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."t 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 be selected without any reference to their character and conduct here on earth; for he describes them as "the spirits of just men made perfect."§ And he connects that description with this very clear and strong warning: "Follow peace with all men, and holiness, without which no man shall see the Lord; looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and thereby many + Phil. iv. 8. § Heb. xii. 22, 23.

66

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

Phil. iv. 9.

be defiled."* How utterly repugnant is this to every idea of irrespective election, resistless grace, and indefectible perse

verance.

To this series of testimonies as to the meaning and extent of this distinguished privilege of being written in the book of life, we may add that of the beloved Apostle, to whom it was granted, to pierce beyond the veil which separates earth from heaven, and to declare to man the terrors and the glories of the eternal world. He assures us, that while "to be written in the book of life" is synonymous with being admitted into the kingdom of heaven, all shall be excluded from both, who violate the dictates of virtue, or apostatize from the doctrines of truth. For while, in all the sublimity of prophetic vision, he describes the “new heaven and the new earth," and "the holy city, the new Jerusalem" in which "God shall dwell with his people, and wipe away all tears from their eyes," he closes the celestial description with this awful warning ;-" there shall in no wise enter into it, any that defileth, neither whatsoever worketh abomination, or maketh a lie but they which are written in the Lamb's book of life." And of that universal record of eternal truth, and of the use which shall be made of it, the prophetic apostle gives this impressive picture, when he describes the proceedings of the last dread hour when all mankind shall stand before the

judgment seat of Christ. "I saw (said he) the dead, small and great, stand before God: and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. And whosoever was not found written in the book of life, was cast into the lake of fire."‡ And thus their being found in it, is evidently connected with their works. Further, if we ask who were those who were to undergo this dreadful sentence, we are told, the fearful and unbelieving, "and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars,"-these were they who were to "have their part in the lake that burneth with fire, which is the second death."§

In another passage the prophetic apostle introduces the Judge of all the earth, the Alpha and Omega, the first and the last, commanding him to write unto the angel of the church of Sardis. "Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white; for they are worthy. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father and before his angels.'

If then, there be meaning in words, or truth in revelation, is it not undeniable, that this privilege of "having their names written in heaven" or in the book of life, which standing unexplained (as it does in our text), might be misunderstood to imply a peculiar and gratuitous selection, really implies the very contrary; even that this glorious privilege is bestowed only on those of whom, at the last audit, when the secrets of all hearts shall be revealed, after having examined the record of their actions, their penitence, and their faith, the all-seeing Judge shall declare, that they have persevered, have overcome, and are worthy of being admitted into the joy of their Lord? Can it be doubted that these expressions agree with the entire tenor of Scripture on this subject, and are totally répugnant to the position, that "all men are ordained for salvation or destruction, by a divine decree, wholly unconditional, independent of any reference, even of foreknowledge to their personal faith or obedience."†

And if this description of being written in heaven, or in the book of life, excludes the ideas of irrespective election and reprobation of individuals, can we believe that any other will be found to contain them? Would not this suppose the different parts of revelation contradictory, and the doctrines they hold out inconsistent ?

From the sacred records, it does, indeed, clearly appear, that many individuals were selected and raised up, and to a certain degree, directed and controlled, so as to act distinguished parts in forwarding the divine dispensations, and thus in a certain sense were elected and predestined, to bear their

* Rev. iii. 4, 5; and xxii. 19. VOL. III.

† Vid. supra, p. 164.

2 A

subordinate share in the accomplishment of the divine will. But here also we perceive this election and predestination had no necessary reference to eternal happiness or misery. The valour of Joab and of Saul was not less subservient to the divine purposes, than that of Joshua or of David. Jeroboam was distinctly elected, directed, and assisted to fulfil the prophetic denunciations against the house of Ahab; though we cannot connect this fact with election to eternal life in such a man as Jeroboam, who was, to a proverb, the introducer of idolatry and guilt amongst the people of God who left to posterity as his distinguishing character, "Jeroboam, the son of Nebat, who made Israel to sin."*

Wherever therefore we contemplate the patriarchs and legislators, the teachers and prophets, the devout and holy men of old, "Who through faith subdued kingdoms, wrought righteousness, obtained promises, while some out of weakness were made strong, and others were tortured not accepting deliverance, that they might obtain a better resurrection," we may be sure all these were amongst the chosen, the elect. But they were not elected in consequence of an unconditional decree, antecedent to their existence, and independent of their conduct. No; they were such as concurred with the will, and improved the grace of God; they were such as "gave diligence to make their calling and election sure;" to whom, indeed, applies the eternal and unalterable decree of the Almighty, "they who do such things shall never fall.”

Admitting, therefore, the predestination and election of individuals, to perform their parts on earth, and fill their stations in heaven, according to the use which God foresees they will make of the powers and opportunities dispensed to them, by their sincere co-operation with the assisting grace of God, their humble submission to his will, and their consequent fitness to discharge the duties allotted to them on earth, and fill the place assigned to them amidst the assembly of just men made perfect -we yet altogether reject the scheme which declares that predestination includes irrespective election and reprobation, founded on absolute, eternal, and irreversible decrees.

* As to Jeroboam vid. supra, p. 255.

+ Heb. xi. 33, 34, 35.

Here, then, I rest my conclusion on the entire tenor of Scripture doctrines and Scripture history. All these represent man as called to work out his own salvation, from the commencement to the close of his spiritual life. They all represent him as possessing reason and conscience, moral feelings and capacities, which, rightly used, materially facilitate his turning from evil and advancing in piety, while he is, however, totally unable, without the aid of divine grace, to effect any real, vital, and permanent reformation in his heart or conduct, or become in any degree meet for admission into the kingdom of heaven.

To this general tenor and clear declaration of Scripture, are opposed detached and insulated expressions, such as that in the text of this discourse, which admit, and surely ought to receive, an interpretation consistent with the general tenor and plain declarations of holy writ.

Thus, it is said, "no man can come to the Son, except the Father draw him.' "And, it is true, (says the venerable Melancthon), that men are drawn by God, but they are drawn by the word of the Gospel, to which God wills them to assent, and at the same time to ask assistance, as it is written, How much more shall he give his Holy Spirit to them that ask him ;' do not, then, (says this pious reformer,) reject the Gospel, do not encourage mistrust, do not think, as enthusiasts dream, that you must wait for a violent motion, whereby God may drag thee, although thou resist, and rush backward into wickedness ; but assent to the divine voice, and at the same time pray for assistance, with the suppliant in the Gospel, 'Lord, I believe, help thou mine unbelief.'t When thou doest this, it is certain thou art drawn and assisted by God according to his solemn word. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?" To this effect, it is said, 'God draws,' but he draws the willing mind. And again, only be thou willing, and God hastens to meet thee; as on the return of the prodigal son, the father, when he was a great way off,

* John vi. 44. Vide Bishop Mant's Bampton Lectures, p. 268, 5th edit.