The doctrine of election, or, which is the same thing, the doctrine of distinguishing grace, is now very much exploded. It is generally deemed unworthy of serious notice, by the learned and philosophic gentlemen of the present age. Though it cannot be denied to have made a considerable figure in those systems of divinity, that were adopted by men of eminence for piety and learning in former ages; and particularly by our first Reformers from Popery; yet now it is ranked, by many, among the rash opinions of a credulous antiquity. It is cashiered, as a doctrine abhorrent from reason, and as at eternal war with the moral perfections of God. It is consigned over to oblivion, as worthy of no more regard, than the bold inquiries and wild conclusions; the laborious trifling and learned lumber, of the ancient, doting, Popish schoolmen. It is also traduced as a declared enemy to practical piety, and as highly inju rious to the comfort and hope of mankind. This being the case, we need not wonder that it is now be come quite unfashionable.

But what is the reason of this tragical outcry against it? If I be not greatly deceived, it is as follows. This doctrine lays the axe at the root of all our boasted moral excellence, This doctrine, in its native consequences, demolishes every subterfuge of human pride; as it leaves not a shadow of a difference between one man and another, why the Deity should regard and save this person rather than that; but teaches all who know and all who embrace it, to rest in that memorable maxim; EVEN SO FATHER, FOR SO IT SEEMED GOOD IN THY SIGHT; resolving the whole into divine grace and divine sovereignty. Without paying the least compliment to the learning, sagacity, or character, of any who dare to arraign the divine conduct, it repels their insolence

in the following blunt manner; Nay, but O man! who art thou that repliest against God ?It further teaches, that as unmerited kindness and sovereign favour began the work of salvation; so the same grace must carry it on and complete the vast design: while the Most High, ever jealous of his honour, is 'determined to have all the glory. Other reasons might be mentioned, but these may suffice to show, that the spirit of independence which is natural to man, and reigns in the unregenerated, must be fired with resentment by such an attack upon it. Hence the few votaries of this unpopular doctrine must expect reproach and ridicule, if not something more severe, to attend the profession of a tenet so unpolite.

It is not, however, my present design to enter upon a laboured defence of this offensive doctrine. I shall leave that to the friends of truth, who have more leisure and greater abilities. This, indeed, has been already often performed with great advantage to the church of God. I shall, therefore, content myself, with taking a short view of the principal branches of this article of the christian faith; with proposing a few arguments which appear to me plain and pertinent in vindication of it; and with pointing out its proper improvement.

That those who in the volume of inspiration are called the elect, are a people distinguished from others, and that all mankind are not included under this denomination; are so apparent as hardly to need any proof. These things are so obvious, from the allowed signification of the term, and the tenour of divine revelation, as to leave no room for dispute. From the signification of the term. Because, where all, whether persons or things, are equally accepted, there is no preference given; there is no

C

choice made; there are none left. For to clect and to choose, are the same thing. Where any are chosen, others must be refused.-From the tenour of divine revelation. As it is written; I speak not of you all; I know whom I have chosen—I have chosen you out of the world-The election hath obtained it, and the rest were blinded.

That those who are so denominated are not collective bodies, appears with superior evidence from what is asserted concerning them, in the same infal lible rule of our faith and practice. They are described, as having their names written in heaven, and in the book of life. They are said to be ordained to eternal life, and chosen to salvation. And in the boldest manner imaginable, it is asked by one, who was thoroughly acquainted with their state and pri vileges; Who shall lay any thing to the charge of God's elect ?—Now a small degree of discernment will enable us to conclude, that these things cannot with truth be affirmed concerning nations, churches, or communities of any sort, considered as such. But, on the contrary, they strongly imply, that the elect, as distinguished from others, are particular persons, whose names are in a particular manner known to God; that election relates to spiritual blessings and eternal enjoyments; and that the ob jects of it are dear to God, and for ever precious in his sight.

That the objects of election are particular persons may further appear from hence. From the beginning Jehovah designed to manifest his love in the salvation of sinners. The damnation inflicted on many puts it beyond a doubt, that this design extended only to some; for all are not saved, and the divine purpose cannot be rendered void. That salvation was to be wrought by his own Son, as invested with

the character, and as performing the work of a Mediator and Surety. As a Mediator and Substitute, he was to obey, and bleed, and die; die, under a charge of the blackest guilt, and feeling the weight of the heaviest curse*. It was necessary, therefore, to be determined, how many, and who in particular, should be interested in this wonderful work, and saved by it. Their persons, as well as their situation and wants, must be known to him and distinguished from others. For it is absurd to suppose, that he should engage as a substitute, to perform obedience and pour his blood; to lay down his life as a ransom to satisfy justice, and all this for persons unknown. When any one engages, in a legal way to become responsible for another in matters of debt or offence; he is always supposed to have some knowledge of the person for whom he engages, so as to distinguish him from all others, who may be in similar circumstances and stand in the same need; and the name of the person, whose cause he undertakes, must also be mentioned in the engagement to render it valid.

Nor does it appear that the design of God in the salvation of sinners, by the incarnation and death of his own Son, could have been certainly answered on any other hypothesis. Supposing, for instance, that it had been the divine purpose to save, by the mediation of Jesus, all who should ever believe; without ascertaining the persons who should thus embrace the Redeemer, it would have remained dubious whether any would be finally saved; because uncertain whether any would ever believe. But if it were certain that some would believe, this certainty must arise from the purpose of God; for, on any other foundation, nothing future can be absolutely certain. If it

* 2 Cor. v. 21. Gal. iii. 13.

1

was determined that some should believe, the divine appointment must be considered as extending to every individual whose faith and salvation are supposed to be certain. For faith is a gift of grace, and could not be foreseen in any but those on whom the great Dispenser of every favour had determined to bestow it. Hence we may safely infer, that as the death of Christ was absolutely certain, in virtue of a divine purpose, and the everlasting compact between the Eternal Threc; so all the individuals that should ever be saved by the undertaking of Jesus, were chosen of God; were distinguished from others, and consigned to the great Shepherd as his peculiar charge.

It is equally clear that the elect were chosen of God before time began; for their election is one of the first effects of divine love. This love was from everlasting. The love of God to their persons, and their election to complete felicity, must, therefore, be eternal. If, indeed, there had ever been a point in duration, in which the blessed God had no thoughts. of a Mediator, nor any designs of manifesting his love to miserable and guilty creatures; then it might be supposed that there was an instant in which the favoured few, who are called his elect, were not the objects of his choice. But if it was Jehovah's eternal purpose to manifest the riches of his grace by a Mediator, if the Deity, subsisting in three distinct persons, and acting under the personal characters of the FATHER, the Son, and the HOLY SPIRIT, did, before all worlds, resolve on the measures to be pursued; and if a Mediator was appointed, as the grand medium of divine operation in the wonderful work; then we may safely conclude, that the persons to be interested in this mediation and benefited by it, were fixed upon and chosen. For both reason and