but he deigns not to inform us of his reasons; and who are we, worms, rebels, and enemies, that we should expect it from him?

When therefore he appointed his beloved Son ("his Elect whom he had chosen") for salvation to the ends of the earth: that his grace might not be frustrated by man's perverseness, as otherwise it must have been; while he saw good to leave others under the condemnation of the law, and, through the tendency of their evil nature, to reject the gospel, "from the beginning he chose" a people "unto salvation, through sanctification "of the Spirit, and belief of the truth; whereunto "he calls them by the gospel, to the obtaining of "the glory of our Lord Jesus Christ.'”—These are the persons spoken of in the text, as "given "unto Christ" (by some mysterious transaction, according to our low apprehensions, betwixt the Father and the Son,) when he undertook the work of redemption. With an especial intention of

2 Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, to deliver from 'curse and damnation those, whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, ' as vessels made to honour. Wherefore they, which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through grace obey the call: they be justified freely; they be made sons of God by adoption; they be made like the image of his only begotten Son Jesus Christ; they walk religiously in good works; and at length, by God's mercy, they attain to everlasting feli

saving this "remnant according to the election of "grace," Christ shed his precious blood. "I lay "down," says he, "my life for the sheep." His death was a sufficient atonement for all: this forms an encouragement for every one that hears the gospel, and leaves all without excuse who neglect such great salvation. But our Lord foresaw who would eventually partake of this infinite ransom. These are in some sense his sheep even before conversion: "Other sheep, says he, I have, which are "not of this fold:" meaning the unconverted gentiles. When as lost sheep they are wandering in the ways of destruction, he sends his ministers to those places where they reside, that he may seek and save them, and bring them home to his fold:-and he continues them in their stations till his purposes are accomplished. "Be not "afraid, but speak, and hold not thy peace, for "I am with thee, and no man shall set on thee to "hurt thee; for I have much people in this city," saith he to persecuted Paul at Corinth, concerning the licentious inhabitants.' And for these he especially intercedes, and not for the world.”— "God who is rich in mercy, for his great love "wherewith he loved us even when dead in sin;"hath quickened us together with Christ-For

city.' (17th Article.) Some argue, that this article is not Calvinistick it, however, exactly and admirably, sums up the opinions of the author, by whatever term he may be distinguished. 1 Acts xviii. 9, 10. John xvii. 9, 10. 20.

"by grace are ye saved, through faith; and that "not of yourselves; it is the gift of God."". Thus he separates his elect by new-creating grace, and makes them "a willing people in the day of "his power, in the beauties of holiness." "We "ourselves were sometimes foolish, disobedient, "deceived, serving divers lusts and pleasures, 'living in malice and envy, hateful and hating one another. But after that the kindness and "love of God our Saviour towards 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." "He hath saved us, and "called us with an holy calling, not according to "our works, but according to his purpose and "grace, which was given to us in Christ Jesus "before the world began."" Others are invited, but these only are made willing to come; the rest make light of of it and go their ways to their favourite pursuits. This leads me,

III. To observe, THAT ALL THESE SHALL COME TO CHRIST, AND NONE ELSE WILL.

This is illustrated by the decree of Cyrus to the captive Jews.3 "Who is there among you, of all "his people? his God be with him, and let him

go up to Jerusalem." This was general for all. But many had got comfortable settlements at 'Eph. ii. 1-10. 2 Tim. i. 9. Tit. iii. 2-9. 3 Ezra i.

Babylon, and did not care enough for the ashes of the holy city, or for the interests of religion, to encounter the perils and hardships of such an expedition. Who then eventually availed themselves of the king's permission? "All they, whose spirit "God had raised to go," and none else. The others might and could, had they possessed a wil ling mind; but they had not, and therefore they went not. Nor would any have gone, had not God interposed to make some of them willing.'

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May not sinners come to Christ? How runs the proclamation? "How long ye simple ones will ye "love simplicity, and the scorners delight in their scorning, and fools hate knowledge? Turn you "at my reproof: behold I will pour out my Spirit 66 unto you; I will make known my words unto you. "Ho, every one that thirsteth, come ye "to the waters: and he that hath no money, "come ye, buy and eat; yea, come buy wine and "milk, without money and without price, Where"fore do ye spend your money for that which is "not bread? and your labour for that which "satisfieth not?" "Seek ye the LORD while he

may be found, call ye upon him while he is near: "let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto

'See a letter of Archbishop Usher's, for a more full discussion of this point; and for this and several other illustrations and arguments.

Prov. i. 22, 23.

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"the LORD, and he will have mercy on him: and "to our God, and he will abundantly pardon.'" "Now then we are ambassadors for Christ, as "though God did beseech you by us, we pray "you in Christ's stead, be ye reconciled unto God." "We beseech you, that ye receive not the grace "of God in vain.' "Let him that is athirst come; and whosoever will, let him take of the "water of life freely.3" Who is excepted by name or character in these general proclamations?— Christ complains of men, that "they will not come "to him, that they might have life;" and he thus pathetically laments over Jerusalem, "How often "would I have gathered thy children, as a hen 'gathereth her chickens under her wings, and ye "would not." JEHOVAH says with the greatest solemnity and earnestness; "As I live, I have no pleasure in the death of the wicked, but that "the wicked turn from his way, and live. Turn

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ye, turn ye, from your evil ways; for why will ye die?"-Justice indeed demands the execution of the criminal; but the merciful Prince, as it were, sheds tears, whilst as a matter of necessity, (if he will maintain the honour of his kingdom,) he signs the death-warrant. The reason of the destruction of sinners is therefore thus stated:"Because I have called, and ye refused, I have "stretched forth my hands, and no man regarded; "but ye have set at nought all my counsel, and

Isaiah Iv. 1-3. 6,7.2 Cor. v. vi. 3 Rev. xxii. 17.