1.B.

The fame apoftle faith to the whole church of Theffalonica, ftyled the church in God the father, and in our Lord Jefus Chrift (f) I know your election of God. Now he knew well that God defigned them to be his church and people, and therefore gives this reafon of his knowledge, for our gospel came not to you in word only, but in power; but it is not eafy to imagine how he fhould know that all the members of that church fhould be absolutely elected to falvation without a fpecial revelation; and that he did not know this he fufficiently declares by expreffing afterwards his fears (t) left Satan fhould have tempted them, and his labor fhould have been in vain. In his fecond epiftle (u) he faith, we ought to give thanks for you, that God hath elected you from the beginning to falvation, by fanctification of the fpirit, and belief of the truth; and yet he there calls upon them (v) to depart from every brother whe walked diforderly, and not according to the tradition he had received; and not to (w) mix themselves with them who would not obey the words of the apoftle,

In his fecond epiftle to Timothy he faith, (x) he fuffers all things for the elect's fake; but then if you compare this with the parallel place of the fame apostle, in his epiftle to the Coloffians, (y) you will find the elect to be no other than the whole church of Chrift; of which he was a minifter.

In his epiftle to Titus he ftyles himself (z) an apofile according to the faith of God's elect: But having proved that all chriftians are ftyled the elect, we may well interpret this of the faith of chriftains in the general, he being an apolle in reference to them all, even to them to whom his gofpel was a (a) favor of death, as well as to them to whom it was a favor of life.

Laftly. Whereas the ftrength of their doctrine feems to be placed in those words of the apostle, (b) he hath bleffed us with all Spiritual bleffings in Chrift Jefus, according as he hath chofen us in him from the foundation of the world; thefe words are plainly spoken of and to all the faints in Ephefus, and to the faithful in Chrift Jefus, who were all chofen out of the world to be God's church and people; but doubtlefs were not all infallibly predeftinated to falvation; but only to the adoption of children, ver. 5. which is the immediate fruit of faith, we being all the children of God through faith in Chrift Jefus. This is exceeding evident,

1ft. From this very epiftle, in which he exhorts them (c) that they henceforth walk not as other Gentiles in the vanity of

() Theff. i. 4.--(t) 1 Theff. iii. 5. (u)2 Theff. ii. 13.- -(~~) 2 Theff. iii. 6, 11.- (w) Ver. 14.~(x) 2 Tin. ii. 10.- -(y) Coloff. i. 24, 25.- (z) Tit. i. 1.- (a) 2 Cor. ii. 16.—(b) Eph. i 3, 4.—(c) # All Gentile Nations, the knowledge of whose languages was the day of

Chap. iv. 17.

on

chosen before other Nations. They were chosen in xt sated he Ans- And from the foundation of the worldrous to the actual preaching of the Gospel to the

-Or, in God's propose from et

their mind, and cautions them that no man deceive them into the commiffion of thofe things (d) for which the wrath of God cometh upon the children of difobedience, and bids them (e) take to themfelves the whole armor of God, that they may be able to ftand in the evil day; and having done all to stand.

2dly. From his prediction, that after his departure grievous wolves fhould enter in not paring the flock, and that among themfelves men fhould arife Speaking perverfe things to draw away difciples after them. Acts xx. 29. 30. And,

3dly. From his advertisement to Timothy, that (f) all in Alia had turned away from him; that Hymenaus and Philetus had overthrown the faith of fome; that the time would come when they would not endure found doctrine, but would turn their ears from the truth; that fome (g) having put away a good confcience concerning faith had made Shipwreck; that Jome were turned afide after Satan, and had erred from the faith; all which are inconfiftent with the character of the elect, that is of perfons infallibly predeftinated to falvation.

SECTION IV.-The other words by which it is conceived fuch an election may be taught and fignified in the New Teftament are there three, πρόγνωσις the foreknowledge ; πρόθεσις the purpose: poopiouos the foreappointment of God; of all which let it be noted,

ft. That none of them relate to particular or individual perfons (fave only when they are used of our bleffed Lord and his fufferings for us) but only to churches and nations in the general: To the whole church of believing Jews and Gentiles whom God had chofen, poopioas, foreappointing them to adoption by Jefus Chrift, Eph. v. 1. in whom alfo, faith he, ἐκληρώθημεν we were made his portion or peculiar people, προορισθέντες κατὰ πρόθεσιν, being foreappointed fo to be ac cording to his purpose, ver. 11. God having purposed and foreappointed that this fhould be the portion of believers, and the confequence of faith in Chrift, by which we become the fons of God: To all the converted Jews throughout their difperfion, they being elected xarà póleon, according to the purpose of God the father, 1 Pet. i. 2. And, laftly, of the

pofterity of Jacob and Efau; of whon, that uтà Exλoy TH DEO πрótεors, the purpofe of God according to Election might fand, it was faid when Rebecca bore them, the elder shall ferve the younger. Rom. ix. 11.

2dly. That this foreknowledge, purpofe and appointment is only that of calling men to the knowledge of Salvation by Chrift Felus; thus the apoftle teacheth, that he was appointed to preach to the Gentiles the unfearchable riches of Chrift,

(d) Chap. v. 6. -(e) Chap. vi. 13.- (f) Tim. i. 18. ¡¡. 18. iîì. 3, 4.—(g) ▲ 1 im. i, 19. v, 15. vi. 21.

1. Pet. 1.20

according to the ancient purpofe which God had made in Chrift Jefus our Lord, Eph. iii. 11. and that according to his purpose before ages, he called us with an holy calling. 2 Tim.i. 9.

3dly. This calling is by God defigned inì TT, that they who are thus called, might obtain falvation through fanctification of the fpirit, and belief of the truth,2 Theff. ii. 13. through fanctification of the fpirit to obedience, and through the Sprinkling of the blood of Jefus; all chriftians being chofen to this end, that they might be holy and unblameable before God in Love, Eph. i. 4. But hence it cannot reasonably be argued, that this election is no larger than the holiness defigned to be produced by it; for the riches of God's goodness, patience and longfuffering was certainly defigned to lead all thofe to whom it was vouchfafed to repentance; but can it be hence argued, that this goodness, patience and longfuffering is exercifed to none but those who truly do repent? Why then doth the apofle complain of thofe who defpifed thefe means, and after the vouchfalement of them ftill continue (h) to treafure up wrath against the day of wrath? The mithion of the Baptift was (i) to turn the hearts of the fathers to the children, and to make ready a people prepared for the Lord; but it was far from having this effect on all to whom he preached. The end of the Merah's coming to the Jews was that he might fave his people from their fins, and might engage them (j) to ferve him in holiness and righteousness all the days of their life; but it was far from having that effect upon them. The faving grace of God appeared to all men to teach them, denying all ungodlinefs and worldly lufts, to live righteously, foberly and godly in this prefent world; but it is too fadly evident it hath not this good effect on all to whom it doth appear.

4thly. As men were appointed to be called from the beginning, and the gospel is the wifdom of God through faith to falvation, and was that, v podpisey, which God had foreappoint ed to be preached to them for that end, 1 Cor. ii. 7. the word of God giving the hope of that falvation which he had promifed before all ages; fo by virtue of this purpose and foreappointment men were in time called by the cofpel to the faith in Chrift: Whence they, who were thus called, are faid to be called according to the purpofe of God, Rom. viii. 28. and (k) according to his purpofe and grace given us in Chrift Fejus : The knowledge and purpose from the foundation of the world, of fending Chrift to die for the remiffion of fins, being the ground of this calling; whence he is faid to be given up to the death according to the foreknowledge of God, and his foreap pointed counfel, A&s ii. 23. and they who flew him are faid

(b) Rom. ii. 4. ~(i) Luke i. 17, 76, 77, 79. ~(j) Luke i. 74.(k) 1. Pet. i 20.

to have done only what his counfel had foreappointed to be done, Acts iv. 28. And though thefe obfervations will direct us how to answer what is argued from thefe and fuch like places in favor of this abfolute election, I fhall proceed to a particular confideration of what is farther offered to that purpofe. And,

SECTION V.-ft. It is faid, if all that God giveth to Chrift fhall come to him, then those who do not come to him are not given to him by the father; i. e. ase not elected to falvation by Chrift; but Chrift exprefsly faith, all that the father giveth me fhall come to (i, e. believe in) me. John vi. 37 39. Ergo,

Now to this argument I answer,

ft. That to be given of the father cannot fignify to be abfolutely chofen by God to eternal life; for then the Jews could not be reasonably accufed for not coming to Chrift, or not believing on him, much lefs could it be imputed to them as their great crime, that they would not come unto him, or be lieve on him; Seeing, upon this fuppofition, that only they whom God had chofen to eternal life could come unto him, they could not come unto him who were not thus elected, and fo it could not be imputed to them as their crime, that they did not that which it was never in their power to do; where as, it is certain, that our Savior reprefents it as their great fin, that (1) in him whom the father had fent they believed not; and that they would not come unto him that they might have life; telling them, that (m) the spirit would convince them of fin, because they believed not in him; and that (n) they had no excufe for that fin: Whereas what better excufe could be made for them than this, that they could not come to him, as being not by God elected unto that life he offered to induce them fo to do?

2dly. Hence it must follow, that Chrift could not reafonably have invited them to come to him, or called them to be lieve in him, who were not given him of the father: For this was to invite them to come to him that they might live; whom he well knew, could never come, as being never chosen to obtain that life; much lefs could he have told them (a) this was the work which God required them to do; or that the father had given them this bread from heaven: This being to require them, according to this fuppofition, to believe a lie, viz, that Chrift was fent to be the bread of life and a Savior to them, for whom the Father never did intend falvation by him; and yet Chrift manifeftly fays to them, who feeing him did not believe, and therefore were not given to him by the

(1) John v. 38, 49.—(m) John xvi. 9.--(n) Chap. xv. 22, 24. --70) John vi. 27, 29, 32.

+

Father, labor for that meat which nourisheth to life eternal, which the fon of man fhall give to you, ver. 27. And that this is the work, 2. e. command of God, that ye believe in him that he hath fent; and my Father giveth you the true bread that cometh down from heaven, and giveth life to the world, ver. 32, 33. and therefore not only to the elect. I therefore here inquire thus, Was our Lord truly willing that they to whom he fpake fhould have life? If not, why doth he fay, (p) thefe things I fpeak to you that ye might be faved? If fo, Why did he fay, that he would do nothing but what he faw his Father doing; that (q) he did always thofe things which pleafed him; feeing it was not the Father's will that they fhould be faved, or come unto him that they might have life, whom he had not given to him, that is, had not elected to falvation. And,

3dly. Were this fo, the Jews must have had juft occafion to complain of Chrift, and of his doctrine, as being that which revealed to them their eternal, and inevitable Reprobation, and made it be not only neceffary, but even equitable to reject him, becaufe the bleffings which he tendered belonged not to them in general, but only to fome few who by the Father fhould be given to him.

4thly. Obferve, that Chrift here gives a reason why they believed not, viz. ye have feen, and believe not, becaufe ye are not given to me of my Father; now it is reasonable to conceive this reafon fhould agree with all the other reafons affigned of their infidelity, which yet are manifeftly founded, not on any thing wanting on the part of God, but on fomething wanting in themselves, that they might do so, viz.

f. That they came not to the light, (r) because their works were evil, and being fo they hated the light, and would not come to it; that they believed not in him because he spake that truth which was diftafteful to them. John viii. 45.

2dly. Becaufe () they had not the word of God abiding in them, nor believed God bearing witnefs to him, nor Mofes fpeaking of him, and so being taught of God they would not learn.

3dly. Because they were not of God, (t) ye therefore do not hear the word becaufe ye are not of God; and because they had not the love of God in them. John v. 40, 42.

4thly. Because they preferred the praife of men before the praife of God, not feeking the glory which cometh of God only. John v. 44.

5thly. Becaufe they were not of his sheep, not docile, or difpofed to hear his voice: Ye therefore believe not, because ye are not of my fheep. John x. 26.

(p) John v. 34.--(q) John viii. 29.(John v. 38, 46. John viii. 47.

(r) John iii. 19, 20.———