whose unfeigned Sincerity, and Steadiness in the Paths of Virtue, render them most worthy of the Rewards of it.

And among these there are few which have less authority to support, and more to contradict them, than the Doctrines of perfonal Reprobation and Election. Opinions founded not in the Holy Scriptures, but in the Prepossessions of those who read them; who, coming to them in love with their favourite Schemes, fix Ideas to Words which they were never intended to fignify, and make the Scriptures speak a Language contradictory to themselves. Certain indeed it is, that the Word Election is used in the Sacred Writings, and that in Opposition to Terms which are in some Sense synonymous to what these Men call Reprobation. But it is not, I presume, from thence immediately to be taken for granted, that it is used in any or all the Senses they put upon it. On the contrary, if we would fairly interpret the holy Penmen, the most candid and obvious Rule is, to let them fpeak for themselves, and to fuffer the Design and Context of the Places, where these Terms are used, to determine the Senfes to which they are applied. And whoever does this will find no Sanction there for those gloomy Prospects of Horror and Destruction, which personal Reprobation opens to us: An Opinion which may well distract the Minds of weaker Brethren, and which is shocking

to

to the Understandings of the most strong. That the Almighty should from all Eternity decree, abfolutety and unconditionally, concerning the eternal Salvation and Damnation of each particular Person, are Doctrines which indeed represent him as much clothed with Terror as with Majesty, but which are as inconfiftent with the Revelations he has given us of himself, as with the lovely Ideas which our own Faculties give us of him, from a due Contemplation of his Nature and his Works. They are no better founded than on a bare Resemblance of Sounds, without any Regard to the inward Spirit and Meaning of them; and the endeavouring therefore to ease the Minds of the Weak, from the Preffure of so terrible and insupportable a Burthen, and to encourage all to a chearful and incessant Pursuit of good Works, is, I hope, an Attempt neither unworthy of the sacred Solemnity of this Place, nor an unprofitable Subject for your Meditations. And with these Views therefore, I have chosen, at present, to treat on the Words of the Text, which, among others, are urged in Defense of these Opinions. For MANY are called, but FEW are chosen. In speaking to them I shall

I. 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. I shall enquire to what Sense the Words Election, Elect, and the like, are applied in every other Place in the New Testament where we find them used. Which will lead me,

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

I. The first Enquiry is, What we are here to understand by being called, and by being chofen; which will very plainly appear by the Doctrines couched under the foregoing Parable, of which these Words are the Conclufion. For therein, the State of Chriftianity is represented under the Parable or Figure of a King, who made a nuptial Feast for his Son; and who having been contemptuously and injurioufly treated by those whom he first designed to partake of those Delights, afterwards sends out his Servants to call in whomfoever they could find, that, as there was no Want of Entertainment there might be none of Guests. And after this, coming in to fee who they were with whom his Servants had crowded his Tables, he there finds one, who prefumed to appear in a Habit which he could not but know was both unworthy the Dignity of his Person, and the Solemnity of that Occafion. For which, he first reproves him

as

as presumptuous and unworthy, and then afsigns him over to such punishments as were the due Rewards of that Presumption. In which Parable, by the Kingdom of Heaven is meant the present and future State of the Christian Church, which is God's Kingdom; by the King, God the Father, the King eternal, immortal; by the Son, our blessed Saviour, God the Son, whose Spouse the Church is; and her Marriage to him is that Profeffion of his Gospel, whereby we become Partakers of his Promises, and Members of his Body; and by the Marriage Feast, is to be understood those future Mansions of eternal Bliss and Glory, which he has prepared for those that love him: The Servants sent to call them that were bidden are the Apostles and Evangelists, and their Successors in the Ministry of the Gospel. They that were bidden are the Jewish Nation, which were immediately invited by himself and them to believe in him, and who despitefully used and murder'd them; and they in the Highways are the Gentile World, to whom, upon the Rejection of the Jews, the glad Tidings of the Gofpel were fent; and who were all to be admitted upon their Defire of Admiffion; which the Servants here do without Reproof, receiving all without Diftinction, both good and bad; and by that Means the Wedding is filled with Guests, that is, the Church is crowded with professed Christians. And it being the natural

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tural Confequence of fuch an undistinguishing Admiffion, that many would crowd in, without Regard to the Dignity or the Owner of the Feaft, and take no Care to clothe themselves, as became the Occafion, that is, with that inward Faith and Obedience which was necessary to their being well received, and rewarded; it therefore follows, that when the King came in to see the Guests be there found one who had not on this Wedding Garment. That is, one, who led by Curiosity, Custom, or Example, was willing to do as others did, in profeffing Christianity, but who took no Thought about the Faith or Obedience it requires; and who, for his Presumption and Disobedience, is therefore ordered to be bound Hand and Foot, and to be thrown into outer Darkness, where shall be Weeping and Gnashing of Teeth. And this, says our blessed Lord, in the Text, will not be the Case of him only, but of many others also, for many are called, but few chofen. That is, there are few with Respect to the Whole of those who shall profess my Name, that shall be admitted as my chofen Servants, into the future Happiness I have promised them, and be made Partakers of my Glory. The Reason of which is very evident from the whole Design and Purport of the Parable, namely, because there will be few who will be in Practice what they are in Profeffion; and many who will be in Profeffion one Thing, and in Life another; who

will be in Calling and outward Profession Christians,