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which engages the believer's hope, the apostle says, was promised by God, who cannot lie, before the world began. Since believers are regarded, only in Christ, and are nothing, only by virtue of their relation to him; it is not to be conceived, why their election of God should not be from eternity. They must stand, in the plan of grace, as members, as soon at least as Christ is appointed and honoured as the head, of the body; or else we shall be presented with a monster, a head without members to complete the body. As soon as Christ was chosen to be the firstborn among many brethren, his brethren, were predestinated to be conformed to his image. As this whole matter be. longs to God to institute and perfect it, why may it not be as well planned in eternity, infinite ages before the world began, as in time? God is as much at liberty to lay out his own work, long before a creation exists, as at any time, after it has come into being. It is, therefore, doing honor to God to believe, upon the credit of his word, that all the subjects of redemption are his elect, chosen to salvation from eternity. " For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Since we are God's husbandry, since we are God's building, no doubt our character and circumstances are the result of the eternal purposes of God, as a building of this magnitude must have been planned, as early as

any thing, which is dear to divine wisdom and goodness.

6. A word will now be offered upon the magnitude of this redemption, or to what duration it will extend. As in the divine purpose it is from eternity, so, in point of continuation, it will be parallel with eternity. "But Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end." Being made perfect, Christ Jesus, it is said, became the author of eternal salvation unto all them that obey him. And it is further said that, "neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us." And further more it is added, "And for this cause he is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." The blessedness, which comes to believers, through Christ, hence appears to be an eternal good. It is not circumscribed within the narrow limits of the present life, nor any other finite space; but is of endless duration. This, in addition to the consideration of its being a deliverance from evils of every kind and degree, renders it a por. tion of the highest conceivable value. We proceed now to inquire

Secondly. How this is a means of great

glory to God. If God actually brings to pass the salvation of men, whether the number be greater or less, he does it to accomplish some good end, just as it is with all the works of his hand. His own glory is the only end, for which he can be considered as operating, in any manner, or upon any occasion. He effects the salvation of sinners, on account of the glory, that will redound to his name from the exercise of that sovereign mercy, which is effectual to their redemption. He has no other inducement for taking measures to bring guilty creatures to renounce the cause of Satan and to enlist in the service of Christ, and to put them into possession of that inheritance which is incorruptible, undefiled, and fadeth not away. Were no glory to accrue to God from redeeming mercy, an instance of it would not take place in the world. Sinners, if there were any such characters, would continue such, and abide all the consequences of their sin. But as the fact appears incontestible, that God is reconciling the world unto himself, not imputing their tresspasses unto them, we are invited to look into the scheme of his mercy, his gracious dealings with the children of men, especially the church, to see how his glory is promoted in the great work of salvation. And if the honour of God is advanced in the repentance of sinners, and their attainment of everlasting life, the work is not of man, but of God. Though the well doing of men, in this great concernment, is, not unnecessary, and cannot be dispensed with; yet it is as absurd to impute it to man, that God is finally honoured and exalted, as it would be to ascribe it to saws, axes, and hammers, that houses and other buildings are raised up. It is not their work, though done by their means. Though man honours God by loving, fearing, and obeying him, and by bringing forth much fruit; yet is it true, after all, that, in these devout and holy exercises of the creature, God honours himself, and accomplishes his own glory. It is the Lord's work, however many dependent exertions may be put forth in bringing it to perfection. "Without me," says Christ to his disciples, " ye can do nothing." Whatever they do, therefore, in the christian calling, to help on and build up the Redeemer's kingdom, is done by virtue of their being in Christ, and the subjects of his gracious influences; and cannot be ascribed to them, as original and primitive agents; but only as acting under the energies of him, who worketh in them mightily. One thing, which the apostle makes a subject of prayer in behalf of the Ephesian brethren is, that they might know "what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power." A similar petition of his is recorded in 2 Thes. "Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power. That the name of our

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Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ." It is easy to conceive, that beings, who do not exist of themselves, and are, therefore, dependent, may work, so far as they are under the operation of a power, capable of moving them, and, consequently, be the means of great good. But whatever is brought to pass, in this way, none will ascribe to the dependent agent; but to that power, by which he was actuated. God can be, and is, glorified by the faithful subjects of his kingdom, in that he gives them grace to serve him acceptably with reverence and Godly fear. But this is glorifying himself through the instrumentality of man. And what higher honour, in the scale of being, can any man claim, than this, to act for the glory of God, as he is enabled, by divine power working in him ? which implies that he is an instrument, by which God glorifies himself. That this is the actual situation of all the holy branches, which grow out of Christ, is evident from this, that they must continue in him, in order to escape the excision, which is the lot of all dry and withered branches. If the Spirit of the Almighty does not animate, inspire, and direct them, they are nothing. They can have no agency at all, and can be of no use to the kingdom of God, to build it up, and advance its interests. The apostle has well expressed the dependent state of every believer, in regard to his ability and success,

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