they should be holy. The same view is given of the subject 2 Tim. i. 9; "Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus, before the world began." Effectual calling is, in its nature and a holy calling;" but it is fruits, "

"not ac

cording to our works" previously performed; "but according to his own purpose and grace which was given us in Christ Jesus, before the world began." Here purpose and grace stand opposed to our works; therefore our works cannot be the cause of God's gracious purpose to save us. It is proper to say that election is unconditional, though salvation is proposed on the condition of our accepting gospel offers*. It is promised that we shall be saved on condition that we believe; but no good qualifications are the ground, or condition of election. This is unconditional, according to the good pleasure of him that calleth.

As to those who perish from our world, their impenitence and unbelief are the immediate and deserving cause of their destruction; but their impenitence and unbelief would be taken away, if it were not best for the universe, that God should show his wrath and make his power known on some vessels of wrath which are fitted to destruction. It is not assigning a sufficient reason for their reprobation to say, that the reprobate were wicked, and would not accept of mercy; for this was equally true concerning those who are saved, until by the power of God they were made willing to submit. The question will arise, Why did God determine to pass any by, and not prepare them for glory? Was it because these were sinners above all others? Some of the great

*Mr. Webster, in his Letter, seems to think it improper to call election unconditional; but it appears that he confounded election with salvation. The Letter referred to, appears to be written in the spirit of the gospel, and I trust the learned author will take in good part the remark now made upon it.

est of sinners are saved. Paul mentions the greatness of his sin as one reason why he obtained mercy, that he might be made a pattern of great grace. Was it because the divine benevolence became exhausted in saving the elect? The Lord declares, in the most solemn manner, that he hath no pleasure in the death of him that dieth. If therefore it were not, on the whole, calculated to benefit the universe, that divine vengeance should be eternally displayed on suitable objects, the God of mercy would cause all his enemies to bow at his feet, and enjoy his favor. We are,

II. To show that the purpose of God according to election will never, in a single instance, be frustrated, but will always stand. The apostle in the text more than intimates, that if the purpose of clection were of works, it might be frustrated; but now, since it is not of works, but of the good pleasure of God, it will stand. If God had determined to save all penitent sinners, without also determining that some sinners. should become penitent, it would not have been certain that one sinner would have been saved; Nay, if total depravity is true, (which we trust has been proved,) it is certain on this plan, that not a single child of Adam would escape endless ruin. If therefore the purpose of election were to depend on the good works of men, it would depend on a rotten foundation; it would fall, it would not stand. There would have been infinite folly, instead of infinite wisdom, manifested in giving Christ to die for sinners, without a more certain and fixed purpose concerning their salvation: for in such a case, there might have been an in