dingly the Protestant churches have inserted this doctrine in their public creeds. The reformed churches in Europe, and the regular churches in America, plainly and fully profess in their standards of faith to believe the doctrine of election. Though it has been constantly opposed by every generation of sinners, it is at this day most firmly believed and most plainly taught by the faithful in Christ Jesus. Even they, who deny this doctrine, sometimes perceive that they cannot be consistent with themselves unless they deny the whole system of divine truth. Hence it is often said that the preaching of this doctrine always makes Deists. This doctrine, when it is plainly preached, is seen to be connected with every Christian doctrine. They, therefore, who deny this doctrine, if they would be consistent, are obliged to deny all the essential doctrines of Christianity, and to become disbelievers of divine revelation. It is not however true that the preaching of this doctrine makes deists. We are by nature infidels. And many, who ignorantly imagine they believe the bible, while in their natural state, yet deny its doctrines when they are truly and plainly preached and prove themselves to be infidels in their hearts. To preach this doctrine gives the hearers an opportunity to shew what they do believe. And it proves that many persons who profess to believe the bible do not believe the system of divine truths which it contains, and of which the doctrine of election is a fundamental and essential article.

II. The doctrine of election is a very plain doctrine. It is fully revealed and plainly taught in the holy scriptures. It accords with the perfections of God, with the character and conditions of human beings, and with all the doctrines and duties of Christianity. This doctrine is as plain as the other doctrines of the bible. The reasons of the doctrine are very evident and very important. The same reasons which induced God to create angels and men and to give his Son to die on the cross, and to send the Holy Spirit to renew and sanctify the hearts of sinners, induced him to decree that a certain part of mankind should be saved. What persons God has decreed to save is not revealed. No one can know that he is elected, until he repents of his sins, bẹlievs on the Lord Jesus Christ, and professes the character which God has decreed to give to the elect. Nor can any person know that he is not elected, while he continues in this life, unless he knows that he has committed the unpardonable transgression. But that God has decreed that a certain part of mankind shall be saved is as plainly taught and as easily understood as any doctrine in the bible. It is therefore a very plain doctrine. It is so plainly taught and so easily understood that even sinners, who choose darkness rather than light, usually perceive how it affects their interests. If they did not understand this doctrine, they would not oppose it; nor would they be disturbed when it is preached.

III. The doctrine of election affords good reasons for using the means of salvation. If God had not decreed that a part of mankind shall be saved, there would be no reason to expect the least benefit from preaching or hearing the gospel. But since God has decreed to save a vast multitude of the human race, through the ministry of the gospel, it is certain that the preaching and hearing of the gospel will be productive of eternal and infinite benefits. It is easy to perceive the connection between the means and the end which is to be effected by the appointed means. And it is easy to perceive the propriety and necessity of using the appointed means to gain the proposed end. If God intends that men shall be rich through industry, and healthy through temperance, then there is a good reason for being industrious and temperate. If God decreed to save Noah by means of the ark, then there was a good reason for building the ark. If God decreed to effect the independence of the United States, by the patriotism of Washington, and the bravery of the American army, then Washington and the army were necessary and important. And if God means to save his people by the ministry of the gospel, then it is necessary and important to preach and to hear the word of God. Accordingly they, who have most clearly understood and most firmly believed the doctrine of election, have been the most faithful and diligent in using with their fellow creatures the appointed means of

salvation. The Lord Jesus Christ believed and taught the doctrine of election; and what has he not done and suffered for the salvation of his chosen people? The apostles believed and taught the doctrine of election; and what men were more diligent and laborious in preaching the gospel to sinners? Those ministers and Christians, who have been the most zealous and engaged since the days of the apostles, for the salvation of their fellow men, have believed the doctrine of election.

This

doctrine is believed at the present day by those persons who are the most fervent in their prayers, and the most zealous in their exertions' for the enlargement of the Redeemer's kingdom. This doctrine is believed by the missionary societies in America, and in Europe, and taught by their missionaries. And those Christians and those ministers, who most firmly believe the doctrine of election, do most faithfully use the means of salvation, and most highly prize the institutions of Christianity. And the reason is easily perceived. This doctrine lays the only foundation to hope for success in making exertions for the salvation of

sinners.

IV. There is no good reason why the doctrine of election should not be preached. By the prophet God says, "He that hath my word let him speak my word faithfully." The apostle said to the elders of the church at Ephesus, "I have not shunned to declare to you the whole counsel of God." To the churches of.

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Galatia, he says, "Though we, or an angel from heaven preach any other gospel unto you than that we have preached unto you, let him be accursed." Now how can a minister faithfully preach the word of God, unless he fully and clearly preach the doctrine of election? Is not the divine purpose to save a certain part of mankind an important and essential part of the counsel of God, and most nearly connected with the whole system of the divine purposes and operations? How can a minister preach the gospel, which Paul preached, without fully explaining and earnestly enforcing the doctrine of the divine decrees respecting the eternal characters and condition of human beings? Why then should not every minister preach, in the fullest and plainest manner, the doctrine of election in its intimate connection with the doctrine of reprobation? Yet those ministers, who truly and plainly preach these doctrines, are often blamed and censured by other ministers and by many professors of Christianity. But do such ministers and such professors know what they are doing, when they blame and censure those who preach the doctrine of divine decrees in its proper extent and connection? Do they know that they are virtually blaming and censuring God for requiring his ministers to preach his word with fidelity? If the doctrine of election is not to be preached, what is to be preached? It may be answered, Faith and repentance. But how can men believe, unless they are taught what to believe? And is not the doctrine of election to be believed? How can