are chofen. But this being exactly parallel to the Words of the Text, so far as the Doctrine of Election is concerned, it will not need a particular Examination. And upon this ftrict Enquiry into the Meaning of each of thefe Paffages, it seems very evident, that in many of them the Words Elect and Election fignify no more than precious or dear; that in most of them they are equivalent to the general Term Chriftian; that few of them relate at all to another Life; and none in that Senfe in which the Predeftinarians understand them. The

Third and last Thing I propofed from the Words of the Text was to draw fome fuch Inferences from this Enquiry, as may rectify our Principles, and regulate our Practice. And

ift, We may from hence learn, that the true Scripture Doctrine of Election and Reprobation is this, That it pleased the Almighty, of his own free Grace and Mercy, to determine, before the World was, to invite the Gentiles, as well as Jews, to Repentance and Faith in his only begotten Son, when the Time appointed fhould come for his Appearing among Men; and that it pleased him to decree, that all those who should obey his Invitation, fhould infallibly be fupported here, and reign with their Master in eternal Glory hereafter; whilft all those who should abuse and reject

D3

reject his Mercy, fhould be affigned over to fuffer the fevere Punishments due to their Impenitency, both in this World and the next. So that this Decree is both general and conditional. It does not perfonally relate to this or that Man only, but generally to all Men, or at least to all fuch to whom the glad Tidings of the Gospel have been brought. And fo far as it relates to another Life it is not abfolute, without Regard to the Actions of Men, but conditionally founded on their Faith and Obedience. The divulging the Gospel to this or that Man or Nation, and not to others, is Matter of mere Grace and Favour, and is to be refolved into the Divine Wisdom and Goodness. No Man can Merit this at the Hands of God, on the other Hand, all have fo far finned as to deserve to be deferted by him. But the Election of a few of those who embrace the Faith, to inherit the Promifes hereafter, will depend on their having on the Wedding Garment of Faith and Charity; thofe Rewards will be diftributed to every Man only according to his Works.

2dly, This Interpretation has at least one confiderable Advantage, that it makes the Scriptures confiftent with themselves. In this Light their Invitations are merciful, their Threatenings awakening, their Perfuafions powerful, and their Promises engaging. Whereas the contrary Doctrine of a previous Determination

Determination of every Man's eternal State, without Regard to his Actions, is not only fubverfive of the first Principles of natural Reason and Religion, but a direct Contradiction to the whole New Teftament. If that be true, the bleffed Jefus muft have invited many to obey him whom he knew could not; the moving Eloquence of St. Paul is empty Sound; the Denunciations of the Apostles are vain Words; and the Promises of God of none Effect. For none of these can make any Alteration in any Man's State, and no Man will be on their Account either the better or the worse.

3dly and lastly, If then, as our Church obferves in the Conclufion of her Article in this Subject, we are fo to receive the Promifes of God as they are generally jet forth in the Holy Scriptures. Here will be no Room either for Spiritual Pride on the one Hand, or Defpair on the other. The Scriptures found

the Difference of our future and eternal State on our own free Choice and Conduct. There is nothing in them, on the Part of God, that favours of relentless Cruelty; nothing that if rightly understood, can in any Manner give a Sanction to Vice, or Discountenance the loweft Degrees of Virtue: There is nothing that can raife the Minds of the Virtuous to Infolence and Contempt: Nothing that can fink the Soul of the most humble Chriftian into defponding Sorrows: There is no Foundation

for the best of Men to think himself good enough, and therefore ceafe from working; no Authority for the worst fo to give themfelves up for loft, as to reject the Calls and Opportunities, which boundless Clemency offers them, of Repentance: There is nothing but what may juftly humble the greatest Saint, if he confiders the Pattern that is fet before him, and how fhort he falls of that Pattern: Nothing but what may gladden the Heart of the fincere Penitent, and fill it with Admiration and Transport, O the Depth of the Riches of the Goodness of God! How infinite are his Condefcentions! How unmeafureable is his Mercy! How amazing his Love!

SERMON

SERMON III.

I PET. ii. 21.

That ye fhould follow his Steps.

W

HOEVER looks into his own Make and Conftitution must allow it to be with great Justice observed, that one of the most eafy and most effectual Methods of Inftruction is that of fetting before Men a winning Example. Precepts are fomewhat dry and harsh to those who are not used to Speculations, and it requires fome Trouble to make the Application. But Example makes the Rule plain and familiar to us. It provokes our Emulation, and eafily gains upon the Affections. There

is fomething fenfible and visible in it, which procures it the readier Accefs to the Mind; and it not only fhews us the Practicableness of our Duty, but likewise the Loveliness of it. There seems to be much the fame Difference between good Rules of living and a good Life, as between the finest Description, or Painting of a beautiful Profpect, and a View of that Prospect itself. The Descrip