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sage in the prophet, Your fathers, where are they? the prophets, and do they live forever? The venerable Dr. Ames, so eminent for his learning and piety, observed, "If he could have his op tion of the best condition that he could propose to himself, on this side heaven, it would be that he might be the teacher of a congregational church of which Mr. Wilson should be the pas tor."-Con. Evan. Mag.

THE DOCTRINE OF ELECTION.

gospel. His love to God and his fel-cies come unto me, O Lord, even thy low men glowed with an inextinguish salvation according to thy word." He able ardor. The former was evinced pronounced his tenderest blessing upon by a life of sufferings and labor, while his near friends, particularly upon his his ardent love to men appeared in a children, which in the faithful provifervent zeal for their immortal interests dence of God, was singularly fulfilled. in unwearied exertions to alleviate the He then made a most affectionate prayevils and increase the blessings of hu-er for them, and slept in peace. Mr. man society. He exhibited an exam-Mather of Dorchester, the ancestor of ple of ever active benevolence, of an the venerable family of that name, abhorrence of error and vice, of a com- preached at his funeral, from the pasposure of mind, and, in all the changes of life, a disposition uniformly cheerful. Not the poor only, but all characters received him as their friend.Mr. Wilson exhibited some of the highost exercises of faith. In times of concern, he always made the Lord his helper, he sought his assistance with a humble persevering importunity, and he often gained the most remarkable confidence in the divine interposition. Several instances are mentioned of him, in which after a most humble and earnest wrestling in prayer to God, he obtained an assurance that the object THIS world plainly appears to be of his desire would be granted, which the workmanship of a perfectly wise, never failed till his hope was joyfully and powerful, and benevolent being.realized. This venerable saint lived Such a being could not make such a eminently near to God. His life was a world as this, without having some ullife of prayer. His whole demeanor timate end in view; and that ultimate manifested a uniform and solemn sense end must endear the world to him.of the divine presence. His beloved God must set more by the whole world Saviour was always his companion, his than any of its inhabitants set by a support and his fear. His life exhibit-part of it. God feels infinitely more ed a strong example of humility, self-interested in the world than the farmer denial, and those high attainments in does in his farm, or the mariner in his virtue, which adorn some of the chil-ship, or the master in his servants, or dren of Emanuel. He ever felt him- the parent in his children, or the prince self journeying to the heavenly state, in his subjects. God values the world and the impression regulated the in exact proportion to the ultimate end, whole tenor of his life. His death was which he has to answer by it. And such as might be expected from such he must have a vastly more important a life. In his last siokness, he took a end to answer by all the world, most affectionate farewell of his nu- through all its periods of existence, merous Christian friends, assuring than any created being can have to anthem that the faithful servants of Christ swer by any created object. Hence need not fear that he would forsake his heart must be engaged to attain his them in the last trying conflict. He ultimate end in the creation of the refused to hear any commendations of world. But in order to attain any end, himself, declaring that he had ever means are necessary. God cannot at been an unprofitable servant: adding, tain his end in creation without the "But I must say, the Lord be merci- proper and necessary means to attain ful to me a sinner, let thy tender mer-it. If therefore, God had an ultimate

Now there is no doctrine more

end in the creation of the world, he || eternal state of mankind, he is certainmust have ordained all events from ly able to reveal his purposes. And if eternity. We have precisely the same he has revealed his purposes in his evidence of God's foreordaining all word, there we may certainly know things, as we have of his making all what they are. things If he made the world, he must have had an ultimate end in ma-clearly revealed in the Bible, than the king it; that ultimate end must endear doctrine of personal election to eternal the world to him, and that endearment life. God has expressly declared, that must have led him to ordain all events, he has ordained a part, and only a part necessary to obtain his ultimate end. of mankind to future and eternal hapWe come to the knowledge of the di-piness. I will recite a few plain passavine decrees in general in the same ges to this import. Christ says, "Maway in which we come to the knowlny are called, but few are chosen." In edge of the being and perfections of the thirteenth of the Acts, it is written, God. The light of nature, which teach-" As many as were ordained to eternal es us that a wise, and powerful, and life believed." Again it is written, benevolent being made us, equal-" The election hath obtained it, and ly teaches us that he determined the rest were blinded." And the aposbefore the foundation of the world tle Peter says, "This is contained in what he would do with us, and how he would dispose of us, so as to answer the ultimate end for which he brought us into being. But though the light of nature teaches us that God has foreordained whatsoever comes to pass, yet it does not teach us what he has ordained, until it does come to pass. Whatever God does, we may know that he intended to do; and whatever his creatures do, we may know that he intended they should do. So far the light of nature unfolds the divine counsels, and no farther. It leaves all men in the dark, with respect to the doctrine of personal election to eternal life. It is out of the power of the heathen to determine whether God will save any, or all mankind.And it is equally out of the power of all other men to deter.nine this point by reasoning upon the character, perfections and works of God. As no created beings can comprehend the wisdom, and power, and benevolence of the Deity; so they cannot possibly by any mode of reasoning, discover the purposes which he has formed. And from this it clearly follows, that there is no other way of knowing whether But it may be asked, even by those God has ordained only a part of man-who admit that the doctrine is true, kind to eternal life, than by the medi- Why God has ordained only a part of um of divine revelation. If God has mankind to eternal life? The most formed bis purposes respecting the easy and certain way of coming to the

Scripture; behold I lay in Zion, a chief corner stone, eleet, precious; and he that believeth on him shall not be confounded. Unto you, therefore, who believe, he is precious; but unto them, who be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them that stumble at the word,being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him, who called you out of darkness into his marvellous light.”In each of these passages, the elect are set in direct contrast with the nonelect, and are represented as ordained to eternal life, in distinction from those who are appointed to eternal destruction. Thus God has told us, in the most plain and unequivocal manner, that he has ordained a part of mankind to eternal life. And this is the way, and the only way, by which we know, that the doctrine of personal election is certainly true.

by saving only a part, God has to govern and restrain the rest, who are perfectly opposed to every step he takes to save the elect. Besides he has the hearts of all men in his hand and can turn them whithersoever he pleases, with infinite ease. Want of power; therefore was no reason why he did not ordain all to eternal life.

proper answer to this question, is to all the human race holy, and preserv mention some things which could noted them so for ever, than to suffer be the reasons of God's ordaining only them to become sinners, and then te a part of mankind to eternal life. And restore a part to holiness and happiit must be granted by all, that it wasness, through the death of Christ and not owing to want of wisdom. God the influences of the Holy Spirit. Yea, was perfectly wise from eternity. He after they had all become sinners, it knew himself; and he knew all things was as easy to omnipotence to sanctipossible. He knew how many worldsfy and save the whole as a part. For it was best to make. He knew how many creatures it was best to create. He knew how many of manknid it was best to bring into existence. And he knew all the relations, connections and circumstances, that would attend them. And when their nature, number and circumstances were seen, he knew whether it was best, that the whole, or a part of them should be forever hap- It must be granted by all, that want py. He could not, therefore, ordain of worthiness in men, was not the reaa part rather than the whole of man-son of his choosing some and rejecting kind to eternal life, for want of wis-others. He saw them all equally dead dom. in trespasses and sins, and equally opIt must be granted by all, that it was posed to all good. He saw the elect not owing to a want of benevolence as unworthy of eternal life as the nonthat God elected only a part of the hu-elect. He did not choose the elect, beman race to salvation. The same be- cause they were holy, but he choose nevolence which prompted him to them that they might be holy. Inbring them into existence, and to give || deed, there was nothing in either the his Son to die for them was great elect or non-elect themselves, which enough to save the whole. It is not was the ground or reason of his choosconceivable that the kind Parent of the ing the former, and rejecting the latter. universe should be wanting in affec-For aught that appears to the contrary, tion to his rational offspring. God the elect and the non-elect were perwas love from eternity. His affection fectly equal in themselves considered. towards mankind was infinitely strong. Both were capable of eternal happiHe viewed them in all their impor-ness; both were capable of eternal tance, through every period of their misery; both are unworthy of eternal eternal existence, and valued their hap-happiness; and both were deserving piness according to its worth. He had of eternal misery. no partial feelings towards the elect, more than towards the non-elect. He had as much benevolence towards the non-elect, as towards the elect. He did not, therefore, choose a particular part of mankind to salvation for want of love to the whole, nor because he was partially affected towards those whom he set apart for himself.

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The plain and important question now recurs, Why did God ordain only a part of mankind to eternal life? And it appears from what has been said, that there is but one plain and sufficient answer to be given to this question. The answer is this, the good of the universe ||requires God to ordain only a part of mankind to eternal life. An infinitely wise and benevolent being was under infinite obligations to promote the highest good of the universe; and to ordain all things in the best manner to reach this end. As God clearly saw from

eternity what would promote the high-holy and without blame before him in est good of the universe, so be was love: having predestinated us unto perfectly disposed to promote this the adoption of children by Jesus great and glorious design. And as he Christ unto himself, according to the saw that this design could not be an- good pleasure of his will, to the praise swered without giving up the eternal of the glory of his grace." And again happiness of some of mankind; so he he says, he preached the electing love ordained that a part and not the whole of God, " to the intent that unto the of mankind should be saved. He pre-principalities and powers in heavenly ferred the good of the universe to the places might be known by the church good of individuals. This was a suf-the mainfold wisdom of God, accordficient reason, why he should choose ing to the eternal purpose, which he some of mankind to eternal life, and purposed in Christ Jesus our Lord.”— leave others to perish in their sins for- The election of some of mankind to ever. But here, perhaps, some may eternal life was directly suited to disbe ready to ask, what is meant by the play the grace and the sovereignty and good of the universe? The universe the manifold wisdom of God, in the consists of God and his creatures col-clearest and fullest manner, to all inlectively considered. telligent beings. And the clearest dis And the good of these collectively play of these divine perfections was considered, is of more importance, calculated to promote the highest dethan the private, personal good of agree of holiness in the intellectual sysfew, or even of many individual crea- tem. God is the moral Sun of the mortures. But some may still ask, howal world: and it is in his light that holy is it possibe to conceive, that the high-beings see light and feel love. There est good of the universe should be pro- is nothing, which so much tends to inmoted by God's ordaining part of crease the holiness of creatures, as the mankind to eternal life, and leaving the clearest display of the perfections of rest to an eternal state of sin and mise-God. And as these shine the brightry? The highest good of the universe est in the electing love of God, so this consists in the highest degree of holi-electing love tends to raise the holiness and happiness; and it is easy to ness of the moral world to the highest see, that both these may be promoted possible degree. by God's saving some and destroying others of the human racee-For,

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2. God's ordaining a part of mankind to eternal life serves to promote 1. By saving only a part of mankind the greatest degree of happiness as well he can give the highest display of his as holiness, among his intelligent ereamoral perfections; and especially of tures. Holiness is naturally produchis justice and grace. This the apos-tive of happiness; and of course the tle suggests as the very reason why more holy God makes his creatures, God saves some and destroys others. the more happy they must be. "What if God willing to show his love, the joy, the gratitude, the admiwrath and make his power known, en-ration and the praise of all the heavdured with much long suffering the enly world will be increased by the disvessels of wrath, fitted to destruction; play of God's electing love to the ves and that he might make known thesels of mercy; then the universal hapriches of his glory on the vessels of piness of heaven will be greatly increamercy, which he had before prepared sed, by God's saving a part, and not unto glory?" He gives the same rea- the whole of mankind. The sins and son for God's electing a part and not miseries of the damned will be so far the whole of mankind, in his epistle from diminishing the holiness and hapto the Ephesians. "According as he piness of the universe, that they will hath chosen us in him before the foun-raise both to the highest possible dedation of the world, that we should be gree. The inhabitants of heaven ɛ

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represented as praising God, not only they who are ordained to eternal life

for the displays of his grace towards the vessels of mercy, but for the display of his justice towards the vessels of wrath. And though they rejoice not in the misery of their fellow creatures, yet they feel that the universe has lost nothing, but gained much, by God's saving only a part of the human race. And a full conviction of this effect of electing love will satisfy the minds of all holy beings forever, that God originally ordained only a part of mankind to eternal life.

will believe? The general answer is, because God has ordained them to eternal life. This decree implies two things, which insure the faith and salvation of the elect.

The first is, that God is willing, all things being considered, to make them ||believe. He would not have decreed their salvation unless he were willing to do all things on his part, necessary to bring them to the enjoyment of eternal life. God knows what it is ne cessary for him to do to bring the elect to a saving belief of the gospel. And since he is willing to do it, as his decree respecting their salvation implies, he most certainly will do it. Because,

Secondly, He is abundantly able to do it. Faith is said to be the gift of God, and to be of his operation. He

Respecting the subject before us, there is one enquiry, which we would briefly consider. We are uniformly taught in the scriptures that all, who were ordained to eternal life, shall believe the gospel, and be saved. But why shall they in distinction from others, who enjoy the gospel, believe it in a saving manner. And we may ob-is able to give faith to the elect; and serve that the certainty of this does this he has ordained to be the mean of not arise from the natural disposition their salvation. For we are told" he of the elect. They have by nature the has chosen them to salvation, through same carnal mind which other sinners sanctification of the Spirit and the behave, and are as totally opposed to God lief of the truth." Faith worketh by and the scheme of salvation revealed ||love; that is, it flows from love. And in the gospel. They are dead in tres-it is the part of God to shed abroad his passes and sins, and are unwilling to love in the hearts of the elect, which take one step towards heaven. Who was ever more opposed to Christ than Paul and the three thousand, who were converted on the day of Pentecost. It is not, therefore, certain the elect will believe, because they are naturally more friendly to God and the gospel than the non-elect.--Nor is it certain they will believe, because more means will be used with them to induce them to come and embrace the Saviour. God often does more by way of means, for the non-elect, than he does for the elect. He gives them more light, more conviction, greater sense of their danger and guilt, and waits longer upon them in the course of life; he often does more of these things for the non-elect than for the elect.eration.. The best means afford no certainty, that those with whom they are used will believe and be saved. Why then, it may be still enquired, is it certain that

will invariably lead them to embrace the gospel with joy. In this way God is abundantly able to make all, whom he has ordained to eternal life, heartily willing to accept of salvation upon gospel terms. And he knew from eternity that he was able to do this, otherwise he would not have absolutely appointed any to eternal life. Hence the decree of electien, which implies God's power and willingness to give faith to the elect, absolutely insures their coming to the knowledge and love of the truth, and their final entrance into his heavenly kingdom.

From the view we have now taken of the doctrine of election, several reflections are suggested to our consid

1. Since God has clearly revealed his purpose to save only a part of mankind there is no mystery in the doctrine of personal election. Many who'

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