renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame."*

Surely no words can more strongly describe the advanced state of grace and virtue, from which yet it is supposed Christians may totally and finally fall, by their own wilful apostacy, or their deliberate and audacious guilt; no words can more clearly prove that admission to heaven is opened to us, not by an absolute divine decree, fixed on us individually antecedent to our existence, and independent of our own exertions, in consequence of which our perseverance is certain, and our salvation sure. No, my friends; to the last moment of our lives we are exposed to temptation and hazard; to the last moment of our lives must we implore the assisting grace of God to support our frail virtue, to fix our erring resolves, and lead us forward in the path of humble self-distrust, and circumspection, and self-denial, the path of devotion, faith and charity. Wherefore the rather, brethren, give diligence to make your calling and election sure, for if ye do these things ye shall never fall."

*Heb. vi. 4, 5, 6.

DISCOURSE XI.

ELECTION, AS APPLIED IN SCRIPTURE TO INDIVIDUALS,

CONSIDERED.

LUKE, X. 20.

"Rejoice, because your names are written in heaven."

OF the various passages which on a first view appear to support the doctrine of absolute predestination, perhaps none seem to do so more decisively than those which speak of the objects of divine favour as having their names written in heaven, or, as it is otherwise expressed, written in the book of life; because it is self-evident that such a description can apply only to individuals. It would be absurd and unintelligible to talk of entire nations, or of any collective bodies of men, as all indiscriminately thus written in the book of life. Let us, then, carefully consider, what does revelation disclose to us of the particulars of this most awful record, preserved by eternal wisdom to display the eternal justice

of God.

This expression first occurs in the interview of the Hebrew law-giver with the God of Israel, after the first great transgression of the chosen people; when, wearied with the protracted absence of Moses on the Mount, and seduced by the idolatrous example of Egypt, they formed and worshipped the golden calf, as the emblem and representative of their guardian god; a crime which so offended God, that he declared to Moses his indignation in terms the most severe. 'I have seen this people; and, behold, it is a stiff-necked people now, therefore, let me alone, that my wrath may wax hot against

them, and that I may consume them, and I will make of thee a great nation."* In his earnest expostulation with God to avert this terrific punishment, the disinterested and patriotic law giver is hurried away by such ardent zeal, as to offer himself up, if it were possible, thus to atone for and preserve his offending countrymen; for "he returned unto the Lord and said, Oh, this people have sinned a great sin, and have made them gods of gold! Yet now, if thou wilt, forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written."+

Now, what does the Judge of all the earth reply? According to the tenets of those who maintain absolute predestination, the answer, it should seem, ought to have been, "To blot out of that book is impossible; the names there written must remain for ever. The record of God's decreed election admits no change; it has no reference to human conduct; it cannot be altered by any human act; for thus the execution of God's decree would be dependent on man! an assertion inconsistent with the divine nature, and degrading to the divine glory!!" But what is the answer?" And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book."

What, then, does this solemn declaration reveal? Even that the record, in which are written the names of those who stand the most favoured candidates for eternal life, is alterable in consequence of human misconduct. "Those who sin against God will be blotted out of it." Here, then, appears a direct contradiction from the mouth of God himself, to the doctrine of unconditional election, irresistible grace, and indefectible perseverance.

In further confirmation of this conclusion, I will not hesitate to affirm that all other passages in which this eternal record of omniscient justice is referred to, breathe the same spirit, and establish the same inference.

When the inspired Psalmist is led from the retrospect of his own sufferings, inflicted by the malice of his enemies, to a

Exod. xxxii. 9, 10.

Exod. Ibid. 31, 32.

Ibid. 33.

prophetic view of the still greater sufferings of the Messiah from the malice of still more inveterate persecutors, and to denounce the punishments which God would inflict on such malignity, the most severe is, "That they should fall from one wickedness to another, and not come into the righteousness of God that they should be wiped out of the book of the living, and not be written among the righteous.' ""* Here again, being blotted out of the book of life, far from being unconditional and irrespective, is connected with, and the consequence of the most atrocious guilt.

Thus also, when the prophet Isaiah predicted the blessings which in the last period of Israel's depravity and suffering should arise from the appearance of the Messiah, that "branch of the Lord," which should spring up, "beautiful and glorious for them that are escaped of Israel :" he declares, "It shall come to pass that he that is left in Sion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem."+ Here it is evident, to be written among the living is a privilege not unconditionally and arbitrarily bestowed, but connected with superior holiness. In the same spirit, when the prophet Daniel describes the process of the great day, when "The judgment shall be set, and the book shall be opened," he declares, "At that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." Now the tremendous difference of these opposite adjudications must arise, according to the predestinarian scheme, not from any difference in the conduct of the persons thus saved or condemned, but from the unconditional election or reprobation of God. Not so the prophet: he represents this discrimination as perfectly suited to the differences of character. He declares, "The wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever."

Correspondent to this is the language of St. Paul, when he

Ps. lxix. 28, 29.

Isaiah, iv. 2, 3.

Dan. vii. 10, and xii. 1, 4.

calls on the Philippians to "help his fellow-labourers, whose names are in the book of life;" he exhorts them to "Rejoice in the Lord, to be careful for nothing; but in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds, through Christ Jesus."* But besides cultivating these internal religious affections, they were also to practise every active virtue, and observe every social duty. "Finally, brethren, (says the eloquent apostle), whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things." Nor was this necessary for them alone, but for others more secure of divine favour. However high the apostle's own religious elevation, however firm his faith, he judged it indispensable to exhibit in his own person an example of every active virtue, and every social duty, so that he could with confidence call on his converts to follow his steps. "Those things (says he) that ye have both learned and received, and heard and seen in me, do." If, then, the names of the apostle and his fellow-labourers and his faithful followers were written in the book of life, we have no reason to infer that this high privilege was conferred upon them unconditionally and arbitrarily, without any reference to those religious affections which they cultivated with such zeal, and those virtues which they practised with such assiduity. And when the same apostle, in his address to the Hebrews, endeavours to convey to them the most animating and impressive views of the eternal world, warning them that they must there come "to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God, the judge of all;" he adds such a description of those of the human race who shall mingle with the inhabitants of this blessed region, as shows they shall not

* Phil. iv. 3, 4, 6, 7.

† Ibid. 8.

Ibid. 9.