And each person of the Trinity is equally glorified in this work There is an absolute dependence of the creature on every one for all: All is of the Father, all through the Son, and all in the Holy Ghost. Thus God appears in the work of redemption as all in all.

It is fit that he that is, and there is none else should be the Alpha and Omega, the first and the last, the all, and the only, in this work.

2. Hence those doctrines and schemes of divinity that are in any respect opposite to such an absolute and universal dependence on God, do derogate from God's glory, and thwart the design of the contrivance for our redemption. Those schemes that put the creature in God's stead, in any of the forementioned respects, that exalt man into the place of either Father, Son or Holy Ghost, in any thing pertaining to our redemption; that, however they may allow of a dependence of the redeemed on God, yet deny a dependence that is so absolute and universal; that own an entire dependence on God for some things, but not for others; that own that we depend on God for the gift and acceptance of a Redeemer, but deny so absolute a dependence on him for the obtaining of an interest in the Redeemer; that own an absolute dependence on the Father for giving his Son, and on the Son for working out redemption, but not so entire a dependence on the Holy Ghost for conversion, and a being in Christ, and so coming to a title to his benefits; that own a dependence on God for means of grace, but not absolutely for the benefit and success of those means; that own a partial dependence on the power of God, for the obtaining and exercising holiness, but not a mere dependence on the arbitrary and sovereign grace of God; that own a dependence on the free grace of God for a reception into his favor, so far that it is without any proper merit, but not as it is without being attracted, or moved with any excellency; that own a partial dependence on Christ, as he through whom we have life, as having purchased new terms of life, but stilĮ hold that the righteousness through which we have life is inherent in ourselves, as it was under the first covenant; and whatever other way any scheme is inconsistent with our entire

dependence on God for all, and in each of those ways, of having all of him, through him, and in him, it is repugnant to the design and tenor of the gospel, and robs it of that which God accounts its lustre and glory.

3. Hence we may learn a reason why faith is that by which we come to have an interest in this redemption; for there is included in the nature of faith, a sensibleness and acknowledg ment of this absolute dependence on God in this affair. It is very fit that it should be required of all, in order to their hav ing the benefit of this redemption, that they should be sensible of, and acknowledge their dependence on God for it. It is by this means that God hath contrived to glorify himself in redemption; and it is fit that God should at least have this glory of those that are the subjects of this redemption, and have the benefit of it.

Faith is a sensibleness of what is real in the work of redemption; and as we do really wholly depend on God, so the soul that believes doth entirely depend on God for all salvation, in its own sense and act. Faith abases men, and exalts God, it gives all the glory of redemption to God alone. It is necessary in order to saving faith, that man should be emptied of himself, that he should be sensible that he is "wretched, and miserable, and poor, and blind, and naked." Humility is a great ingredient of true faith: He that truly receives. redemption, receives it as a little child. Mark x. 15. “Whosoever shall not receive the kingdom of heaven as a little child, he shall not enter therein." It is the delight of a believing soul to abase itself and exalt God alone: That is the language of it. Psalm cxv. 1. Not unto us, “ O Lord, not unto us, but to thy name give glory."

4. Let us be exhorted to exalt God alone, and ascribe to him all the glory of redemption, Let us endeavor to obtain, and increase in a sensibleness of our great dependence on God, to have our eye to him alone, to mortify a selfdependent, and selfrighteous disposition. Man is naturally exceeding prone to be exalting himself and depending on his own power or goodness, as though he were he from whom he must

expect happiness, and to have respect to enjoyments alien from God and his Spirit, as those in which happiness is to be found.

And this doctrine should teach us to exalt God alone, as by trust and reliance, so by praise. Let him that glorieth, glory in the Lord. Hath any man hope that he is converted, and sanctified, and that his mind is endowed with true excellency and spiritual beauty, and his sins forgiven, and he received into God's favor, and exalted to the honor and blessedness of being his child, and an heir of eternal life; let him give God all the glory; who alone makes him to differ from the worst of men in this world, or the miserablest of the damned in hell. Hath any man much comfort and strong hope of eternal life, let not his hope lift him up, but dispose him the more to abase himself, and reflect on his own exceeding unworthiness of such a favor, and to exalt God alone. Is any man eminent in holiness, and abundant in good works, let him take nothing of the glory of it to himself, but ascribe it to him whose “workmanship we are, created in Christ Jesus unto good works,”

turbance, and are now flattering themselves that they are not the persons; promising themselves that they shall escape. If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of this misery, what an awful thing would it be to think of! If we knew who it was, what an awful sight would it be to see such a person! How might all the rest of the congregation lift up a lamentable and bitter cry over him! But alas! Instead of one, how many is it likely will remember this discourse in hell? And it would be a wonder, if some that are now present should not be in hell in a very short time, before this year is out. And it would be no wonder if some persons, that now sit here in some seats of this meetinghouse in health, and quiet and secure, should be there before tomorrow morning.

END OF THE SEVENTH VOLUME.

The same is expressed, Psalm lxxiii, 18 "Surely thou didst set them in slippery places; thou castedst them down into destruction."

2. It implies, that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once without warning: Which is also expressed in that Psalm 1xxiii. 18, 19. "Surely thou didst set them in slippery places; thou castedst them down into destruction: How are they brought into desolation as in a moment?

3. Another thing implied is, that they are liable to fall of themselves, without being thrown down by the hand of another; as he that stands or walks on slippery ground needs nothing but his own weight to throw him down.

4. That the reason why they are not fallen already, and do not fall now, is only that God's appointed time is not come. For it is said, that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands in such slippery declining ground on the edge of a pit that he cannot stand alone, when he is let go he immediately falls and is lost.

The observation from the words that I would now insist upon is this,

"There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God."

By the mere pleasure of God, I mean his sovereign pleas ure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God's mere will had in the least degree or in any respect whatsoever, any hand in the preservation of wicked men one moment.

The truth of this observation may appear by the follow ing considerations.