ticularly that to the Romans, on which the Doctrine of perfonal and unconditional Election and Reprobation are chiefly built, do all, as I apprehend, relate to the Profeffion of Christianity, or of the true Religion in general, whether Jewish or Chriftian here, and to the Determinations of God, concerning the Methods he would take in divulging it, and the Perfons to whom he would communicate it, and only remotely and confequentially, if at all, to the future State of Chriftians in another World.

But the Proof of this requiring a longer Difcuffion, and more particular Enquiry than the Time now allotted me will admit of, I fhall therefore poftpone it; and conclude all with St. Paul's Intreaty to the Ephefians, (iv. 1, 2, 3.) Befeeching you that ye walk worthy of the holy Election, Profeffion, or Vocation, wherewith ye are called, with all Lowliness, and Meekness, with Long-Suffering, forbearing one another in Christian Love, and endeavouring to keep the Unity of the Spirit, in the Bond of Peace, and in all good Works.

VOL. I.

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SERMON

MATTH. xxii. 14.

For many are called, but few chofen.

I

N Order to state clearly the Scripture Doctrine of Election and Reprobation, I propofed in fpeaking to thofe Words, to purfue this Method.

I. To enquire in what Sense the Words Vocation and Election, or the Words are called and are chofen, are here used by our bleffed Saviour.

II. To enquire to what Senfes the Words Election, Elect, and the like, are applied in every other Paffage in the New Teftament. And

III. To draw fome Inferences from thence, concerning the Scripture Doctrines of Election and Reprobation, which may rectify our Principles, and influence our Practice.

From the whole Purport of the Parable, of which the Text is a Part, I endeavoured to fhew, that the Calling here fpoken of is the general Call of Mankind, or rather more particularly

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particularly of the Gentile World, to embrace the Gofpel; that the Choice or Election in this Paffage is the general Election of all those who will clothe themselves with the Wedding-Garment of Faith and Obedience, to receive the Rewards the Gofpel promises; and that the Reason why many are faid to be fo called, and few to be fo chofen, does not appear to be any predeterminate Decree concerning the Perfons fo called, but their own Obftinacy, Perverfenefs, or Corruption, either in refusing to hear that Call, or in living as if they had not heard it.

And when I came to examine into all the other Paffages of the New Teftament, where the Words Election, Elect, and the like, are used, I apprehended these three Things would appear from this Enquiry.

1. That in many of the Places where we find thefe Words, they are ufed as fynonymous to the Terms choice, dear, beloved, excellent, and the like.

2. That in moft of thofe Places, they are used as equivalent to the general Term Chriftian; and fignify no more than a Perfon's being, as it were, chofen out of the World, and in a particular Manner dedicated to God, by the Profeffion of the moft pure and holy Religion. And 3. That these Terms do in few Paffages relate at all to the future State of Chriftians, and

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in none in that Senfe in which the Predeftinarians understand them.

Of the two former of these I gave many Inftances, and concluded with observing, that as to be elected, or chofen, is, generally speaking, in Scripture Language, to be chofen out of the World; to the Profeffion of a holy and Christian Life; fo in Relation to those Paffages in St. Paul's Epiftles, particularly that to the Romans, on which the Doctrines of perfonal Reprobation and Election are chiefly built, I fay, that these very Paffages relate to the Profeffion of Chriftianity, or of the true Religion in general, whether Jewish or Chriftian, in this World, and to the Determination of God, concerning the Methods he would take in divulging, and the Persons to whom and by whom he would communicate it; and only confequentially or remotely; if at all, to the eternal State of Chriftians in Happiness or Mifery hereafter.

St. Paul, in the former Part of his Epistle to the Romans, ftates the Neceffity of a Redeemer to all Men, in that both Jew and Gentile have finned; and the Excellency of the Redemption which is offered by Christ, who died to purchase our Reconciliation. In the first and second Chapters he represents in a ftrong Light, the heinous Iniquities of the Heathen; and affures the unbelieving Jew, that his Knowledge of the Law of God would