DISCOURSE III.

"6 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 having predestinated us unto the adoption of children by Jesus Christ to him self, according to the good pleasure of his will, to the praise of the glory of his grace."-Eph. 1: 4-6.

The Scriptural doctrine of Election briefly stated and vindicated.

We know full well that a most unpalatable truth is contained in these words. Few, even of the professed servants of Christ, relish it. Neither are we ignorant of the fact, that many judge it best not to have it stated to any promiscuous audience, even though it be true. But the question is not what this or that man, this or that community, thinks and judges of its usefulness, or the contrary, but what are "the words of the Holy Ghost?" Is not election a tenet decidedly taught in the scriptures? If so, is not the Spirit of God the best judge of what should be read, stu

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died, or preached? And ought not scriptural truth to be explained, defended and applied in its proper order, proportion, and connexions? "Buy the truth, and sell it not," is the divine direction. We frankly admit that this doctrine has been often improperly stated. But is that a reason why it should be utterly withheld? No: he who explains it as does the Holy Spirit, and as often as he does, should not be despised, unless we wish to pour contempt on Him, one of whose offices it is to "glorify Christ." Any one who objects to this mode of treatment virtually claims to be wiser than "the only wise God." But "shall any man teach God knowledge?"

We shall, first, explain the scriptural doctrine of election. Election is a branch of the general subject-the decrees of God. "Known unto God are all his works from the foundation of the world." The decrees, when they relate to men, are called by the general term, predestination, or fore-ordination. Election and Reprobation are branches of predestination. Our attention is to be confined to the former. The term elec

tion simply means choice. 1st. The election of God is national. The Hebrew nation, as such, were chosen by Him. This none will dispute. (see Isa. 45: 4, and Ps. 165: 43, and the Pentateuch every where.) Now many of the Arminian writers and preachers maintain that this is the only election taught in holy writ. The truth or error of this will be examined presently. Meanwhile this admission must not be forgotten.

And here allow me to ask, if it be not owing to the national election of the Good Being that we, as a people, have been so long and richly favored with the privileges of the gospel, general education, peace with all nations, civil and religious freedom? "God hath not dealt so with many a nation:" and if we have not assigned the true reason will not some one pity us, and enable us to find what we love above our life-the truth?

2d. The choice of God has reference, also, to individuals. This is unceremoniously contradicted by a host who have read from their childhood the inspired epistles of Paul.

But "what saith the scripture ?" None will deny that the apostles were chosen by the Lord, out of the number of those who followed him as his disciples. This, it is true, was an election to office, and not necessarily connected with salvation, but still it was a choice of individuals, made by "God manifested in the flesh." We leave those whom it concerns to reconcile this single fact with their peculiar creed. But there is a choice of individuals made by God for the purpose of bestowing grace and glory. If this is false, Paul was mistaken. Rom. 9: 10, 11. "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election, might stand, not of works, but of him that calleth." 13 v. "Jacob have I loved, but Esau have I hated." Now, if a child in the womb be not an individual will some one tell us what he is? And if the purpose of God, according to election was not exhibited by "loving Jacob," we ask how it is possible even for the Almighty himself to manifest any purpose? The kinds of election, then, mentioned in

scripture are national and individual. National election does not secure the everlasting salvation of all in the community, as the history of the Hebrews fully proves; but it does secure many and great temporal mercies. There is, also, an individual election to office, not connected with holiness or eternal life. So Judas Iscariot was chosen to be an apostle, though he was "a devil." Thus Balaam prophesied, though he "loved the wages of unrighteousness." But there is, also, an individual choice for the very purpose of bestowing grace and glory. So it was with Jacob and Paul, whom God declares to be "a chosen vessel unto himself;" and who we know had grace, as well as the favor of being an apostle, inferior to none. These dis

tinctions have been made, because they are scriptural, and help to clear away some of the rubbish that has been industriously collected around this subject, and also, to shew the inconsistency of those who admit a national, but deny an individual election. Such persons often charge those who oppose their sentiments with bigotry, and such like dis