"behold now is the day of salvation. Let the wicked "forsake his ways, and the unrighteous man his "thoughts, and let him return unto the Lord, for he "will have mercy upon him, and to our God, for he "will abundantly pardon."

SERMON V.

THE SOVEREIGNTY OF DIVINE GRACE ASSERTED AND ILLUSTRATED.

MATTH. xi. 26.

Even so, Father, for so it seemed good in thy sight.

THAT the doctrine in the preceding verse is true in

fact, is sufficiently evident from common observation. The greatest part of those whom the world esteems wise and prudent, and all to a man who think themselves so, pay but small regard to the truths of the Gospel. They are hid from their eyes, and revealed to babes, to those whom they despise on account of their ignorance and insignificance. And if a few who are favoured with considerable advantages in point of genius, education, or rank, do receive the truth in the love of it, they have been at least taught that they are no better than babes, and are glad to count all outward things but loss, for the excellency of the knowledge of Christ Jesus the Lord.

If we could give no other reason for this dispensation of grace, than that which is assigned in our text, it ought to be satisfactory; and would be so, if it was not for the pride of our hearts. Surely that which

seems good in the sight of God, must be holy, and wise, and good in itself. How vain and presumptuous is blinded man, that would dare to reply against his Maker, to charge his holiness with injustice, his wisdom with mistake, his goodness with partiality? All their vain cavils will be silenced at the great day, when the secrets of all hearts are opened, and God will be justified when he condemns. However, though we dare not venture too far into the depths of the divine counsels, yet, from the light he has afforded us in his word, we may, in our feeble manner, assert and prove, that his ways are just and equal: and, besides the argument of his sovereignty, "that so it has pleased him," he has been pleased to favour us with some of the reasons, "why it has so pleased him." And this is the subject I propose to lead your meditations to from these words. May his Spirit assist me, that I may not darken counsel by words without knowledge.

Let us begin with inquiring, What might be his principal ends in sending his Son into the world, that we might have life through him? These I apprehend were chiefly two.

1. The redemption and complete salvation of all that believe. All mankind are by nature in the same state of sin and misery. But we are told, that at the great day there will be an unspeakable difference in the circumstances between some and others. Many will then stand trembling at his left hand, to whom the King shall say, Depart." But those on the right hand will hear those joyful words, "Come, ye blessed "of my Father, inherit the kingdom prepared for you "from the foundation of the world." If you ask, To what is this difference primarily owing? The answer

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is provided: "Jesus loved them, and washed them "from their sins in his own blood; he redeemed them "out of every nation, and people, and language; they "came out of great tribulation, and washed their "robes, and made them white in the blood of the "Lamb; therefore are they before the throne." It was then for their sakes, who should be hereafter found at the right hand of God, that "God sent forth his

Son, made of a woman, made under the law, to re"deem them that were under the law, that we might "receive the adoption of sons."

2. But, besides this, God had another and a still higher end in the work of redemption, namely, the manifestation of his own glory. It was unspeakable love to us that he provided the means of salvation at all: and we cannot wonder, much less ought we to complain, that, in justice to himself, he appointed such means, and such a way, as that all the praise and glory of the contrivance should in the end redound to himself alone. In order to this, it was necessary that the following things should be manifested with the fullest evidence.

1st, The greatness of man's depravity, guilt, and misery that it was not a small thing, but a case worthy the interposition of almighty power and infinite grace.

2dly, The utter insufficiency of man to relieve himself; that so God might have the whole honour of his recovery, and we might be for ever debtors to his free undeserved mercy.

Sdly, That whereas there are, to outward appearance, a great variety of characters among mankind, it was necessary the dispensation of his grace should be so

conducted as to show, that no case was too hard for his power, or too low and miserable for his compassion and condescension.

Upon these grounds we may see something of his wisdom in the methods he has appointed, and in the subjects of his choice; why it has seemed good in his sight, to hide these things from the wise and prudent, and to reveal them unto babes; for such reasons as these:

1. To stain the pride of all human glory.

2. To exclude every pretence of boasting.

3. That there might be a ground of hope provided for the vilest and meanest.

4. That the salvation of believers might be sure, and not subject to miscarry.

I. The Lord of hosts hath proposed it, "to stain "the pride of all human glory*." How much men are disposed to admire their own wisdom, learning, and fancied accomplishments, is sufficiently obvious. But now the pride of all this glory is stained, inasmuch as it is proved by experience to be utterly useless in the most important concerns. One man has talents to rule a kingdom; but is himself a slave to the vilest lusts and passions. Another has courage to face death in a field of battle; yet, with regard to religion, is a mere coward: overawed by the feeble breath of the multitude, he is both ashamed and afraid to practise what his conscience convinces him is his duty. Another almost pretends to count the number of the stars, and to call them all by their names; yet has no more thought of the God that made the heavens and the earth, than the beasts that perish. Another delights in

books and languages, which few can understand but himself; nothing so false or foolish but he accounts it worth his study, if it has but the stamp of antiquity to recommend it; only the book of God, (though much more ancient than all his fables,) because it may be read in plain English, is thrown by as unworthy his notice. Another who professes to be Scripture-wise, perverts the Scripture, and abuses his own reason, to establish the most absurd errors, or to overturn the plainest truths. Another amuses himself with setting forth the praises of virtue and morality, while his own conduct furnishes a standing proof, either of the weakness of his scheme, or the insincerity of his heart. Time would fail to recount all the achievements of these wise and prudent men. But behold the pride of them all stained. In the midst of all their acquisitions and inventions, they are strangers to God, to themselves, and to peace; they are without Christ, and without hope; those things which alone are of real importance, are hid from their eyes. Here the desperate depravity and deceitfulness of the heart are manifested to the glory of God; and it is clearly seen, that if he does not interpose to save, men are wholly unable to save themselves.

II. To exclude boasting. "Where is boasting then? "It is excluded." As the apostle speaks in another place, "If Abraham was justified by works, he hath "whereof to glory*:" so if men were saved either in whole, or in part, by their own wisdom and prudence, they might in the same degree, ascribe the glory and praise to themselves. They might say, My own power and wisdom gave me this; and thus God would be robbed of the honour due to his name. But now this

* Rom. iv. 2.