A Practical Discourse CONCERNING GOD'S DECREES. In Two parts. The First concerning man's unfitness to dispute against the Decrees of God: out of Rom. 9.20. The Second tending to Assert and Clear Gods Absolute Election of a Limited and certain Number unto Eternal Life: out of Acts 13.48. By EDWARD BAGSHAWE St. of Ch. Ch. OXFORD, Printed by Hen. Hall Printer to the UNIVERSITY for Tho. Robinson, 1659. TO THE HONOURABLE MY Lord BRADSHAW Lord Chief Justice of Chester. My Noble Lord, A Late Author in his several Treatises wherein he endeavours to defend (I will not say the Arminian Tenets, Mr Pierce. because he is unwilling to have them so styled, but, which is all one) and Conditional election, whether because he was touched with compunction for his former errors, as he thinks them; or else to make his present opinions more taking and plausible (as if he had not fell into them by chance, but got them after much and serious study) I find that he frequently doth usher them in, by professing that he was once a Calvinist (for that it seems must be the Name of Obloquy to those, who, according to Scripture (of which Calvin was the best Interpreter, that God hath yet vouchsafed his Church) do maintain Absolute Predestination) but he was frighted into his wits (for so he is pleased to play upon himself) by considering the Horrible consequences of Absolute Reprobation. Were I willing to make myself work in this time of my retirement here, by engaging with a Person, who is, as some think very able, I am sure very confident, and very Angry; I would not desire greater advantage than these few words of his might give me: for to be an Arminian, I mean an Asserter of Universal Redemption, and of those other Tenets which lead to it or flow from it, a very little pains will serve the turn; and every man is so Naturally apt to make himself a sharer with God, and to cousin himself with hopes of mercy, that it is a much harder matter to escape those opinions, then to attain them. Besides for any to be deferred from the maintenance of any truth in Thesi, because it seems attended with unanswerable difficulties, and many ill consequences, is to my thinking very unreasonable: since if that may be admitted, all the mysterious part of our Religion which contains the Credenda must never expect either to be entertained or defended. I might add farther, that for any to be frighted into his wits, is a thing altogether unusual: and if it hath indeed in this matter so fared with that Gentleman, he is the first who can boast of the Experiment. But, my Lord, I am not desirous to dispute at all in these matters, much less with one, who is so taken up with abusing persons of greater worth, that he cannot find leisure to take notice of one so Inconsiderable as myself: only intending to handle some part of that question which is now in contest, I must crave leave to profess, that I never yet was satisfied, but that those fatal consequences, whatever they are, which are thought to attend Absolute Reprobation, they do as fare as I can see equally Accompany God's Prescience, of which yet this Gentleman is a zealous assertour. For if God foresees who will refuse the means of Grace, he foresees likewise that he will assist one and not another: and that without such particular Divine assistance, it is impossible any should believe and be saved. Now what is this else, but for men at long run, after much time misspent in wrangling, to have recourse unto God's Absolute but yet discriminating Will and Power, which at their first setting out they were desirous to decline. As for those Tragical stories and dreadful Nothings, wherewith that Gentleman's writings, and before him Acta Synodalia are stuffed, concerning God's cruelty, Tyranny and I know not what else— As also the vain and impertinent declaiming from the common places of God's Justice, and mercy, thereby to enervate or at least to Inveigh against God's Absolute, , and Unaccountable Sovereignty. All this terrible talk is nothing but Noise and Flourish, fit indeed to amuse a country Auditory, or to impose upon a lazy and superficial reader; but certainly of very little weight with them, who dare not be frighted from, nor talked out of their faith, and who think Scripture truths are to be embraced and followed, in spite of all men's corrupt and empty reasonings against them. Out of the Scriptures therefore I have undertaken briefly to demonstrate these two things, First, That whatever opinion is manifestly revealed in Scripture, (such as I take Absolute Reprobation to be) to argue against it, and by Artifices of Humane Wit, and Eloquence to seek to overthrow and disgrace it, this is nothing else but to dispute against God, and impiously to be wise above what is written. Secondly, That God hath from all Eternity designed a particular Number unto Eternal life, and that this Election is Absolute. From whence it follows, that all those who are not by God in that Act of Absolute Election appointed to life, they are reprobated, i. Designed for destruction; which Decree is Absolute, made by Sovereign Will, but Executed in justice. And this my Lord, is the sum of the Ensuing Treatises; for the publishing of which, next to the care, every Christian should have to see the Truths of God, so fare as they are revealed to him asserted and freed from cavil, especially in a contradicting, and every way too quarrel some Age; I have no one outward motive more prevailing with me, than my, perhaps too great, Ambition of presenting something to your Lordship, whereby I might testify to the World, not only that real esteem I have of your Lordship's singular worth and eminence in general, but likewise to manifest in particular how mindful I am of those many signal and Unparallelled marks of Favour, which You have been pleased to confer upon myself; for which, though the service of my whole life will be too poor and mean a sacrifice, and no endeavour can amount to deserve the name of requital, yet I could not but think it my duty to study an acknowledgement: which Zeal of mine, if your Lordship pleases either to accept or pardon, I have atteined my end; For I aim at nothing more than the Honour of being owned for My Noble Lord Your Lordship's most Obliged, most thankful, and most Humble devoted Servant EDW. BAGSHAWE. Ch. Ch. Decemb. 20. Romans 9.20. Nay but O man who art thou that repliest against God. THe Apostle in this Chapter handling that great question, why the Jews, who were, by the Apostles own confession, heirs and Children of the Promises, should now be omitted and cast off; and the Gentiles, that before were Aliens, should now be admitted and taken into the Covenant of Grace in Christ; he fixeth it upon God's Election: who being a most free Agent chooseth one and refuseth another, according to His good pleasure, and not out of any foresight of their Works, whether good or bad; for Jacob was loved and Esau hated, even before they had done either good or Evil— verse. 11. This Doctrine so much detracting from the merit, and thereby abasing the pride of man, the Apostle foresaw would not be easily digested, and therefore he Repeats and Answers the most obvious of those objections, which were likely upon a rational account to be made against it; and which in short do contain the sum of whatever can be urged in this point. The first Objection is couched vers. 14. What shall we say then is there unrighteousness with God—? As if the Apostle had said.— You may object: if it be so, that the reason why one man believes, and another doth not; and consequently that one man shall be saved and another damned be only from God's Election, and not from their merit, doth not this argue some unrighteousness in God? a kind of injust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or respect of Persons, thus to prefer one man before another? For as all men are equal by nature, so it seems to be most just and reasonable, that they should be equal in condition too; & not this vast difference, as to their final estate, to be put between them, without any desert or merit of the parties. To the Objection thus framed, the Apostle returns a double Answer. 1. In a phrase of abhorrency- Is there unrighteousness with God? God forbidden; let not such a thought enter into our hearts; for whatever the issue of God's deal may be, yet, as to the cause of them, this foundation standeth sure, that God is righteous in all his do; and will be justified when he is judged. 2. By instancing in the example of Pharaoh, whom, God saith, he raised for this very purpose, to manifest His Glory; from whence the Apostle concludes— v. 18. That God hath mercy, on whom he will have mercy, and whom he will he hardeneth— i. that we are not to look for any outward cause of God's actings; for he is not tied to man's endeavour, since all our good is from him, and therefore can merit nothing at his hands: He ordains happiness, and bestows holiness on whom he pleases; they are both free-gifts, we cannot naturally deserve the one, nor are we willing to desire the other— God therefore hardens— i. He lets the sinner be a sinner still; he doth not remove the stone, but let's men persist and go on in their natural hardness; for he is not obliged to his creature, but acts all things, both in mercy or otherwise, according to the Dictates of his Absolute, Sovereign and unaccountable Will. This Answer being so strict and severe, as leaving the greatest part of mankind in an hopeless and irrecoverable condition, it is objected again. v. 19— Thou wilt then say unto me, why doth he yet find fault, for who hath resisted his will? i. If it be so, that it is not in him that wills, nor in him that runs, but only in God that shows mercy: if by any action of ours, barely as such, we can neither merit Heaven, nor escape Hell; if our wills are tied up so close to the will of God, that like lesser wheels they move only as that great mover doth guide them?— then, why is God so Angry with sin and sinners? Why doth he forbidden, dehort, and threaten by his Prophets! To what end serve all those examples of vengeance, which we tremble to read of? for if it be so with us, we may be miserable, but we cannot be sinful; if our spirits be put into an unsuitable frame, so as that we walk contrary to God, it is our sad necessity and not our fault; since none can alter, much less resist the will of God, which alone hath made us so. And now the Objection being pressed to such a degree of impiety, that it doth tacitly lay the guilt of all men's Transgressions upon God, the Apostle thinks it high time to cut off all farther Arguing, which he doth in these words— Nay, but what art thou, O man, who repliest against God? As if he had said— Dost thou know who thou art, thou bold inquisitive creature, or who it is thou dealest with? Consider that thou art but a man, and wilt thou question thy Maker's Justice? Forbear vain presumptuous man, stand off, and lay thy hand upon thy mouth, for God is in the Bush, God is at the bottom of this dispute, and therefore admire with reverence, what thou canst not comprehend with reason. So that the words are a short, but yet sharp, confutation of all carnal reasonings in the matters of God: such Debates are evinced not only to be sinful, but likewise unreasonable, by a threefold Argument lying in these words. 1. The first is taken from the meanness and contemptibleness of the person disputing; and that is man: The Apostle brings him in with a Quis Tu! What art Thou! as if he was of so slight a make and value, that he fell under no definition. What art thou O man! 2. From the Greatness and Incomprehensible Excellence of the Person disputed against, and that is God— a name able to strike dumb and coufound the most exalted reason.— What art thou O man who disputes against God? 3. From the Absurd, Saucy and Malapert manner of carrying on the Dispute; it is not modestly making an Objection, or proposing a doubt and so away; but a resolved persisting in the Cavil; a kind of challenging God to vy Arguments with him. The word is— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— To answer again and again; never to give over; to chop Logic with God, to seek to nonplus him, and to drive his Almighty Power and Wisdom to an absurdity. So that here is man, vain man, not disputing but Cavilling, and that not with his fellow-creature but with God— put all this together— Empty, Ignorant, Wretched Man, contesting with a Perfect, Wise and Almighty God; and that in such a way too, as if Man were the better, & the wiser of the too. Strange folly, madness & impudence, this! & yet whoever gives his reason the reins, & will resolve to dispute when he should obey, must needs be guilty of it. The words thus explained and divided may be summed up in this one Proposition— or Doctrine— viz. Doct. Man, in whatever Capacity considered, is not a Competent Judge, of the Equity and Justice of the proceed, ways and Counsels of God, in the dispesing and Ordering of his Creatures. This may be demonstrated two ways 1. First, from the quality and nature of the Person Judging, and that is Man. 2. Secondly, from the Quality and nature of the things to be judged. The Ways and Counsels of God. In the First I shall prove that man is not fit to Judge. In the Second I shall prove that the Counsels of God, neither do nor can fall under man's Judgement. For the First, viz. That Man is not fit to Judge, it will be clear, if we consider that there are Two things, especially requisite to qualify a man to be a Judge. 1. Ability or Skill. 2. Authority or Power. And Man wants both in this Case. 1. First, Man wants Ability or Skill. Vain man, cap. 11.12. saith Job, would be wise, though he be borne like the wild ass Colt.— i. e. Man would still retain his Ambitious Humour of pretending to know Good and Evil; he would still exalt himself, and be like God; although that very Desire has made him become, like the Beasts which perish, Rash, Heady, and Impertinent. For since our Fall, Pride has taken up the Place of Reason; and Arrogance fills that Room, which Knowledge possessed before. As in a vessel, when Water, or the more solid body goes out, presently Air comes in. To take a Brief Survey of man's Weakness and Inability, we will consider him 1 In Himself. 2 As compared to God. 1 First, Consider Man in himself, and then I may ask the Question, which our Apostle doth here, What art then O Man? Declare us thy Original, discover thy Excellence; where lies thy Worth? whence comes thy Pre-eminence? Survey thy Outside, and tell me what seest thou? a rotten perishing Carcase! As our Saviour said of the Tombs, how glorious soever they seemed; yet they were but Tombs, i.e. Charnell-houses; Fair without, but Rotten within. So the most Beautiful and Specious outside, Deck it, Disguise, Trim and Adorn it how you will, yet it is still but Dust; you may change and vary its shape, you cannot change and alter its substance. Gen. 11.19. Dust thou art, said God to Adam, and to dust shalt thou return. Was not this a sad story for Adam to hear; when he thought of nothing else, but of being, as the Devil had promised him, like unto God knowing good and evil: God doth presently undeceive him, by minding him of his Original, and telling him what would be the Exit of all his Borrowed Glory. This no doubt did level his Thoughts, and lay low those Proud Imaginations, which otherwise might have ceased him; since a Casket of so mean a value, can scarce be conceived to contain in it a Jewel of any Excellent Price. I will not, Gen. 6.3. says God, always strive with man, for that he also is flesh: which may be interpreted, for that he is of the same weak, Frail, and Infirm Nature with other Creatures. Wherein God seems to make it as an Argument of his Bearing with man, because Man was Flesh, i.e. unable to bear what God was able to lay upon him. But if God draws an Argument of Compassion from Man's Frailty, ought not we from thence likewise to draw an Argument of Submission? If God is pleased to forbear punishing and striving with us, because we are but Flesh, ought not we for the same Reason much more to forbear judging of, Gen. 18.27. and contending with him? This use did Abraham make of it. Behold, saith he, I have now taken upon me to speak unto the Lord, who am but Dust and Ashes: Abraham looks upon it as a Boldness, for which he seems to ask Pardon, that he undertook so much as to speak to God, since he was but Dust and Ashes; how much less do we think for the same reason would he have offered to have disputed with him? But Secondly, look into man a little nearer, and search his Inward and Hidden worth: what is that Principle which men ordinarily do so much boast of and magnify? They call it Reason! and pray what is Reason? Is it not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Carnal or Animal man, 1 Cor. 11.14. which cannot conceive the things of God, and looks upon all the Actings of the Holy Spirit as Folly! Certainly a small wind will fill our Sail, if such a Principle of knowledge as this can puff us up: little cause have we to boast of that, which cost us so dear, and is so little worth: for as to get Reason, we lost Paradise; so till we renounce our Reasons, we can never recover it. But take Reason at its best and highest Elevation, Prov. 20.27. Solomon says it is the Candle of the Lord: and shall the Candle say to the Sun, thou hast no Light in thee? Shall our Faint, Glimmering, and Derivative Lustre, prefer or oppose itself to the Fountain, from which it issued? There is a Spirit in man, saith Job, cap. 32.8. but the Inspiration of the Almighty giveth understanding: and do we think he gave it for these purposes, to argue and dispute his do? so much to abuse and misimploy our Talon, is certainly a greater sin, and will bring down a greater Punishment, then barely not to use it. In short, man's Reason at its best and utmost extent, is a Narrow, Shrunk, and Limited thing; in Spiritual things altogether blind and perverse: in Natural things either Ignorant, or only changing Ignorance into Uncertainty: and shall a man so much stretch this Principle, as by it to condemn his Maker? shall we with this scantling measure Infinity? or set ourselves Judges in the highest administrations of Providence, who cannot demonstratively prove the Motion of the smallest Atom? what is this but to darken Counsel by words without knowledge; Job 38.2. to put a False Comment upon a Clear Text, and to blur the beauty of Providence with our Perverse and Interpretations. Secondly, Man's Inability doth yet farther appear, if you consider him as compared to God. It is not for nothing here that the Apostle doth put this Question, Who art thou, O Man, that repliest against God? but he does it, thereby to aggravate the Sinful Presumption of the Disputer; it was against God, therefore the more heinous. And indeed a man can never know his own Weakness and Imperfection aright, till he has lost himself in contemplating the Vast Abyss and Ocean of God's Perfection: as if we would exactly know whether a thing be little or not, we do not use to set it by something that is less, but to compare it unto something Greater, as a Spark to the Flame, a Drop to the Ocean, and the like. So in this case, while a man Centres in himself, and draws all his Lines inward; he may perhaps please himself with some thoughts of Selfe-sufficiency; but when he once goes out of himself, and takes a strict view of the Amazing Greatness and Majesty, which God discovers even in his works of Providence, then doth a man presently begin to perceive his own Emptiness. For suppose a man were kept up close imprisoned in a Dungeon all his days, and if after some time of Durance there in that Horror and Darkness, he should by chance have a little Glimpse of light let in to him at a small Cranny, how infinitely would he be delighted and pleased with it; but if afterwards he were taken from thence, and by degrees fitted to endure, and then placed in full Sunshine, how strangely would he loathe his former place of Restraint and Bondage? It is just so with a man, who by degrees is taken off from himself, and prepared to a gracious Discovery of God's excellence. When I consider, saith the Psalmist, the Heavens, which are the work of thy hand— it follows presently, what is man that thou art mindful of him, Ps. 18. v. 3, 4. or the Son of Man that thou considerest him? Look upon God in the Glory and Brightness of his Appearance, and then all Conceits of Humane Excellence will presently vanish, as Stars do disappear at Noonday. Certain it is, that if men were more frequent and serious in the contemplating of God's Power and Wisdom, they would not be so taken up with thoughts of their own; a want of comparing our own emptiness to God's fullness, is the only thing that doth most puff us up and swell us. A pregnant Instance of this may be seen in the Case of Job; he finding himself under a great Pressure, and feeling, as he thought, hard measure from God, grows Impatient, and seems to long for nothing more, then that he might dispute with God; thinking no doubt but he had so much to say in his own behalf, as would pose even God himself to answer. Hence are those Passionate Expressions,— Oh that a man might plead with God, as a man pleads for his Neighbour; and Oh! cap. 16. cap. 32.3, 4. that I knew where I might find him, that I might come even to his Seat! I would order my Cause before him, and fill my mouth with Arguments. i.e. I would Dispute and Argue the Case with him: his Friends dissuade him from this Attempt all they can, they tell him over and over, that he forgets himself in turning his Spirit against God, cap. 15.13. and in letting such words go out of his mouth. And when that would not take him off, Elihu undertakes to answer in God's behalf, and urgeth against him, that God is greater than Man, and gives no account of his Matters. cap. 34.23. That his Counsels are Inscrutable, for touching the Almighty who can know him, or search him out unto Perfection. cap. 37.23. With many other arguments to the same purpose; yet still Job remains unsatisfied, and nothing but disputing with God himself will content him. Well! at last God doth condescend to answer his Curiosity: and what is the Issue? when once God doth mind him of his Power, that all we see or feel is only an Effect and Product of his Goodness: when even the most common and ordinary Phaenomena of Nature, viz. Job. 38. Hail, Snow, Raine, etc. are evinced to be beyond the reach of man's Reason to comprehend, than Job presently altars his Note, he is not now for Disputing any longer, but sinks into an humble Acknowledgement. Behold I am vile, cap. 40.2, 3, 4. saith he, what shall I answer thee? I will lay my hand upon my mouth.— A dejected sense of our own vileness is most likely to be the Result of comparing ourselves to God's Excellence. Thus man wants Ability to Judge. 2o. Secondly, as man wants Ability, so likewise he wants Authority, which is the Especial Requisite to constitute a Judge. When one came to our Saviour to ask his Resolution in a case of a Civil concernment; our Saviour, though he had all power in him, yet acting as Man, refused to meddle, Luc. 12.14. and asks him, Who made me a Judge? So I ask thee, thou Bold Disputer, whoever thou art, who made thee a Judge? and by what Authority dost thou argue these things? if thou hast no Warrant, nothing in the Word of God to show to justify thy Confidence, thou art not only a Rash and Ignorant Censurer, but an Impudent Intruder. I find in Scripture murmuring reproved, Disputing forbidden, and nothing but Obedience required. Wilt thou then upon no better a Ground, then because thou art unsatisfied with the Justice or Reasonableness of such and such a Proceeding, take upon thee to sound the Depths of God, and to call him to thy Tribunal? what? shall the Judge of all the Earth be now arraigned at thy Bar, and give the Account of his Matters? or else thou wilt charge upon him Folly, Injustice or Cruelty, with other things, which I Tremble to Think of. Quo jure! how comes this about, let us know when God parted with his Prerogative, and made you his Overseer? The Apostle James commanding those to whom he writes, not to speak evil one of another, he gives this Reason for it, because thereby they should judge the Law, which forbids all Uncharitable Backbitings. But, saith he, if thou Judge the Law, thou art no longer a Doer of the Law, Jac. 4.11. but a Judge, i.e. Thou art a Thing which God never intended thee; he gives his Law to be a Rule of thy Obedience, and not a Subject of thy Reasoning. So say I here, if any takes upon him to Judge God's proceed, i.e. if thou weighest his ways in thy Balance, if thou measurest him by thy Line, if thou dost Limit & circumscribe him by thy Compass, and so proceedest to pass Sentence upon him; in this case thou art no longer a Servant of the Lords, but a Judge: and then thou mayest expect and fear what will follow; for if so many perished at one time barely for looking into the Ark; and if he that judges another, though his fellow-creature, is threatened to be Judged, how much sorer Punishment, how much severer Judgement shall he expect, who thus provokes the Lord by Judging, Censuring, and even Condemning him? So much for the first Reason: that Man is not fit to Judge. The second Reason is taken from the Nature and Quality of the things Judged, they are the Ways, Counsels, and proceed of God, and so cannot fall under Man's Judgement. Thus the Apostle doth argue à pari: As no man can know the things of man, but the Spirit of man that is in him; so none can know the things of God, 1 Cor. 11.11. but the Spirit of God. Shall God be God, and not have peculiar ways and Methods of Acting, not to be fathomed or understood by man? He himself hath told us to prevent our search, that his ways are not as our ways, Is. 4.8. nor his thoughts as our thoughts. He is not tied to our Narrow Definitions of Just and Injust, they are words only that bind us, but can lay no constraint upon him, who acts, like himself, in a Sovereign and Unlimited manner. Now, as in an Engine, if we do not see the Springs and Wheels that move it, it is impossible we should know how or which way it will turn; so since we cannot discern or discover the Principle, upon which the Great Mover and Disposer of all things acts, this being locked up and hid in the Cabinet of his own Will, to which only his Son and Spirit have a key, we have nothing to do but to submit in Silence. Whatever God doth, saith the Preacher, however it may appear outwardly Deformed or Misshapen, yet nothing can be added to it or taken from it: Eccl. 3.14. it hath in itself an Entire and Absolute Perfection; and the reason why God doth sometimes bring strange and perplexing things to pass, is, that men might dispute! no, but that they might fear before him. The use is, Use. if it be so, that no man is a Competent Judge of the Equity and Justice of God's Proceed, than it should Teach us, to silence our Vain Reasonings in the Matters of God: we should look upon them as Mysteries beyond our Reach, and therefore infinitely above our Cavil. Perhaps it is not a Rational, I am sure it is not a Christian way of Arguing, Non intelligo, ergo non Credo. This I do not understand, I cannot perceive how such or such a point can be made out by Reason, or can consist with those Conclusions which I have embraced, therefore I will not believe it. It is the Task, and it should be the Triumph of Faith, to break through all such Difficulties, & to remove even Mountains of seeming Contradictions. 1 Joh. 5.4: The Apostle calls Faith our Victory, by which we overcome the World; and if Faith overcomes the World, how much more ought it to overcome our Doubts, and our Reasonings, which are but as it were the Clouds and Misty part of the World. When our Saviour had discoursed concerning that great Mystery of Living and Feeding upon him by Faith; John 6.60. the Apostles presently cry out, This is an hard saying, who can bear it? this is so Absurd and Irrational, that there is no enduring it. Our Saviour perceiving how they staggered, he doth gently acquaint them with the Reason of their Erroneous Apprehension, viz. because they judged according to flesh, and humane appearance, the Spirit, saith he quickeneth, the flesh profiteth nothing, my words they are spirit and they are life. v. 63. To apply this— doth any dealing of God, put thee into an Anxious and a disputing State, by all means suspend thy censure, lest thou shouldst charge God foolishly; and search first into the principle by which thou proceedest, whether it be Flesh or Spirit: for reason itself, till it be purged, till the dregs be taken off and refined by the spirit of God, it is still but Flesh, a weak, low and carnal Principle, not at all fit for a Christian to own: but is indeed one of those earthly members, which we are commanded to subdue and Mortify. To distrust our own understandings, not to pass sentence upon the first blush and offer of things, nor in spiritual concernments to be led by Humane appearance, this is the first and most Necessary part of selfe-deniall. This use may be improved in many Particulars, but there are two things I mainly intent it for. 1. First, to fix, and settle our spirits, in that great, and so much Controverted Doctrine, concerning Gods decrees of eternal Election and Reprobation. 2. Secondly To suppress and silence our murmur, and repine against God, in his Acts of Providence and outward deal with us. First the consideration of man's unfitness to Judge in the matters of God, aught to settle and fix us in the Doctrine of Election and Reprobation. That God hath from all eternity chosen some, on whom he will have mercy: and hath, out of his good pleasure, reprobated others, is clear from this and many other places of Scripture. But to reconcile this to Humane reason, or to satisfy all the Objections which may be brought from Philosophy against it, I think the Apostle himself did not pretend to do. Here in this verse, he seems to Imply, that the best way to decide this controversy, is not to dispute it and in another place, when in a kind of Ecstasy he cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;— Oh the Depth, of the Riches of the knowledge and wisdom of God: How inscrutable are his Judgements, and his ways unsearchable? Rom. 11.33. certainly he did thereby intent to put a stop unto our enquiry, that we might not venture into a depth, which we could not fathom. What is said by all sides in this dispute, I have often, as fare as my weakness would give me leave, considered, but yet could never find satisfaction in any thing, but in that question of the Apostles, and in bringing my reason to a Non plusse. For whatever the Arminians pretend that the Doctrine of Absolute Predestination is Blasphemous, and I know not what, because it seems to make God the Author of Sin; yet indeed it doth no more do it, if it be well weighed, than their Doctrine of Prescience doth: for which reason, Socinus, who very well understood the Controversy, did not fear to deny even Prescience itself: since whatever is infallibly fore-known, must infallibly come to pass, that is necessarily. For to distinguish between the necessity of the event, and the necessity of that which causes the event, is, I confess a subtlety that I understand not, and am hopeless ever to be satisfied in. Leaving therefore the Disputers of this Age, to the merciless Fury of one another's Penns, I shall give some few Practical rules, whereby whoever guides himself, will be freed from all those perplexities which his reason otherwise would engage him in. First, In all doubts never inquire what is rational, but what is revealed: the Word of God alone, which is the ground of our Faith, aught to be the object of our search. If you find this Doctrine, that God hath prepared some, even for everlasting destruction, whilst he hath compassion on others, and that merely to manifest his own Glory— if this Doctrine be plainly laid down thee, then farewell Reason, and set your Faith on work, to find out carefully of which number you yourselves are. For there are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saved and the Lost, whose condition is as sure and Irreversible as if they were in Possession of it already. Secondly, Let no doubts or Perplexities take you off from your obedience. As no man needs fear to embrace gospel-truth upon its own terms, so neither ought he by any consequences of vain & Carnal reasoning to be withdrawn from the doing of his duty. He that finds in himself such a frame, that he is resolved to go on, and leave the Issue to God; though he perish yet he will trust in him; he will find at last all his darkness and doubtings cleared up and scattered: for than we believe indeed, when with Abraham we act even against & beyondall Humane Probability. Thirdly— Be often ask yourselves this Question with the Apostle— what am I, that I should limit the Almighty, or judge the Holy one of Israel? What are we, poor dust and ashes, that we should look up to God except it be with trembling and amazement: to admire and not to dispute his do? For what are we, that we should be prescribing rules to him, and finding out new ways and methods of salvation, others then God himself hath been pleased to discover? What are we, that we should sit upon the Decrees of God, and stain the wisdom of his counsels, with the dirt and mire of our own fancies? This Impartial self examination will serve to cure, or at least to allay our Curiosity. Lastly— In all disputes and doubts: ever think that part of the tenet safest, which doth least Humour man's Pride, and doth most advance God's Glory: we cannot think too meanly and humbly of ourselves, nor can we too much advance and exalt God's Sovereignty. 'tis this on which the Justice of all Gods proceed is grounded: jet God be Great and Glorious, though every man be miserable. To make God all in all, besides that it is our duty, is likewise nothing else but an Anticipation of happiness, and is by the Apostle recorded— to be the Blessed Posture, of our future state. 1 Cor. 15.28. Secondly, Use. 2 The consideration of our Incompetence to Judge the equity of God's proceed, serves to suppress and moderate all repine at the Providence of God in his outward dispensations. No one thing is so great an inducement to Atheism, & direct denial of God; as to distrust the wisdom & equity of his Providence. David confesseth that the temptation arising from hence, did so fare prevail upon him, that his feet had at most slipped— i. he was just then sliding, Psalm. 73 even almost going into some erroneous and blasphemous conceit about this matter. The temptation was taken from the prosperity of the wicked— I was envious at the foolish-saith he, v. 3. when I saw the prosperity of the wicked. Cur malis benè sit, has been a question that much puzzled the Heathen world, and some of them have many excellent say about it: but to speak the truth, they seem to be only things of wit, rather than of serious judgement: for this is certain, who ever sticks long upon this question, cannot be guiltless: since reason cannot resolve it— When I sought to know this, saith David, it was too painful for me. v. 16. I did endeavour to debate and argue the case by my own reason, and from thence to answer my scruples, but I could not do it, the objection did still prevail and overmaster me. What did David then? we find that he went into the Sanctuary of God, v. 17. he consulted the Oracle, and there he found the reason of their Advancement— And then he concludes that discourse, with taxing himself of great folly, for not taking this course sooner, but giving so much scope and latitude to his corrupt reasoning— So foolish was I and ignorant, I was as a Beast before thee. v. 22. That which was David's practice ought to be ours, when we are set upon with the same temptation, we have lived to see as great variety of strange providences as any nation under Heaven; nor is the reason of this as yet revealed, we cannot yet spell out God's meaning, but certainly he has a great work doing, which will in due time be accomplished. So likewise in all particular events which concern us, let us not so much consider and reflect upon the things we see and feel, as upon the hand which sent them. This will either ease our burdens, or at least make us bear them with more cheerfulness if we consider that God laid them on, whose Power we cannot resist, whose wisdom we ought not to question. Let us stop our mouths, and quiet our discontents with this, that God is in the cloud, that he works all things not according to his will barely, though that was enough, but according to the counsel of his will. There is a wisdom and design in every thing though we cannot reach it. Many impatient Jonahs' there are in the World, who think it becomes them to quarrel and contest with God, though they have but lost their gourd. Whose spirit is like a troubled Sea, any small wind will raise a storm and beget a tempest in them. Let all such hearken to that advice of Hamah— Talk no more so exceeding proudly, 1 Sam. 2.2. let not Arogancy come out of your mouth, for our God is a God of knowledge, by him Actions are weighed— And not Actions only, but events likewise: there are no such things as rash, casual and unpremeditated events: but that part of the scale, which falls to our lot, whether for good or bad, comes only, because God is so pleased to order and turn the balance. FINIS. Acts 13.45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And as many as were ordained to Eternall-life, believed. THe Apostle Paul having in a large discourse deduced Christian Religion from its very Original, and shown, how in the several ages of the World, God still carried on the same design for the salvation of men by Jesus Christ, as he that was not only foretold, but figured in all their Legal Worship: you find— v. 45. the Jews contradicting and blaspheming:— i. either railing on Christ, or else reviling Paul, and ignominiously slighting and traducing the Doctrine which he had delivered. Whereupon the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— i. speaking freely, or plainly tells them that the loss and damage by so doing would only redound to themselves for hereby, viz. by refusing the tender of Salvation so freely offered, they evidenced that they judged themselves unworthy so great a mercy, and therefore they being, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men selfe-condemned, he would have no more to do with them, but from thence forward publish the Doctrine of the Gospel to the Gentiles: intimating that God till then had empaled his Church, and confined it to the narrow circuit of Judaea, thereby as it were imprisoning that sun in a lantern: but now God would resumc his whole right, that the earth might be the Lords and the fullness thereof: excluding no place, restraining no people from the benefit and comfort, which would flow from the light of the Gospel steaming in and shining amongst them. Whereupon it follows v. 48. That when the Gentiles heard this they were glad, and Glorisied the Word of the Lord— And as many as were ordained to Eternal Life believed. From the words I intend to insist upon and clear, two Propositions. 1. First— That there are some, and that a definite and limited number, which are by God from all eternity ordained unto Eternal life or salvation. 2. Secondly that the reason why one man believes, i embraces the means of salvation, and another doth not, is finally to be resolved into God's eternal Election of the one, and reprobation or rejection of the other. Both these doctrines are clear from the words of the text, for this phrase— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— etc. As many as were Ordained believed implies, first that some certain persons were ordained, whereby they are distinguished from the rest of the common hearers; and likewise it is added as a reason, why these believed, while the others continued in their impenitence: they were Ordained, therefore they Believed. Before I prove the first Proposition viz: That there are some and that a certain number appointed unto life,— which I think is evident in the text— I must not omit that this Word— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been variously rendered, and many attempts have been made to draw it from its true and native signification. The sum of what they say is briefly this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Actively— Qui se parant Vitae aeternae, fitly disposed and qualified for the Gospel— so that Ordained according to them, are not— Ordained by God, but such as are Ordained by themselves; Thus Socinus, Grotius, his interpreter Dr Hammond. That these men who do professedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve a side, and are unwilling to own any thing more in Religion than they can reconcile to reason, should thus strangely (I will not say Ignorantly, for it is too much Learning that causes this madness) but contrary to all rules of Grammar, and Analogy of the Greek tongue, make a passive verb signify Actively, is to me no great wonder: for if they did not this, they would lose their cause, and then what would become of their reputation with their followers; which, whatever becomes of the truth, must be secured: so impossible is it to drive on those two contrary trades, of Gospel's obedience, and Humane Applause. But since the Learned and Ingenuous Mr Mede suffered himself to be so fare gone in his Criticisms, as to render this Word— In Procinctu— i. such who are in a posture to lay hold upon, and candidates of Eternal life; quot quot de Agmine & Class fuerant credentium. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be not Ordained but Ordered— i. modo militari, In rank and file as it were, marshaled and Embattelled unto eternal life: This is a conceit so strained, so unsuitable to Scripture language: and withal so much misbecoming the learning of that Worthy man, 〈◊〉 I cannot pass it over without observing these two things, 1. That it is a very hard matter for the soberest and best tempered Christians, such as I take Mr Mede to have been, to captivate their reason and to subdue their Learning unto the plainness and simplicity of the Gospel. 2. That there is great need for all those who are students in Divinity, and who design themselves for that Honourable, and never enough valued Profession of Preaching the Gospel, that they make themselves worthy of it, as by all other excellencies, so especially by careful and diligent search of the Scriptures in their Original Languages: And that, not only because he ought not to Prophecy who knows not how to interpret, but lest men who pretend to skill and exactness in those Tongues, do abuse our ignorance to an Embracing of their errors, while we are not able to distinguish between a true Text and a bad comment. For I do not see how we can rationally refuse any Interpretation though false, if we are not able knowingly to make out a better of our own. But for the clearing of this Text very little skill will serve, for who knows not, that knows any thing of Creek, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was never yet taken Actively, and that the word cannot be otherwise rendered here, than it is every where else-viz. Ordained or Appointed. Thus Rom. 13.2. the Powers that are, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Appointed of God. And Act. 17.26. God hath bound or limited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— the fore-appointed seasons— i. God hath set a fixed and certain period unto the duration of those several changes and scenes of time, which he himself hath preordained: so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those that are by God certainly and infallibly appointed unto eternal life. God being not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the disposer of seasons, but of persons. These are they who by the Apostle Paul are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 2 Cor. 4. — the 〈◊〉 saved allready-whose salvation is as sure and certain; as if they were already put into full Possession of it. In another place they are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreordained or predestined to Grace and Glory: and that we might not doubt, what it was that gave the birth, and rise to such a gracious appointment— The Apostle adds that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 1.5. etc. according to the purpose of him, who doth not wait for nor depend upon outward motives, but works all things according to the Counsel of his own will. Rom. 11.5. They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Election of Grace i. such persons of whose Election Grace only was the Cause; and v. 7. simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Election, i. e. those whom God hath culled and chosen out from the Rest of Mankind, and designed for Everlasting Happiness. The force of these and many other Texts of Scripture to the same purpose, make all sides agree, that Some indeed are Appointed unto Life, but who these are, that God himself doth not know, so Socinns: that though some are Appointed, yet there is a Possibility for All, so Arminius. That is in short, that Some shall be saved is Certain; but that the Persons and their Number is unlimited and uncertain. Before therefore I prove the Point by Scripture, give me leave to bewail a little the sad Condition of those men, who take a Liberty to Interpret Revealed, Truth by Rational Notions; for in so doing, through a just Judgement of God upon their Curiosity, they are forced to run into and maintain those Fond and Ridiculous Errors, which a Sober man would blush to own. As in this Case, can it be imaginable that God should design any of his Creatures unto Eternal Life, and yet not know who they are? as Socinus affirms, who brings in God, as the Platonists did of Old, not choosing of Persons, but Propositions; not designing this or that man to Salvation, and so to Faith Absolutely by virtue of his Prerogative; but only to Salvation Indefinitely upon supposition of Faith, which whether any will embrace or not, he doth not fear to Assert, that God himself doth not know. So careless are men of God's Honour, while they Study and Contend for their own. For if the Case be so indeed, God doth only leave himself in the Dark, and doth not exercise his Power and Prescience about his Noblest Creature, Man. The Doctrine of Universal Redemption, though not so barefaced, yet labours with the same Absurdity: for if God knows who shall be saved, than it is certain there is no Possibility for all; or else we must conclude God's Knowledge to be only Guests; and maintain a too Apparent Contradiction: for if God knows who shall be saved, than it is evident that these only shall be saved, who are so known: whereas if there be a Possibility left for all, than it is Certain, that God did not infallibly know, who they were that should be saved; but left the whole to Hazard. I must confess I do not willingly desire to deal this way in Reproving any Error: for had I less to say in Reason than I have, for God's Eternal Absolute Election, yet the Scripture being so Full and Positive in it, to that alone I would resign and give up my Faith, and not willingly suffer myself to partake either of their Fate, or of their Folly, who cannot endure to be Taught, but in Spiritual, and therefore Inconceivable Things, would feign be wise above what is written. For that there is a Set and Limited Number appointed to Salvation, appears from Scripture, in that God is said to Know who are his, 2 Tim. 2, 19 i.e. Not their Nature's only, but their Names also: for therefore our Saviour Luc. 10.20. bids his Apostles rejoice in that their Names were written in Heaven, put into God's Musterroll and Catalogue of Eternity, from whence they could never be blotted out. Known unto the Lord, saith the Apostle, are all his works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Ever, Act. 15.18. i e. so known as to be disposed and ordered by him; nay therefore known, because ordered, for so to distinguish between God's Knowledge and his Power as in his Actions ad extrà to separate one from the other, is to speak neither Sense nor Scripture: for whom God for knew, them, all them, & only them, not in their Qualifications, but in their Respective persons, did he predestine to be conformable to the Image of his Son. Rom. 8.29. Math. 10.30. And if of an Elect person all the Hairs are Numbered, how much more of Christ's Mystical Body, are all the Members numbered? which Body is already complete as to Gods Purpose concerning it, and to Imagine that any shall fill a place there, whom God doth not already know as particularly, as if they were Actually Existing, is to measure Eternity by time, and to make God like ourselves Frail and Fallible. The Reason of this is, because every Act of God is Absolute: as his Nature is, so are the Actions which flow from it, unconditional and Irrespective. For the clearing of which Reason, it will be necessary to explain in the Act of Election 1. How God, who Elects, 2. How man, who is elected, are to be Considered. For the First, Many there be that think God in the Act of Election, is to be Considered as a Judge; and hence argue against this Absolute and Irrespective Election from those Known and Obvious places of Scriptures, Gen. 18.25. & Rom. 3.5. Act. 10.30. — Shall not the Judge os all the Earth do right? shall God accept persons? or prefer one before another, when all are Equal? how is this Reconcileable to his Justice? I answer, that in the Act of Election God is not to be considered as a Judge, because 1. A Judge as a Judge, is tied to a Rule, which he may not Transgress; but what Rule can be Imagined to Tye God, except what he hath set himself? which in the Act of Election, that being Eternal, and flowing only from the Will of God, cannot rationally be supposed. 2. The Business of a Judge, as a Judge, is to Bestow Rewards and Punishments according to Merit, but in Election the Motive only on God's part is Grace, and the End is Glory. 3. God is not at all Obliged to Man; he that made man, may freely appoint him to what Ends he pleases, without doing him any Injury: for hath not the Potter power over his Clay? though for a man to plead with God in this Case is somewhat a worse Solecism, then for Clay to quarrel with the Potter. Since there Matter strives only with its Fashioner, but here Nothing contends with its Maker. There the Clay though it be not a vessel of Honour, yet remains Clay still; but here not the Quality only, but the Substance likewise is subject to the Pleasure of its Framer. Lastly, The Apostle, being to give a Reason of this Difference between one man and another, ascribes it altogether to God's good pleasure; and for a Proof of that Assertion, he alleges a Saying of God himself Rom. 9.15. I will have Mercy on whom I will have Mercy, So that the Act of God in choosing some to Everlasting Life, and refusing others, is not an Act of Justice, for they neither did nor could deserve it; nor is it properly an Act of Mercy, for that any should be saved at all was merely from Mercy, but that these rather than others, was not properly from Mercy ' because Mercy is Equal to all that Equally deserve it, or Equally stand in need of it, but here between Equals a distinction is made. Election therefore is an Act of Sovereign Will, the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.5. The good pleasure of Gods will, which as none can resist, so none ought to Question; for neither is Man stronger than God, nor ought he to think himself Wiser. Thus God in the Act of Election is not to be Considered ut Judex, sed ut Dominus; as a Judge, but as a Sovereign. For the second, viz. how the Persons, who are Elected, are to be Considered. Some affirm they are to be looked upon as Believers, viz. That God foreseeing some would embrace Faith and Salvation, when it was offered them, he did therefore choose some unto Everlasting Life. And this Conceit is not only maintained by our Modern Arminians, but, that I may not seem to mince the matter, was in general the opinion of almost all the Greek and Latin Fathers, except only Austin of the Primitive and Purer Times. They who have read them, will affirm as much, and they who doubt may read their Say to this Purpose, faithfully Collected by Vossius in his Historia Pelagiana. But this Supposition, however Plausible (as indeed what is not, that gives man a Power) and though backed with so much Authority, yet seems to me to be directly contrary both to Reason and Scripture. First to Reason, because 1. This puts something as a Cause to move God's will: for if Faith foreseen in man were the Cause why God chose him, than something without God shall have an Influence upon him: which certainly is very Absurd, if not Blasphemus: for if God shall be supposed to take a Reason of his Actings from something without himself, that thing must needs alter him, and consequently be greater than he. Secondly, because this very Faith thus foreseen is the Gift of God, as the Apostle affirms Eph. 2.8. and none that I know deny it: so that if Faith foreseen were the Cause of choosing any, the Decree of God must thus be ordered,— I foresee that I will give such a one Faith, therefore I decree that I will save him, i.e. I decree to give the means, before I have yet appointed the End: which is a Method of Marshalling Gods Decrees, that a knowing Heathen would be ashamed to think of. More might be urged, but I hasten to Scripture Confutation: we find our Saviour says of his Disciples (which who sees not how Applicable it is to all the Elect) that he chose them, they had not chosen him, Joh. 15.16. but if Faith foreseen were a Cause, he must have said the clean contrary, for than he would have chosen them, because they had first chose him. And the Apostle John 1 Ep. 4.10. says, this is love, not that we loved God first, but that he loved us, and for that reason sent his Son, not as foreseeing our Affection, but as pursuing the Intent, and procuring in us the Effects of his own. And the Apostle Paul doth every where assert Faith to be a Fruit and not a Cause of Election; that we are chosen unto Good Works, not for them; i. e, that they who are Predestined, shall certainly Believe, not they who Believe were therefore Predestined; which is the sum of his Discourse Eph. 1. So that in the Act of Election, men are to be considered as merely Passive, i. e, as Creatures, not as Believers; as such who were liable to be disposed by God how he pleased, but had no Possibility of meriting any thing from him. This is affirmed of the Israelites in General, Deut. 7. that God chose them, not because they were better, or more Righteous than other People, but because he set his Heart upon them. And lest they should perhaps pride themselves with a Conceit, that for their own worth and Excellence this Privilege was given them, they are expressly told there was no such matter, for they were a stiffnecked and Rebellious People, Deut. 9.6. Able rather to thwart, and, if possible, to undo God's Election, then to procure it. Thus we find Math. 11. that Christ preached the Gospel to Bethsaida, and to them of Capernaum, who were so far from meriting, that our Saviour affirms of them, Sodom and Gomorrah had they enjoyed the like Favour, would have been much more repentantant than they. And to conclude in Particulars, the Apostle Paul handling this very Argument, and intending for ever, so far as Scripture evidence will reach, to silence the Disputer of this World, that God alone may have the Glory of his Grace, he instances in Jacob, who was by Virtue of this Absolute Election preferred before Esau, (the Temporal Condition serving to shadow out the Eternal) for lest any Imagination should arise, as if Jacob in himself were the more deserving of the Two, he says it was done before any of them had done either Good or Evil, Rom. 9.11. And if it should be Asked, how it came to pass that one was taken, and the other left; what did induce God to put such a Difference between Two, who were Morally Equal, and Naturally Esau was to have the Advantage, the Apostle adds, that it was done to this End, that the Purpose of God according to Election might stand, not of Works, but of him that calleth. Wherein the Apostle pleading the Cause of God's Honour, and being Jealous of his Prerogative, resolveth all things into God's Purpose, and refers us thither to seek the Ultimate Difference of men's either Temporal or Eternal Condition. And he that will not acquiesce, when he thus finds it written, but will bring his Wit to strive and Wrestle against the Will of God, he cannot alter that, but only does unhappily evince to himself, that while he continues that Humour, he is not of the Number of God's Elect, for all that are, a Willing; Humble, and Obedient People. Against this which hath been urged, there is that I know of but one Considerable Objection; and that is, if the Number of those which shall be saved be limited and Certain, so that there is no Possibility for more, how comes it to pass that the Prophets and Apostles, are so Importunate, with all indifferently to Come in, and Repent, that they might be saved: and God himself is often brought in in Scripture chiding and Expostulating with Sinners for destroying themselves, and for refusing Salvation; which seems to be a Vain and Ludicrous thing, if the Number be so Set already, that there is no Room for more. This Objection is yet made more Tragical by the many Heavy charges and Enditements, which are drawn up against this, as some stile it, Partial and Cruel dealing, from the Common Places of God's Justice and Mercy, which men who love themselves are very willing to Enlarge, and therefore easily hearken to those who dare declaim upon such Subjects: But these Vain and Empty Flourishes, however insoluble they may seem to some, who are guided by the first Impression and sound of Words, are of no Importance, if we fix Election only upon God's Will; for this will presently cut off all Witty Cavils, if we can prove that God will indeed have it so; and therefore I look upon the former Objection as their main strength, because it immediately tends to Practise, and seems to beget this Opinion, that God's Secret and Revealed will do Thwart & Contradict each other. Therefore I answer 1. That though few shall be saved, and those Few determined, yet because they are unknown to us, we are to look upon all as in a saveable Condition. Thus the Prophets and Apostles did in their so frequent and Repeated Instances with those to whom they preached, and their Example we are to follow: For peremptorily to conclude against any, and to deny them the means of Salvation, because they are not Elected, is an Uncharitable Presumption in us, which we shall more heavily account for, than they will do for their Disobedience and Unbelief. 2. There is no other way for those who are Elected, to come to the Knowledge of the Truth, but by a General Proposal of it Indifferently to all, which is our Saviour's meaning in those many Parables, which intimate a Promiscuous Call; from whence he concludes, that though many are Called, yet few are Chosen; and we may invert the Proposition thus, though Few are Chosen, yet many must be called. In this World the Tares and the Wheat must be equally Tended, and though they grow together with some discernible Difference, yet it is not the Minister's business to make a Final Sepatation. Lastly, There is a Twofold end in Preaching the Gospel, the first and principal is to bring in God's Elect, but Secondarily it serves to condemn the Reprobate, and to make their Damnation Just .. For what can they plead at the last day to Justify their Unbelief; since when they were Called as it were by name, yet they did willingly exclude themselves, and thereby, as the Apostle says of the Jews here, judged themselves Unworthy of Eternal Life. Thus the Apostle says that God's Divinity and Spiritual Being was discovered in the Creation: and if it was asked to what Purpose, since so few did either Believe or Worship him as they ought, he answers, that it was for this End— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.20. That they might have nothing to Plead, no quirk nor Apology left to Excuse their Atheism and Idolatry. And if our Gospel be hid, saith he, it is Hid to those which are lost; 2 Cor. 4.3. discovered to them, but hid in them, because they do not take pains, as they should, to search out its inward and Spiritual meaning. So we are, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sweet smelling Sacrifice to God, 2 Cor. 11.13. both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the saved and in the lost. i e. We do God good and acceptable Service, when we preach the Word, whether it serves to Save or to Condemn; for in the one God's Mercy, in the other God's Justice is manifested. Those that come in will find mercy, for thereto they were appointed: those that stand out, shall be sure of Justice, because when they were summoned as well as others, yet they would not, because they would not: They did voluntarily contemn the Word of Life, and therefore can blame none but themselves, if at last they find it a Word of Death. If any think this Harsh and Severe, I cannot deny but it is so, and thus the Apostle thought it Rom. 9.22. when he says, that God herein did manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Anger as well as his Power. Nay, he goes somewhat farther, and speaking of the same Decree, Rom. 11.22. he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Extreme Rigour and sharp Severity of God, but from thence he doth not take occasion to inveigh against it, as our Bold and Blasphemous disputers do, but concludes as it were in a Rapture, v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Oh the Depth etc. As for those many Expressions wherein God is said to declare his willingness that All should be saved, (as 1 Tim. 2.4. etc.) they may either be Interpreted of Gods will as declared by the Preachers of it; which is Indefinite to All that Believe and Repent: or else, they may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and spoken after the manner of men, in the same sense that God is said to have Eyes and Ears and other Bodily Parts, whereby he is pleased to render himself Intelligible by us. For if God did indeed Will the Salvation of All, than it is Certain that All would be saved, for God can do whatever he wills: but since it is manifest that All are not Saved, it is evident likewise that God did not will All should be saved, for who hath resisted his Will? As for that Velleity, i.e. a kind of Longing, Wishing, or Woulding disposition in God, which some rashly bring in to salve their Phenomena by, since it is Ineffectual and consequently Imperfect, it is altogether unfit to be ascribed to God, for it is nothing else but Infirmity and Want of Power in Man. So much for the First Observation. D. 2. The second Observation was this, that the Reason why one man believes, i. e. embraces the means of Salvation, and another doth not, is finally to be resolved into God's eternal Election of the one, and Reprobation of the other: or more briefly thus, that only those who are ordained unto eternal Life, either do or can believe. And the Reason is briefly this, because only those who are designed to the End, shall be made effectual Partakers of the Means which leads unto it. Thus our Saviour Math. 13. rendering a Reason why some did not understand his Doctrine, he gives this, because to them it was not given: and the Apostle calls the Gospel a Savour of Life, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saved. 1 Cor. 1 (i. e.) Actually designed to Salvation. And the same Apostle exhorting the Thessalonians to Faith and Love, he gives this as a Motive, 1 Thes. 9 because they were not appointed to Wrath, but to obtain Salvation by Jesus Christ. Where by the way, we may take notice, that a Certain Knowledge of our Eternal Election is so far from hindering any in the Practice of Godliness, that it is by the Apostle used as an Argument to quicken their Endeavour; as if he had said, because God hath Appointed you unto Eternal Life, therefore labour after the Means which leads unto it. There is a settled Chain and Connexion of Causes, which do immutably infer one another: To be saved presupposes Obedience, That, Faith; That, the Gift of God, and that runs up to the Highest Link, which is the Grace and Favour of God to every poor believer. It is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all have not the Grace, because they want the Gift of Faith: that being not thrown at Random on all, but reserved as a Peculiar Blessing for Gods chosen one's; and them he calls, while he leaves others to their Natural Hardness and Impenitence. It is not in Vain or Figuratively spoken only 2 Cor. 5.17. that every Believer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said to be new borne, again created and Fashioned etc. but these Phrases imply this Necessary Truth, that as none but those who are created men, can put forth the Acts of men, and such Creation they could not procure nor contribute to themselves, because as yet they were not; so none but those who are Created unto Good Works, can live in them, because Naturally they want a Principle, whereby they should understand or Relish them. And this is the Benefit of that Eternal Election, whereby God works in all that he loves all their works both in them and for them, Phil. 2.13. that they might know and Confess to the praise of his Glorious Grace, that it is not in him that Wills, nor in him that Runs, but only in God that shows Mercy, Rom. 9.16. Before I make any Use, I must prevent an Objection, which every man Naturally is ready to Urge, and not to take Notice of it, were to prevaricate with the Truth. The Objection is this, if it be so that Some, and that a Limited Number are Appointed to Life, and only such can believe, than it follows that we may live as we list, for if we are Appointed to Life we shall be saved, God will in his good time Accomplish his Purpose concerning us, which all our Endeavour can neither Promote nor Alter. To this Objection which most Carnal Minds do not only Reason but Live by, I may Answer as the Apostle did, when having asserted the Freeness of Grace, and how altogether undeserved it was on our part, he brings in a profane person ask this Question, shall we continue in Sin, that Grace may Abound? Rom. 6. i.e. what shall we put God to it, and Try if we can Outsin the Riches of his Mercy? To this the Apostle replies only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let it not be, or it may not be such a Thought can never arise in any one's Heart, who does Truly understand what Mercy means. So may I say here, if any who conceives himself Elected, shall draw this Conclusion from hence, because God hath chosen me, and I am sure of my Salvation, therefore I will run on and provoke him daily, and strive as it were, to blot out and Cross his Decree: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou canst not do it, thou canst not apprehend that God loved thee with an everlasting loves, and singled thee out from the lump of mankind when so many millions were to be undone eternally, but it will work upon thee, and melt all thy affections into a grateful return of service unto that God, to whom thou art obliged for so infinite and undeserved mercy. But if any who hath a mind to live wickedly shall Argue— If If I am not designed to life I shall be damned, let me do what I can— I answer First, that there is no possibylity for any truth to be so clear, but that evil men may abuse it to their own destruction: and I believe every one sees how the making Gods decrees conditional will lead a corrupt mind to the same Inference, For he may as well say— If God foresee, that I shall believe, I shall believe; and so in the mean while take his liberty; But Secondly, Consider that as God's decree of Election hath no influence to Necessitate the will of any, but he that believes though ordained to it, yet believes freely and willingly; so the Decree of Reprobation hath no influence at all to the Damning of any: because though those who are Reprobated shall certainly be damned, yet sentence shall not pass upon them according to the act of God's Reprobation, but according to the merit of their works. God's decree is made by power, but it's executed by Law; and therefore while thy damnation is yet uncertain, do not dispute thyself into such a state, as to endeavour to make it just. Lastly, The Rule of our Obedince is not God's decree but God's command. Moses when he had given the Law, exhorts them to walk according to it, and to check their Inquisitive, tells them that they were not to Ascend into Heaven, there to pry and search into God's Decree concerning themselves, but the word was nigh them, in their hearts that they might do it, Deut. 11.12. And the reason is bottomed upon that eternal and unanswerable truth— Secret things belong to God, but things revealed to us— that they may be our rule to walk by. So that in short we are so to ascribe all Power & Praise to God, as to look upon and acknowledge him the great and supreme disposer of all things— but yet we are so to live in our obedience and submission to his command, as if nothing was at all decreed concerning us, but that we were wholly left to the counsel and power of our own will. For if we conclude against ourselves, and live like reprobates, we are sure to perish. But if with hearty and zealous endeavour we strive to do the will of God, and leave the event unto his merciful providence, against such, I dare boldly affirm it, there is no condemnation, and the world shall sooner perish than such a soul miscarry. Therefore the Use I shall make of this discourse, so necessary for these cavilling times, is to exhort us all that we would leave off disputing and fall to practise. Since it is certain that the foundation of God standeth sure which is this, that God knoweth who are his,— i. knoweth them definitely, we may vex and distemper ourselves by wrangling, but we shall not be able to shake or alter that. All the while we are disputing we are like Abraham's Ram caught by the horns in the Thicket, when we should be offered up in sacrifice, we are vainly struggling to entangle and snare ourselves with our own Dilemmas. It would be counted madness in a Traveller, who has a great way to go, and but a little time to perform his Journeys in, if he should leave his road, and needlessely run into a wood, where, besides the troublesomeness of the passage, he is sure to lose his time, if not himself, and in the end sit down to lament his folly. No less unwise are we if we leave the safe and known path of God's Commandments, to wander in the endless maze and Labyrinth of God's decrees. If in worship, when a man strives to serve God more strictly or in a more specious manner then the rule warrants him, his whole devotion is slighted with a Quis Requisivit haec? who bade you trouble your self with these things? how much more severely shall he be reproved, who ventures upon a forbidden as well as undoing curiosity? In short all the while we are arguing, we are out of God's way; and in the way only of our own inventions; and till we get out of it, we may justly fear that the issue will be, confusion, amazement, doubting, and at last despair. If men would but once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sober in their reasonings, it would appear but a modest request, that God and his word alone should have the honour, above and beyond our private conceptions. For he will be found just, when he comes to Judgement, but woe be to that man who dares arraign him? Whatever vain men may anogate to themselves, and upon the confidence of superficial and empty Rhetoric, venture to entern edle with, and to pass their censure upon matters so infinitely above their reach, yet they will find at last, that obedience is better than knowledge, that self denial is the only Gospell-sacrifice, and of all Christians, the humblest Christian is the best. Therefore Secondly, Since there are certain Number appointed unto Eternal Life, let us give ourselves no rest, till we can comfortably pronounce to ourselves that we are of that Number. Many are the signs by which a man may judge of his eternal condition, and one of them is expressed here in the Text— That who were Ordained unto Eternal life believed— i. Believed the word of the Lord, concerning salvation by Christ. So that go presently and ask yourselves this question, do I believe? i. Am I willing to receive Christ, and Salvation? Yes, perhaps you will say, I am willing. Then go on farther and ask, but am I willing to receive Christ upon his own Terms, to acknowledge my own wretchedness without him, to fly to him, as I would to Shore out of a Tempest? Do I see myself in so Undone and lost a Condition, that nothing but his satisfaction can relieve me? then go to Christ, he calls thee, he calls thee as effectually, as if thou heardst a voice from Heaven saying Come: Come unto me thou weary and laden Soul and I will give thee rest, Mat: 2.28. Come with all thy Sins, nay with all thy Fears upon thee; and I will take thy Burden, I will settle thy Distractions, and speak to thy soul in the midst of its Disquiets, Soul be at peace, I can make up all thy Wants, and am able to save to the uttermost. If after this thou canst be content with nothing but Christ, if thou art willing to quit all for him, and to count the world only as a stage, where either thy Faith or Patience must be daily exercised: if thou dost find that sweetness in the Face of a Reconciled God, as no earthly enjoyment could bribe thee to a willing commission of any known sin against him, then go and enter into thy Rest, and take an earnest of thy future joy. For if the case be thus with thee, and thou perseverest in it, Heaven and Happiness are as surely thine as if thou wert already there and even while thou livest, thou art placed in so high a sphere of Felicity and content, as all the laboured and perishing comforts of this world, cannot amount to fill up one minute of thy entire satisfaction. This deserves to be more particularly insisted upon, and some motives likewise might be used to press all unto this duty of examining their future state. But certainly they who know what Eternity is, and how near they are to it, how every minute, for aught they know, may waste them thither, they will not long put off or defer the enquiry: for all the while they do so, they evince to themselves that they have no lot nor portion in the Heavenly Inheritance. For though both Grace and Glory are bestowed Freely, yet we may sadly conclude, that they are not designed for those who look not after them. FINIS.