ship, created in Christ Jesus unto good works, WHICH GOD HATH BEFORE ORDAINED THAT WE SHOULD WALK IN THEM." "God hath from the beginning chosen us to salvation, THROUGH SANCTIFICATION OF THE SPIRIT AND BELIEF OF THE TRUTH." "" "Who hath saved us, and called us with a 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." "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, it was said unto her, the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated." "WHOM HE DID PREDESTINATE, THEM HE ALSO called.' " AS MANY AS WERE ORDAINED TO ETERNAL LIFE, BELIEVED." "Ye have not chosen me, but I have chosen you, and ordained you, THAT YOU SHOULD GO AND BRING

FORTH FRUIT, AND THAT YOUR FRUIT SHOULD REMAIN."

There are many passages in which Election is asserted in more general terms, without the express idea of its being an appointment To sanctification. "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ ;" "according to the eternal purpose which He purposed in Christ Jesus our Lord." "Many are called, but few are chosen." "To sit on my right hand and on my left is not mine to give, but it shall be

given to them for whom it is prepared of my Father." "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." In the commencement of a Christian Church at Corinth, God looked on the pagan inhabitants and said to Paul for his encouragement, "I have much people in this city."

In the ages of eternity a covenant was formed between the Persons of the Sacred Trinity, (commonly called the covenant of Redemption,) in which the Father made over to the Son a definite number of the human race as the reward of His obedience "unto death," and caused their names, (what ever it means,) to be "written" in the Lamb's "book of life." The vail was partly drawn from this transaction in the writings of the prophets, where many promises in the form of an oath were held up as made to Christ; such as that His throne should be established, that He should have the heathen for His inheritance, that He should see of the travail of His soul and be satisfied, that His seed should endure forever. But in the New Testament this ancient covenant is entirely laid open. There we distinctly learn that the faith and hope of God's elect are founded on a promise of eternal life made before the world began : “Paul,—an apostle of Jesus Christ, according to the faith of God's elect,-in hope of eternal life, which God that cannot lie promised before the world began." Promised to whom? Not to creatures, for they were not in existence; to Christ

doubtless. And for that portion of the human race the Mediator in a special sense laid down His life: "I lay down my life for the sheep." Who were the sheep? The very seed whom the Father had given Him in the everlasting covenant, including as well those who were then pagans or unborn, as those who were believers, and of whom the salvation of all was absolutely secured. "My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father which GAVE THEM ME is greater than all, and none is able to pluck them out of my Father's hand." Elect Gentiles were counted for sheep before their conversion: "And other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice." It is explicitly asserted that the identical persons that were given to Christ shall all come to Him by faith, and shall all persevere to eternal life: "Thou hast given him power over all flesh, that he should give eternal life TO AS MANY AS THOU HAST GIVEN HIM." "ALL THAT THE FAther giveth ME SHALL COME TO ME, and him that cometh to me I will in no wise cast out. -And this is the Father's will,-THAT OF ALL WHICH HE HATH GIVEN ME I SHOULD LOSE NOTHING, BUT SHOULD RAISE IT UP AGAIN AT THE LAST DAY."*

*Ps. ii. 7, 8. and lxxxix. 3, 4, 19-37. Isai. liii. 10-12. Mat. xx. 23. and xxii. 14. and xxv. 34. John vi. 37, 39. and x. 1-29. and xv. 16. and xvii. 2. Acts xiii. 48. and xviii. 10. Rom. viii. 30, and ix. 11-13. Eph. i. 4-12. and ii. 10. 2 Tim. i. 9. Tit. i. 1, 2.

and iii. 11.

Rev. xiii. 8.

1

Thes. v. 9. 2 Thes. ii. 13.

It would be easy to multiply texts; but if the numerous and explicit declarations which have been quoted are not sufficient to produce conviction, a thousand others would not. Indeed if such peremptory and often repeated assertions of the Word of God are not believed, what is your faith in divine Revelation? Here I rest my cause,-and without searching for further proof, shall only attempt in the remaining part to explain the doctrine, and vindicate it against objections.

Suppose ten subjects of an earthly prince are under sentence of death for treason, and are confined in two separate cells, five in one and five in the other. They have all forfeited their lives, and no injustice will be done them if they are all executed. The prince, who is a most wise and benevolent man, sees however that it will promote the happiness of his immense empire for five to be executed and five pardoned, and for the whole to be brought about in a way most clearly to illustrate both his justice and mercy. He determines what he himself will do, and being a prophet foresees the conduct of the prisoners. With every part of the issue full in his view, he collects thousands of his subjects to witness the transaction, and repairs to the prison. He orders the bolts and bars to be removed from the first cell, the door to be thrown wide open, and the chains to be struck off. "Now," says he, "unhappy men, I have put it in your power to come forth. No bars or chains confine you. If you will approach and kneel before

me, and confess your crime, and implore forgiveness, and submit to my government, I will pardon you, and raise you to my throne." "We cannot do it," say they. "Cannot! the door is open, and the chains are off; what hinders ?" "We humble ourselves at your feet as criminals, and sue for pardon! we will die first. We were oppressed, and have only made an effort to support our rights." The prince expostulates and pleads with them, but they still refuse. He then appeals to the spectators: "Do I cause the death of these unhappy men?" Every voice firmly answers No."Are they not free in their refusal ?" The whole multitude testify that they are. "Can more be expected from me?" Nothing more, is the universal cry. "Will not their blood be upon their own heads?" Upon their own heads forever, says the common sense of a world. He bars their prison and orders them to execution. He then goes to the second cell, throws open the door, strikes off the chains, and offers pardon to the other five on the same conditions. They also refuse. He expostulates and pleads with them. They still refuse. He then appeals to the spectators, and receives the same answers. Thus far the cases are parallel. Now we will suppose that the prince posseses power by laying his hand on the prisoners to melt them into submission. He lays his hand on them; they fall at his feet, accept of pardon, and are raised to his throne. No act of their lives was ever more free, for they submitted willingly and