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

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

to

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

I. Enquire in what Senfe the Words Vocation and Election, or the Words are called and are chofen, are here used by our bleffed Saviour. II. I fhall

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

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

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

as

as prefumptuous and unworthy, and then af figns him over to fuch punishments as were the due Rewards of that Prefumption. In which Parable, by the Kingdom of Heaven is meant the present and future State of the Christian Church, which is God's Kingdom; by the King, God the Father, the King eternal, immortal; by the Son, our bleffed Saviour, God the Son, whofe Spouse the Church is; and her Marriage to him is that Profeffion of his Gofpel, whereby we become Partakers of his Promises, and Members of his Body; and by the Marriage Feaft, is to be underftood thofe future Manfions of eternal Bliss and Glory, which he has prepared for those that love him: The Servants fent to call them that were bidden are the Apostles and Evangelifts, and their Succeffors in the Ministry of the Gospel. They that were bidden are the Jewish Nation, which were immediately invited by himself and them to believe.in him, and who defpitefully used and murder'd them; and they in the Highways are the Gentile World, to whom, upon the Rejection of the Jews, the glad Tidings of the Gospel were fent; and who were all to be admitted upon their Defire of Admiffion; which the Servants here do without Reproof, receiving all without Distinction, both good and bad; and by that Means the Wedding is filled with Guests, that is, the Church is crowded with profeffed Chriftians. And it being the naB 3

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

Christians,