The Doctrine of Particular Redemption Stated and Defended,
In Two Sermons

Mr. John Sladen
Minister of the Gospel.

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SERMON I.
2 Thessalonians 2:13.

We are bound to give thanks always to God for you, brethren, beloved of the Lord; because God hath, from the beginning, chosen you to salvation, through sanctification of the Spirit, and belief of the truth.

As pride was the great sin, and proved the sad fall of our first parents, so it is the prevailing vice and damning evil of their posterity. They, in affecting to be as God, knowing good and evil, ruined themselves; and we, in following their pernicious example, bring swift destruction upon ourselves: "Vain man would be wise, though he is born as the wild ass's colt," a poor unthinking ignorant creature. We either aspire after the knowledge of what God has not revealed, and pretend to dive into the secrets of his counsel, or we reject and quarrel with what be has declared, because it sets us low, and advances the riches of divine grace and wisdom, and ascribes all glory to God, and will not allow us to boast of any thing of our own. From hence it is, that men speak evil of the things they know not, and swell into an opposition to those truths that they cannot fathom, and which tend to lower their exalted pride. What was said of the man of sin, in particular, is too justly applicable to all men by nature; "He opposes and exalts himself above all that is called God, or that is worshipped; so that he, as God, sits in the temple of God, showing himself that he is God," 2 Thess. ii. 4.

The grand controversy, between corrupt nature and the almighty God, is not whether any or all of the human race shall be saved; but who shall have the glory of salvation ascribed to him, God or the creature. The pride of man prompts him to say, the glory of salvation is due to me, for I save myself; but the great Jehovah justly challenges the glory of salvation to himself, and says, I will have all the glory thereof, for it is by my sovereign and efficacious grace that men are saved. Thus pride is the unhappy parent of unbelief, and a principal cause of the enmity there is in the carnal mind against God; yea, this is at the bottom of all the rude opposition made to those doctrines of Scripture, which illustrate and advance the almighty power and free grace of God in the salvation of sinners.

Whence is it that the doctrines of special election of efficacious grace in regeneration and conversion, of justification by the imputed righteousness of Christ, and of the infallible perseverance of the saints, though so clearly revealed, and strongly proved in the word of God, are, notwithstanding, so generally denied, opposed, and ridiculed, but because they give all the glory of salvation to God, and will not allow man so much as to boast a little? This I apprehend to the main reason of the furious assaults that, in all ages been made against these glorious truths; "but let God be true, and every man a liar." Rom. iii. 4. "To God belongeth mercy, but to us shame and confusion of face." Dan. ix. 7-9. "O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! Who has known the mind of the Lord, or who has been his counsellor? Or who has first given to him, and it shall be recompensed to him again? for of him, and through him, and to him, are all things: to whom be glory for ever, Amen." Rom. xi. 33-36.

The words of our text give us an account of the ground of the difference between the believing Thessalonians, and those reprobates that the apostle is speaking of; in the context; "They," says he, "shall be damned, but you shall be saved; they believe not the truth, but have pleasure in unrighteousness; you have believed, and are sanctified; they received not the love of the truth, that they might be saved; you have been effectually called, through the gospel, to the obtaining of the glory of our Lord Jesus Christ." A wide and awful difference! But whence arises this discrimination? What is the cause and reason of it? How comes it about that these Thessalonians shall be saved, and the others shall not be saved? That these receive the truth in the love of it, and the others do not thus receive it? The apostle tells us, that it is the distinguishing grace of God in election; they had the gospel preached to them, as well as these Thessalonians, but they refused it, and chose darkness rather than this light; these received it with pleasure, and walked with comfort in the light of it; and the reason is, because God had, from the beginning, chosen them to salvation: "We are bound to give thanks always to God for you, brethren, beloved of the Lord; because God hath, from the beginning, chosen you to salvation, through sanctification of the Spirit, and belief of the truth."

Some, by the word beginning here, understand the beginning of the apostles' preaching the gospel to these Thessalonians, and would have the words to be read thus: Because God has, from the beginning (of our preaching to you, showed that he had) chosen you to salvation, through sanctification of the Spirit, which gives the earnest of it, and makes us meet for it, and belief of the truth, which promises it. I am glad to find such a paraphrase as this upon the text, given by one who was a known opposer of our doctrine; for though his sense of the words, "From the beginning," is certainly wrong, as I may show hereafter; yet the exposition in general, is so far from being repugnant to the doctrine of particular election, that it abundantly confirms it.

Another commentator gives this as his sense of the text: "We are bound to give thanks to God always for you, brethren, beloved of the Lord; because he has, from the beginning, chosen you to salvation, through sanctification of the Spirit, and belief of the truth;" that is, says he, "because he has been so favourable to you above others, as to appoint the gospel to be preached to you, and you to be called to the faith of Christ so early, and to be taken out of that wicked generation by the preaching of the gospel, and that grace which is annexed to it, and by your receiving the truth." But this interpretation of the words is so very low and jejune in itself, and so contrary to the plain meaning of the text, that the common reader may easily discern the weakness and falseness of it. I shall therefore give what I apprehend to be a just paraphrase upon the words: "We are bound to give thanks to God for you, brethren, beloved of the Lord; because God has, from the beginning, or, from eternity, chosen you to salvation, even eternal life, through sanctification of the Spirit, and belief of the truth, as the necessary means, whereby you are to enjoy this salvation."

In the words we may observe these several parts:

1. The affectionate compellation: Brethren, beloved of the Lord. Brethren, a title denoting nearness of relation, and carrying in it strong affection. Beloved, not only of us apostles, but of the Lord. Blessed are they who are beloved of the Lord; therefore persons are drawn to God in time, because he loved them from everlasting. Jer. xxxi. 3. "We love him, because he first loved us," 1 John iv. 19; he redeemed and pardons us, because he loved us. Rev. i. 5.

2. We have the apostle's acknowledgment of praise due to God on the account of these Thessalonians; We are bound, or we ought, to give thanks always to God for you. We do give thanks, and we look upon ourselves as obliged to do so. We give thanks to God on your behalf; and that not occasionally, or for a time only, but incessantly, always. This shows the high opinion the apostle had of the blessing bestowed on these persons, and was a testimony of the great respect he had for them.

3. We have the ground and cause of the apostle's acknowledgment of praise due to God for these Thessalonians; and that is, their election of God: because God hath chosen you to salvation. This is an evidence that they were beloved of the Lord, and this is the foundation of praise to God for them.

Here we may observe, the act, chosen; hath chosen, or elected. It is such a choice as discriminates them from others, and it is a choice that will secure the end. The agent, God; God hath chosen. God who made you, God whom you had rejected and affronted, God who has power and authority to choose whom he pleases, he hath chosen: and the object or persons chosen, you Thessalonians, once unbelieving and unholy, but now faithful and sanctified. God has chosen you, who might justly have rejected you; he has chosen you, when he refused others: he chose you, before you chose him. This appears,

4. From the antiquity of the choice, from the beginning; not from the beginning of your effectual calling, nor of our preaching to you, nor of the gospel, nor of time, but from eternity: for though the phrase, from the beginning, seems to have respect to time, yet by it eternity is generally to be understood, in the sacred writings; as where God is called the ancient of days, to signify his eternity, Dan. vii. 9, and where wisdom, speaking in the person of Christ, says, "I was set up from everlasting, from the beginning, or ever the earth was," Prov. viii. 28. And that this must be the sense of the words in our text, is evident, from that place where God is said to choose us in Christ, "before the foundation of the world," Eph. i. 4.

5. We have the end of the choice, or the blessing that they were chosen to, even salvation. Not to external privileges, not to the enjoyment of the gospel, not to the means of salvation only, but to salvation itself; complete and final salvation, even to eternal life. This was what God had chosen them to; and this was to be the consequence of their faith and sanctification. That this must be the meaning of salvation here, is indisputable; not only from the following words in the text, which tell us, that they were chosen to salvation, "through sanctification of the Spirit, and belief of the truth," but also from the subsequent verse "Whereunto he called you, by our gospel, to the obtaining the glory of our Lord Jesus Christ;" i.e. to which sanctification and faith he called you, by the preaching of our gospel to you, that you might by these obtain the glory of Christ, which is your salvation. Here is salvation mentioned, not only distinct from sanctification and faith, but from the gospel, the means of salvation; and therefore by it must be meant eternal salvation, consisting in our obtaining the glory of Christ, or beholding his glory, John xvii. 24.

6. We have the means in the use of which they were to enjoy the salvation, to which they were chosen; and these are sanctification and faith. "He has chosen you to salvation, through sanctification of the Spirit, and belief of the truth." God did not choose them to salvation, without holiness and faith; he did not, by one decree, choose them to salvation, and, by an after-act, determine the means; he did not choose them to salvation, because they were holy and faithful; he did not choose them to a possible or probable salvation, that is, provided they performed the conditions of salvation, and did believe they were holy, which he left entirely to their own choice; but he chose them, by one determinate decree, to a certain salvation, which they should infallibly obtain, through faith and sanctification: and these two, even sanctification and faith, the apostle here joins together, to let us see that they are inseparable; and to assure us, that they shall both be found in all those whom God will save.

From the words thus divided and explained, we may observe,

(1.) That there is a certain number of fallen Adam's race, whom God has chosen to salvation. The Thessalonians in the text were, as elect, plainly distinguished from those of whom the apostle had been speaking, in the foregoing context; not as chosen to the external means of salvation, for, in this sense, the others were chosen as well as they, but as chosen to eternal life. Election cannot properly be universal; the very nature of the act supposes a refusal of some. There being some elect, certainly infers some non-elect: There is a remnant, says the apostle, according to the election of grace; and a remnant can never be all.

(2.) When God chooses persons to an end, he also determines the means to that end. The same decree that designs any persons to salvation, ascertains the means for the obtaining of that salvation: and these are declared to be faith and holiness; for "he who believes not, shall not see life; but the wrath of God abides on him," John iii. 36; "and without holiness, no man shall see the Lord," Heb. xii. 14. "God has chosen you to salvation, through sanctification of the Spirit, and belief of the truth." God has chosen you to salvation, and therefore he has sanctified your spirits, or rather has given you his Spirit, to sanctify you, and make you to believe the truth of his gospel. Faith and holiness are not the causes of election, but are the necessary means by which the elect enjoy that salvation, to which God chooses them, and may properly be said to be a part of the salvation decreed, if there is any justice in the distinction of salvation into initial and final .

If faith and holiness were the causes of election, then it would not be of grace, according to the apostle Paul's way of reasoning; "If by grace, then is it no more of works, otherwise grace is no more grace; but if it be of works, then is it no more grace, otherwise work is no more work;" but the election is of grace, Rom. xi. 5, 6. If faith and holiness were the causes of election, God could not be said to choose us that we might be holy; for holiness cannot in the same respect be both cause and end: we cannot be chosen to it and for it both, but God chose men that they might be holy, Eph. i. 4. If faith and holiness were the causes of election, then God could not be said to choose us first, but we rather to choose him first; whereas our Saviour tells his disciples, "Ye have not chosen me, but I have chosen you, and ordained you, that you should go and bring forth fruit," John xv. 16. If faith and holiness were the causes of election, then there would be no room for that objection of the non-elect; "Why does he yet find fault? for who has resisted his will?" Rom. ix. 19. Nor would the answer the apostle gives to the objection be pertinent; "Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour? What if God, willing to show his wrath, and to make his power known, endured, with much long-suffering, the vessels of wrath fitted to destruction; and that he might make known the riches of his glory, on the vessels of mercy, which he hath before prepared to glory; even us whom he has called, not of the Jews only, but also of the Gentiles," Rom. ix. 20-24. "So then it is not of him that wills, nor of him that runs, but of God that shows mercy," chap. ix. 16.

(3.) Election is an eternal purpose of God to save. The Socinians and Remonstrants assert it to be only a temporal act, and so confound election with effectual calling; whereas the Scriptures speak of them as distinct things, asserting our vocation to be a temporary act, and our election to be an eternal purpose of God. Thus, when our Saviour says, "Many are called, but few are chosen;" Matt. xx. 16; and when the apostle Paul says, "Whom he predestinated, them he also called," and speaks of persons as "called according to the purpose of God;" here is a plain distinction between being called, and being chosen and predestinated. So when the apostle, in the text and context, talks of being "chosen in the beginning to salvation, and of being called by the gospel;" and in another place, of God's "purpose and grace, which was given us in Christ Jesus, before the world began," 2 Tim. i. 9, he plainly declares to us, that, though our vocation is temporary, our election is an eternal act of God. This is demonstrable from the pre-ordination of Christ to be a sacrifice; "who verily was foreordained before the foundation of the world, but was manifested in these last times for believers;" 1 Pet. i. 20; and who was "a Lamb slain from the foundation of the world," Rev. xiii. 8. I might add to these that text, where Christ's people are said to "inherit a kingdom prepared for them, from the foundation of the world," Matt. xxv. 54. All which Scriptures do abundantly prove to us, that election is an eternal purpose of God to save and so to be distinguished from our actual salvation, both in whole and in part.

(4.) To be chosen of God to salvation, is matter of great thankfulness. This is a greater blessing than to be chosen as Israel of old was to Canaan, a land flowing with milk and honey; or as David, to be chosen a king; or as Jeremiah, to be a prophet; or as John, to be a forerunner of Christ; or as Paul, to be an apostle of Christ. It is a greater blessing than to be chosen universal monarch of the world: this is the very fountain and foundation of all blessedness.

Before I enter upon what I particularly design, from these words of the text, I would beg leave to lay down a few premises, which may serve to direct us in judging of and censuring the doctrine of election. As,

The doctrine of an election is so fully and clearly revealed in the word of God, that Christians of all persuasions profess to believe it, though they differ widely in their sentiments about the nature and extent of it; wherefore the doctrine ought not to be condemned in the gross, and it betrays great weakness and egregious folly to take offence at the very word.

There is no doctrine, though never so plainly laid down in the sacred Scriptures, but what subtle and selfish men have formed some objections against.

We ought not to deny, or to be staggered in our minds about a doctrine we have received, because of some objections raised against it, which, it may be, we cannot, at present, answer; for, if so, there is no doctrine but what we should be tempted to deny, at one time or another.

In order to a settled belief of any controverted doctrine of faith, we ought carefully to weigh and consider the several arguments and objections for and against it, and to be determined on that side of the question where the chief strength lies.

In our inquiries after revealed truths, we should have an immediate dependence on the Divine Spirit, to enlighten our minds, and to lead us into knowledge of saving doctrines; otherwise we can never be sincere inquirers after truth.

Persons should not censure a doctrine as damnable, unless they are to prove that it is false, and then the belief of it is hazardous to salvation. This I particularly mention, because many persons have been very lavish in throwing the black epithets of unmerciful, destructive, and damnable, upon this doctrine of special determinate election.

Having laid down these rules, by way of premise, I proceed now to the main thing I intend, from the words of our text, and that is, according to the province assigned me in this lecture, to open and vindicate the great and important doctrine of special election. And the method which I propose, through divine assistance, to pursue in this affair, will be this:

I. I shall state the case in hand, and explain what I take to be meant by this doctrine.

II. I shall produce positive proof to confirm it.

III. I shall consider the arguments and objections brought against it. And,

IV. I shall make some application.

It cannot be expected that I should discuss this doctrine in all its parts and properties, in the narrow compass to which I am confined: I shall therefore chiefly apply myself to what I take to be the main controversy of the present day, as to the article of election; and that is, whether there is such a thing as a personal absolute election to salvation, in contradistinction to a general national election to church privileges, or to the means of salvation, and to a conditional indeterminate election to salvation.

I. I am to explain the doctrine. And here I would give the various senses of the word election, especially in the book of God: and then lay down the different opinions of persons about the doctrine.

1st. As to the different acceptations of the word. Sometimes it has respect to excellency; and thus it is referred both to persons and things: to persons, such as have any uncommon or peculiar excellence, are said to be chosen, or choice persons; and that whether it refers to superior stature, and external appearance, as in the case of Saul, who was called "a choice young man, because, from his shoulders and upwards, he was higher than any of the people," 1 Sam. ix. 2, or to any excellency of art, as the seven hundred left-handed men are called chosen men, "because every one could sling stones to an hair's breadth, and not miss," Judges xx. 16; or to uncommon courage and might, as where it is said, 2 Chron. xiii. 3, "Abijah set the battle in array, with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him, with eight hundred thousand chosen men, being mighty men of valour." Thus the word is applied to persons. We find it also applied to things that are excellent: Thus we read of chosen chariots, Exod. xiv. 7, and of choice sheep, Neh. v. 18. Whatever is excellent, is said to be elect or chosen, in the style of the Hebrews, because when persons choose, they generally pick out the best, and most valuable from among the rest. Sometimes the word election signifies a choosing to a particular office and employ, whether civil or sacred: Thus Saul is said to be chosen to be a king; 1 Sam. x. 24; and Judas is said to be chosen to the apostleship, John vi. 70. Sometimes it signifies a choosing to external privileges, and this not of private and single persons, but of whole bodies and communities. Thus the people of Israel are said to be an elect and chosen people, in many places of the Old Testament, because God had distinguished them from all other nations, by conferring peculiar blessings upon them. Sometimes it may refer to those who, under the gospel, have been proselyted to the Christian faith, and enjoy the means of salvation; whence the converted Jews are said to be a chosen generation, 1 Pet. ii. 9. But more usually by this term is meant an election to eternal life and salvation. And here sometimes we find the word taken objectively, for the persons chosen, the election hath obtained, Rom. xi. 7, i. e., the elect, or persons elected. Sometimes it is taken formally, for the act of God in choosing, which is called the election of grace, Rom. xi. 5, and the purpose of God according to election, chap. ix. 11.

2dly. I proceed now to state the different opinions of persons, as to the doctrine of election.

(1.) Some by election understand no more than a general national election, an election to the external means of salvation; as the Jews were said to be an elect people, because they had the statutes and ordinances of God; and ours may be called an elect nation, as being favoured with the enjoyment of the gospel, while other nations have not the means of grace. But, though we allow that there is an election, thus general and external, yet this cannot be all that is meant by election, because we often meet with a particular and personal election, and an election to salvation, in the sacred Scriptures.

(2.) Some, by election, suppose no more to be intended, than a conditional decree, or purpose of God, to save all that believe in Christ, repent of their sins, and yield sincere obedience to him. But we ought to distinguish between a promise and a purpose, a declaration and a determination. God does, indeed, by his revealed will, declare, that all who believe and repent, shall be saved; but we are no where told that he has decreed to save men upon these precarious conditions. God cannot properly be said to decree men to salvation, provided they believe and repent, or to decree to save those who believe and repent. Because,

Faith and repentance are not the conditions of God's decreeing salvation to any, but the qualifications of the persons, whom God has absolutely decreed to save. God has not decreed to save men upon the conditions of faith and repentance, but he has determined to give faith and repentance to all whom he has decreed to save; and accordingly he has declared these to be necessary qualifications in all saved ones.

If God decreed men to salvation upon these conditions, election would not be of grace; for if any work performed, or to, be performed by us, is the cause of God's choosing us, God can-not be said to choose us freely; nor can it be an act of grace, according to the apostle Paul's way of arguing, Rom. xi. 5, 6, which we observed before.

Election, according to the Scripture notion of it, is effectual to salvation. God will give faith and eternal life to all his chosen; wherefore it cannot be a mere conditional decree, to save those that believe and repent, without securing the faith and repentance of any: but more of this hereafter.

If God was to decree salvation to men upon the uncertain conditions of faith and repentance, the will of God must, in a most important affair, depend on the will of man; nor could God absolutely determine the salvation of any one soul, till he was to see how the will of man would turn; nay, not till his perseverance to the end, and that will not be till death.

According to this notion, no one may be saved; for if God has only determined to save those who believe and repent, and not decreed to give faith and repentance to any, it may so happen, that not one person shall eventually be saved, not withstanding this decree of God; for, if it is left to every man's free will, to believe and repent, whatever boasts we may make of its power, we have from hence no positive assurance that any one shall believe and repent.

(3.) Some, by election, understand no more than a temporary separation, calling, and conversion; but this is the effect of election, and not election itself. We are called according to God's purpose; and he predestinated them he also called. Rom. viii. 28, 30. Now predestination and the purpose of God must be very different from calling, which proceeds from it, unless the cause and the effect are the same thing. Election is frequently spoken of as an act of God, in eternity; and therefore it cannot be a mere temporary act: the evidence of our election is in time, the decree itself is from eternity.

(4.) Some, by election, understand eternal purpose of God, to save certain and particular persons. Now, under this general notion of it, we shall find the sentiments of very different. Some tell us, that it is for faith and good works foreseen; but if we are chosen to faith and good works, we cannot be chosen for them. God does not foresee that men will believe and be holy, and from hence choose them to salvation; but he foresees that men will believe and be holy, because he has chosen them to salvation, through faith and holiness. God cannot be said to foresee that any will believe and be holy, to whom he has not determined to give these saving principles; and he has determined to give them only to those whom he has chosen to salvation. Some assert, that God, in electing certain persons to salvation, had no regard to the fall; that election respects men only as creatures of his making, and not as creatures that had fallen from him; but though the sovereignty of God may herein seem to have a wonderful display, yet I cannot think that his other divine perfections are glorified by this opinion. Some allow of a particular election, but deny any such thing as a non-election or preterition; they grant, that a certain number shall infallibly be saved, but, at the same time, affirm, that all may be saved if they will. This is an opinion that is absurd in its very nature, as well as it is evidently contrary to the word of God, Some tell us, that they believe both an election and a reprobation: but further suppose, that there is a middle sort of persons, who are neither elect nor reprobate, and who may yet be saved: but this is a notion of which we have no footsteps in the word of God, and which is altogether indefensible.

Thus have I given you the various sentiments of persons about the doctrine of election; if I may be permitted now to give my sense of it, it is this: It is the eternal and immutable purpose and design of God to save a determinate number of fallen Adam's children, by Jesus Christ. It is not a national election, or an election to church privileges only; it is not a determination to save those who believe, and which leaves it uncertain whether any will believe; it is not a temporary call of men to salvation; but, as I have observed, an everlasting and invariable purpose and design of God, to save certain particular persons of Adam's fallen race. God foresaw in his eternal foreknowledge, the whole posterity of Adam lost and undone, and he determines, in his sovereign good will, to raise to his mercy a trophy of honour, by erecting to himself a glorious church, out of the rubbish of this apostasy; and that his purpose according to election might stand, without any injury offered to his other perfections, he entered into a covenant with Christ, as the second Adam, and Head of this chosen people, according to which covenant Jesus Christ was to fulfil the law, suffer, and die, in the room and stead of his chosen people, and thereby purchase for them, and secure to them faith, sanctification, and eternal life; so that all the elect of God shall infallibly be saved. When God chose a people to salvation, he laid his scheme in such infinite wisdom, that not one of his chosen people should miss of the end.

II. I am now to prove, that there is such an election, or that God has immutably designed the salvation of a certain number of fallen Adam's children. This is a doctrine that is too generally denied and exploded, in the present day. Persons make a jest of particular personal election; and, in the room of it, set up a general national one: but whatever insults and contempt are thrown upon this truth, I hope, by divine assistance, to make it appear, that it is an article founded on the sacred Scriptures, and a doctrine according to godliness.

1st. We may argue the truth of the doctrine from the divine perfections. Whatever doctrines are deduced from Scripture, and are agreeable to the divine perfections, must be true; and that this is so, I will endeavour to prove, by the following method of reasoning.

(1.) It must be granted that there is one ever-living and true God, who is possessed of all possible perfection. To deny that there is a God, is to break in upon the first principle of reason; to suppose an imperfect God, is a contradiction to common sense, and contrary to all the ideas we have of Deity, both from natural and revealed religion. If there is a God, he must be a Being of absolute perfection.

(2.) It must be allowed, that whatever perfection or excellency is to be found in any creature, the same must be essential to the Most High God, and that in the most eminent and transcendent degree. If every creature derives its being from God, as its first cause, then no creature can possibly be possessed of any excellency, but what must, in the highest and most absolute sense, belong to God. Since, therefore, God made all things, he must be before and above all things; before them in existence, and above them in perfection. "He that planted the ear, shall he not hear? He that formed the eye, shall he not see? he that teacheth man knowledge, shall not he know?" Psal. xciv. 9, 10.

(3.) No one can deny that it is an excellency in any creature to be wise and powerful; wise to lay a scheme of what he intends to do, and powerful to perform and accomplish what he designs. For a rational being to set about a work, without first forming a model in his mind of what he intends to pursue, is to discover a defect of wisdom; and not to be able to accomplish the plan he has laid down, betrays a want of power.

These premises being granted, which cannot, I apprehend, be reasonably denied, it must follow from hence, that whatever the great God does, as the effect of power, he designed to do it: and whatever he designed to do, he does. These are propositions self-evident, which ought not to be disputed; for to suppose God to perform any work which he did not first design to perform, is to charge him with a degree of folly, and with acting below an intelligent agent; to suppose him to design to do a thing, which he does not effect, is to tax him with impotence. If it is an instance of the wisdom and power of man, first to design a work, and then to perfect it, the great God, who is infinite in both these perfections, must design what he effects, and effect what he has designed.

Either God actually saves all men, or he does not; if he does, he must have designed it; if he does not, it is plain he never designed it. To assert that God designed to save all men, and yet that, in fact, he only saves some, is, in effect, to affirm, either that he changes his purpose as to a great many, or that he wants power to execute his intentions towards them; the very supposition of either of which is false and blasphemous: for reason must tell us, that it is impossible, for an infinitely wise God, to change his mind, or to alter his purpose; and that it is equally impossible that a Being of almighty power should not be able to bring his purposes to effect. To this decision of reason, the sacred Scriptures bear their testimony, in the plainest and strongest assertions; when it is said, that "God is not man, that he should lie; neither the son of man, that he should repent: has he said, and shall he not do it; or has he spoken, and shall he not make it good?" Numb. xxiii. 19. God may seem to repent, or to do those things in his providence, which would argue repentance in man; but whatever contrariety there may be in his providence, there can be no alteration in his purposes; therefore Job, under the different dispensations of God towards him, readily acknowledged this of him: "He is of one mind, and who can turn him? and what his soul desires, even that he does; for he performs the thing that is appointed for me." Job xxiii. 13, 14. With how much majesty does the great Jehovah deliver himself in these words: "I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure." Isa. xlvi. 9, 10. To this the church bears witness, when she says, "Our God is in the heavens; he hath done whatsoever he pleased." Psal. cxv. 9. So Solomon tells us that there "are many devices in a man's heart; nevertheless the counsel of the Lord that shall stand." Prov. xix. 21. God works without control or resistance; "he does according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say to him, What doest thou?" Dan; iv. 35. "In whom also (says the apostle, speaking of himself; and the believing Ephesians) we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will," Eph. i. 11. Thus our doctrine stands firm upon the infinite wisdom and almighty power of God. All that God designed to save, he saves; but he actually saves some only, therefore he designed to save only some of fallen Adam's children; for, if we consider God as infinite in wisdom, and of almighty power, there cannot be a more rational way of arguing than from his acts to his designs.

I might further argue the doctrine from the foreknowledge of God. God foreknows from eternity whatsoever shall come to pass in time, and particularly he foreknows all that will be saved. Now, either all men will be saved, or not; if they will not in fact all be saved, then God does not foreknow that all will be saved, but he only foreknows the salvation of those who shall eventually be saved; and therefore he foreknows their salvation, because he designed to save them. If God did, from eternity, foreknow that only some of the fallen race of Adam would be saved, then he, from eternity, designed to save some of them only: but God, did from eternity, foreknow that some only would be saved, because, in fact, all will not be saved.

Nor can this be any impeachment of the justice or mercy of God, because he had been just had he determined to destroy all Adam's sinful offspring; and it is the effect of infinite mercy if he saves any of them. Should it be said that God designed the salvation of all men upon certain conditions; to this it may be replied, either God did design that these conditions should be performed by all, or he did not; if he did, then all would be saved; and that all will be saved, those who oppose our doctrine do not pretend to affirm; if he did not, then it must carry in it a high reflection on the wisdom of God, to suppose him to design an end, upon precarious conditions, or to decree the salvation of all men, upon the performance of conditions, which he must foreknow many of them would not perform, because it is evident in fact, that many do not perform them.

To conclude this head of argument: If it cannot be proved that all men will actually be saved, it is weak in us, and it supposes a manifest defect in God, to affirm that he designed the salvation of all men upon certain conditions; and especially it is the more so, because, notwithstanding this universal conditional decree, it is uncertain whether any one will be saved; for by the same reason that we cannot affirm the actual salvation of all men, from this decree, we cannot ascertain the certain salvation of one man. That decree which make the salvation of all men only possible, does not assure the salvation of one man, but renders the salvation of each individual person a bare possibility.

2dly. I come now to examine what proof we have of this doctrine in the word of God.

I shall not attempt to produce any arguments which might be collected from the sacred writings, by comparing several Scriptures together, but shall vindicate those particular texts which I apprehend to confirm the doctrine under consideration; and these, for the sake of variety and method, I shall digest into this order. I shall, first, produce those that prove a personal election, in contradistinction from a national one; then I shall offer such as assert an election to salvation, in opposition to those who affirm that election refers only to the means of salvation, or to church privileges; and afterwards I shall mention those that assure the certain salvation of a chosen people, to refute the notion of an universal conditional election.

(1.) I would produce some of those scriptures that prove a personal election, in contradistinction to a national one. That the election mentioned in the Holy Scriptures has a frequent respect to general bodies, or communities, I will readily allow; but to affirm that it is only of such, is a bold and groundless assertion. It is very evident, that our Saviour speaks of a particular, and not general; a personal, and not national election; when he says, "Many are called, but few are chosen," Mat. xxii. 14. This, say some, is only a proverbial speech; but if it was, the proverb must carry some meaning in it. These words, says one, refer to the Jews, of whom, though many were called by Christ and his apostles to faith in him, yet few of them did or would accept of him as their Saviour, or embrace the faith of Christ. But though these words have a prime reference to the Jews, yet it will not follow that the doctrine contained in them is not of more large and general extent, and may refer to those who, in all after ages, are under the gospel call. Admitting that by the chosen is meant those who believe, which, however, is against the grammatical sense of the words, it is a strong proof of their election, their faith being the evidence thereof. Faith is of the elect of God, and therefore few believe, because few are elected, according to that of our Saviour: "Ye believe not, because ye are not of my sheep," John x. 26. The sense of the place I take to be this: Many are called, but few are chosen, i.e. many are called, externally by the gospel, to outward privileges, but few are externally chosen to salvation, or appear to be chosen to salvation, because few believe in Christ: but, let the meaning of the place be what it will, it is very evident that the few who are said to be chosen, must be understood of particular persons, and not of nations or societies.

When it is said, "For the elect's sake these days shall be shortened, and, if it were possible, they should deceive the very elect; and he shall send his angels, and they shall gather together his elect from the four winds, from one end of heaven to the other," Mat. xxiv. 22, 24, 31; these passages speak of particular persons, and not of nations; as the redeemed are said to be out of "every kindred, and tongue, and people, and nation," Rev. v. 9. When it is said, "If it be possible, they shall deceive the elect;" by the elect some would have to be understood the persevering Christians: but this is a very absurd interpretation of the word, because, in the nature of things, these cannot be deceived; whereas our Saviour founds the impossibility of their being deceived upon the immutable decree of God, securing them as his elect from being deceived by false christs and false prophets. If it is said by the elect here are meant the faithful or believers, this will not at all enervate the argument; for men are believers because they are elected, and not elected because they are believers; and because they are elected, therefore they shall not be finally deceived.

When the apostle says, "Whom he did foreknow, he also did predestinate to be conformed to the image of his Son," Rom. viii. 29, this place cannot be understood of nations, but of particular persons. So in that famous controverted chapter, Rom. ix., though we allow that the election of the Jews, as a nation, is to be considered as a part of the election there spoken of; yet it is beyond all doubt that a personal election is also intended. This is evident, not only from the instances of Jacob and Esau, but of Pharaoh, and the many declarations, objections, and answers, thrown about in that same chapter.

The "remnant according to the election of grace," of which the apostle speaks, Rom. xi. 5, must be meant of particular persons, and informs us of an election out of an election; "All are not Israel that are of Israel," says the apostle, chap. ix. 6. All Israel were a chosen people, as a body and nation; but the apostle speaks of a remnant chosen out of this elect body, and this must refer to individuals. This is further confirmed from the former part of the chapter: "Hath God (says the apostle) cast away his people? God forbid;" as if he should say, He has not done so, far be it from him to do so; "for I also am an Israelite," and if he had cast off all Israel, he had cast me off; "God hath not cast away his people which he foreknew;" Rom. xi. 1, though God has rejected the Jews, as an elect body, yet he has not cast away his people, those whom he foreknew, and chose to be his peculiar people among this body. God had always a chosen people among Israel, a people whom he designed to save with an everlasting salvation, Isa. xlv. 17, and them he never rejected. In Elias's time, he had a chosen number among Israel; and, says the apostle, "even at this present time there is a remnant, according to the election of grace," Rom. xi. 4, 5.

When the apostle says, " I endure all things for the elect's sake, "2 Tim. ii. 10, it must be understood of particular persons, and not of general bodies; because it is added, "that they also, together with him, may obtain the salvation which is in Christ Jesus, with eternal glory," viz. the salvation which is to be had in Christ, or which is laid up in Christ, their Head, for them, to eternal glory; to the eternal glory of God, who had chosen them to this salvation, and laid it up in Christ for them; or to their eternal glory, when they obtain this salvation. A learned author tells us, that for the elect's sake, is no more than for the sake of Christians, who are a chosen generation; but if, by Christians, he means no more than nominal ones, the context refutes this interpretation. If, by Christians, he intends real believers, such as shall obtain salvation, these are properly the elect of God; who therefore shall believe and obtain salvation, because they are elect.

Thus have I mentioned several places of Scripture wherein a personal election is to be understood, in contradistinction to a national one, or an election of communities. I might further produce those texts which speak of an election to the internal means of salvation, such as faith, sanctification, and holiness; which, as they prove that election is not for faith and good works foreseen, do also demonstrate a particular election; as, for instance, where it is said, that those who love God are "called according to his purpose," Rom. viii. 28, even that purpose which he purposed in himself before all ages; and when it is said, "Whom he foreknew, he predestinated to be conformed to the image of his Son;" not merely in a way of suffering, but of sanctity and holiness, as both the preceding and following context plainly proves; so God is said to choose us, in Christ, before the foundation of the world, that we should be "holy and without blame before him in love:" Eph. i. 4. The apostle in another place, says, "We are God's workmanship, created in Christ Jesus to good works, which God hath before ordained, that we should walk in them," chap. ii. 10. Paul calls himself an apostle of Jesus Christ, according to the faith of God's elect; where, by faith, we are not to understand the doctrine of faith, which all who enjoy the gospel have, but that faith which is peculiar to the elect; so we read of persons who are elect to obedience. Now, in all these places, election must be understood as special; for faith and holiness are not of nations, but of particular persons properly.

Before I leave this head, it will not be amiss for me to observe, that the Scriptures not only speak frequently of a particular personal election, in contradistinction to a general election of nations or communities; but they often speak of an election of persons, as determinate and certain, in opposition to an indeterminate and uncertain number: as when our Saviour bids his disciples rejoice, because their "names are written in heaven," Luke x. 20; not as the disciples chosen to an office, but as Christians chosen to salvation. So Christ is said to "call his sheep by name," John x. 3, and "to know his sheep," verse 14; and he says, "Other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice," verse 16; and in another place, "Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory," John xvii. 24. We read also of "the general assembly and church of the first born, whose names are written, or enrolled, in heaven," Heb. xii. 23; and, in many places of the Revelation, we are told of persons whose names are, and are not "written in the Lamb's book of life," to show that the number of the elect and reprobate is determinate. Thus much may serve to prove a personal election.

(2.) I shall now produce some of those scriptures which assert an election to salvation, in opposition to those who tell us that election refers only to the external means of salvation.

I do not remember that when salvation is mentioned in Scripture, unless it has some other words accompanying it, which determine its meaning to be so, it does ever denote only the external means of salvation; except it be in two passages, where "salvation is said to be of the Jews," John iv. 22; and, by the fall of the Jews, "salvation is said to come to the Gentiles," Rom. xi. ii. However, that there is an election to salvation, distinct from an election to outward means and privileges, may be argued,

[1.] From those forecited places which speak of election to faith, and sanctification, and good works, and obedience, and a conformity to the image of Christ; for if salvation, even eternal life, is in the Scripture declaration, annexed to, and connected with faith and holiness, then when persons are said to be chosen to these, it must be presumed that these are chosen to salvation by these.

[2.] This may also be proved from those scriptures which make mention of a kingdom, and a glory "prepared, for certain persons, from the foundation of the world." As where our Saviour answers the mother of Zebedee's children, who requested of him, that he would grant that her two sons might sit, the one on his right hand, and the other on his left, in his kingdom; saying, "To sit on my right hand, and on my left, is not mine to give; but (it shall be given) to them for whom it is prepared of my Father," Mat. xxv. 23. "It is not mine to give;" that is, to every one, but to those only, or except to those for whom it is prepared of my Father; namely, by an eternal appointment and predestination: thus the kingdom is said to be "prepared from the foundation of the world," Mat. xxv. 34. If therefore there is a kingdom and glory prepared for some persons, from the foundation of the world, God must be supposed to choose or design some persons, from the foundation of the world, to possess and enjoy this kingdom and glory; and this is, no doubt, what John intends, when he says, that those who are with God are chosen, Rev. xvii. 14.

[3.] No man can fairly deny that an election to salvation is intended by our Saviour, when he says to his disciples, "I speak not of you all, I know whom I have chosen." In another place he says, "Have I not chosen you twelve, and one of you hath a devil!" In one place Christ says, he had chosen them twelve; in another he plainly shows, that he had not chosen them all, but asserts, I know whom I have chosen. No one will have the front to affirm, that our Saviour in these declarations contradicts himself; and therefore there must be a sense in which both the propositions are true; therefore the usual distinction I take to be just, when Christ says, he had chosen them twelve, it must refer to external privileges, to discipleship; and when he says, of the same twelve, I speak not of you all, I know whom I have chosen, his choosing here must refer to salvation, even to eternal life. Judas was chosen to the honour of discipleship but he was not chosen to salvation, because he betrayed his Lord, and went to his place without repentance. If we were to suppose our Saviour to paraphrase on his own words, he would give the sense of them in language to this purpose: "Though one of you, my disciples, is a devil, a traitor, and shall fall away to destruction, yet I have chosen the rest of you to eternal life, which you shall infallibly obtain."

[4.] This may be further argued, from what the apostle says to the Thessalonians, about their election "Knowing, brethren beloved, your election of God," 1 Thess. i. 4. In which words, by their election, nothing less can be intended, than an election to salvation, as is apparent both from the foregoing and following context: "Remembering without ceasing your work of faith, and labour of love, and patience of hope, in our Lord Jesus Christ, in the sight of God and our Father," 1 Thess. i. 3. "For our gospel came not to you in word only, but in power, and in the Holy Ghost, and in much assurance; and ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost; so that ye were ensamples to all that believe in Macedonia and Achaia," ver. 5, 6, 7. Now, when the apostle brings in these evidences, as the foundation of his knowing their election of God, he cannot hereby intend their election to the enjoyment of the gospel only, for this he knew without these evidences he must therefore mean their election to eternal life, which he knew by their faith, love, patience, holiness, and by the power of the gospel upon their hearts; for "our gospel came not to you in word only, but also in power." Had it come in word only, it would have been a sufficient proof of their election to the enjoyment of it; but when it is said to come with power, this is an evidence of a further election, even to salvation.

[5.] We might also argue an election of particular persons to salvation, from that exhortation of Peter to the believing strangers: "Wherefore the rather, brethren, give diligence to make your calling and election sure." 2 Pet. i. 10. Here, by calling and election, the apostle cannot mean their calling and election to the gospel, for of this they were sure before; nor would their assurance of this prevent their fall, nor procure that an "entrance should be ministered to them abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ," which he tells them their making their calling and election sure would do. It may be said, if, by election, be meant the eternal purpose of God to save them, why does he exhort them to make their election sure, when it was sure already? for the "purpose of God according to election shall stand." To this it may be replied: It was sure, indeed, in the immutable decree of God, but it might not be sure to them they might not have an assurance in their own souls of their election; and therefore the apostle, in order to their establishment and comfort, advises them to make their calling and election sure to themselves, or to make their election certain by their vocation.

[6.] We have scriptures which positively assert an election to salvation. Besides our text, which holds forth this truth, in direct terms, we read of the vessels of mercy, which God had before prepared to glory, Rom. ix. 23, before prepared, even in his eternal purpose: for if they had prepared themselves, by their faith, for glory, they would improperly be called vessels of mercy; nor would this preparing of themselves be at all agreeable to the meaning of the text, which expressly says, that God had before prepared them to glory. Again, we are said to be predestinated to an inheritance; in whom we have obtained an inheritance, or a right to an inheritance, "being predestinated thereto, according to the purpose of him, who works all things after the counsel of his own will." Eph. i. 11. Now, what is the inheritance that the apostle says they were predestinated to? No other than the inheritance among the saints in light; the "inheritance incorruptible, undefiled, and that fades not away, which is reserved in heaven for them," 1 Peter i. 4, the inheritance of the children of God, and of which the Holy Spirit is the earnest. Now, this inheritance, to which they were predestinated, they are said to obtain, because they were "sealed with the Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession." Eph. i. 13, 14. Again, the apostle tells the Thessalonians, that God had not "appointed them to wrath, but to obtain salvation by our Lord Jesus Christ," 1 Thess. v. 9, which appointment is no other than God's election of them to obtain salvation, according to the explication of it in our text, where it is said of these same Thessalonians, that God had, "from the beginning, chosen them to salvation." Besides these several texts, we read of many that were ordained to eternal life. Acts xiii. 48. This, I know, is a text very much controverted; but, as I have not room to enter into the litigations upon it, I will take it for granted that the translation is just, and refer those who desire further satisfaction to compare the criticisms and explications of others.

Thus have I laid before you those scriptures which prove a particular election to salvation, in refutation of their opinion, who tell us, that election is only of nations and societies, and not of particular persons, and only to the enjoyment of the gospel, church privileges, and the external means of salvation, and not to salvation itself.

To sum up this argument. Whereas it is suggested, that it is not easy to imagine how the apostle Paul should know who were elected to salvation in any church, without a special revelation; nay, that he did not know this, because he speaks of some who would fall away, and cautions all against it; to this I would beg leave to reply, by observing, that it is very evident that the apostle did speak of particular persons, as elect to salvation, which certainly he would not have done, had he not known them to be such; that we are not able to prove that he did not certainly know whom God had chosen to salvation; that he had a spirit of discerning, and why might he not know the elect from this spirit? that God did give him a special revelation, as to this matter, is not easy to disprove; that he had many peculiar marks given him of their election, from whence he knew it; that though he sometimes wrote to the churches, as professing societies of Christians, yet, at other times, we find him addressing himself to them as persons elected to salvation; that he might write to the churches in general, as elect, though some few of them, by falling away, should appear to be otherwise. Though we were to allow that some, in the churches, to whom the apostle wrote, did fall away, yet it will be hard to prove that they were of the number that he styled elect to salvation; seeing, after his time, many might be added to the churches, who might prove reprobates. But, however, the cautions and exhortations that the apostle gave to the churches, are no way inconsistent with his knowing them to be elect to salvation; for though, as elect, they could not miss of salvation, yet they were to obtain it in the use of means, such as cautions and directions, which made these highly necessary; nay, had the apostle known any particular church to be non-elect, he would never have cautioned and advised it at all.

SERMON II.
2 Thessalonians 2:13.

We are bound to give thanks always to God for you, brethren, beloved of the Lord; because God bath, from the beginning, chosen you to salvation, through sanctification of the Spirit, and belief of the truth.

In order to treat of the doctrine of particular election, from this text, I proposed to explain it, and I gave the various senses of the word election, especially in the book of God; and laid down the different opinions of persons concerning it. My second head was to prove, that God has immutably designed the salvation of a certain number of Adam's children. The truth of this doctrine I argued from the divine perfections, and then came to examine what proof we have of this doctrine from the word of God: I produced such texts as prove a personal election, in contradistinction to a national one; and then offered such as assert an election to salvation, in opposition to those who affirm, that election refers only to the means of salvation, or to church privileges. There is another thing I propose under this head, and to that I shall proceed:

(3.) I am now to prove the certain salvation of a chosen people; or that all those whom God elected to salvation shall be saved; and to refute the notion of a conditional mutable election.

God did not determine to save all men, upon uncertain conditions, nor has he altered his purpose as to any that he determined to save; but all those whom he elected, with a design to save them, shall believe, be holy, and obtain eternal life. We may as well suppose, that any of God's elect should be without the necessary means of salvation, as imagine that any of them should miss of it at last. If any of God's chosen should fall short of eternal life, there would be no difference between them and the reprobate; especially if, as some affirm, the reprobate may be saved, as well as the elect fall away; but this is to confound both reason and Scripture. The elect shall be saved; this I might prove, from the wisdom and power of God; for if God has designed to save any persons, then they must be saved; otherwise God must repent, and change his mind concerning them, or be overpowered by some superior agency of theirs; to suppose either of which, is not only to degrade, but to deny the divine perfections. This might be proved from the decrees in general. If the decrees of God, in general, are absolute and immutable, then this of election must be so; but the former proposition we have before confirmed, and the latter is an undeniable conclusion from it. If election is an absolute purpose of God to save any, independent of any conditions to be performed by them, which may render this purpose effectual to their salvation, then it must be unchangeable; and if it is an unchangeable purpose of God to save, then all those whom he this purposed to save, must necessarily and infallibly be saved: nothing can hinder, prevent, or disannul their salvation. This may also be argued from the intercession and declaration of Christ; who thus said, while on earth, "Father, I will, that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me," John xvii. 24. "I give my sheep eternal life, and they shall never perish; neither shall any pluck them out of my hand," chap. x. 28. Now, both these places refer not only to Christ's disciples, that then were, in particular, but to all the elect of God, to all who shall afterwards believe through their word. This may also be proved from what our Saviour said of the elect, that it is impossible they should be deceived, Mat. xxiv. 24, i.e. so far deceived and carried away, by false christs, as to miscarry of salvation. This might also be strongly argued, from that passage of the apostle, where, having spoken of the wicked apostasy of some, he said, "Nevertheless, the foundation of God stands sure, having this seal, the Lord knoweth them that are his," 2 Tim. ii. 19. This truth stands with unshaken firmness on that text, where God, who cannot lie, is said to promise eternal life to his elect, before the world began, Tit. i. 1, 2. Those places also would yield no small proof in the case, where it is said, that Christ's people shall be willing, in the day of his power; and that all that the Father gave to him, shall come to him: for that by Christ's people, and those who were given to him, the elect, and not actual believers, must be intended, is plain, because they are called Christ's people, and are said to be given to him, before they are willing, and before they come to him; but they shall be willing, and they shall come to him. If to what has been offered, were added all those texts of Scripture where mention is made of the names of the elect being written in heaven, and in the book of life; they would help abundantly to confirm the truth under consideration, viz. that all the elect shall be saved. But I pass these by, though they might have been more largely insisted on, to good advantage; and I proceed to take notice of those texts, where both the means and end are expressly attached to, and connected with the decree.

(1.) I would mention some scriptures where the means are connected with the decree. Here I would only offer three; each of which assures us, that there is an indissoluble conjunction between the means of salvation, and election to salvation by those means. While Paul was preaching at Antioch, some contradicted and blasphemed; others received his word with gladness. Now the reason of this, as assigned by the historian, is the election of God; "As many as were ordained to eternal life, believed," Acts xiii. 48, whereby we are told, that all those who then believed, were ordained of God to eternal life; and therefore they believed, because they were so ordained. Some, indeed, for the word ordained, would have disposed to be set down; but I see no reason to vary from our translation, because the original word generally conveys to us the same idea that we have by the word ordained, viz. some purpose of another concerning us, and not any inward disposition of our own: or if we translate it disposed, it will not follow that it was a disposition of their own; but they were disposed, i. e. by the decree and providence of God, or set apart for eternal life, and so God gave them faith, as the necessary means of their salvation. I cannot take the word to intend any internal disposition of our own, because, whatever inclination men may have to happiness, abstractly considered, I cannot see how persons, who are represented in Scripture as "enmity against God," Rom. viii. 7, and as saying to the Almighty, "Depart from us, we desire not the knowledge of thy ways," Job. xxi. 15, can be supposed of themselves to have any inward inclination to eternal life, as it consists in the enjoyment of God, and can no otherwise be obtained, than by faith and holiness. Besides, if this was the sense of the word, then either their faith, which followed this their disposition, was of their own effecting, or of the operation of God; if it was of their own effecting, then in vain do the Scriptures tell us, that "faith is the gift of God," Eph. ii. 8, and the "fruit of the Spirit," Gal. v. 22: if it was of the operation of God, that is, if it was given of God to them to believe, then this was either the consequence of his ordination, or the result of their disposition; if the former, this militates against the sense of the word, as before given from some; if the latter, then the operations of God must depend on our previous dispositions, and God would be obliged to give faith to all who find in themselves a disposition to eternal life, and so he would be despoiled of the freeness of his gifts. In fine, I do not apprehend how the word can denote a present disposition, because, if so, it might equally be said of all that heard the apostle, as well as of those that believed, for all men are disposed to happiness; and then the original word should have been in the present, whereas it is in the preterperfect tense, and signifies something done before, and not a present disposition.

Another scripture to our purpose is this: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings, in heavenly places, in Christ: according as he has chosen us in him, before the foundation of the world, that we should be holy and without blame before him, in love," Eph. i. 3, 4. God chose them that they might be holy; and, that his purpose might not be frustrated, he blessed them with all spiritual blessings, even those blessings which were necessary to make them holy, and without blame before him in love. A little after, the apostle, speaking of himself; and the believing Ephesians, says, "We are God's workmanship, created in Christ Jesus to good works, which God has before ordained, that we should walk in them." Eph. ii. 10. From these words it is evident that their new creation or regeneration was the result of a divine decree; they were created to good works, because God had before ordained them to walk in them. Thus we see how the means of salvation are connected with and confined to election.

(2.) I would now take notice of those scriptures that speak of the elect's obtaining both the end and the means. And the first I would mention is that where the apostle gives us the golden and indissoluble chain of grace: "Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." Let us take these words which way we will, read them backwards or forwards, they tell us that election and salvation, both initial and final, are undivided and inseparably united together. Should we ask, Who are they that are predestinated? The text tells us, those, and only those, who are effectually called, justified, and glorified. Should it be further asked, Who are they that are glorified? The answer must be, Those who are justified and called. And who are those? Those whom God did predestinate. Moreover, whom he did predestinate. Add to this what the apostle says of Israel: "Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded," Rom. xi. 7. What was it that Israel sought after? Nothing less than righteousness and life, justification and salvation. Now, though Israel, as a body or nation, did not obtain this which he sought after, yet the election, or the elected among Israel, did. I would only further mention that of the apostle: "Who hath saved us, and called us with an holy calling;" and this, "not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," 2 Tim. i. 9. If this text stands in need of any explication, you have it in these words: "After that the kindness and love of God our Saviour toward man appeared; not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour; that, being justified by his grace, we should be made heirs according to the hope of eternal life," Tit. iii. 4-7.

Thus have I endeavoured, in the plainest, fullest, and briefest way I could, to vindicate and maintain the immutable purpose of God to save a determinate number of fallen Adam's posterity. The arguments from the divine perfections will appear, I hope, to be founded on the highest reason; and the scriptures, ranged in their order, are, I think, pertinent and strong; each one defensible in its reference to the particular topic it is brought under: and, all taken together, contain an invincible argument to prove the doctrine of absolute particular election. I have endeavoured to avoid, as much as I could, the repeating of the same text over again; but, according to the different turn of the argument it was sometimes unavoidable.

I could produce many authorities to confirm this doctrine, but I choose to have it rest on Scripture, and not on human testimonies; though it were to be wished that many of those who have ex animo, and in open court, subscribed to the seventeenth Article of the Church of England, did pay a more decent and becoming regard to the doctrine evidently contained in it, and not deny, misrepresent, ridicule, and revile it, as they do.

III. I am now to consider the arguments and objections brought against the doctrine of particular election, as it has been stated and proved.

Having, as I hope, so abundantly confirmed the truth of the doctrine, there is less need for me to take up much room in answering the objections brought against it. When a truth is once well established, the objections brought against it are the less to be regarded; but where the positive proof is weak, objections become strong arguments. Therefore, though what has already been offered may be thought sufficient to drive all cavils before it; yet, to prevent any staggerings in our minds, and to establish our faith more firmly in this great article, it cannot be amiss for me to lay down, and to canvass particularly, some of the objections that are brought by our opponents against it. And here I might take notice of those objections that are brought against our doctrine, which are founded upon the universality of Christ's death, the nature and sufficiency of free-will to salvation, and the supposed defectibility of the saints. But as the opinions from which such objections are drawn, are themselves false and unsound, which it is the province of some of my brethren to prove, I shall not attempt to interfere with those who are to come after me, but shall leave the objections to fall to the ground, as they necessarily will, when the doctrines of particular redemption, of efficacious and invincible grace, and of the infallible perseverance of the saints are established in their order. I might also take notice of the objection made against our doctrine, that it has a tendency to drive persons into despair; but as the same objection will come with equal force against the doctrine taught by our opponents, I shall not spend time particularly to refute it; but whether an opinion that does not secure the salvation of one single person, nay, which makes the salvation of each man barely possible, as depending on the feeble and fickle will of man, has not a greater tendency to drive persons into despair, than a doctrine that ascertains the salvation of millions, upon the immutable decree of God, the impartial reasoner will easily determine.

The main objections that are brought against our doctrine, and which I shall apply myself to answer, are such as are formed from the general love and good-will of God to mankind; from the general commands, exhortations, wishes, and expostulations of God with men; from its making ordinances useless; and the pretences, that it weakens men's regard to good works, and encourages licentiousness; that it has a natural tendency to prevent endeavours after salvation; and that it is contrary to the justice and mercy of God.

1. It is objected to the doctrine of absolute and particular election, that it militates against the general love and good-will of God to mankind, so frequently expressed in the sacred Scriptures; "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." John iii. 16. "God will have all men to be saved, and to come to the knowledge of the truth," I Tim. ii. 4. Now, how can it, will some say, consist with these general declarations of the love and good-will of God to men, to assert that he has chosen only some of this world, and these all to salvation? To this objection, I would thus reply. If, in fact, God has chosen some only of mankind to salvation, as has been proved, it is weak and vain to object that this is contrary to his general declarations of love and good-will to men; for we are sure, as the Scriptures are uniform, that there must be a harmony and consistency between the doctrine and these declarations, though we, it may be, are not able fully to discern it. It is beyond all contradiction, that the terms world and all, are frequently, in Scripture, taken in a limited sense, and cannot admit of an universal meaning; and, whenever they are connected with salvation, they are always, I think, taken in a restrained sense. The term world, in the forecited place, cannot be taken in an universal sense, because God did not so love the angels; nor did he so love every individual man and woman, as to give his only begotten Son for them; if God spared not his own Son, but delivered him up for all mankind, how comes it about that he does not freely bestow salvation on all mankind? for the apostle Paul says, "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things," whereby he plainly declared, that God will certainly bestow all saving blessings on those for whom he gave his Son. So when God says, "he will have all men to be saved, and to come to the knowledge of the truth," the term all cannot be taken in an universal latitude, because all men are not actually saved; and many do not come to that knowledge of the truth whereby they may be saved, being destitute of the gospel, the means of salvation. If God will have men to be saved, how comes it about that all are not saved, since God does whatever he will? To say that God wills all men universally to come to the knowledge of the truth, and be saved, when he does not send the means of knowledge and salvation to millions, is to suppose that God wills an impossibility: "I am," says Christ, "the way, and the truth, and the life; no man cometh to the Father but by me." John xiv. 6. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved," Acts iv. 12, besides Jesus Christ. If the terms world and all are to be taken in an universal meaning, then God would be said to love all the world, so as to give his Son for them, and, at the same time, not so to love them, as to give them salvation by him, which to me appears absurd; nay, according to this, God would love and will the salvation of unbelievers, as well as of believers, which would be to love and hate the same persons, and to will both their damnation and salvation at the same time.

When therefore it is said, that God so loved the world, &c. by the term world we must either understand the human race, in opposition to the fallen angels, whom God did not so love as to give his Son for them, or the Gentile world, in contradistinction from the Jews; in which sense, the evangelist John frequently makes use of the term, both in his gospel and epistles; or by it we may understand the world of the elect who shall believe in him, and be saved by him. And thus the phrase, Whosoever believes in him, may be considered as exegetical of the means whereby those whom God loved, and for whom he gave his Son, shall have everlasting life, even by faith in Christ. When it is said, God will have all men to be saved, we must either understand the term will, not of his decreeing, but approving will, signifying how agreeable the conversion and salvation of sinners is to him and that he is well pleased with all that are saved; or if we understand it of the effective will and purpose of God, by all men, we must either mean men of all nations, people, and languages, who are said to be "redeemed to God by Christ's blood," Rev. v. 9, or men of all relations, ranks, and conditions, which is the plain meaning that the context leads to; or otherwise we are necessarily driven into this scandalous absurdity, that God is disappointed of his will, as to the salvation of a great many: for nothing is more certain than this, that all men, in fact, are not saved.

2. I come now to consider the objection against particular election, which is taken from the general commands, exhortations, wishes, and expostulations of God. It may be said, if God has designed to save some only, and has determined not to give his grace to many, whereby they may believe, repent, and be obedient, how comes it about that he should, in his word, command all men to believe, repent, and be obedient to his laws, with promises of life to them who conform, and threatenings of death to those who continue disobedient; that he should exhort all men to repent and turn to him, to come to him, to believe, and to be converted; that he should wish as he does, "O that there were such a heart in them, that they would fear me, and keep all my commandments always! O that my people had hearkened to me, and Israel had walked in my ways!" that he should expostulate as he does; "Why will ye die, O house of Israel? O Jerusalem, wilt thou not be made clean? When shall it once be? How long shall thy vain thoughts lodge within thee? O Jerusalem, Jerusalem, how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, but ye would not: Ye will not come to me that ye may have life," John iii. 28. We have the same language in almost innumerable other places of Scripture. Now, to what end, may it be said, are all these commands, exhortations, wishes, expostulations? Is not this for God to delude his creatures? Is it not inconsistent with the divine sincerity, for God to make these general and solemn declarations, and, at the same time, to determine, from eternity, that many of those to whom these declarations are made, shall not believe, repent, be obedient, and be saved?

To this objection, which I have endeavoured to set in the clearest and the strongest light, that the objectors themselves can desire, I would reply in general: That these, and such like passages of Scripture, do not at all tell us what God designs to do for us, and with us, but only inform us what is our duty, what God requires of his reasonable creatures, what is agreeable to his revealed will; that faith, repentance, and obedience, are things which he approves of, and is delighted with; that salvation is consequent upon, and connected with faith and holiness, and that the effect and consequence of unbelief, impenitence, and disobedience, will be everlasting destruction. But to be more particular.

(1.) As to the general commands and exhortations, I would reply: That many of the commands of Scripture refer only to external acts of reformation, which reasonable creatures may perform, even though God denies them that grace, which is necessary to salvation. Men's being non-elect, does not prevent their acting as men, and performing many external duties, which God requires; besides, many commands are directed to those to whom God had already given his grace; and, in many places of Scripture, the promises and threatenings refer only to temporal rewards and punishments; but we will allow that God does command all men to believe, repent, and be obedient to him. It must also, on the other hand, be granted, that no man has power in himself savingly to believe, repent, and obey; for if these things are of our own operation, they could not be called the gifts of God, nor would God be said to work in us to will and to do of his own good pleasure, nor should we have the several promises in the Scriptures, that God will renew and convert us; nor need we pray to God for his grace, that we may believe and be converted; nor are we obliged to render thanks to God, that we believe and are obedient nor have we any just reason to ascribe the glory of our faith and repentance to God. No one will presume to assert that all men believe, repent, and are obedient, notwithstanding the general commands and exhortations of God, backed with the promises of life, and threatenings of death. If therefore God does design that all those to whom his commands and exhortations are made known, should comply with them, how comes it about that so many, in fact, do not do it? Should it be said, this is owing to the perverse will of man; to this we would reply, that the perverseness of will is the same in the elect, as in the reprobate; and if the perverseness of man's will could hinder the purpose of God from taking effect, then none of God's elect might believe and be saved; but all the elect shall believe, repent, be holy, and be saved, as we have before proved. But further, this is to suppose that God has made a creature that he cannot manage and govern, and that his determinations and designs are to be subjected to the will of man; so that if man will, they shall be accomplished; but if man opposes them, almighty power itself cannot bring them to effect. Wherefore, upon the whole, it is very plain and evident, that the general commands and exhortations to believe and repent, do not oppose the doctrine of particular election, or the purpose of God to give faith, &c. to some only; nor can we from them form an argument, or draw a just conclusion, that God does design that all men universally should believe and repent, because, in fact, all do not. But though God does not determine to give saving grace to all those to whom his commands and exhortations are made known, yet they are not, as some may suggest, vain and useless, which will appear from the following considerations.

God's commands do not tell us what God will do for us, but they inform us what we ought to do for him. As they are not the measure of our power, so neither are they the rule of God's decrees; for if so, God's commands would not be a directory to us, to show us what we ought to do; but they would rather he a law to God himself, telling him what he must do: he could not be said to command us, but rather to command himself. God is not obliged to bestow his saving grace on any, or to restore to any man the power of obeying his precept.; which he once had, but lost; herein he acts according to his own sovereign will, and communicates his saving grace to whom he pleases; and these are only his elect, or those to whom from eternity he designed to give it. God, in giving his grace, and making his elect obedient to his calls and commands, does generally make use of the promises and threatenings of his word, as suited to work upon their hopes and fears. Though God determines to make only some obedient to his commands, and to have others in their natural enmity and rebellion; yet it is highly proper and convenient, that even the wicked should know their duty, that their mouths may be stopped, and that they may have no reason to complain that God did not inform them what it was he required of them. When God commands all men to believe and repent, &c., it is in order to convince men of their weakness and inability, to excite his chosen people to pray to him for his grace and Spirit, and to lead them to Christ, who alone can give them faith and repentance, and thoroughly furnish them for every good work. No man can prove, and therefore no man ought to assert, that he is a non-elect person, and shall not be saved; or that God has determined not to give him grace to be obedient to his commands; to prevent therefore any such rash and despairing assertions, the command is promiscuous to believe; and we are told, he that believes shall be saved. God, in commanding men, does not consider them under the distinctive characters of elect or reprobate; he does not declare what his secret will towards them is, but considers them as his reasonable creatures, bound in duty to be obedient to him. Though God has, in his eternal decrees, made a manifest difference between some and others; yet in his commands he has made no distinction.

Thus much may serve in answer to the objection against our doctrine, taken from the general commands and exhortations of God to believe, repent, and be obedient, with the promises and threatenings annexed thereunto.

(2.) I come now to consider the objection drawn from the wishes and expostulations of God, as before laid down. To which I would reply, that many of those things which God expostulates with men about, are what they had in their power to do, or avoid as when he refers to external acts of reformation, and to temporary judgments. God's expostulations are generally with his own people, and do not refer to all men universally. God cannot, properly speaking, be said to wish anything, because this would argue great weakness and imperfection in him. To suppose God to wish any thing to be done, which it was in his own power to effect, is to charge him with egregious folly. When God therefore, speaking after the manner of men, is said, any where in his word, to wish that men would convert themselves, turn to him, and be obedient, we must consider such modes of speaking as only pathetic speeches, designed to convince God's elect of the evil of their ways, and to press on them the observance of their duty to him. It is to show them their wickedness and ingratitude, the justice and equity of God's expectations and demands, and to excite them, by the most moving expressions, to repentance and reformation. God makes use of expostulations and wishes, as well as exhortations and commands, as the means whereby he will convey his saving grace to the hearts of all his chosen ones. If by the wishes of God we are to understand his purposes and designs, that all men believe and repent, and be obedient, whence is it, that he who hath the hearts of all men in his hands, "and turns them as the rivers of water, whithersoever he will," Prov. xxi. 1, does not actually make all men obedient, and that there are such vast numbers who are unbelieving and impenitent?

If it is said, that it is for God to delude men, and to act inconsistently with sincerity, to exhort and command all men to repent, and to expostulate, as he does with them, about their impenitence and disobedience, when he has from eternity determined to deny his grace to a great many, without which they cannot believe, repent, or yield obedience to him to this I would reply, that it is very evident that these things are fact, viz. that God does thus command, and has thus determined.

It must be owned to be a very difficult thing to reconcile general declarations, and particular determinations to one another. It is vile for poor short-sighted creatures, because they cannot account for all God's words and works, to charge him with a want of sincerity, and with a design to mock and delude his creatures: but if there is any thing in the suggestion it will be as strong an objection against the foreknowledge of God, as against his decrees. Our opponents allow that God foresees the final impenitence, and obstinate disobedience of millions; and yet, at the same time, he enjoins that the gospel and the means of salvation be published to them, as if they were all to be saved. Now, why does God exhort and expostulate with those who were foreknown to be refusers and despisers of them? According to their way of charging others, is this to act sincerely? Is it not rather feigning and dissembling? So that this objection, if it has any weight in it, carries the matter further than objectors will care to allow, and recoils, with a strong force, upon their own assertions.

3. It is objected against our doctrine, that it makes ordinances vain and useless; for if God has absolutely, from eternity, determined the salvation of a particular number of mankind only, to what purpose are ordinances instituted? The elect may be saved without them, and the reprobate cannot be saved by them. To this I reply,

(1.) Ordinances are not essential to salvation: if they were, then all who attend them would be saved; and such as had not the opportunity of so doing, would infallibly be lost: but no one will assert that a bare attendance on ordinances will insure salvation; and we dare not affirm that all who have not the opportunity of attending ordinances will be damned. Faith in Jesus Christ is essential to salvation, because the Scriptures tell us, that "he who believes shall be saved; but he who believes not, shall be damned." Mark xvi. 16 But the Scriptures have no where, as I remember, asserted, that he who attends ordinances shall be saved, but he who does not attend them shall be condemned. Ordinances are the usual means of salvation, but not essential to it. God has obliged us, in a way of duty, to attend them; and has, for our encouragement, promised to own them for good to his people: but he has not obliged himself by them, or confined the communications of his grace to them. This is evident from various instances of conversion, where ordinances have not been made use of.

(2.) Because the gospel is preached to all men where its sound has reached, it will not from hence follow that all may or will be converted by it. In the apostle's time some believed it, and some gainsaid and blasphemed. Just so it is in our day; many are called, but few appear to be chosen, because few believe: the gospel is proclaimed to all, not that all, but that some may be saved.

(3.) The gospel is preached to all, because some of all ranks and characters are to be brought home to Christ by it; and because ministers are to hope well, and to show their charity to all. All that we preach to may be elect, for anything we know to the contrary; however, in every congregation, where the faithful word is preached, there are some who belong to the election of grace: and though the same overtures are made to all who hear the gospel, yet none will believe and be saved, but the elect, whom God makes willing in the day of his power.

(4.) The preaching of the gospel is promiscuous to all, because ministers cannot distinguish between the elect and reprobate: God does not see fit to tell preachers what number he has chosen to salvation, of those they minister to, and what number he has refused: nor has he set any particular mark upon the persons of the one denomination or the other: wherefore they are commanded and obliged to declare the way of salvation by Jesus Christ, to all who come under their ministrations.

(5.) Ordinances, properly speaking, were primarily and chiefly designed for the elect only, as the usual and ordinary means, whereby the purpose of God, in their salvation, shall be accomplished. God could save his elect without the use of ordinances; but he has been pleased to appoint them, as the common means of conveying his saving grace into their hearts, in order to their enjoying that everlasting life, to which he from eternity designed them. Therefore he directed his apostles to go and preach in some places, and not in others, because he had a chosen people in those places, to which he sent them, Luke i. 17, Acts xv. 14, and xviii. 9, 10, and the Lord, by their ministry, "added to the church such as should be saved," or such as he had determined to save, Acts ii. 47.

(6.) If God; by the general dispensation of the means of grace, designed to save all that come under them, how comes it to pass that all who attend them are not saved? God can as easily save all, as some, if he has designed for who has resisted his will? If it is given to persons, under ordinances, to believe, God can as easily give faith to all as to some: if faith is of our own operation, then the purpose of God is limited to, and determined by the will of man.

(7.) In administering ordinances, especially in the preaching of the gospel ministers are not to regard persons as elect or reprobate, but as sinners or saints. It is true, did they not hope, that among the unconverted there might be a chosen people, who should be called in due time, they would have no encouragement to preach to sinners, but would separate the saints, and preach only to them. In our ministry, we cannot be said to preach to persons under the unknown character of elect or reprobate: no; we preach the gospel to all without distinction; we tell sinners of their lost and miserable state, by reason of sin; set Christ before them, as the only Saviour of sinners; exhort them to fly to him for help; to repent of their sins, and to yield obedience to the divine precepts, not knowing who will believe, or gainsay, or what the success of our labour will be. And, while we are thus preaching to all, God lays hold of the heart of one and another, calls them by his efficacious grace, makes them penitent and obedient; and "as many as are ordained to eternal life believe."

(8.) Though the reprobate cannot be saved by the preaching of the gospel, unless we suppose that God reverses his decrees towards them; yet it is necessary that it should be preached to them, and on several accounts, viz. that they may know their duty, what it is God requires of them; that they may, under the ministry of the word, be restrained from some gross enormous vices; have their manners somewhat cultivated, and so be made useful to society, less injurious to the pious, and prevent a severer punishment. In fine, it is necessary that the gospel should be preached even to the reprobate, that their mouths may be stopped, and they may be left without excuse; "If I had not come," says Christ of the Jews, "and spoken to them, they had not had sin; but now they have no cloak (or excuse) for their sin." John xv. 22. The primary design of God, in sending his gospel and ordinances to any people, is, that the elect thereby may be brought home to himself, and his purpose in their salvation be accomplished; that the reprobate are hereby left without excuse, is a secondary and more remote consideration.

Thus we see that the promiscuous preaching of the gospel to all, does not infer that all will or may be saved; but that it is the usual means whereby the chosen people of God are converted, edified, and comforted; and necessary to the reprobate even though they cannot be saved by it. But if the general preaching of the gospel is supposed, after all, to carry any argument in it against the doctrine of special election, it stands with equal force as an argument against the divine foreknowledge.

4. I come now to consider the objection against our doctrine, "that it weakens men's regard to good works, and tends to encourage licentiousness;" to which I would beg leave to reply. Though some, who pretend to believe the doctrine of determinate election, are unmindful of their duty, and immoral in their conversation, it will not, from hence, follow, that the doctrine itself gives countenance to any such misconduct. If God had, indeed, chosen men to salvation, without regard to good works as a part of it, there would be some ground for the objection; but when good works are a very constituent part of that salvation to which God has designed the elect, and when they are the principal ground and evidence from whence persons can or may conclude that they are elected; seeing no man has any right to believe that he is elected of God to salvation till he is brought to hate sin, and delightfully to perform good works; when these things are so, I cannot conceive how this doctrine can be an enemy to good works, or why persons should deem it so. Those persons who are so bold and foolish as to say, if we are elected we shall be saved, though we live as we list, do not only reason quite contrary to the design of the decree, but give very plain and strong proof that they have no lot nor portion in this matter. No doctrine in the world has a greater tendency, to discourage sin, and promote good works, than this of particular election; for if our election to salvation is of the free grace, goodness and love of God, what can be a greater argument to repentance than such goodness? What can incite us more to obedience than such love? What can more effectually teach us to live soberly, righteously, and godly, than such grace? Besides, when good works are, even by the purpose of God, affixed, as the very means whereby the elect are to attain their final salvation, and so are made necessary to, and inseparable from it, what can be a more powerful motive to the performance of them than this consideration? Further, the purpose of God, concerning the salvation or destruction of any, cannot annul the relation that we stand in to God, as his creatures, nor our obligation to perform good works. That I am a creature of God, and ought, as such, to be obedient to him, I know; but I cannot, it may be, know whether I am elect, or reprobate; wherefore what is to me a secret, should never be a bar or discouragement to the performance of those things which I am bound to do, upon the most manifest evidence. Besides, though good works are not the cause of God's choosing any to salvation, yet they are absolutely necessary and useful, and that not only as an evidence of our election, but to testify our love to God; to promote the glory of God in the world, to convince gainsayers, to be an example to others, and that we may be more fitted for communion with God here, and the enjoyment of him in glory hereafter. In fine, that our doctrine is no encourager of sin, or enemy to holiness and good works, is evident, through grace, in some good measure, by the lives and conversations of those who profess to believe it. It must be granted, as a melancholy truth, that there are too many orthodox heads, who have sad unsound hearts, and lead very wicked lives; but if practical religion shines forth with greater lustre among any party of Christians more than among others, it is, generally speaking, I say generally speaking, most conspicuous among the avowers of the Calvinistic doctrines. I do not say this to fix a charge of wickedness upon others, far be it from me to be guilty of so much malice and uncharitableness; nor do I affirm this out of a vain ostentation, for who is it that makes men to differ? But when a doctrine is charged, as encouraging licentiousness, if the professors of it appear to be no more wicked than others, nay, to practise and maintain good works as much, if not more than those who would fix such an unjust consequence upon their doctrine, the objection is so far from weakening, that it has a tendency to establish and confirm our faith in the doctrine, as according to godliness.

5. It is objected, to the doctrine of particular election, "that it has a tendency to prevent endeavours after salvation, and to encourage indolence and presumption." If God has, from eternity, chosen a determinate number of persons to salvation, and if these, and no others, shall infallibly obtain it, then does not such a doctrine discourage endeavours, and lead on to sloth and presumption? For if I am not elected, may a person say, to what purpose are all my endeavours for salvation? I can never attain to it by them; and, if I am elected, why should I strive and labour, when my salvation is made sure, by the immutable decree of God? To this I would reply: That the abuse of a doctrine, by some weak or wicked persons, can never prove a doctrine to be false; there is no truth but what is liable to be abused. It is absurd and irrational, in its own nature, for any persons to argue at this rate, because this is to draw certain conclusions from uncertain premises. Though God has chosen some, and refused others, yet he has not told us who are the particular persons. The certainty of the end, upon the decree of God, is no hinderance or discouragement to the use of suit able means, in order to attain the end, because God has, by his decree, connected the means and the end together; and we are said to be "chosen to salvation, through sanctification of the Spirit, and belief of the truth." Our Saviour knew very well what was the prefixed term of his life on earth; yet he studiously avoided dangers, and escaped the hands of the Jews more than once. God had revealed it to Paul, that none of the passengers, who were in the ship with him, should be lost; yet he exhorted the seamen to be active, and would suffer none of them to go out of the ship, when they attempted to have saved themselves in the boat.

The apostle Peter exhorts believers to "give diligence to make their calling and election sure," 1 Pet. i. 10, though he knew their election and salvation was sure, by the decree of God: and our Saviour bids all his followers "to strive to enter in at the strait gate," at the same time that he tells them, "many shall strive to enter in, and shall not be able," Luke xiii. 24. Moreover, the apostle Paul informs us, that "they who run in a race run all, but one only receives the prize," 1 Cor. ix. 24. No one can win who does not run; all will not win who do run; yet all run. We see then, from hence, that the certainty of the salvation of some, ought to be no hinderance to the endeavours of all to attain it.

Suppose I could assure you of this assembly, that God had determined the certain salvation of one in three, or five, or more or less of you; would not this be a greater encouragement to you all to be found in the use of means, than to be told that God had decreed the possible salvation of you all, but has not secured the salvation of any one of you? For who will strive so much after that, the attainment whereof is merely possible to every one, as for that which is certain to some, who strive for it? Nay, who will use endeavours at all, that considers his inequality to the work, and that it is next to an impossibility that he should obtain what he is to take pains for? But, on the contrary, if the salvation but of a few is certain, this will be an encouragement to all who seek after it, because each one will be ready to argue, who knows but I may be one of those happy ones, whose salvation God has infallibly determined? Those who oppose our doctrine, are free to allow that all men eventually will not be saved; now, whether their doctrine does not as much discourage endeavours as ours, is no difficult thing to determine; for what more encouragement is given to all to strive, from this declaration, that all will not eventually be saved, than from this, that God does not design the salvation of all men? Our doctrine cannot encourage indolence and presumption, because the means are connected with the end by the purpose of God; because no man has a right to conclude himself an elect person, till he is called and converted, and because presumption, in an allowed course of sin, is absolutely inconsistent with a state of grace, and a strong argument that a person is not an elect of God, whatever his pretences may be.

6. It is objected to our doctrine, "that it is contrary to the justice of God, that it narrows his goodness, and limits his mercy; in short, that it is unjust, unkind, and unmerciful in God, to decree the certain salvation of some few, and to leave the rest to perish everlastingly." - " How is it," say our opponents, "consistent with the notions that we have of God, as a just, gracious and merciful being, that he should, from eternity, determine to give his grace to some few, whereby they shall infallibly be saved; and to deny it to a great many, from whence they must inevitably perish, when all mankind are equally the objects of his justice, goodness and mercy?"

To this we might answer, as the apostle does: "Nay but, O man, who art thou that repliest against God? Shall the thing formed, say to him that formed it, why hast thou made me thus?" Rom. ix. 20. "Shall not the judge of the whole world do right?" Gen. xviii. 25. God says, "Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid: For he says to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion; so then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy," Rom. ix. 13-16. "Is God unrighteous who taketh vengeance? God forbid," Rom. iii. 5, 6. It is an easy thing to charge a scripture truth with being inconsistent with the perfections of God; but it is impossible to prove the allegation. It is a wicked thing to charge God with being unjust, unkind, or unmerciful, for doing what he will with his own; nor can the objection be made good against our doctrine, that it argues injustice, unkindness, and unmercifulness in God: the Scriptures give no encouragement for any such charges. It is represented as no derogation to the grace of God, that he called Abraham alone, leaving great numbers to perish; that he saved only Noah and his family, when all the rest of the world were drowned; that Lot and his house were preserved, and all Sodom and Gomorrah left to be consumed: Moses never speaks of it as a lessening or disparagement to the goodness of God, that he chose Israel alone for his peculiar people, who were the fewest of the nations; nor do I find that our opponents charge God with a want of justice, goodness, or mercy, that he sends the gospel to some nations, when the far greater part of the world are left in darkness and ignorance; so that we ought to be very tender in charging the proceedings of divine sovereignty with being opposite to all or any of God's moral perfections.

But further: If it could be proved, that God owed all men saving grace, it must be owned to be an unjust thing in him to deny it to any; but God is not obliged to give any man saving grace. The number of the elect is not so few as some would represent it to be; they are "ten thousand times ten thousand, and thousands of thousands," Dan. vii. 10, compared with Rev. v. 11. The reprobate, strictly speaking, are not condemned for not doing that which it was impossible for them to do, because God had refused to give them his saving grace; but for not doing what was in their power, and which they themselves made impossible to be done, by a long course of indulged wickedness. We have as much reason to charge God with injustice, cruelty, and unmercifulness, in condemning and destroying all the fallen angels, as in determining to leave some of fallen mankind to perish: and will any attempt to say it is unjust in God to determine to save only some of mankind, when he would have been just if he had destroyed them all? Or shall we presume to affirm that God is unmerciful, "because he has mercy on whom he will have mercy?"

The same objection will lie against the divine perfections, from God's not eventually saving all, as from his determination not to save all; for he could save every man if he would; and yet our opponents will not attempt to affirm, that all men are saved in the event. God could have created all men perfect, as well as the first man; he could have preserved Adam and all his seed in innocence; or, after man had fallen, and made himself vile and miserable, God could change the hearts of all men, and convert and save them all, if he so pleased. Why then do our opponents charge our doctrine with unmercifulness, when the same charge equally lies against their own opinion?

To proceed a little further, as to the supposed unmercifulness of our doctrine. For my own part, I confess, that one great reason why I believe and espouse the doctrine of special determinate election, is, because of the mercy of it. I hope, I am not mistaken; for, to me, our doctrine appears most to illustrate the mercy of God, and to be most friendly to mankind; nay, there is, in my opinion, no friendship nor mercy in any other doctrine but this. To make this good, be pleased to observe, that all, in fact, are not eventually saved; that no more shall be saved than what are saved; and that all who are saved, are elect to salvation. Our opponents never attempted to affirm that all men are actually saved; no one will pretend to assert that more shall be saved than what are saved; all that are saved, we say, are elected to salvation. Where is the unmercifulness of this doctrine? We do not narrow or confine salvation, but make it, in fact, as extensive in its subjects, as those who oppose themselves to us. The difference between them and us, is not about the number who are saved; we both agree in that; but what we differ about is, the manner of their obtaining salvation. We say, they are saved by virtue of the electing love of God; they say, they are saved because they rightly improve their own free will. We affirm them to be saved in such a way, as ascribes all the glory to God; the way of salvation which they hold is such, as leaves great room for man to glory. Thus far our doctrine appears to be as merciful as theirs. But further,

Our opponents' scheme makes the salvation of each man but barely possible; our doctrine makes the salvation of millions of men absolutely certain; so that hence ours appears to be more merciful than theirs: for I would ask any unprejudiced person, whether a doctrine that secures the salvation of some, whether one in ten, or nine in ten, God only knows, does not better deserve the epithets of friendly and merciful, than a notion that puts the salvation of every one upon a bare possibility, whence it may happen that, even according to their tenets, no one may be saved at last? Let none call what I am going to say cant, or a declamatory harangue, to captivate the passions. Suppose God was to summon all mankind before him, and to demand a choice of them which of the two schemes they would give into; would they not prefer that which infallibly secures the salvation of a chosen number, to that which puts the salvation of each one upon a dangerous uncertainty? From what has been said, it appears that our doctrine is more merciful than that of our opponents.

I shall venture to go one step higher, and that is, to prove that the doctrine of our opponents is an unmerciful doctrine, because it is so far from ascertaining the salvation of any, that it renders the salvation of each man a moral impossibility. The opinion of those who differ from us, as to the doctrine of election, so far as it relates to salvation, I take to be this: That it is a conditional choice, upon our perseverance in a life of holiness; i.e. if I may give you the sense more fully, in other words, it is God's choosing persons to salvation, upon the conditions of faith, repentance, and perseverance in holiness. Upon this, now let me observe, that they will not allow that God has determined to give to any man this faith, repentance, and perseverance; nay, absolutely deny that God has ordained one single person to faith, repentance, and perseverance to the end; so that the performance of these conditions depends entirely upon the will of man. But if this is the case, the question, which was once put to our Lord, may very properly be asked here, Who then can be saved? For,

(1.) If the Scriptures have represented men, as, by nature, in a state of death; to every good work reprobate; not sufficient of themselves to speak a good word, or think a good thought; as not able to do any thing without Christ, and by many such the like declarations; then how is it possible that they should by their own innate power, ever perform these weighty and extensive conditions?

(2.) If faith, repentance, and perseverance in holiness, are the gifts of God, and God has not designed or determined to give them to any one single person; is it not impossible that any one should believe, repent, and persevere? God does not give good gifts at random, or by accident, without determining both the quality of the gift, and the number of the objects; but "every good and every perfect gift is from above, and comes down from the Father of lights, with whom is no variableness, neither shadow of turning." James i. 17. It immediately follows, "Of his own will begat he us with the word of truth." James i. 18. God is of one mind, and who can turn him? His purposes, like his nature, are invariable; and, because they are so, his gifts are without repentance, and he quickens and saves whom he will. What are God's actings, but the accomplishment of his purposes? Purposes are actions decreed, actions are purposes executed. As the promises of God are the revelation of his purposes of good will, so the actings of God upon his creatures are the execution of his purposes, and the fulfilment of his promises. Well now, if faith, repentance, and perseverance in holiness, are the gifts of God, and he has not purposed to give them to any; and where there is neither purpose in God, nor promise from him, there can be no saving gifts; if so, how is it possible that any man can be saved?

(3.) If Adam, in innocence, who was created perfect, and with a plenitude of power to do what God required, if, I say, he did not fulfil the law of nature, how is it possible that we, who are fallen imperfect creatures, should obey the law that we are under? A perfect creature must be much more able to yield a perfect obedience, than an imperfect creature is to yield imperfect; because, when the nature is once vitiated, it is more difficult to perform one good action, than it is for a perfect nature to yield perfect obedience. Should any say, this is begging the question, to assert that we are imperfect creatures, we have as much power for obedience, as Adam ever had; supposing it, but not granting it, then,

(4.) If Adam did not perform the condition of his covenant, which was to refrain only from eating of the forbidden fruit; but, upon a temptation of the serpent, did, contrary to his allegiance to God, and the high obligations he was under to comply with the divine command, eat of the fruit of the tree, of which God had said, "In the day thou eatest thereof, thou shalt surely die," Gen. ii. 17; if he could not suspend a single act, even though he, it is not improbable, knew this was to be the test of his obedience, and that his own and the fate of his posterity depended upon it: I say, if he, in these circumstances, without supernatural aids, could not refrain a single act, how is it possible for us, who are surrounded with innumerable temptations, to perform the conditions of our covenant, to believe, repent, and persevere in holiness, which require the exertions of millions of positive acts? To suspend acting, is much easier than to put forth an act; but what comparison is there between a perfect man's refraining one act, and an imperfect man's putting forth innumerable acts? When Adam then could not do the former, will any one now presume to say he is able to do the latter? So that, upon the whole, the doctrine of an universal conditional election appears to be unmerciful, while the mercy of God shines with a bright lustre in the doctrine of absolute particular election.

Thus I have finished what I design doctrinally from the words. Let the arguments and objections be taken together, compared, and weighed, and I doubt not but the balance will be found to be in favour of our doctrine; and it will appear evident that God has decreed, before all worlds, the certain salvation of a determinate number of mankind, and left the rest to themselves. I have designedly studied great plainness of speech, as best suited to the solemnity and importance of the subject, that I might the more readily be understood of all, and that your faith might not stand in the wisdom of man, but in the power of God. I have endeavoured to set the whole matter in the clearest and most obvious light I could, to digest my proofs in a natural order, and to represent the objections in the fairest and strongest manner. I hope no one will have reason to say that I have been combating with a man of straw of my own making, or fighting with my own shadow; and, should it appear that I have given an invidious, harsh, or false turn to any argument or objection of our opponents, I should be heartily sorry for it, and most readily acknowledge my fault.

APPLICATION.

1. If there be such a doctrine as particular election in Scripture, then it ought to be preached. Some absolutely deny the doctrine; others think it improper to be taught, because they apprehend that many persons may draw ill consequences from it. But since Christ and his apostles preached it, and since the adversaries are not so unwearied in their endeavours to oppose and condemn it, it must well become us, who believe it, to assert and vindicate it, to the best of our power: for, if this doctrine is not to be preached, because some do or may abuse it, for the same reason all the special truths of the gospel must be laid aside, as useless or hurtful; and so a Christian must starve, for fear a profane sinner should grow wanton in a plenty of provision. Who are they, generally speaking, that revile and abuse this doctrine, but the unthinking, giddy, and profane part of the world, who, when they boast of a power to save themselves, make use of it only to their own destruction; and, when they assert good works to be the only way to heaven, are very backward to perform any? Besides this, that there are no real disadvantages that can arise from the prudent preaching of this doctrine, there are several positive advantages that attend the preaching of it. For instance: the gospel cannot be preached entire without it; it is the foundation of all those great and precious promises that are contained in the Bible: the doctrine of the satisfaction of Christ would be little better than a nullity without it: it tends to display the divine sovereignty, and to give us a lively representation of the love and grace of God to sinful men: it is a great comfort and support to Christians, in a time of common defection and temptation: it is an effectual antidote against the swelling pride of man, and is, as I have before observed, one of the most powerful arguments to holiness and good works.

2. Is there an election of particular persons to salvation? then we ought to inquire whether we are of the happy number. How many God has chosen who can tell? But was the number never so few, every one should be putting the question, Lord, is it I? Who knows but I may be a chosen vessel, and the lot may fall upon me? However, I will, by the grace of God, be found in the way of means; I will wait at the pool; I will do the best I can to promote my own salvation. We can lose nothing by endeavouring; nay, when God inclines and enables us to put forth endeavours after salvation, we have good ground to hope that he has a design to save us.

3. Is it through faith and holiness that God chooses persons to salvation? then let us not separate the means from the end, or ever think of getting to heaven without faith and holiness. Let every one be persuaded to mind his duty, being fully assured that duty and privileges, the means and end, are inseparably connected together by the decree of Cod.

4. Let those be very thankful to God, who have ground to hope that they are chosen of him to salvation. Praise is comely for such as you: consider the greatness and freeness of the blessing; to be chosen to an eternal crown of glory; to be chosen out of a corrupt mass; to be chosen when so many learned, rich, and honourable are rejected; to be chosen before you had done any good, and without regard to foreseen merit: how great is the mercy! how rich the grace! Let your souls continually magnify the Lord, and let your hearts rejoice in the God of your salvation. This will be the glorious employment of an eternity in heaven, and it ought to be the delightful practice of all the saints on earth.

5. Let believers give diligence to make their calling and election sure. You begin at the wrong end when you put the question thus; Am I elected? The question should be, Am I called? You are to make your election sure by your vocation: If you are called, you must be elected; for, "whom God predestinated, them he also called," Rom. viii. 30. He calls them, not only externally and ministerially, by his word; for, in this respect, many are called, though few are chosen; but internally and efficaciously, by his Spirit, making them to listen, and be obedient to his call. Have you then ever been made to see your lost and miserable state by reason of sin? Have you been deeply and inwardly affected at your wretched condition? Have you been enabled to receive and rest upon Jesus Christ, as your only Saviour? Is Christ, in all his offices, precious to you? Do you prize the ordinances of God, and communion with him therein? Is it your desire to recommend the grace of God, and adorn the gospel of Christ, by a virtuous and holy conversation? You may then conclude that you are called and elected; and you have a right to take the comfort of it. Be diligent then in this necessary work of examination; converse much with the sacred oracles of God; look narrowly into your own hearts, and pray earnestly to God for the sealing of his Spirit; and if the Spirit of God, by attesting to your vocation witnesses with your spirits that you are children of God, you may be assured that you were predestinated to this adoption; and if a man is a child, then an heir, an heir of God, and a joint-heir with Jesus Christ: "Give diligence then to make your calling and election sure; for if you do these things, you shall never fall; for so an entrance shall be ministered to you, abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ;"

To whom, with the eternal Father and Holy Spirit be glory and majesty, dominion and power, both now and for ever. Amen

Marked up by Lance George Marshall
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