ordain nor elect these persons, it only designated the characters and qualifications necessary for such offices; but left the actual election of the officers to the future determination of the electors, who were to be governed in their proceedings, according to the provisions of the constitution on the subject. But the choice of the worthy candidates, so far from being detrimental to the rest of the citizens, is of essential benefit to them, being chosen for their service. And it must be obvious also, that this choice can be of no use to the persons chosen, unless they accept of it, and fulfil the duties of the office; so it is with the election of all souls in the work of God.

Hence we may see the comparison between things temporal and spiritual. By the constitution of Heaven, which was decreed and established by the Almighty, it was predestinated that such and such characters, possessing such and such essential qualifications, should be leaders, teachers and prophets to the people, to guide and direct them in their duty. Accordingly when the time arrived, in which the occasion required the selection to be made, Noah was chosen to build the ark, and save himself and his family from the flood; because he "was a just man," and one who was obedient to the will of God, and thereby found favor with God. Abraham was chosen and ordained to be the typical father of the faithful; because of his faithfulness and obedience to the call of God. For the same cause, Moses, Joshua, Samuel and the prophets, were chosen as faithful servants of God, to do the work which God had ordained to be done.

But these individuals were not chosen to the exclusion of others from the work of God; but for the benefit of all over whom they were appointed the leaders and guides, that all might be sharers with them, in the blessings promised to the faithful and obedient. Thus the election of Moses as a leader of the Israelites, was designed for their deliverance from their Egyptian bondage, and for their protection and salvation in their journey through the wilderness. But this election did not decide the final state of a single individual of that nation, or of any other; it was intended to serve as a figure to typify Jesus Christ, who was to be the Savior of his people. And as all who were faithful and obedient to the law of Moses, were blessed and protected, and delivered from the power of their enemies, while the disobedient and rebellious were destroyed; so all who will be faithful and obedient to the law of Christ, will be blessed and protected, and delivered from the power of sin and Satan, and find an inheritance in the heavenly Canaan, as God's elect; while the disobedient and rebellious will lose their day and their privilege, and be excluded from the Kingdom of Heaven.

Tho the posterity of Abraham were highly privileged with tem

poral blessings, according to the promise of God to their faithful father Abraham; tho they were called God's chosen people and his elect; yet that election could never secure their final salvation, without their own faithfulness and obedience. It is evident that it did not decide the final character and state of the Jews: for they proved a rebellious people, and therefore, notwithstanding their election, they were afterwards cut off by the judgments of God, and scattered over the face of the earth, and exist, even to this day, as a monument of God's displeasure against the sin of disobedience and rebellion.

"Many are called, but few chosen," said Jesus. And this was evidently the case with respect to the Jews: for altho the whole nation was called, and was figuratively a chosen nation; yet comparatively, very few of them proved so faithful as to be found at last among the real chosen of God. "For they are not all Israel,

which are of Israel." Election is therefore not the seal of salvation. It did not save Judas, altho he was elected, and appointed as one of Christ's twelve apostles; yet he proved himself a traitor, and was therefore disinherited and cut off; and another was chosen to fill his place.

The case of Jacob and Esau is often advanced, as an argument in proof of the doctrine of predestination, which is supposed to be fully confirmed by the following passages of scripture. "Was "not Esau Jacob's brother? saith the Lord; yet I loved Jacob, " and I hated Esau."* And again: "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."

But what does this prove? What was "the purpose of God according to election," concerning them? As before observed, election implies choice. The purpose of God therefore, in the choice of these two individuals, was to typify in them, the flesh and the spirit; and to show where the love and blessing of God would finally rest, and where his hatred and displeasure would fall. It is written, "The elder shall serve the younger." But tho we have no account that ever Esau served Jacob, personally; yet this prediction was evidently fulfilled in the two nations which sprung from them, which rendered the figure still more complete. God therefore selected these two children, (even before they were born, and of course before they had done either good or evil, by which they might be judged as to their own merits,) for the very purpose of displaying in them, and in their posterity, a figurative representation of the wide difference between the flesh and the Spirit; between the old creation and the new.

But in this election, there is nothing which could decide their

* Mal. i. 2 & 3.

tRom. ix. 11.

Gen. xxv, 23.

future state, as to their salvation or damnation. The final lot and portion of these two nations, and every individual of them, was yet to be proved and decided, in a future day of greater light and spiritual power, and by a more unerring rule of judgment, than could be given in that day. Therefore the election or choice of these two brothers, was never intended to decide their eternal state; but only to represent, in a figure, God's hatred of sin and the fallen nature of the flesh, in the children of wickedness, who will sell their heavenly birthright for a little carnal pleasure; while he manifests his distinguishing love and blessing to those who will wisely distinguish themselves, by their faith and obedience to the calls of the gospel.

oppressor

The instance of Pharaoh is produced as another argument in favor of the doctrine of predestination. "For the scripture saith "unto Pharaoh, Even for this same purpose have I raised thee 66 up, that I might show my power in thee, and that my name might "be declared throughout all the earth."* But this choice of Pharaoh was also designed, as a figure, to represent the arch of God's people, in the spirit of wickedness. And the subsequent destruction of him and his host, in the red sea, typified the flood of destruction which will finally overwhelm the enemies of God's people, and put an end to all manner of oppression. But neither the hardening of Pharaoh's heart, nor the destruction of the Egyptian host, can be any evidence of the final state of either. It will doubtless be more tolerable for them, in the day of judgment, than for the rebellious Jews; and beyond comparison more so, than for those who reject the light of the gospel in the present day. Obedience or disobedience to the everlasting gospel, the light of which must finally be extended to all, whether living or dead, will at length prove the salvation or damnation of every soul.

The scriptures have been greatly wrested to prove doctrines which have originated in antichristian darkness; but after all, there is nothing to be found throughout the sacred volume, that affords the smallest proof of that gloomy and soul-darkening doctrine of eternal and unconditional decrees, which so unjustly fixes the final salvation or damnation of souls, without a special regard to their works. The election of individuals as ministers, prophets, or leaders of the people, by no means implies a certainty of the final salvation of the persons so elected, any more than it implies the damnation of those who are not elected to these offices; because all must finally be judged and rewarded according to their works. Those works, however, which were performed in a state of darkness and ignorance, tho they must have their due reward, can never decide the final doom of any soul. Those performed under the light of the gospel, and with a full understanding of its require

Rom ix, 17.

Witness Balaam, Saul, Judas and others.

ments, are the works by which the soul must be tried, and for which he must receive his final reward.

The truth of these things is so abundantly testified in the scriptures, and appears so consistent with the righteousness and justice of God, that there seems to be no possible ground to dispute it; and yet we find many antichristian preachers and writers continually exclaiming against the efficacy of good works, and thus discouraging all attempts to obtain the mercy and favor of God by the virtuous acts of faithful obedience. But this discouraging doctrine will finally prove a poor excuse for their own idleness and disobedience. Behold I come quickly, and my reward is with me, to give every #6 man according as his works shall be."*

CHAPTER III.

The Creation and Order of the Natural World a figure of that which is Spiritual.

THE natural world, and the things therein contained, were, from the beginning, wisely designed as figurative representations of spiritual things to come. As this earth was created for a temporary use, and was never intended to be the abiding place of man, but only a place of preparation for a more substantial, durable and glorious state, in the spiritual world; it was therefore highly proper and necessary that, in its creation and order, it should bear a suitable comparison with that spiritual creation of which it was a figure. But as the difference between things natural and spiritual is very great; so this comparison is but as a shadow compared with the substance.

Jesus Christ, both in his public ministry, and in his discourses with his disciples, often made use of natural similitudes to represent spiritual things. By this he evidently manifested that the natural creation, and the things pertaining to it, were well adapted to represent spiritual and eternal things, which indeed could not be represented otherwise than by the things of time. This truth is more fully revealed, in these last days, to those who are now made partakers of the real substance of those things, which were formerly represented by types and shadows. "That was not first which is 66 spiritual, but that which is natural; and afterward that which is "spiritual."+

In the first of Genesis, we have the following account of the commencement and progress of the natural creation and its established order, together with the first creation of man.

"In the beginning God created the heaven and the earth. And "the earth was without form, and void; and darkness was upon

:

"the face of the deep: and the Spirit of God moved upon the face of the waters. And God said, Let there be light and there was light. And God saw the light, that it was good: and God "divided the light from the darkness." Or rather, according to the original, "God divided," or made a separation between the light and the darkness.* The sacred historian then proceeds to show the formation and order of the natural heavens and earth, the sea and the dry land, and the natural productions and established order of each. "And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit "after his kind, whose seed is in itself, upon the earth; and it was so."

66

Thus the fixed and unalterable laws of nature were established in the fruits; each kind must bring forth fruit according to its nature. It was therefore contrary to the nature of the oak to bring forth oranges, or for the fig-tree to yield peaches. The seed of the melon could not produce cucumbers, nor the flaxseed bring forth barley. The laws of nature could not be violated, in this respect, in any part of the vegetable creation.

"And God said, Let there be lights in the firmament of heaven, "to divide the day from the night: and let them be for signs, and "for seasons, and for days and years: and let them be for lights "in the firmament of heaven, to give light upon the earth: and it was so." Here we see that when these sources of natural light were created, and established "in the firmament of heaven to give 66 light upon the earth, and to rule over the day and over the night, "and to divide the light from the darkness," God at the same time, ordained that they should be "for signs and for seasons," as well as "for days and years." Thus it appears that Divine Wis

dom has ordained that the things of the natural creation, under the government and influence of these lights, should be regulated by times and seasons; and these are for signs to those who walk in the light. But this subject will be more particularly noticed in the sequel. The account thus proceeds.

"And God said, Let the waters bring forth abundantly the "moving creature that hath life, and fowl that may fly above the "earth in the open firmament of heaven. And God created great "whales, and every living creature that moveth, which the waters "brought forth abundantly after their kind, and every fowl after "his kind. And God blessed them, saying, Be fruitful and multi"ply, and fill the waters in the seas, and let fowl multiply in the "earth. And God said, Let the earth bring forth the living crea"ture after his kind, cattle and creeping thing, and beast of the "earth after his kind: and it was so." Thus all these things were created and established in their order, and endowed, by the laws of creation, with the power of generating their own species, in their

* See margina! Bible.