LECTURE VII.

JAMES iii. 17.

But the wisdom that is from above is firft pure, then peaceable, gentle, and eafy to be intreated, full of mercy and good fruits, without partiality, and without hypocrify.

THE pretenfions of modern enthusiasts are

founded on the doctrines of predeftination and election, and they appeal to the seventeenth article of our Church as decidedly in their favour, and condemn those of the clergy whose opinions on this article partake lefs of the rigid fpirit of Calvin. It will be our business at present to inquire, whether these opinions are not exaggerated by enthusiasts beyond the fpirit, with which the article was framed, will warrant. The article afferts, that "predefti"nation to life is the everlasting purpose of "God, whereby, before the foundations of the "world were laid, he hath conftantly decreed "by his counsel, secret to us, to deliver from "curse and damnation those whom he hath

"chosen through Chrift out of mankind, and "to bring them by Chrift to everlasting salva❝tion, as veffels made to honour." Now first, in this representation it is obfervable, that no allufion is made to any determinate number of perfons. It speaks generally of those who are chofen; of whom the number may be unlimited. Choice does indeed imply preference, and preference felection. But then this choice is not represented as arbitrary or capricious; they are chosen through Chrift." Now as the promises are made through Chrift to all who believe, here is the most perfect freedom of will.

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All who choose to accept falvation through Christ are made capable of doing fo. They have religious liberty; and as Chrift has promised to accept all who come to him, the covenant between God the Father and Jefus is, that all will be accepted who apply to the Mediator; confequently all may be saved, if all be willing to apply. It is further obfervable, that there is no mention of reprobation. Here is neither particular unconditional choice, nor is there abfolute rejection; for as no precife' number is faid to be chosen, nor indeed any precife number implied, it is evident that that which is indefinite may be infinite. Even the

very notion of choice does not imply more than preference upon certain conditions. It includes not the idea of rejection, unless where

the number to be chofen is defined by fome absolute decree, by which the Deity has bound himself; nor would fuch an idea be confonant to our reasonable conjecture of his attributes. It seems therefore evident, that if all mankind are willing to accept the conditions; that is, if all are willing to apply to Christ, all may be faved; all may, all will be chofen. In this representation there is nothing inconfiftent or unreasonable. The scheme of Chriftianity proceeds on this clear principle, that salvation can only be through Chrift to all who are called; that is, all who hear, receive, and obey the Gospel; and that if any who hear will not receive, they must of course be rejected. It proceeds further on the fuppofition that all mankind are subject to the confequences of the tranfgreffion of the first man, and in bondage to original fin. It is not now my purpose to difcufs the confideration with the philofopher, or to dispute it with the enthusiast. Suppofe this to be the fact, and the determination or decree of God to liberate mankind from bondage is merciful and confiftent with divine goodness, and the conditions may certainly be left to infinite power.

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The article does not at all speak of any who shall be abfolutely rejected, or who fhall be placed out of the reach of divine mercy, but proceeds conformably to defcribe the natural confequences of this free determination. All who believe and obey the word are "as veffels "made to honour;" in allufion to the apoftolic fimile of the potter. And it is to be remarked, that this fimile is used in the Epistle to the Romans, as an argument of mercy, in answer to the bigoted opinions of the Judaizing Chriftians, who objected to the reception of the Gentile converts; it relates therefore not to a first, but a second creation through Christ. "Wherefore they which be endued with fo "excellent a benefit of God, be called accord

ing to God's purpose by his Spirit working "in due feafon." We know that all are called, though not all accepted; according to his pur. pose or defign, his plan of redemption: but those who accept the terms "through grace

obey the calling; they be justified freely.” Obferve, they are juftified unconditionally through obedience to the call. They are not impelled by any neceffity. They be made "fons of God by adoption;" that is, by the choice, which is the effect of obeying the call. "They be made like the image of his only