(verse 11.) God having purposed and fore-appointed that this should be the portion of believers, and the consequence of faith in Christ, by which we become the sons of God:-To all the converted Jews throughout their dispersion, they being elected naτà пgólεow, according to the purpose of God the Father.' (1 Pet. i. 2.) And, lastly, to the posterity of Jacob and Esau; of whom, that ἡ κατὰ εκλογὴν τε θεοῦ πρόθεσις, “ the purpose of God according to election might stand,' it was said when Rebecca bore them, 'the elder shall serve the younger.' (Rom. ix. 11.)

Secondly. That this fore-knowledge, purpose, and appointment, is only that of calling men to the knowledge of salvation by Christ Jesus; thus the apostle teacheth, that he was appointed to preach to the Gentiles the unsearchable riches of Christ, according to the ancient 'purpose which God had made in Christ Jesus our Lord, (Eph. iii. 11.) and that according to his purpose before ages, he called us with an holy calling.' (2 Tim. i. 9.)

Thirdly. This calling is by God designed ɛzí rótw,* 'that they who are thus called, might obtain salvation through sanctification of the Spirit, and belief of the truth, (2 Thess. ii. 13.) through sanctification of the Spirit, to obedience, and through the sprinkling of the blood of Jesus;' all christians being chosen 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 designed to be produced by it; for the riches of God's goodness, patience and long-suffering, was certainly designed to lead all those to whom it was vouchsafed, to repentance; but can it be hence årgued, that this goodness, patience, and long-suffering, is exercised to none but those who truly do repent? Why then doth the apostle complain of those who despised these means, and, after the vouchsafement of them, still continued to treasure up wrath against the day of wrath?' The mission of the Baptist was 'to turn the hearts of the fathers to the children, and to make ready a people prepared for the Lord;'d but it was far from having this effect on all to whom he preached. The end of the Messiah's coming to the Jews, was 'that he might save his people from their sins,' and might engage them 'to serve him in holiness and righteousness all the days

с

c Rom. ii. 5.

d Luke i. 17, 76, 77, 79.

* 'For this purpose.' ED.

of their life; but it was far from having that effect upon them. "The saving grace of God appeared to all men to teach them, denying all ungodliness and worldly lusts, to live righteously, soberly and godly in this present world;” but it is too sadly evident it hath not this good effect on all to whom it doth appear.

Fourthly. As men were appointed to be called from the beginning, and the gospel is the wisdom of God through faith to salvation,' and was that, "v πρowgiεV, WHICH GOD HAD FOREAPPOINTED' to be preached to them for that end, (1 Cor. ii. 7.) the word of God giving the hope of that salvation which he had promised before all ages; so by virtue of this purpose and foreappointment, men were in time called by the gospel to the faith in Christ; whence they, who were thus called, are said to be called according to the purpose of God,"(Rom. viii. 28.) and "according to his purpose and grace given us in Christ Jesus." The knowledge and purpose from the foundation of the world, of sending Christ to die for the remission of sins, being the ground of this calling; whence he is said to be given up to the death according to the fore-knowledge of God, and his fore-appointed counsel.' (Acts ii. 23.) And they who slew him are said to have done only what his counsel had fore-appointed to be done.' (Acts iv. 28.) And though these observations will direct us how to answer what is argued from these and such like places in favour of this absolute election, I shall proceed to a particular consideration of what is farther offered to that purpose. And,

V. ARGUMENT FIRST.-It is said, "If all that God giveth to Christ shall come to him, then those who do not come to him are not given to him by the Father, that is, are not elected to salvation by Christ; but Christ expressly saith, 'all that the Father giveth me shall come to (that is, believe in) me.' (John vi. 37, 39.) Ergo."

Now to this argument I ANSWER, (1.) That "to be given of the Father" cannot signify to be absolutely chosen by God to eternal life; for then the Jews could not be reasonably accused for not coming to Christ, or not believing on him, much less could it be imputed to them as their great crime, that they would not come unto him,' or believe on him: Seeing, upon this supposition

h

that only they whom God had chosen to eternal life could come unto him, they could not come unto him who were not thus elected, and so it could not be imputed to them as their crime, that they did not that which it was never in their power to do; whereas, it is certain that our Saviour represents it as their great sin, that ' in him whom the Father had sent they believed not; and that they would not come unto him that they might have life;'" telling them, that the Spirit would convince them of sin, because they believed not in him; and that they had no excuse for that sin:'t whereas what better excuse 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 so to do?-(2.) Heuce it must follow, that Christ could not reasonably have invited them to come to him, or called them to believe 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 less could he have told them 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 supposition, to believe a lie, viz. that Christ was sent to be 'the bread of life and a Saviour' to them, for whom the Father never did intend salvation by him: And yet Christ manifestly says to them, who seeing him did not believe, and therefore were not given to him by the Father, Labour for that meat which nourisheth to life eternal, which the Son of man shall give to you.' (verse 27th.) And that 'this is the work (that is, command) of God, that ye believe in him that he hath sent; and my Father giveth you the true bread, that cometh down from heaven and giveth life to the world,' (verses 32, SS.) and therefore not only to the elect. I therefore here enquire thus, Was our Lord truly willing that they to whom he spake should have life? If not, why doth he say These things I speak to you that ye might be saved? If so, why did he say that he would do nothing but what he saw his Father doing; that he did always those things which pleased him?'m seeing it was not the Father's will that they should be saved, or come unto him that they might

John v. 38, 40.

k John vi. 27, 29, 32.

have life, whom he had not given to him, that is, had not elected to salvation?—And, (3.) were this so, the Jews must have had just occasion to complain of Christ, and of his doctrine, as being that which revealed to them their eternal and inevitable reprobation, and made it be not only necessary, but even equitable, to reject him, because the blessings which he tendered belonged not to them in general, but only to some few who by the Father should be given to him.-(4.) Observe that Christ here gives a reason why they believed not, viz. 'Ye have seen and believe not, because ye are not given to me of my Father;' now it is reasonable to conceive this reason should agree with all the other reasons assigned of their infidelity, which yet are manifestly founded, not on any thing wanting on the part of God, but on something wanting in themselves, that they might do so, viz.

truth' which was distasteful to them. (John viii. 45.)

(ii.) Because they had not the word of God abiding in them,' nor believed God bearing witness to him, nor Moses speaking of him; and so, being taught of God, they would not learn.

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

(iv.) Because they preferred the praise of men before the praise of God, not 'seeking the glory which cometh of God only.' (Jokn v. 44.)

(v.) Because they were not of his sheep, not docile, or disposed to hear his voice: 'ye therefore believe not, because ye are not of my sheep.' (John x. 26.)

(vi.) Because, through the perverseness of their hearts, they could not hear his word, 'Why do ye not know my speech? Even because ye cannot hear my word:' and this they could not do because they were of their father the devil, and his works they would do? To assign therefore the true import of this phrase,

Observe, that to be given of the Father, doth not signify their actual faith who were thus given, but only that they were prepared

a John iii. 19, 20.

b John v. 38, 46.

c John viii. 47.

d John viii. 43.

and qualified to believe; for of them it is said, they shall come to him, that is, they shall believe. First they are given, and afterwards they do believe; as being by that act prepared so to do. And therefore to be given of the Father, is,

First. To be convinced by the miracles which God had wrought by him to testify the truth of his mission, and thereby to set his seal to him, that he was the Messias, and the Son of God, and to be willing upon these testimonies to own him as such; laying aside all those prejudices and carnal affections which obstructed their coming to him. This appears,

the

(1.) From the description which Christ gives of the persons Father had given to him, viz. They were thine, and thou gavest them to me, and they know that I came from the Father, and they have believed that thou hast sent me:' For this is spoken of Christ's disciples, of whom it is so often said, 'they saw his miracles and believed on him. "By them they therefore knew that he came forth from God, and so they are said to be given of God, because he wrought those miracles which convinced them of the truth, and made them to believe in him. (2.) This we may learn from a like expression in the book of Deuteronomy, 'Ye have seen all the Lord did before your eyes in the land of Egypt, the great temptations, signs, and miracles which there he wrought,

way

(velo) AND the Lord hath NOT given (or "hath NOT the Lord given?") you an heart to perceive, and eyes to see, and ears to hear unto this day? For here it is manifest, that the of God's giving them an heart to perceive, was by working those signs and miracles before their eyes, which might induce them so to do; and yet for want of improvement of them to this end, it is admired that the Lord hath not given them this heart, or is imputed as their great fault, that he had not given it; that is, that after all he had done to produce it in them, they had it not. So 7, (valo jelek) shall NOT Amnon Go with us?' (2 Sam. xiii. 26.) (velo echad asah) 'AND HATH HE

NOT MADE ONE?' (Mal. ii. 15.), (lo libbi halak) 'WENT NOT MY HEART with thee?' (2 Kings v. 26.)

(lo nekabbel) Shall we not receive evil?' (Job ii. 10.)