their fouls, or that have an high opinion of their own righteousnefs; the Redeemer with all his glory, and the gospel with all its bleffings are despised by them, fo that they must be out of the queftion. But may it not be inferred, That this doctrine is calculated to countenance fpiritual floth, and to · encourage licentious practices, in those who con'clude that they are in the number of the favoured 'few ?'-That none who are so perfuaded will find themselves deceived in their expectations, I dare not affert. I will not therefore affirm, that there are no inftances of perfons profeffing to believe the evangelical doctrine, and pretending to an intereft in the heavenly bleffing; who do not abuse the former, and who may not fall infinitely fhort of the latter. But this I will boldly affirm, that whoever, from such a perfuafion, encourages himself in spiritual floth, or licentious practices, is guilty of bafely abufing the doctrine of grace, which, in its own nature, has a directly contrary tendency; and marks himfelf out as a veffel of eternal wrath, rather than an object of fovereign mercy.

Nor can this objection have any force, except it were proved; That the infinitely wife God has appointed the end, but entirely forgotten the means which are neceffary to attain and enjoy it. A fuppofition this, highly unworthy of his character, and contrary to his exprefs declarations. For though the eternal Sovereign had no respect, in the choice of his people, to any thing in them that was worthy of his regard, or to any good works forefeen; yet his profeffed defign in their election was, that they might be holy and without blame before him in love. This being the defign of God refpecting his chofen, it would be strange indeed, strange to a wonder, if the reve

lation of his immutable purpofe fhould have a tene dency to make them quite the reverfe, and prove an incentive to their vileft lufts -It is written, God hath from the beginning chofen you to falvation. How? According to this bold objection one would fuppofe it was in fuch a way, as allowed them largerfcope and greater liberty for gratifying their licentious paffions and lawlefs appetites, than corrupt nature could otherwife have enjoyed-in fuch a way, as pays no regard to the interefts of holiness; as makes no provifion for the honour of God in a chriftian converfation. If this could be proved, the doctrine would deserve the utmost abhorrence: but it is far from being the cafe. For the objects of this gracious purpofe, we are exprefsly informed by the oracle of heaven, were chofen to falvation THROUGH SANCTIFICATION OF THE SPIRIT,and be lief of the truth. Sanctification of the Spirit may be confidered not only as an appointed and honourable mean of attaining that exalted end, the falvation of the foul and the glory of God; but also as an effential part of that falvation to which they were chosen, which is begun on earth and compleated in glory. Taken in either view, it is obvious that this inftructive and important text is a full proof, that the objection alledged is quite impertinent, and entirely void of truth to fupport it. Confequently, that those who make it are influenced, either by grofs ignorance, or inveterate prejudice. For hence it appears, that the holiness and the happiness of God's people, are equally fecured by the divine purpofe.Befides, thofe, and thofe only, who live by faith on Jefus Chrift, and walk in the ways of obedience, have any evidence that they are the elect of God. In proportion, therefore, as they lofe fight of the glorious

glorious object of their dependance, and deviate from the paths of holiness, they lofe fight of their intereft in diftinguishing love. So that their inward. peace and spiritual joy are greatly concerned in a pious conduct.

Nor is the following objection, so frequently and violently urged, any more to the purpose. If this • doctrine be true,' fay our opponents, there is little or no occafion for the ufe of means, in order <to attain falvation. For if we are elected, we shall be faved without them; and if not, they will ' prove abortive. On fuch a fuppofition, all our prayers, and tears, and ftrivings; all our circumfpection and felfdenial, will be of no avail. We may, therefore, as well take our eafe and reft contented. A profeffion of religion is an useless thing: < for the final event is fixed by a predeftinating God, and who fhall reverse it ?This objection agrees with the former in supposing, that the end is decreed without regard to the means. A palpable fallacy, and pregnant with great abfurdities. Let us apply the principle, on which the objection proceeds, to the common affairs of life. I take it for granted, that there is a fuperintending Providence over all human affairs, over all our minuteft concerns. fo, either the great Ruler of the world from everlafting determined what he would do, in all that infinite variety of circumftances in which any of his creatures fhould ever exift, or he did not. If not, innumerable millions of new determinations must have arisen in the eternal Mind fince the world began, refpecting his conduct toward his creatures; or he must have acted without any prior determination at all, and fo without a plan; neither of which correfponds with our

If

ideas of an infinitely perfect Agent. If he did, from eternity, determine upon his conduct, and form the extenfive plan of his future operations refpecting rational creatures; then, it is evident, the objection lies with equal force against our ufing means, or exerting endeavours, in order to obtain any promifing advantage, or to avoid any threatening evil in common life, as it does against making ufe of means in the important concerns of our fouls, and in reference to a future world. For it is abfurd to fuppofe, that the divine purpose can be made void, any more in the one cafe than in the other. According to this way of arguing, trade and commerce, the labours of husbandry and all the employments of life must be at a stand. For who, among all the busy mortals on earth, can foretel the event, or ascertain fuccefs? Who can tell, however promifing the profpect, but Jehovah's purpofes may render all his contrivances and all his painful induftry entirely fruitlefs? Nay, further, upon this principle, we must not eat our common food, nor feek the needful refreshments of fleep; for it must be confeed, that we are abfolutely ignorant what the purposes of God may be, as to the event, in either cafe. If it be his determination that we fhall enjoy health and vigour, what occafion for the one or the other? and if not, what good will they do us? For his purpofe fhall ftand, and he will do all his pleafure. But who, notwithstanding this, ever took it into his head to adopt the principle, and thus to apply it, in affairs of the prefent life? None, furely, but a fool, or a madman. While we have our fober fenfes in exercise, however firmly we may believe the existence of eternal decrees; or however clearly ws may difcern the interpofition of providence, on.

ten

ten thousand different occafions; we never fuppofe that thofe everlafting purposes, or thefe providential interpofitions, were defigned fo fupercede the use of means, or had, as to the concerns of time, any fuch tendency. Why, then, fhould we strive to feperate the end from the means, in things of infinitely greater importance? The dictates of infpiration, the maxims of philofophy, the principles of common fenfe, and the general conduct of mankind, all unite in utterly difavowing fuch a procedure, as irrational and abfurd to the last degree.

This objection militates no less against the infal lible foreknowledge of God, than against his purpose." For Jehovah is perfect in knowledge. That knowledge which is abfolutely perfect can admit of no increase. All the volitions therefore of moral agents, and all the events confequent upon them, were from eternity present to the divine Mind, and open to his omnifcient eye. And as every thing future was included in his all-comprehending view, before the world began; fo it would be abfurd to fuppofe that any event fhould ever take place, otherwife than as He forefaw it. With equal reafon, therefore, might the objector infer from the divine. prescience, that the use of means to attain any end is vain, as from the doctrine of predeftination. For between the foreknowledge, and the purpose of God, there is a clofe and an infeparable connection. To illuftrate the point, and to apply the argument. Admitting the perfect foreknowledge of God, the objector may thus argue against the ufe of means, refpecting his eternal, ftate. The foreknowledge of God is perfect. From eternity he viewed my final state. Either he forefaw me fcated on a ⚫ throne of blifs, and exulting in a fenfe of his fa

G