LECTURE XLIV.

ELECTION.

Among those many subjects, which have given rise to controversy in the Christian world, it is well known, that the doctrine of Election occupies a distinguished place. It was long a subject of litigation, while the whole catholic church attributed infallibility to the mortal, who presided over it. It was not to have been expected, that the free spirit of research, which gave rise to the reformation, and was cherished by it, would produce uniformity on a subject, in relation to which the most servile reverence for human decisions had not prevented diversity.

That the doctrine mentioned has been both attacked and defended by men of talents, integrity and real goodness, will hardly be denied by any candid and well informed Christian. A violent, overbearing, and dogmatical spirit is not the exclusive opprobrium either of its advocates or opponents. On one side, it has been represented as so clear, that no person of piety or honesty could doubt it: on the other hand, so absurd, that no person, in the use of common understanding, could believe it. It is my present object to set before you some considerations suggested by reason and revelation, which may be of use in forming a decision on a subject, which, by concession of both the conflicting parties, is in no inconsiderable degree important.

As the doctrine of a Divine Providence comes into all our inquiries concerning that of election, it may not be useless to spend a few moments in considering what is implied in the former. I know not, that any, since the sect of Epicurus became extinct, have denied, that he who created the world, maintains some kind of government over it. But, as to the extent of

that government, all theists are by no means agreed. Many believe a general, who deny a particular providence. They suppose the universe to be an object of God's attention. They suppose that our system, and even our earth, is not unworthy of his care. Perhaps it is not absurd in their estimation, to suppose his providence to embrace wars and revolutions, by which the character, condition, and happiness of men are so materially affected. But that ordinary occurrences, and the circumstances of obscure individuals should receive the notice of God, cannot, they apprehend, be reconciled with his infinite majesty.

To these we shall answer with conciseness, having on a former occasion attended to the subject distinctly.

1. If there is any object of so little importance, as not to have been created by the divine hand, it is to be presumed, that such objects will not be comprehended in his providence. But that which it was not unsuitable for God to create, it cannot be unsuitable for him to preserve and superintend. If there were reasons for giving existence to the meanest of men, to the birds, and the reptiles, there may be as good reasons for continuing and providing for their existence.

2. As creation is exclusively the work of God; as his wisdom and his power is concerned in the structure of every animal and vegetable body, the existence of such bodies being necessary to complete the system, which he designed; there was some purpose, which they were to answer. He therefore considers it important that this purpose should be answered. He will not then resign them to chance, nor withhold from them that attention, which was exerted in their creation. He will not suffer them to perish so soon, nor to be in such circumstances, as that the object, for which they were made, shall not be accomplished. Those reasons, which render great events important, prove that small ones may be so. National wars and revolutions are sometimes the effect of occurrences, which would otherwise pass without human observation. The preservation of the Jewish people, during their residence under the Persian government,

was an event of undeniable magnitude. But this event, as appears by the book of Esther, was connected with the king's vigilancy on a certain night, his seemingly odd fancy in choosing to be amused by recurring to the public chronicles, and the particular volume and section, opened by the person in waiting. The Roman tower, it is well known, was saved by the cries of a stupid bird, when the Gauls, under cover of the night, were ascending the rock on which it stood.

4. The opinion that the providence and agency of God do not extend to all his works, is as little consistent with sound philosophy, as it is with the Christian religion; the author of which has declared to us, that the lilies of the field are arrayed and adorned by the divine hand, and that not a sparrow falls to the ground without our heavenly Father.

The foreknowledge of God will hardly be denied by any, who believe his universal providence. If he could not with certainty foresee future events, he could but imperfectly provide for them. Not knowing what exigencies might arise, he could have no settled plan of operation. Measures which were conjectured to be salutary, would, by unexpected events be proved otherwise. Plans which Deity had once adopted, he would frequently be under the necessity of abandoning. In divine providence there would be the same vacillancy which appears in human proceedings. In opposition to this the Scriptures declare, that the foreknowledge of God is perfect, and that his purposes are immutable. God is said to be perfect in knowledge. All the prophecies which have been accomplished, evince his knowledge of future events. Among the things predicted, many depend on human volition. The treachery of Judas was foretold by the Psalmist. Isaiah, at the distance of more than seven centuries, predicted the manner in which the Jews should treat Messiah. The writer of the apostolic acts, treating of the crucifixion of Christ, uses the following language: Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. And again in the 4th chapter: For VOL. II.

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of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together to do whatsoever thy hand and thy counsel determined before to have done. That the divine foreknowledge of that criminal disposition, which led the murderers of our Saviour to the perpetration of the deed, is here asserted, admits no doubt.

Nor is the immutability of God taught with less perspicuity : The counsel of the Lord standeth forever, and the thoughts of his heart from generation to generation. He is of one mind, and who can turn him? And what his soul desireth, even that he doeth. God is not a man that he should lie; neither the son of man that he should repent. Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good? The apostle speaks of the immutability of God's counsel; and asserts, that the gifts and calling of God are without repentance. For reasons already assigned, this immutability of his counsel, proves that there can be no defect in his foreknowledge.

If the foreknowledge of God is perfect, the present characters, and future destinies of all men, are comprehended in it. Whether the doctrine of election is true or false, it will hardly be called in question, that the sentence which each member of the human family will receive at the last day, is now as distinctly known to God, as it will be at that most awful period.

I am by no means prepared to assert that the foreknowledge of God necessarily implies predetermination. But there is, I think, in the doctrine of divine prescience, something of more interesting sublimity than is usually thought; and something calculated to prepare the mind for a candid examination of the arguments relating to the choice, or election of God.

There is mentioned in Scripture a twofold election: one to the enjoyment of temporal favours and external advantages; the other to spiritual and endless felicity.

1. There is an election to the enjoyment of temporal favours and external advantages. In this sense the Jews were the elect people of God. They were called the people whom he had

chosen for himself. Speaking of Cyrus he saith: For Jacob my servant's sake, and Israel, mine elect, I have called thee by thy name, &c. He brought up his people with joy, and his chosen, (or elect,) with gladness. The children of Jacob are called his chosen ones. Agreeably to this Moses says to the Israelites: Thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all the people that are upon the face of the earth. Yet we know that the nation of Israel, as a community, were ungrateful, refractory, and idolatrous, and by consequence, the objects of divine displeasure. Their election must, therefore, have had respect exclusively to their visible relation to God,their privileges their covenant, and means of grace.

Should you inquire whether God universally bestows temporal and external advantages, according to the previous character of the recipients, it must doubtless be answered in the negative. If the conduct of Israel left any reason to doubt, whether their election were the reward either of absolute, or comparative goodness, we might settle the question at once by recurring to the divine declaration: Not for thy righteousness, nor for theuprightness of thine heart, dost thou go to possess the land. Understand therefore, that the Lord thy God giveth thee not the good land to possess it for thy righteousness; for thou art a stiff-necked people.

This people eventually became reprobate in the same sense, in which they had been elected. And though their election. had not been founded on any good deserving; their reprobation was unquestionably the result of their disobedience. Moses had threatened them, that if disobedient, they should be consumed. Christ declared to them that the kingdom of God should be taken from them and given to a nation, bringing forth the fruits thereof. Accordingly the apostle has informed us, that the Jews were cut off because of unbelief, and because they had killed the Prince of life.

In a sense, similar to the above, was Judas a chosen disciple. Have I not, saith Christ, chosen you twelve; and one of you