heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in Thy sight" (Luke x. 21).

Wherever He went He taught this doctrine in parables and preaching. When His disciples asked Him for an explanation why He spake parables to the multitude without explanations, He said, "Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given" (Matt. xiii. 11). When men questioned the justice of sovereign and discriminating bestowments, He vindicated His right to dispose of His favours as He saw fit, because He was Lord Proprietor of all things, and they had not the right to claim what He saw not fit to give. Even now men hate Him for His saying, "Is it not lawful for Me to do what I will with Mine own? Is thine eye evil because I am good? So the last shall be first and the first last: for many be called, but few chosen" (Matt. xx. 15, 16). In this same chapter we read that the mother of Zebedee's children asked for her sons James and John that they might sit on His right hand and on His left in His kingdom. Mark well His answer, "To sit on My right hand, and on My left, is not Mine to give, but for whom it is prepared of My Father" (Matt. xx. 20-23). Gracious donations are according to eternal ordination. He taught that gracious preservation in the midst of, and from, perils, is according to election-"For the elect's sake those days shall be shortened" (Matt. xxiv. 22). He declares that immunity from final deception is circumscribed by election-"For there shall arise false Christs, and false prophets, and shall show great signs and wonders: insomuch that, if it were possible, they shall deceive the very elect (Matt. xxiv. 24). He preached the certainty of

heaven being inhabited by God's elect (Matt. xxiv. 31). Election is seen in all the given ones coming to Him (John vi. 37). God's election and Christ's redemption are equal in John x. 26-29. Christ prays for His seven times mentioned given ones, and with Himself in glory He must have them (John xvii. passim).

66

Now listen to dear Paul the aged, "Who shall lay anything to the charge of God's elect" (Rom. viii. 33). "The purpose of God according to election might stand" (Rom. ix. II). There is a remnant according to the election of grace (Rom. xi. 5). "The election hath obtained it, and the rest were blinded" (Rom. xi. 7). God hath chosen foolish, weak, base, despised, ignored things (1 Cor. 1. 27, 28). "Chosen in Him" (Eph. i. 4). "Knowing, brethren beloved of God, your election of God" (1 Thess. i. 4). "God hath from the beginning chosen you to salvation" (2 Thess. ii. 13). "I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim. ii. 10).

NO ELECTION, NO SALVATION.

All fulness dwells in Thee, Lord,
Thy rich and glorious grace
Thou hast bestowed on me, Lord,
A sinner vile and base.

All fulness of affection

Thou hast so sweetly shown,

For sovereign, free election

Has made me Thine alone.

Grove Chapel, Camberwell.
August, 1902.

THOMAS BRADBURY.

ELECTION.

"Who shall lay anything to the charge of God's elect?"-Rom. viii. 33.

"PAUL'S preaching is very perplexing." Yes, it is very perplexing to "men of corrupt minds," who are "reprobate concerning the faith." Christ's preaching was exasperating to the haters of God's sovereignty. Peter's advice to the elect strangers, to make their calling and election sure will ever be disregarded by those who are not called to the enjoyment of so high and heavenly a benefit. But God's election is most precious to those who "are called, and chosen, and faithful" (Rev. xvii. 14). God's election was Paul's delight. God's elect were dear to him. For them he wrote, preached, prayed, and endured unparalleled persecutions. With them he was saved from every sin, solaced in every sorrow, succoured in every temptation, and secured from every evil. He failed not to proclaim election by grace because he was upheld by the grace of election. Writing to his friends and brethren in Christ in the city of the Cæsars he distinguishes them thus, "Among whom are ye also the called of Jesus Christ. To all that be in Rome, beloved of God, called saints" (Rom. i. 6, 7). In my last tract, at the close I mentioned several of

Paul's sayings on this truth which lay so deep in his affections. Now, with "the called of Jesus Christ, the beloved of God," the separated church of the Firstborn, I would linger in spiritual meditation on the various phases of this precious and profitable subject flowing from Paul's master-mind.

Foundation truths he clearly lays down in “that glorious Eighth of Romans." He is most minute in describing the ground on which the faith and hope of God's living people are built. In another place he says they are grounded in love (Eph. iii. 17). This is covenant love, electing love, predestinating love (Eph. i. 4, 5). It is blessedly operative in its communications. Its designs are ever demonstrative. Here we see it is so-" And we know that all things work together for good to them that love God, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the Firstborn among many brethren. Moreover whom He did predestinate, them He also called and whom He called, them He also justified: and whom He justified, them He also glorified." In this revelation of the glories of election we cannot discover the tricks of diplomacy on the part of our God. He says what He means and He means what He says. He does not descend to political or pulpit dexterity, neither is He dependent upon anything beneath Him for the realisation of His purpose. His will is His work. His work is His will. He predestinates and performs. He elects and executes. He foreknows, and folly cannot be attributed to Him therein. Glory is the outcome of every purpose of His grace. Whom He loves, He loves for ever. Electing love is immutable, because an Immutable God is the ELECTOR. Mutability belongs to man. It belongs not to God. "With Him is no variableness

neither shadow of turning " (James i. 17). In love He elects to Himself whom He will, blesses them with His grace, and brings them to the full enjoyment of His glory. "He will rest in His love' (Zeph. iii. 17). Incarnate Love covered all Zion's sins with the Red Sea of His own blood. Electing love for ever hides them all from view, and brings the chosen of God, the redeemed of the Lord, into full possession of the blessedness to which they were fore-ordained. This is set before us most gloriously in Paul's bold challenge, "Who shall lay anything to the charge of God's elect?" A Justifying God silences all charges. A Crucified, Risen, Reigning and Interceding Christ secures the elect from all condemnation. Knowing this we presume not in saying, "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Rom. viii. 33-39).

The sovereignty of God's election is mentioned all through the ninth chapter of the Romans. It is demonstrated in the case of the twin sons of Isaac and Rebecca. Let us read-" When Rebecca also had conceived by one, even by our father Isaac: (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him that calleth ;) It was said unto her, The elder shall