silence, so far the gospel is not preached. Besides, there is scarce any other distinguishing doctrine of the gospel can be preached in its purity and consistency, without this of predestination. Election is the golden thread that runs through the whole christian system; it is the leaven, that pervades the whole lump. Cicero says of the various parts of human learning, "Omnes artes, quæ ad humanitatem pertinent, habent quodam commune vinculum, and quasi cognatione quadam inter se continentur: i. e. The whole circle of arts have a kind of mutual bond and connexion; and, by a sort of reciprocal relationship, are held together, and interwoven with each other." Much the same may be said of this important doctrine; it is the bond which connects and keeps together the whole christian system; which without this, is like a system of sand, ever ready to fall to pieces. It is the cement which holds the fabric together; nay, it is the very soul that animates the whole frame. It is so blended and interwoven with the entire scheme of gospel doctrine, that when the former is excluded, the latter bleeds to death. An ambassador is to deliver the whole message with which he is charged. He is to omit no part of it, but must declare the mind of the sovereign he represents, fully and without reserve.. He is to say neither more nor less than the instructions of his court require. Else, he comes under displeasure, perhaps loses his head. Let the ministers of Christ weigh this well.

Nor is the gospel to be preached only, but preached to every creature; that is, to reasonable beings promiscuously and at large; to all who frequent the christian ministry, of every state and condition in life; whether high or low, young or old, learned or illiterate. All who at

tend on the ministrations of Christ's ambassadors have a right to hear the gospel fully, clearly, and without mincing. Preach it, says Christ, Mark xvi. 15. ungvale, publish it abroad, be its criers and heralds; proclaim it aloud, tell it out, keep back no part of it, spare not, lift up your voices like trumpets. Now, a very considerable branch of this gospel is, The doctrine of God's eternal, free, absolute, and irreversible election of some persons in Christ to everlasting life. The saints were singled out, in God's eternal purpose and choice, ut crederent, to be endued with faith, and thereby fitted for their destined salvation. By their interest in the gratuitous, unalienable love of the blessed Trinity, they come to be, subjectively, saints and believers; so that their whole salvation, from the first plan of it in the divine mind, to the consummation of it in glory, is at once a matter of mere grace, and of absolute certainty. While they who die without faith and holiness, prove thereby that they were not included in this elect number, and were not written in the book of life. The justice of God's procedure herein is unquestionable.. Out of a corrupt mass, wherein not one was better than another, he might (as was observed before) love: and choose whom and as many as he pleased. It was likewise without any shadow of injustice at his option, whom and how many he would pass by. His not choosing them was the fruit of his sovereign will; but his condemning them after death, and in the last day is the fruit (not of their non-election, which was no fault of theirs ;: but) of their own positive transgressions. The elect, therefore, have the utmost reason to love and glorify God which any beings can possibly have and the sense of what he has done for them is the strongest motive to obedience. On

the other hand, the reprobates have nothing to complain of, since whatever God does, is just and right, and so it will appear to be (however darkly matters may appear to us now,) when we see him as he is, and know him even as we are known.

And now, why should not this doctrine be preached and insisted upon in public? a doctrine. which is of express revelation; a doctrine that makes wholly for the glory of God; which conduces in a most peculiar manner to the conversion, comfort, and. sanctification of the elect:. and leaves even the ungodly themselves without excuse!

But perhaps you may still be inclined to ques tion, Whether predestination be indeed a scripture doctrine. If So, let me by way of sample beg you to consider the following declarations,. 1.. Of Christ, 2. Of his Apostles.

Mat. xi. "If the mighty works that have been done in thee had been done in Tyre and Sidon, they would have repented," &c. whence it is evident that the Tyrians and Sidonians, at least the majority of them, died in a state of impenitency; but that, if God had given them the same means of grace afforded to Israel, they would not have died impenitent: yet these means were not granted them. How can this be accounted for? only on the single principle of peremptory predestination, flowing from the sovereign will of God.. No wonder then,

that our Lord concludes that chapter with these remarkable words, "I thank thee, Holy Father, Lord of heaven and earth, because 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." Where Christ thanks the Father for doing that very

thing which Arminians exclaim against as unjust, and censure as partial!

Mat. xii. "To you it is given to know the mysteries of the kingdom of heaven, but to them it is not given."

Mat. xx. 23. "To sit on my right hand, and on my left, is not mine to give, axx' is noμaçoed υπο το πας με, except to them for whom it hath been prepared by my Father:" q. d. Salvation is not a precarious thing: the seats in glory were disposed of long ago in my Father's intention and destination: I can only assign them to such persons as they were prepared for in his decree.

Mat. xxii. "Many are called, but few chosen :" i. e. All who live under the sound of the gospel will not be saved; but those only who are elected unto life.

Mat. xxiv. "For the elect's sake, those days: shall be shortened:" and ibid. "If it were possible, they should deceive the very elect:" where it is plain Christ teaches two things; 1. That there is a certain number of persons who are elected to grace and glory; and 2. That it is absolutely impossible for these to be deceived into. total or final apostacy.

Mat. xxv. "Conie, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

Mark xi. "Unto you it is given to know the mystery of the kingdom of God: but to them that are without," i. e. out of the pale of election, "all these things are done in parables; that, seeing, they may see, and not perceive; and hearing, they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them."

Luke x. "Rejoice, because your names are: written in heaven."

Luke xii. "It is your Father's good pleasure to give you the kingdom."

Luke xvii. “One shall be taken and the other shall be left."

John vi. “All that the Father hath given me, shall come unto me;" as much as to say, These shall, but the rest cannot.

John viii. "He that is of God heareth God's words; ye therefore hear them not because ye are not of God:" not chosen of him.

John x. "Ye believe not, because ye are not of my sheep."

John xv. "Ye have not chosen me, but I have chosen you."

I come now, 2. To the Apostles.

John xii. 37, 40. "They believed not on him, that the saying of Esaias the prophet might be fulfilled which he spake; Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because Esaias said again, He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and be converted, and I should heal them." Without certain prescience there could be no prophecy; and without predestination no certain prescience Therefore, in or der to the accomplishment of prophecy, prescience, and predestination, we are expressly told that these persons could not believe, sx duvarles they were not able; it was out of their power. In short, there is hardly a page in St. John's gospel which does not either expressly or implicitly make mention of election and reprobation.

St. Peter says of Judas, Acts i. "Men and brethren, the scriptures must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas," So ver..