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On the whole, to plead any kind of inability as an apology for the neglect of duty, it must be evident from what has been observed, is to make a daring attack on the equity and justice of the divine administration. To say that he has commanded his creatures to perform impossibilities, and supported those commands with penalties the most awful, of which the human mind can form any conception; is an exhibition of impiety, common as it may be, especially if it be done understandingly and be not the effect of ignorance, with which, that of the slothful servant, who accused his lord of being an "austere master," a was comparative innocence. He accused his lord of exacting what was unreasonable, but not what was impossible; nor did he accuse him of supporting his unreasonable demands by the most fearful threatenings." Wo unto him that striveth with his maker." b "He that repro

veth God, let him answer it." c

Edwards on the Will.-Park-Street Lectures.- Wines Inquiry.-Dwight's Theology.

SECTION XI.

Election.

Q. What is meant by the Doctrine of Election? A. We understand by the doctrine of election, that some men were chosen in Christ," According to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience." d Or it may be thus expressed:-Some men were "Chosen in Christ, before the foundation of the world, that they should be holy and without blame before him in love." e

a Math. xxv. 24. b Isaiah xlv, 9. e Job xl. 2 d1 Peter i. 2. e Eph. i. 4.

Q. What evidence have we of the truth of this doctrine? A. In answer to this question, we remark, that we approach the subject before us, with feelings which are, in many respects peculiar. Not that we view the doctrine as more important than any other, though we deem every doctrine as plainly revealed, and as closely connected with the character of God as this, important. Not that we suppose a formal assent to our views of this doctrine to be essential to salvation; though we are firmly persuaded, that when the doctrine is clearly understood, and examined without prejudice, it will be believed by every candid and enlightened mind. The peculiarity of our feelings in view of this subject, arises from the fact, that the doctrine should be so undeniably supported, with evidence sufficient to prove any other point, in the whole compass of theology; that it should be indissolubly connected with many other things, which are cheerfully and universally believed, and that belonging as it does, entirely to the administration of Jehovah, it should excite in the hearts of so many, such a spirit of bitter and violent opposition.

As the proof of this doctrine, is very similar to that with which the doctrine of the decrees has been supported, our re

marks upon it may be brief. It has been observed, that this doctrine is indissolubly connected with other doctrines, which are cheerfully and universally believed. The course we shall take, in the present investigation, will be to exhibit some of those doctrines with which it is connected; and then establish the connexion with the doctrine in question. There is scarcely a doctrine in the whole Bible, in the belief of which, mankind are more universally agreed, than the IMMUTABILITY of God. It is so plain, that no dependence could be placed upon him, if he were mutable, and his immutability is so plainly asserted in the Bible, that it is questioned by very few, if any. Indeed, what security could we have, that one

among all his exceeding great and precious promises, will ever be fulfilled, if it be possible for him to change? Again, if it be possible for him to change, he cannot be infinite. If he change, it must either be necessary to render him perfect, or by that change, he must become imperfect.

Again, if it be possible for him to change, then he cannot have a perfect knowledge of all future events. If all future events were perfectly known, there could not be, in the nature of things, any occasion for a change, or any cause to produce it. But it must be seen at once, that if he have not a perfect knowledge of all future events, he is like his creatures, growing in knowledge. And if his knowledge is increasing, it is impossible to evade the conclusion, that there was a time, when he knew nothing. It must be acknowledged then, that "He is the same, yesterday, to-day and forever." a "He is of one mind, and who can turn him ?" b What must we suppose of the following declarations, if God be not unchangeable?" I am the Lord, I change not." c "God is

not man that he should lie; neither the son of man that he shouldrepent; hath he said, and shall he not do it?" d But it is unnecessary, on a point like this, to multiply arguments.

The next doctrine which we would exhibit as connected with the doctrine of election, that is universally believed by all who conscientiously believe in the Bible, is, that regeneration is the effect of the Holy Spirit; or if it should be preferred, it may be stated thus, that every sinner is dependent on God for conversion, sanctification, and everlasting salvation. It is universally acknowledged that such is their dependence, that not one sinner would ever be regenerated and saved, were it not for him. If this be not true, and if we do not cheerfully acknowledge it, for what do we pray? If it be not true, what do we make of the promises contained in the b Job xxiii. 13.c Mal. iii, 6. d Num, xxiii. 13.

a Heb. xiii. 8.

Bible, which relate to the outpourings of his Spirit? Was not something done on the day of pentecost by the Spirit of God? And is it not equally certain that something essentially similar, is done by the Spirit in every conversion? In short, if there ever were, or ever will be, a sinner saved without his assistance, his salvation cannot be of grace. With these sentiments, first, That God is immutable, and secondly, That he does convert and save sinners, the doctrine of election as we view it, must stand or fall. He who admits them, (and who does not?) admits in essence, this doctrine. It certainly must be plain and undeniable, that if God be unchangeable, and does convert and save sinners, he always meant to do it. Whatever he does, towards the salvation of sinners, he always meant to do. This view of the argument presents before us the doctrine of election, in a just point of light. From this it is plain, that if we would ascertain what God has determined, with regard to the salvation of sinners, we must look at what he does. If he employ various means to bring them to repentance, such as admonitions and invitations; and in every thing treats them as free moral agents, it is all according to his previous design. We see no possible way to evade the force of this argument, without setting aside the Bible and every correct view of the divine character at a stroke. Lest it should be asserted that the burden of proof in this ar gument, rests upon human reasoning, though we have shown it to be supported by the Bible, we will now cite a few out of the many passages of Scripture, in which the doctrine is unequivocally established." As many as were ordained to eternal life, believed." a According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." b "Having predestinated us unto the adoption of children by Jesus Christ to

a Acts x 43. b Eph i 4.

himself, according to the good pleasure of his will." a "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." b "Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.." c

Q. Is not the purpose of God in election arbitrary?

If we

A. If we mean to imply, by the term arbitrary, as it is often understood, tyrannical, oppressive, or without reason, nothing can be more erroneous or unjust. mean by it, that the great Jehovah acts according to his own pleasure, or from motives entirely within himself, the sentiment may be admitted, though the word is objectionable. We object to the word, because it is so often used when applied to men, as implying something that is capricious or unjust; that when it is used in reference to the conduct of the great Jehovah, it leaves an erroneous impression on the mind.— That God, in choosing some to everlasting life, acts according to his own pleasure, is plain from the following passages of Scripture: "Having predestinated us, &c. according to the good pleasure of his will." d "Having made known, &c." "Who worketh all things after the counsel of his own will.” e But if we are unwilling that he should act according to his own pleasure, is there any other being, to whose pleasure we would wish to have him conform? Are not his perfections, as they are revealed in the Scriptures, sufficient to give us in relation to every thing he does, the most perfect satisfaction? Q. Does not this doctrine make God a respecter of per sons?

A. By no means, The view we have given of this doc

a Eph. i. 5. b ver 11 c 1 Tim. i. 9-See also Rom. viii 28, 29, 30-Mat xxiv. 24-John xvii, 2, 6.-1 Cor, iv 7, and 1 Pet. ii 9. Eph. i. 5. e ver. 9, 11.

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