It is manifest from reafon, as well as fcripture, that God exercifes a moral government in the world, and that his providence extends to particular perfons, to all circumftances of their condition, and to all the actions of their lives; for we cannot conceive it poffible, that he fhould govern the world in general, and yet overlook particular perfons; or that he fhould order their circumftances, and yet have no fuperintendancy or control of their actions.

It is also certain, that the grace of God operates in the converfion of finners, in fuch a manner and degree, that they are saved by him, not of themfelves.

Now fo far as the grace of God, in the falvation of finners, is abfolute and unconditional, election or predeflination is fo, and no farther. They run parallel to each other. We are to conceive of election, in the fame manner as we conceive of the influence of grace; for election can be nothing more, than God's foreknowing and predetermining (to speak according to our way of conception) that he will exercife his grace in fuch a manner as fhall prove effectual. And his counfels and decrees are only the plan of his providential government. If the latter is not inconfiftent with human liberty, the former cannot be fo. If the thing done does not control our agency, the previous purpose cannot control it.

The question, whether election is conditional, will easily be folved by confidering the end which it respects!

If we confider it as refpecting the original plan of falvation, it must be abfolute and unconditional. It could not be owing to any forefeen worthinefs in fallen creatures, that God chofe and determined to fend them a Savior, and to propofe fuch a particular method of falvation; but merely to his felfmoving, fovereign grace. Their guilt and im

potence were the reafons why fuch a method of falvation was neceffary, and therefore their forefeen holiness and worthinefs could not be the reafons why fuch a method was adopted.

If we confider election as refpecting the means of falvation, it is unconditional. It was not owing to the virtue and goodness of the human race that a revelation was given them. It was not owing to the previous defires, prayers and endeavors of the Ephefians or other Gentile nations, that they were brought into a church state, and to the knowledge of the way of falvation. It is not owing to any thing which we had done, that the gospel is fent to us, and that we were born and have been educated under it. All this must be ascribed to the pure favor of God. He chofe the Ephefians, not because they were holy, but that they might be holy. He predeftinated them, and made known to them the mystery of his will, according to the good pleafure which he purpofed in himself. In this fenfe the Apostle applies the words of the prophet, "I am found of them who fought me not; I am made manifest to them who inquired not after me."

Farther: If we confider election as it refpects the firft awakening influence of the Spirit of God on the hearts of obftinate finners, whereby they are excited to feek the mercy of God with earneftness, and to attend on the means of falvation with diligence, it is here also fovereign and unconditional. For that finners, dead in their trefpaffes, fhould be awakened to confideration, inquiry, and an attendance on the means of life, must be owing, not to their own previous good difpofitions, but to fome fpecial Providence, feasonable ward, or internal influence, which was not of their fecking. Accordingly our Savior fays, "Behold, I ftand at the door and knock: If any man hear voice and open my the door, I will come in to him and fup with him, and he with me.' His knocking is from his own

motion, not from the invitation of finners: That is the occafion of their opening; not this the occafion of his knocking.

Again: If election be confidered as it refpects the grace of God in the converfion of finners, I think, it may be called fovereign and unconditional. To prevent mistakes, I would qualify this obferva

tion.

The gospel comes to men accompanied with the Spirit, which is given to convince them of fin, awaken in them an apprehenfion of danger and excite their attention to the means of fafety. Such exerciíes ordinarily precede converfion. And as finners more readily yield to these motions of the Spirit, and more diligently apply the means of religion, they have more reafon to expect the grace. which will prove effectual, "Whofoever hath, to him shall be given." In this fenfe I admit, that converting grace may be called conditional. But where fhall we find those who have never refifted the Spirit of grace, or neglected the means of falvation? To finners under this guilt and forfeiture, God can be under no obligation, by justice or promife, to grant the prefence of his renewing, or the return of his awakening grace, or even the prolongation of life. If the continuance of life, and the repeated excitations of the Spirit, are fovereign and unpromised mercies, converting grace is no lefs fo. Saving benefits are never promised to finners on any conditions, but those which imply a change of character.

Now if among those who have alike abused and forfeited the grace of God, fome are reclaimed, and others left in a ftate of fin, I can fee no violation of juftice or of promife; for none, on either of thefe grounds, had a claim to the benefit. The former muft adore God's mercy; the latter condemn their own perverfencfs. The mercy granted to thofe is no prejudice to thefe. Election then,

in relation to converting grace, is, in this fenfe, ab. folute, that it is the refult of God's good pleasure, and not the effect of any condition actually performed by the finner, in virtue of which he could claim it.

But then, if we confider election, as it refpects the final beftowment of falvation, it is plainly conditional. This God gives, and this he determines to give only to fuch as are made mete for it. To imagine, that he chooses fome to eternal life without regard to their faith and holiness, is to fuppofe that fome are faved without thefe qualifications, or fav ed contrary to his purpose. It is the exprefs declaration of fcripture, "Without holiness no man fhall fee the Lord.-God hath chofen us to falvation through fanctification of the fpirit and belief of the truth." The terms of falvation are in the. gofpel clearly ftated, and we must not imagine, that, contrary to this ftatement, there is a fecret purpose, which will open the door of falvation to the finally impenitent,against whom the gospel has fhut it, or will shut the door against the fincerely penitent, to whom the gospel has opened it.

Whatever difficulties may attend this doctrine, fo much is plain: They who are chofen to falvation, are chosen to be holy. And whatever doubts we may have concerning our own election,we may make it fure, by adding to our faith the virtues and works of the gofpel. "If we do these things we fhall never fall."

We proceed,

II. To confider the fpiritual qualifications, to which the Ephesians were chofen. "God chofe them to be holy and without blame before him in love."

There is a relative or ceremonial bolinefs often applied to perfons and things, on account of their feparation from a common to a facred ufe. But more ufually the term denotes a real, internal pu

rity, in oppofition to moral pollution or fin. This is the fenfe of it in the text. To be holy is to be "without blame in the fight of God."

Holiness confifts in the conformity of the foul to the divine nature and will; and is opposed to all moral evil. In fallen creatures it begins in the renovation of the mind after the image of God.Hence Chriftians are faid "to be renewed in the fpirit of their minds, and to be made new creatures." In this change the heart is formed to the love of God's character and will, and to a hatred of whatever appears contrary to them. "They who love the Lord, hate evil." This renovation, though imperfect in degree, yet extends to the whole man, fo that "all things become new." And though the renewed Chriftian in many things offends, yet he has refpect to all God's commands. He defires to be without blame before God. He contents not himself with his prefent imperfect measure of goodness, but is folicitous to cleanfe himself from all filthinefs, and to perfect holiness in the fear of God. With this view he attends on all divine institutions. He defires the pure milk of God's word that he may grow thereby. He receives with meeknefs the engrafted word, hoping that it may fave his foul. He is not difgufted at a reproof or warning, because it comes home to his cafe; he regards it as a word in feafon, is thankful for it, and humbly applies it. Wen he hears the word, it is not that he may find matter for objection and cavil, or that he may apply what he hears to others, but that he may know himfelf more intimately, understand his duty more perfectly, and do God's will more acceptably.

When he comes to the ordinance of the fupper, he defires there to remember and fhew forth the death of his Savior. He does not expect to be accepted, merely because he eats and drinks in Chrift's prefence; he confiders that he muft alfo depart