of God, should have any objection to singing this song, Not unto us, O Lord, not unto us, but unto thy name, give glory, for thy mercy and for thy truth's sake.

Still more wonderful and deplorable it is, that some, who even make profession of spiritual religion, and talk of an inward work of God upon their hearts, should so far lose sight of humility and of truth, as to dream, either that their own arm helped the Almighty to save them, or at least that their own arm was able to have hindered him from saving them. What can reflect deeper dishonour upon God, than such an idea? And what can have a directer tendency to engender and to nourish that pride of heart which deceiveth man?

It pleased God to deliver me from the Arminian snare, before I was quite eighteen. Antecedently to that period, there was not (with the lowest self-abasement I confess it) a more haughty and violent freewiller, within the compass of the four seas. One instance of my warm and bitter zeal, occurs just now to my memory. About a twelvemonth before the divine goodness gave me eyes to discern, and an heart to embrace the truth, I was haranguing one day in company (for I deemed myself able to cope with all the predestinarians in the world), on the universality of grace, and the powers of human freeagency. A good old gentleman (now with God) rose from his chair, and, coming to mine, held me by one of my coat-buttons, while he mildly addressed me to this effect: My dear sir, there are some marks of spirituality in your conversation; though tinged with an unhappy mixture of pride and self-righteousness. You have been speaking largely in favour of free-will: but, from arguments, let us come to experience. Do let me ask you one question. How was it with you, when the Lord laid hold on you in effectual calling? Had you any hand in obtaining that grace? Nay, would you not

have resisted and baffled it, if God's Spirit had left you in the hand of your own counsel ?

I felt the conclusiveness of these simple, but forcible interrogations, more strongly than I was then willing to acknowledge. But, blessed be God, I have since been enabled to acknowledge the freeness. and omnipotence of his grace, times without number; and to sing (what I trust will be my everlasting song when time shall be no more), Not unto me, O Lord, not unto me, but unto thy name, give all the glory.

We never know so much of heaven in our own souls, nor stand so high upon the mount of communion with God, as when his Spirit, breathing on our hearts, makes us lie low at the footstool of sovereign grace, and inspires us with this cry, O God, be mine the comfort of salvation, but thine be the entire praise of it.

Let us briefly apply the rule and compass of God's word, to the several parts, of which salvation is composed; and we shall soon perceive that the whole building is made up of grace, and of grace alone. Do you ask, in what sense I here take the word grace? I mean, by that important term, the voluntary, sovereign, and gratuitous bounty of God; quite unconditionated by, and quite irrespective of, all and every shadow of human worthiness, whether antecedaneous, concomitant, or subsequent, This is, precisely, the scriptural idea of grace: to wit, that it [i. e. salvation in all its branches] is not of him that willeth, nor of him that runneth; but of God, who showeth mercy (a). And thus it is, that grace reigneth, unto the eternal life of sinners, through the righteousness of Jesus Christ our Lord (b).

1. In canvassing this momentous truth, let us begin where God himself began: namely, with election. To whom are we indebted, for that first

of all spiritual blessings? Pride says, to me. Selfrighteousness says, to me. Man's unconverted will says, to me. But faith joins with God's word in saying, Not unto us, O Lord, not unto us, but to thy name, be the whole glory of thy electing love ascribed thou didst not choose us, on supposition of our first choosing thee; but, through the victorious operation of thy mighty Spirit, we choose thee for our portion and our God, in consequence of thy having first and freely chosen us to be thy people.

Hear the testimony of that apostle, who received the finishings of his spiritual education in the third heavens. There is a remnant, says he, according to the election of grace. And, if by grace, then is it no more of works: otherwise, grace is no more grace. But if it [i. e. if election] be of works, then is it no more grace: otherwise, work is no more work (a). Let us sift this reasoning; and we shall find it invincible.

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There is a remnant," i. e. some of fallen mankind, who shall be everlastingly saved through Christ. This remnant is "according to election:" God's own will and choice are the determinate rule, by which the saved remnant is measured and numbered. This election is an election of "grace," or a free, sovereign, and unmerited act of God. The apostle would not leave out the word grace, lest people should imagine that God elected them on account of something he saw in them above others." Well, but" (may some say)" admitting election to be by grace, might not our foreseen good works have a little hand in the matter? might not God have some small regard to our future good behaviour?" No, answers the apostle: none at all. If election be by grace," i. e. of mere mercy, and sovereign love; then it is no more of "works," whether directly or indirectly, in whole or in part; "otherwise, grace

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(a) Rom. xi. 5, 6.

is no more grace:" Could any thing human, though ever so little, be mixed with grace, as a motive with God for showing favour to Peter (for instance) above Judas; grace would all evaporate, and be annihilated, from that moment. For, as Austin observes, Gratia non est gratia, nisi sit omninò gratuita: Grace ceases to be grace, unless it be totally and absolutely irrespective of any thing and of every thing, whether good or bad, in the objects of it. So that, as the apostle adds, was it possible for election to be "of works," then would it be "no more" an act of "grace;" but a payment, instead of a gift; "otherwise, work were no more work." On one hand, "work" ceases to be considered as influential on election, if election is the daughter of "grace;" and, on the other hand, "grace" has nothing at all to do in election, if "works" have any concern in it. Grace and conditionality, are two incompatible opposites; the one totally destroys the other; and they can no more subsist together, than two particles of matter can occupy the same individual portion of space at the same point of time.

Which, therefore, of these contrary songs, do you sing? (for all the art and labour of mankind united, can never throw the two songs into one) Are you for burning incense to yourselves, saying, Our righteousness, and the might of our own arm, have gotten us this spiritual wealth ?-Or, with the angels and saints in light, do you lay down your brightest honours at the footstool of God's throne? with Not unto us, O Lord, not unto us, but to thy name give glory, for thy loving mercy, and for thy truth's sake.

Certainly, election is the act, not of man, but of God; founded merely upon the sovereign and gracious pleasure of his own will. It is not of works, lest any man should boast; but solely of him, who has said, I will be merciful to whom I

will be merciful, and I will have compassion on whom I will have compassion. God merits of us, not we of him; and it was his free-will, not ours, which drew the impassable line between the elect and the pretermitted.

2. God's covenant love to us in Christ is another stream, flowing from the fountain of unmingled grace. And here, as in the preceding instance, every truly awakened person disclaims all title to praise; shoves it away from himself, with both hands; and not only with his hands, but with his heart also; while his lips acknowledge, Not unto us, O thou divine and co-eternal Three, not unto us, but to thy name, give glory!

How is it possible, that either God's purposes, or that his covenant concerning us, can be, in any respect whatever, suspended on the will or the works of men; seeing, both his purposes and his covenant were framed, and fixed, and agreed upon, by the persons in the Trinity, not only before men existed, but before angels themselves were created, or time itself was born? All was vast eternity, when grace was fœderally given us in Christ ere the world began (a): well therefore might the apostle, in the very text where he makes the above assertion, observe, that the holy calling, with which God effectually converts and sanctifies his people, in time, is bestowed upon us, not according to our works, but according to God's own free purpose and eternal destination.

Repentance and faith, new obedience and perseverance, are not conditions of interest in the covenant of grace (for then would it be a covenant of works); but consequences, and tokens, of covenant interest. For, the children being not yet born, neither having done any good or evil; that the purpose of God, according to election (which is the

(a) 2 Tim. i. 9.