nings and flaughter, and, as he expreffes it himfelf, was exceedingly mad against them and made havock of them. His mind was filled with this bitter and infatiable rage, at the moment when the Lord Jefus appeared to him in his way to Damafcus. Is it poffible that a man thus difpofed, should suddenly become a preacher of the faith which he had long laboured to destroy, if his heart and views had not been changed by a supernatural agency? Or that the like prejudices in other perfons, can be removed in any other manner?

VII. If all men had heard the gospel in vain, then Chrift would have died in vain. But this is prevented by the covenanted office and influence of the holy Spirit †, who accompanies the word with his energy, and makes it the power of God to the salvation of those who believe. He prepares the minds of finners, and, as in the cafe of Lydia ‡, opens their hearts to understand and receive the truth, in the love of it.

VIII. But who will prefume to say, that when God was pleased to make a proposal of mercy to a race of rebels, he was likewise * Acts xxvi. 11. + John xvi. 8. † Acts xvi. 14.

bound

bound to overcome the obftinacy of men, in every cafe, and to compel them to accept it by an act of his invincible power? If he does thus interpofe in favour of fome, it is an act of free mercy, to which they have no claim. For if we had a claim, the benefit would be an act of justice, rather than of mercy. May not the great Sovereign of the world do what he will with his own * ? And nothing is more peculiarly and eminently his own than his mercy. Yes, we are affured, that he will have mercy on whom he will have mercy †, and whom he will, he may justly leave to be hardened, in their impenitence and unbelief. We have all deferved to be fo left; but he, as the potter over the clay, has power and right, to make a difference, as it feemeth good in his fight. And who will fay unto him, What doest thou ‡ ?

IX. When finners are effectually called by the gospel, then they are vifibly chosen out of the world, in the fpirit and tempers of which they before lived, disobedient and deceived, even as others. Old things pass way, and all things become new §. Their + Rom. ix. 18. ‡ Job. ix. 12. § 2 Cor. v. 17.

Matt. xx. 15.

John xv. 19.

hopes

hopes and fears, their companions and pleasures, their pursuits and aims, are all changed. The change in these respects is so evident, that they are foon noticed and marked, pitied or derided, by thofe from whom they are now separated. And I think they who really experience this change, will willingly afcribe it to the grace of God.

X. But if they are thus chosen in time, it follows of course, that they were chofen from everlasting. Both thefe expreffions, when applied to this fubject, amount to the fame thing; and the feeming difference between them, is chiefly owing to our weaknefs and ignorance. To the infinite and eternal God, our little distinctions of past, prefent, and future, are nothing. We think unworthily of the unchangeable Jehovah, and liken him too much to ourselves, if we fuppofe that he can form a new purpose. If it be his pleasure to convert a finner to-day, he had the fame gracious defign in favour of that finner yesterday, at the day of his birth, a thousand years before he was born, and a thousand ages (to fpeak according to our poor conceptions) before the world began. For that mode of duration which we call

time, has no respect to him who inhabiteth eternity

*

With regard to those who reject the declaration of the mercy of God; who, though called and invited by the gospel, and often touched by the power of his holy Spirit, will not come to the Saviour for life, but perfift in their determination to go on in their fins, their ruin is not only unavoidable, but just in the highest degree. And though, like the wicked fervant in the parable, they cavil against the Lord, their mouths will be stopped ‡, when he shall at length appear, to plead with them, face to face. Then their cobweb excufes will fail them, and the proper ground of their condemnation will be, that when he fent them light, they turned from it, and chofe darknefs rather than light, because their deeds were evil ||.

II. The great privilege of the elect, comprehensive of every bleffing, is, that they are juftified; finally and authoritatively justified, from all that can poffibly be laid to their charge, for it is God himself who justifieth them.

* Ifa. Ivii. 15. John iii. 19.

VOL. II.

+ Matt. xxv. 24.

B b

t Rom. iii. 19.

The

The juftification of a finner before God, by faith in the obedience and atonement of Chrift, is confidered by many perfons, in thefe days of refinement, in no better light, than as a branch of a fcholaftic theology, which is now exploded as uncouth and obfolete. At the Reformation, it was the turning point between the Proteftants and Papifts. Luther deemed it the criterion of a flourishing, or a falling church; that is, he judged the church would always be, in a thriving or a declining state, in proportion as the importance of this doctrine was attended to. How important it appeared to our English reformers, many of whom fealed their teftimony to it with their blood, may be known by the writings of Cranmer, Latimer, Philpot, and others; and by the articles of the church of England, which are still of so much authority, by law, that no person can be admitted into holy orders amongst us, till he has declared and fubscribed his affent to them. But I hope never to preach a doctrine to my hearers, which needs the names and authority of men, however refpectable, for its fupport. Search the fcriptures, and judge by them of the im* John v. 39.

portance