answer to this, I would say, that we know nothing, cither of the one or of the other, but from the revelation which God has given us ; and that, it' that revelation affirm the one and deny the other, we must receive that which it affirms, and reject that which it denies. That it does deny the doctrine of abso- lute reprobation, I think is clear as the light itself. If when Almighty God swears by his own life and immortal perfections, that " he has no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live ;" and then founds on that oath this gracious invitation, " Turn ye, turn ye from your evil ways ; for why will ye die, O house of Israel1'?" I am constrained to say, that the doctrine of abso- lute reprobation, that is, of God's forming any persons with an express determination to destroy them, irrespectively of any works of theirs, cannot be true. But must I therefore deny the doctrine of election, which the whole Scriptures uniformly assert, merely because I know not how to reconcile the two opinions? Surely not. My sentiments are formed on Scrip- hire, and not on the fallible deductions of human reason: and if / cannot reconcile the two, it is no reason that God cannot. / cannot reconcile the existence of sin with the holiness of God : but do I therefore deny, or doubt, either the one or the other? Certainly not; so neither do I doubt God's exer- cise of sovereign grace towards his elect, because my weak and fallible reason would be ready to connect with it an arbitrary decree against the non-elect. Sure I am, that the Judge of all the earth will do right ; and that, whilst all the saved will ascribe their salvation simply and solely to the grace of God, there will not be found one amongst those who perish, who will not confirm God's sentence of condemnation upon him, saying, " Even so, Lord God Almighty, true and righteous are thy judgments f."
Another objection against this doctrine is, That the elect will be saved, though they never should strive at all ; and the non^ elect will perish, however earnestly they may strive. But God has united the end with the means: and to attempt to separate them will be in vain. Who the elect are, we know not, till they themselves discover it by the effects produced upon them: nor will it ever be known who the non-elect are, till the day of judgment shall reveal it. But this we know, — and this we affirm for the comfort of all, — that " every one who askcth, receiveth ; and every one that seeketh, findeth ; and that to • very one that knockcth, shall the gate of heaven be opened P." What can the most determined opposer of the doctrine of elec- tion say more than this, or wish for more than ibis?
Some will yet further urge, That, if this doctrine be true,
c Ezek. xxxiii. 11. f Rev. xvi. 7. e Matt. vii. 7, 8.