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

But the Proof of this requiring a longer Discussion, and more particular Enquiry than the Time now allotted me will admit of, I shall therefore poftpone it; and conclude all with St. Paul's Intreaty to the Epbefians, (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 proposed in speaking to those Words, to

pursue 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 blessed Saviour.

II. To enquire to what Senses the Words Election, Elect, and the like, are applied in every other Passage in the New Testament. 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 shew, that the Calling here spoken of is the general Call of Mankind, or rather more particularly

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particularly of the Gentile World, to embrace the Gospel; that the Choice or Election in this Passage is the general Election of all those who will clothe themselves with the Wedding-Garment of Faith and Obedience, to receive the Rewards the Gospel promises; and that the Reason why many are faid to be so called, and few to be so chosen, does not appear to be any predeterminate Decree concerning the Persons so called, but their own Obstinacy, Perverseness, 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 Passages of the New Testament, where the Words Election, Elest, 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 these Words, they are used as synonymous to the Terms choice, dear, beloved, excellent, and the like.

2. That in most of those Places, they are used as equivalent to the general Term Christian; and signify no more than a Person's being, as it were, chofen out of the World, and in a particular Manner dedicated to God, by the Profeffion of the most pure and holy Religion. And

3. That these Terms do in few Passages relate at all to the future State of Christians, and

in in none in that Sense in which the Predesti narians understand them.

Of the two former of these I gave many Instances, 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; so in Relation to those Pafsages in St. Paul's Epistles, particularly that to the Romans, on which the Doctrines of personal Reprobation and Election are chiefly built, I say, that these very Paffages relate to the Profeffion of Christianity, or of the true Religion in general, whether Jewish or Christian, 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 Christians in Happiness or Mifery hereafter.

St. Paul, in the former Part of his Epistle to the Romans, states 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 strong Light, the heinous Iniquities of the Heathen; and assures the unbelieving Jew, that his Knowledge of the Law of God would