tuating nature of sin, and the pride of the human heart. But some upright minds, being subject to discouragements through misapprehensions which are often the fruit of misrepresentations of truth, I shall therefore attend to another subject nearly connected with the above, at the very name of which some professors are startled, though it is frequently met with in the scriptures of truth. Which is, THE DOCTRINE OF ELECTION. 1. Election or choice always implies freedom of will in the person or persons who choose or elect. Constraint or compulsion is incompatible with, and opposite to choice, which must be voluntary or not at all. 2. Every elector has an end in view, in respect of which he makes his choice, or for the accomplishment of which the choice is made. 3. The person chosen is always considered as passive, being entirely at the will of the elector, so far as relates to the act of choosing. These three ideas are inseparably connected with election, or a proper choice, whatever kind of election we refer to, whether made by God or man. But some young or weak Christians have confused or discouraging ideas of the doctrine now under consideration, for want of attending to the different senses in which the scriptures speak of persons being the chosen, or the elect of God. Of which ignorance or inattention the opposers of sovereign grace take the advantage; and in order to perplex or prejudice their minds, produce scripture instances of some who were elected, and nevertheless perished in their sins, as there is reason to think Saul and Judas did, and yet both of them were chosen of God. Hence it is inferred that as some are lost who were elected, therefore election does not secure the salvation of those who are chosen, but is of such a nature as to leave their future happiness and final felicity, entirely precarious. As such inferences as the above, at the first view, wear the appearance of truth, it is no wonder that some gracious persons are indifferent about the doctrine. the apostle exhorts Christians to give all diligence to make their calling and election sure, by being able to produce such evidences as may demonstrate their personal interest in Jehovah's choice the knowledge of which in the judgment of Jesus is calculated to produce in his people greater pleasure than they ought to take from the evidence of devils being in subjection to them. To have hell vanquished must afford unutterable joy to those who wrestle with the powers of darkness; notwithstanding in this rejoice not, that the spirits are subject unto you, (saith the Lord) but rather rejoice because your But names are written in heaven; Luke x. 20. For the relief of serious inquirers after truth, it may be proper to observe, that by election in scripture is sometimes intended God's setting apart or choosing a people, to the enjoyment of peculiar external privileges; in that sense he chose the Jewish nation, and therefore they as a nation, notwithstanding their wickedness, are frequently called the Lord's elect, or chosen people. Again, the Lord hath elected or chosen particular persons to act in office capacity; as Samuel, Saul, David, and many more under the Old Testament; and Peter, James, Judas, and others, were chosen or elected in like manner under the New. Hence Jesus said to his disciples, have not I chosen you twelve, and one of you is a devil. But the election of grace, of which I am treating, is of a different nature, and consists in God's choosing of persons in Christ Jesus, or setting them apart as in connection with him, to salvation, through sanctification of the spirit, and belief of the truth. Salvation was the end God had in view; to bring his chosen to the possession and enjoyment of. Salvation, not only as consisting in a deliverance from punishment, but from all iniquity. Therefore in the definition the apostle gives of the doctrine; sanctification by the spirit, and a true faith, were what they were chosen to be the subjects of, through which sal vation only could be enjoyed. This choice was from the beginning or ever the earth was. They were not chosen, because they were viewed as holy, and therefore deserving to be distinguished as God's favourites, on account of their obedience or personal purity, but that they should be holy. The great apostle in his deep but delightful epistle to the saints at Ephesus, treats of the important subject in so full, plain, and accurate a manner, as to answer almost every pertinent query that can be made respecting the doctrine. He begins with expressions of fervent affection and humble gratitude to its infinite Author, saying, Blessed be the God and Father of our Lord Jesus Christ. Q. 1. What hath he done? A. Who hath blessed us. Q. 2. With what hath he blessed us? A. With all spiritual blessings. Q. 3. Where are those blessings deposited? Q.4. Where may seeking souls expect to find. and enjoy them ? A. In heavenly places (or things). Q.5. According to what does he proceed in the bestowment of such special privileges; is it owing to our choice of him? A. No, But according as he hath chosen us in him. Q. 6. When? A. Before the foundation of the world. Q. 7. But did he not choose us because we were holy, or because he foresaw we would be so? A. No, but that we should be holy. Q. 8. Did he then intend that all such should be made completely holy? A. Yes, and without blame before him in love. Q. 9. And is every thing aforesaid absolutely secured? A. Yes, having predestinated us. A. By Jesus Christ, to himself. Q. 12. What is the source of such favours, or from whence do they flow? A. The good pleasure of his will. Q. 13. In what does the whole terminate, or to what does it lead? A. To the praise of the glory of his grace. Wherein he hath made us accepted in the beloved, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace. See Eph. i. 4th to the 12th. Again, the same inspired writer asserts, such were chosen to salvation, through sanctification of the |