The election hath obtained it, and the rest were blinded.

ON a former occasion, I proposed reviewing the Calvinistick system of theology, and made some general observations on the character and writings of Calvin. His body of divinity essentially consists of five distinct propositions, usually denominated the five points. The first of these is the subject of this discourse, viz.

1. "God has chosen a certain number in Christ, unto everlasting glory, before the foundation of the world, according to his immutable purpose, and of his free grace and love, without the least foresight of faith and good works, or any conditions performed by the creature; and that the rest of mankind he was pleased to pass by, and ordain them to dishonour and wrath for their sins, to the praise of his vindictive justice."

Another argument in support of the doctrine of irrespective election is drawn from the established government of Deity. Reason and revelation, it is said, unitedly teach us that God, who made, governs the world. All events are under divine direction. Human agency is intimately connected with, and has a constant influence over common events; and therefore human agency must be under the absolute direction of Deity. To suppose that men can act without the direct impulse of Deity, is to suppose that God has put the government of the world out of his own hands-to suppose that men are independent beings, and may counteract the designs of the Supreme Ruler of the world. The scriptures expressly assert the universal agency of God; and the doctrine of irrespective decrees, it must be acknowledged, is necessarily involved in the general plan of the divine government.

To this argument I reply.-God indeed governs the world in wisdom and righteousness; and all events are under his inspection and control.— But he has adapted his laws to the constitution of the bodies which are to be governed by them. The material kingdom is directed by principles which have an invariable and necessary influence: animated nature is governed by the law of instinct; and a moral government is established over the human family. Man possesses intellectual and moral powers, and scope is given for their exercise. Within these limits man is a free, and therefore an accountable being. His moral character depends on the manner in which he cultivates his powers, and improves the means with which he

is favoured, for intellectual and moral attainments; and God has only decreed, that his reward shall be according to his works. Yet God has not put the government of the world out of his hands. By a depth of wisdom, which we cannot fathom, he brings good out of evil, and makes wicked men the unconscious and the unintentional instruments to subserve the high and benevolent purposes of his government.

I shall now proceed to the consideration of those passages of scripture which are the most frequently brought in proof of unconditional election. I premise one or two general remarks, which I wish you would bear in mind, in our review of these texts from the sacred oracles.

We must make a distinction between the character of God, as the creator of all beings, and as the judge of intelligent and free agents. In creation, God is directed by his own wisdom and benevolence. Whether he make ten or ten thousand worlds, none may say unto him, What doest thou? Whether he form archangels or worms of the dust-whether he create one class of creatures only, or myriads-none may stay his hand that it shall not work. If the existence of a created being be a blessing, he has no right to say to his Creator, Why has thou made me thus? But having invested his creatures with certain powers, and given them particular laws, as the rule of their action, when God calls them to account, he will judge each class, by the law designed to regulate his conduct. It would be unjust to judge the lowest class of moral subjects by the law given as the rule of life to the highest.

With these general principles in our recollection, let us open the sacred volume. Paul in the epistle to the Romans is most frequently quoted, as decisive authority for the doctrine of election. I shall therefore attend more particularly to his reasoning. The language of our text is-"The election hath obtained it, and the rest were blinded." He declares, in the name of God, concerning Jacob and Esau-"Before they had done good or evil, that the purpose of God, according to election, might stand, Jacob have I loved, but Esau have I hated." Paul affirms, "God hath mercy on whom he will have mercy, and whom he will he hardeneth." I shall review these and other passages in the epistle to the Romans in their connexion, and then we may determine whether they really prove the position in the support of which they are adduced.

The first part of the epistle to the Romans contains particular directions to those who had been recently converted to Christianity. In the ninth chapter, St. Paul brings into view the nation of the Jews, and laments the infidelity of that people, to whom pertaineth the adoption, and the glory, and the covenant, and the giving the law, and the service of God, and the promises; whose are the Fathers, and of whom, concerning the flesh, Christ came. The Jewish nation was selected in divine wisdom, to be the peculiar people of God, to whom he made a revelation of his gracious purposes towards the children of men. Their distinguished privileges led the Jews to suppose, that they were exclusively the chosen people of heaven; and that in consequence of their being the children of Abra

ham, they were entitled not only to the advantages of divine revelation, but to the special favour of God; whether they improved or abused their privileges, they thought themselves better than other nations. When the primitive converts to Christianity, from the Jewish Church, were convinced that it was the divine will that the gospel should be preached to the whole family of man, in astonishment they exclaimed-" Then hath God also to the Gentiles granted repentance unto life." Paul in this epistle corrects the gross errour which inflated the Israelites with spiritual pride. He informs the Jews, that they were not chosen to be a peculiar people on account of their inherent good qualities; and tells them, that they are not entitled to the special favour of Heaven, in consequence of their election; that unless they wisely improve their privileges, they will incur divine displeasure.The election on which Paul dwells, has no respect to the moral character or future state of individuals. The doctrine stated is this-God, in his good pleasure, chose the descendants of Abraham, in a particular line, to be the people to whom he would reveal his will, and grant peculiar religious privileges. To be convinced that the election spoken of by Paul is an election of a people to peculiar external privileges, and not of individuals to the happiness of heaven, you have only to follow him in his reasoning. The apostle begins with Abraham, at the time he was separated to be the common father of a distinguished nation. "Neither because they are the seed of Abraham are they all children; but in Isaac shall thy seed be called."