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CHAPTER III.

THE DOCTRINE GUARDED FROM ABUSE, AND DEFENDED AGAINST

OBJECTIONS.

SECTION I.

Guarded from Abuse.

1. It may be abused to licentiousness, or careless living. Thus, an individual recollecting that at a certain period of his life he was the subject of certain convictions and comforts, without considering whether these impressions produced a sanctifying and saving effect, imagines himself to have been then converted, and of course to have been one of the elect." Well," says he, "those whom God hath chosen, he doth not cast away; therefore, whatever be my conduct, I am safe." But such a man should be reminded that "the heart is deceitful above all things;" his heart has deceived him in this case, otherwise he would not reason thus. Such a one should be told, that those whom God chooses, he chooses to salvation from sin; and that "his people he saves from their sins;" that the elect are chosen "through sanctification of the Spirit unto obedience;" that they are sanctified, that is, set apart for God, a holy God, in spirit, soul, and body. He should conclude that his spot is not the spot of God's children; for his children are obedient children, “not fashioning themselves according to the former lusts in their ignorance, but as he which has called them is holy, so are they to be holy in all manner of con

versation." Moreover, he may be reminded, that the elect themselves may be chastened, though they will not be condemned; and that Christ declares, that "all the churches shall know that he will render to every one of them according to their works."

2. It may be abused to sloth. "I am elected, therefore I shall be saved, though I be not diligent." But is this the language of one who is elected to " life ?" for life is activity: is it of one who loves God, as all the called according to God's purpose do? The Lord's people are called to "serve the Lord Christ ;" and is this the language of a servant who loves his Master, and his "sayings," and his work? A professor, a professed servant who reasons thus, should know that the "unprofitable servant will be cast into outer darkness," and thus will find that he was not one of the elect. Moreover, it should be remembered, that, while on the one hand, Christ is so good a master that "whatsoever good any man doeth," though it be giving only a "cup of cold water to a disciple in the name of a disciple," "that shall he receive of the Lord:" yet that on the other hand, he is so wise, and just, and firm a master, that if his servants neglect his work, they may be "beaten with stripes," yea, with many stripes;" also, that "while to him that hath,” that is, improveth what he hath, shall be given;" so," from him that hath not," that is, improveth not what he hath, "shall be taken away that which he seemeth to have."

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If therefore, any, in the absence of that inward witness of a loving obediential disposition, seek their refuge or comfort in their election and predestination,

they are manifestly under a delusion as to their being Christians at all; at least, as long as there is this absence, the evidence is against them.

3. It may be abused to relax exertion for others. Thus in ministers for their congregations; in the christian church for the heathen; and even in parents for their children. "It is God's work," we cannot give grace; if they are elected, they will be called sometime or other, and in such way as God pleases, and therefore we must leave it with him." To prevent such an alarming abuse, the following observations are submitted. The decree of election is not rendered effectual without, but in connexion with means. Nay, it is by the operation of the law of cause and effect, of means and end, which God has established in the moral world, as well as in the material world, that the decreed effect is produced. Hence, encouragement rather is given to exertion; for, using the means, according to the Divine order and connexion, we may reasonably expect the end. God has decreed our subsistence; but that subsistence is not to be expected without the use of food, and the means of procuring it. He has decreed that harvest shall not cease; but that harvest is not to be expected without our sowing the seed. What then "God hath joined together, let not man put asunder." To give a scripture illustration of the connexion between means and end: in the case of Paul's dangerous voyage to Rome, God had decreed that all the ship's company should be saved; yet it seems, by Paul's remark, "Except these abide in the ship, ye cannot be saved;" meaning, that except they used the necessary precautions for that

purpose.

From the influence of the law of self-preservation, they did use these precautions, and they were saved as decreed but in his decree as to the end, he had in view, doubtless, the means to that end. So, in the great affair of salvation, means and end are connected, and this should rather encourage exertion. than relax it. "Seest thou a man diligent" in the use of the means of salvation; there is hope of his salvation so, seest thou a minister, a parent, the christian public, diligent in urging these means; there is hope of salvation in the same way. Why? Because it is God's appointed way of working, who "worketh all things after the counsel of his own will," and who has said, "The secret things belong unto God, but the revealed things unto us and to our children." Hence, our business is set before us; and as good servants we are to do it; and that as enjoined, not inquiring into our Master's designs.

But, as we appealed to a fact in illustration and confirmation of the established order of means and end in regard to temporal things, let us appeal to the same, and with the same view, in reference to the matter of salvation. See then the apostle Paul. Who will pretend to be a more strenuous advocate for sovereignty and election than he? But observe his disposition and conduct as to the Jews. He knew and taught that only "a remnant would be saved," and that this remnant was "a remnant according to the election of grace;" yet, not only had he a continual heaviness and sorrow of heart on their account-not only was it his "heart's desire and prayer for them that they might be saved;" but, preaching to them in their

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synagogues, his manner was to "reason with them, and to persuade them out of the Scriptures." And when he had called them together at Rome, he not only expounded and testified the kingdom of God," but "persuaded them concerning Jesus, both out of the law of Moses and out of the prophets, from morning till evening." See also his disposition and conduct as to the Gentiles. At Thessalonica, he preached the gospel to them with much earnestness (ayov). At Ephesus, "by the space of three years, he ceased not to warn every one with tears." And, in his general ministration, "knowing the terror of the Lord, he persuaded men ;" and he appeals to the Colossians, that he and his companions, in preaching Christ, were in the habit of "warning every man, and teaching every man." Nay, to conclude the evidence on this part of our subject, we remark, that Paul gives us to understand, that “he became all things to all men," whether Jew or Gentile, "that by all means he might gain some." And why all this? His Master had said, "Compel them to come in," and his compassion for souls urged him forward to it.

Let no one, then, abuse the doctrine of election, or, indeed, any of the doctrines of grace, to negligence in regard to the salvation of others, much less ministers as to their addresses to sinners, or parents as to the faithful instruction and warning of their children.

4. This doctrine, by abuse, may even minister to our natural pride. "Such a one has not been taught this precious sublime doctrine of election, whereas God has taught it to me;-he is but a babe, and can bear only milk; whereas I am a man, and must

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