SECTION III.

Sacred Scripture should not be Wrested.

There are other passages which might seem to be unfavorable to this doctrine, but it would be employing vague inferences, to overthrow the most plain and positive scripture assertions. If we wrest the sacred scriptures, in order to evade, or destroy this doctrine, others will take the same liberty to wrest the word of God, in order to evade or destroy the divinity and atonement of Christ, and other doctrines which we believe to be to be essentially necessary to

salvation.

If the scripture asserts that God has chosen persons in Christ to salvation, but we interpret this to signify no more than the means of salvation, so that the same persons may everlastingly perish; - if the scripture asserts that God hath chosen these persons in Christ before the foundation of the world, but we interpret this to signify in time, long since the world was founded; if the scripture asserts that God hath chosen persons to be holy, yet we assert that it signifies only the means of holiness; and if we take it to signify holiness itself, it will countenance sin;--if the scripture

asserts that God hath chosen them of his grace, so that, if it be of works, it is no more grace, yet we assert that it is of works; if the scripture asserts that God hath chosen them after the counsel of his own Will, according to his good pleasure which he hath purposed in himself, yet, we assert, that he hath chosen them according to the determination of man's will: -what must we think of the sacred scriptures? or what dependence can be placed upon them? or, what doctrine can be defended from them? or, what truth could not be wrested out of them, according to this mode of interpretation ?

It is true that some passages of scripture cannot be taken literally, for that is not the plain and obvious meaning. But with respect to the subjects alluded to above, the parallel places of scripture, the connection, the scope, the design of the gospel, the divine glory, and the stability of the church, all unite in corroborating the sense in which the passages have been taken.

Why should we enterpret scripture so different from the sacred writers? Why should we raise difficulties and objections which they have not raised, and which never appear to have occurred to their mind? We find them, under divine inspiration, writing of the perfections

and works of God - his government of the world-his election of grace—the work of Christ and the Holy Spirit-the warnings, threatenings, invitations, promises, and exhortations to men-the liberty of the human will, and man's responsibility without apparently conceiving the least inconsistency in these revelations of God. It is true, they do not clearly understand, and fully comprehend all the ways and works of God; but they never suggest that they are inconsistent with his perfections and the nature of man; they never attempt to wrest one part of the word to make it agree with the other :-on the contrary, they receive the divine revelation, exclaiming, "O the depth!" &c. Rom. xi. 33.

With this disposition, let us proceed to examine the excellencies and importance of the doctrine.

CHAP. IV.

IMPORTANCE OF THE DOCTRINE.

This we shall consider with respect to God the conversion of sinners-and the establishment of saints.

Here we include the whole Trinity, three persons but one God; having the same power, glory, and majesty. All cooperating together, though distinctly, in the great work of salvation: like the boundless ocean washing three different shores at the same time, yet all proceeding from the same source, having the same nature, the same qualities, the same influence, and the same duration.

The Father displays his brightest perfections, and that in the highest degree, in making a covenant with his chosen, giving him a seed to be redeemed, and brought to glory. The doctrine which we have stated and defended, gives full scope to all the energies of the divine perfections; and leaves God at liberty to exercise his glorious perfections to the utmost

extent, in accomplishing his wise and holy purposes of grace, mercy, and love. God's having chosen an innumerable multitude of fallen, guilty, and miserable sinners, not only to the means of salvation, but to salvation itself, -to save them from sin, death, and hell, and raise them to the joys of heaven, is an undeniable proof that his mercy is infinite, and endureth for ever. Ps. cxxxvi.

By choosing them in Christ as their Head, Surety, Mediator, and Redeemer, he has not only secured their salvation, but his own glory : hereby declaring his righteousness, magnifying his law, vindicating his holiness, and commending his love. Rom. iii. 25. John iv. 10.

By choosing them from eternity, he has proved and displayed the eternity of his perfections. His wisdom, love, mercy, goodness, faithfulness, and other divine perfections, were the same before the foundation of the world, as they are at present, and will continue to be forever: He has hereby completely deprived man of even the shadow of boasting.

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By choosing them to holiness he has given the“ brightest display of that perfection. What can be a more glorious display of divine holiness, than to take the whole church, consisting of sinful creatures, wash them from sin in the