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sure to the penalty of violated law. But can law give salvation? Certainly not. Its appropriate work is to condemn, not to save. Salvation is suspended upon faith; for "he that believeth shall be saved; but he that believeth not shall be damned," notwithstanding he may have been penitent. Because repentance looks at the law which condemns; but faith "beholds the Lamb of God that taketh away the sins of the world." A conditional "election" implies an act of the creature and that act is faith; but an unconditional "election" implies none. Faith, therefore, is the condition of our "election" to salvation.

5. Once more: the Apostle Peter exhorts us to make our "calling and election sure." But if our "election" were unconditionally and unalterably fixed in eternity, then our laboring to make it sure would be in vain; for it would be an effort to make that sure in time which had been made so in eternity. But the apostle does exhort us to "make our calling and election sure;" therefore our "election" was not made sure to us unconditionally in eternity. Hence it follows, that our personal election to salvation is a conditional, and not an unconditional election.

Having finished our remarks on the different kinds of "election" spoken of in the Bible, we purpose,

II. In the second place, briefly to give some of the marks or characteristics of the "elect;" and to show how we are to make our calling and election sure."

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1. The apostle says, "Who shall lay any thing to the charge of God's elect? It is God that justifieth," Rom. viii, 33. An "elect" person, then, is one who is "justified;" that is, pardoned, forgiven. Το suppose that a man is an "elect" child of God before he is "justified," that is, pardoned or forgiven, is an absurdity at variance with both Scripture and reason.

2. Again: an "elect" or "justified" person has "peace with God through our Lord Jesus Christ." Hence says the apostle, "Being justified by faith we have peace with God through our Lord Jesus Christ," Rom. v, 1. Pardon and peace are marks or characteristics of the "elect." Are these the marks of unpardoned sinners, or unjustified souls? Have they peace and forgiveness? No! but the contrary : "For there is no peace to the wicked, saith my God; they are like the troubled sea that cannot rest, whose waters cast up mire and dirt." But the "elect" have peace. Therefore they are "justified;" that is, pardoned, forgiven.

"Faith" is the

3. But they are "elected" or "justified" by faith. condition of their "election" or justification, as we have before proved. "Faith," therefore, is another mark of the "elect ;" and a “faith," too, which "justifieth."

4. And again: penitence is another trait in the character of the "elect ;" for whoever knew an impenitent man believe to the saving of his soul while impenitent? "Except ye repent ye shall all likewise perish," is a doctrine as clearly and as fully set forth in the word of God as is the declaration that "he that believeth not shall be damned." Both are indispensible. Repentance breaks up the fallow ground. Faith receives the precious seed, the word of life: and justification and peace are the first fruits.

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5. The "elect of God" are called "holy and beloved ;" and they put on "bowels of mercies, kindness, humbleness of mind, meekness, long-suffering," &c. Holiness, then, is another mark of an "elect" child of God. But are any "holy and beloved" before they repent and believe? Every man that believes the Bible knows they are not. How absurd is it then to suppose that men are the "elect of God," while they are destitute of holiness. This is the fatal rock on which thousands have split, supposing that, if they were the "elect of God,” they would get to heaven at last, although they were as destitute of holiness as a soul in hell is of happiness.

6. Another very prominent trait in the character of the "elect" is that they pray much. Hence says our Saviour, " And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?" Luke xviii, 7. Prayer is the life of their souls: they love to pray. They "pray day and night." But who do this, except those that can with confidence approach God, and cry, "Abba, Father." This none can do but such as are "born of God"-" born of the Spirit" of God.

Finally, we proposed to show how we are to make our "calling and election sure.

In reference to this we may remark, that those who assert that our "election" was unconditionally made "sure" to us in eternity, or before the foundation of the world, make the apostle speak nonsense. He sets us at work to "make sure" an impossibility; for how can we "make" that "sure" in time, which was "made" so in eternity, or before the foundation of the world?

But the apostle does exhort us to "give all diligence to make our calling and election sure;" therefore it was not made sure to us in eternity, or before the foundation of the world.

Again: it is not by a dead, inactive, Antinomian faith that this is to be accomplished; for such a "faith" is of no more use to the soul than a dead body is to society. There is reason to fear that this is all the "faith" thousands have who flatter themselves that they are the "elect of God." Perhaps they once had both "faith and a good conscience;" a faith that justifies. But they have long since "made shipwreck" of both, and at the same time claim to be of the "elect." O! what

"Mistaken souls, that dream of heaven,
And make their empty boast

Of inward joys and sins forgiven,
While they are slaves to lust."

3. But how are we to make our "election sure?"

The Apostle Paul informs us that we are "elected," or "chosen to salvation, through sanctification of the Spirit and belief of the truth." "Faith" or "belief of the truth" was the condition of our "election." And now the Apostle Peter takes up the subject where the Apostle Paul left it, and says, " Add to your faith"-which was the condition of our election-" virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, cha. rity." For if we do these things (constantly,) we shall be diligent; and this, in the true sense of the apostle's doctrine, shall "make our

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calling and election sure." Hence our "faith" is to be a living, active principle in the soul-a "faith that works by love, and purifies the heart." This is the faith which "overcometh the world." Such a believer has a "hope" that is "like an anchor to the soul both sure and steadfast." And if he be "faithful-unto death," he shall receive a crown of life;" "for he that endureth unto the end, the same shall be saved." Hence we are "elected according to God's foreknowledge" of our "obedience" or "faith" in Christ from, or before the foundation of the world; and our "election" is made "sure," by our being "faithful unto death." Thus the great stumbling-block concerning "election" is removed out of the way, so that every man may “make” his "calling and election sure.'

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With all this agrees the language of the apostle, "Wherefore the rather, brethren, give all diligence to make your calling and election sure for if ye do these things ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." Amen and Amen.

From the (London) Wesleyan Methodist Magazine.

THE DUTY OF METHODISM TOWARD ITS YOUTH.

IN the April number of the Wesleyan Magazine there is a wellwritten paper, designed to prove that "the church should educate her children." Perhaps its readers will tolerate a few additional words on the same subject. These, although not properly a sermon, will have an especial reference to a well-known passage of Scripture-the parable of the sower. (Matt. xiii.) A learned commentator has said, "The unfruitfulness of the different lands was not owing to bad seed, or an unskillful sower. The same sower sows the same seed in all, and with the same gracious design; but it is unfruitful in many, because they are careless, inattentive, and worldly-minded." That unfruitfulness is not owing, in any case, to the badness of the seed, is readily admitted; for this is divine, and therefore perfect in its kind. Nor is it less true that many are unfruitful because they are careless, inattentive, and worldlyminded. But that failure is never to be attributed to the unskillfulness or misconduct of the sower, is an assumption made without sufficient authority. The parable represents the general and ordinary state of things in the Christian Church; and, of course, supposes that the gospel is preached, not by angels, but by men. The sowers and the soils are but different specimens of human nature; and all that is human, connected with Christianity, may equally contribute to its failure. In the kindred parable of the tares, there is mention made of the following circumstance, intended, it would seem, to convey a distinct censure upon the ministers of the gospel:-"While men slept," ("They ought," says Mr. Wesley, "to have watched,") "the enemy came and sowed tares among the wheat, and went his way." Nor can it be doubted that many a promising crop has been so mixed as to be destroyed, through the criminal negligence of the ministers of Christ; and that, in many cases, what is now a wilderness would have been a fruitful field,

had it fallen into the hands of more skillful or industrious husbandmen. Should the harvest fail because the ground was incurably barren, or because the clouds had "rained no rain upon it," no blame could rest upon the sower; but were he to scatter his seed by the "way-side," and leave it there without covering or protection; or "upon a rock," where there "was no deepness of earth;" or among the roots of "thorns," which were sure to "spring up in due time;" he would be compelled even to blame himself; for in none of these cases could any reasonable man ever look for any other result.

The youthful mind, connected with our congregations and societies, is a soil naturally full of evil tendencies, but capable of very glorious things. If neglected, it will degenerate into a desert. If cultivated, it will become a field which the Lord hath blessed. The adult members of the church, but more especially her ministers, and those who are associated with them in the general management of her spiritual and temporal affairs, are solemnly charged with this important duty. The good seed is put into their hands, with an authoritative direction to scatter it abroad; and accompanied by a distinct intimation, that the faithful performance of this duty, from age to age, will produce a gradual improvement in the moral character of each succeeding generation, and, of course hasten the millennium.

The great Head of the church long since" established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers that they should make them known to their children: that the generation to come might know them, even the children which should be born: who should arise and declare them to their children: that they might set their hope in God, and not forget the works of God, but keep his commandments; and might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God," Psalm lxxviii, 5-8.

"The earth," says our Lord, "bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear," Mark iv, 28. The "blade" to be produced is the love of God; for that is the living principle of all moral good, which shoots out into the love of man, and ripens into a harvest of holiness and happiness, which we shall reap and enjoy through time and through eternity. This love, in the judgment of our Lord Jesus Christ, "is the first and great commandment." If it is the first and great thing which God has enjoined, it is the first and great thing to be implanted in the minds and hearts of our children. An education conducted upon a purely Scriptural principle would seek, before and above all other things, to win the heart to God through the medium of the understanding; or, to constrain children to love him, by making them to comprehend how greatly he has loved them. It has become too much the habit of fallen men to hesitate, and inquire, and reason, where they ought simply to believe and obey. Accordingly, instead of seeking, with promptitude and zeal, first of all, to bring our children to know and love God, some of us think, in our wisdom, there is a previous question to be asked; namely, how far it is wise, and fit, and advantageous, to bring them up in this particular way: just

as if it was not a clearly ascertained and settled point, that the command of God is the soundest philosophy; that no one understands human nature so well as its Maker; and that he is infinitely more concerned for the present and future well-being of our children than we can possibly be ourselves. The conclusion arrived at, as the result of our reasonings on this subject, commonly is, that a strictly religious education is the best, as a preparation for death; but that something rather different is necessary as a qualification for the present life. If our children were likely to die in early life, we should endeavor, by especial efforts, to direct their attention to the love of God to fallen man, in order to prevail upon them to love him in return. But because they are likely to live some years, and we wish them to push their fortunes, we begin to doubt whether this is, after all, quite the wisest course to be taken; for, although purity of heart may prepare them to see God, it seems to us to promise little or nothing in the way of advancing their interests in the present world.

Our blessed Saviour appears to have been of a different judgment when he taught us to say, "Thy will be done on earth as it is in hea. ven." As in that divine form we are taught to pray for our own well-being, so this petition plainly assumes that men and angels are to be made happy on one and the same principle. Our chief good here, as well as in paradise, consists in obedient love. Earth is to be turned into heaven by doing the will of God. There never was a vainer dream than for human beings to imagine that they can do well, even in this life, without the love of God. They might as well expect to "gather grapes of thorns, or figs of thistles." "We know that all things work together for good to them that love God." A vine produces grapes; but grapes are produced by no other tree. It can extract nutriment from the sun, and the rain, and the air, and the earth, and render all these powers and influences subservient to the production of its own delicious fruit. All other trees may be warmed by the sun, nourished by the rain, refreshed by the breeze, and fed by the fatness of the earth, but they can produce no grapes. Our children may be surrounded by "all things" in this world; but unless they love God, these will not work together in the production of their wellbeing. Their combined result will be only "vanity and vexation of spirit." "All things work together for good to them that love God;" but good cannot be produced through any other medium. The various forms of good, peace of conscience, joy of heart, domestic harmony, social happiness, political prosperity, comfort in affliction, triumph in death, and the glories of heaven, are all the produce of one root,-the golden and diversified fruits of the same vital principle. That principle is the love of God; and to plant that principle in the hearts of children, either is, or ought to be, the great business of education.

As nothing but a corn of wheat will ever produce a blade of the same quality; so nothing but the word of God will ever give birth and being to the principle of love to him in the heart of man. The character of God is displayed in the account which he has given of himself. He has declared his great designs of infinite love what he has done in the gift of his Son, and is hourly doing under the dispensation of the Spirit, for the purpose of effecting our salvation; and it is the

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