b PRINCETOK, N. J. Collection of Puritan Literature. Division ^r J j 7? Section Number I^^FT ii k ^ ' ■■ ' /•:'- .'-^*>W . V) r- Digitized by the Internet Archive ' in 2011 with funpling from Princeton Theological Seminary Library http://www.archive.org/details/practicalldiscouOObags Prafticall Difcourfe CONCERNING GODS DECREES. In Two parts. The Firft corjcerning mam unfitneffe to di/pute againfl the Decrees of God\ out of Rom 9.20. The Second tending to Jffert and Qeare Gods Jhfolute Eleftion of aLimitedand certaineNumber tmtoEter" nallLije: oiicof Ads i 5.48. / Sj Edward B a g s h a vv e St. of Ck (^fc. OXFORD, Printed by He^. Hall Printer to the U n i v e r s i foic Tho,Kobifjfm, l6^p. TY TO THE H ONORABLE M Y Lord 'B'R^ADS HAJVE Lord Chiefe Jiiftice of Chefter. Uj Noble Lord, Late Author in his feverall Treatifes wherein he endea- ^^ ^^^^^^' vours to defend ( I will not fay the Arminian Tenets, becaufe he is unwilling to have them fo ftiledjbutjWhich is all o^€)Fre€- rvill and Conditionall ele5iiony whetherbecaufehe was touched with compunfti- on for his former errors, as he thinks them-, or elfe to make his prefent opinions more taking and plaufible (as if he had not fell into them by chanc^^^ but got them after much and ferious ftudy) I find that he frequently doth ufher them in, by prof ef- that he was once a Calvimfi ( for th^t it A 2 feeras fing TheEpiftle feemes muft be the Nameof Gbloquietothofe, vvho,according to Scripture ("of which Calvin was the beft Interpreter^that God hath yet vouchfafed his Church) do maintaine Abfolutc Predeflination) but he was frighted into his wits Cfor fo he is plea- fed to play upon him fefe) by considering the B or- rible consequences of Absolute Refrohation, Were I willing to make my felfe worke in this time of my retirement here, by engaging with a Perfon^who is^as fome thinke very able, I am fure very confident^and very Angry ^1 would not defire greater advantage then thefe few words of his might give me: for to bean Arminian^ Imeane an AiTerter ofUniverfall Redemption^ and of thofe other Tenets which lead to it or flow from it, a very little paines will ferve the turne-, and every man is fo Naturally apt.tomakehimfelfealbarer with God, and to cozen himfelfe with hopes of mercy, that it is a much harder matter to efcape thofe opinions, then to attaine them. Befides for any to be deferred from the maintenance of any truth in Theft^ becaufe it feemes attended with unanfwerable difficulties, and many ill confequen- ces, is to my thinking very unreafonable: lince \i that may be admitted, all the myfterious part of our Religion which containes the Credenda muft never exped either to be entertained or defended. I might adde farther,that for any to be frighted into his wits y is a thing altogether unufuall: and if it hath indeed in this matter fo fared with that Gen- ^'*' tleman Dedicatory. tleman , he is the firft who can boaft of the Expe- riment. But^my Lord, I am not defirous to difpute at all in thefe matters, much leflfe with one, who is fo ta- ken up with abufing perfons of greater w^orth,that he cannot find leafure to take notice fof one fo In- confiderable as my felfe.-onely emending to handle fome part of that queftion which is nowinconteft, I mud crave leave to profefTe, that I never yet was facisfiedjbut that thofe fatall confequences, what- ever they are,which are thought to attend Ahjolute Refrobation^ they do as farre as I can fee equally Accompany Gods Frefcience^ of which yet this Gentleman is a zealous aflertour. For if God forefees who will refufe the meanes of C7race3 he foreiees likewife that he will affift one and not ano- ther: and that without fuch particular Divine alTi- ftance, it is irapoflible any ihould believe and be faved. Now what is this elfe^but for men at long runne, after much time mifpent in wrangling, to have recourfe unto Gods Jhfolute but yet difcri- minating Will and Pomr^ which at their firft fet- ting out they were defirous to decline. As for thofe Tragicall ftories and dreadfull No- things, wherewith that Gentlemans writings, and before him i^^a Sj-nodalia are fluffed, concerning God's cruelty, Tyranny and I know not what elfe- As alfo thevaine and impertinent declaiming from the common places of Gods ^uftice^ and mercy^ thereby ro enervate or at ieaft to Enveigh agaiiul Gods The Epiftle Gois Al^foIutCyTrrefi/iable^md Unaccountable Sove - rcitgniyKW this terrible talke is nothing but Noife and Fiounllijfit indeed to amufe a country AuditO' rVjOr coimpofe uponalazy and fuperficiall reader^ but certainly of very little weight with them, who dare not be flighted from, nor talked out of their hiith, and who thinke Scripture truths are to be embraced and foUowed^in fpite of all mens corrupt and empty reafoningsagainft them. Out of the Scriptures therefore I have underta- ken briefly to demonftrate thefe two things, Firft, That rvhatever oftnion ismaniftjllj revea- led in Scripure^ (fuch m I take Abfolute Reproba- tion to be) to argue again fi it^ and bj Artifices of Humane JVit, and Eloquence tofcek to overthrow anddifgraceity this is nothing clfe but to di [put e a- gain ft Gody and impioujlj to be wife above rvhat is wrttterf. Secondly, That Cod hath from all Eternity deftgned a particular Number unto Eternall life. And that this Ele^ion is Abfolute, From whence it followes^that all thofe who are not by God in that hOi of Abfolute Eleif ion appointed to life^ they are reprobated,/. Defignedfor deftruftion-, which Decree is Abfolute, made by Soveraigne Will^ bu t E X ecu t ed in j uftice. And this my Lord^ is the fummeof the Enfuing Trcatifes;, for the publifhing of which, next to the care,every Chriftian fliould have to fee the Truths of God, fofarreastheyarc revealed to hira aver- ted Dedicatory. ted and freed from cavill, efpecially in a coucra- diiling^and every way too quarrelfomeAge-,1 have no one outward motive more prevailing with me^ then my, perhaps too great, Ambition ofprefen- ting fomething to your Lordlliip, whereby I might teftify to the World, not onely that reall efteeme I have of your Lorclliip's fingular worth andemi- nence in generall, but likewife to manifeft in parti- cular how mindful! I am of thofe many fignalland Unparallelledmarkes of Favour, whichYou have been pleafed to conferre upon my felfe^ for which, though the fervice of my whole life will be too poore and meane a facrifice, and no endeavour can amount to deferve the name of requitall , yet I could not but thinke it my duty to fludy an ac- knowledgment.-which Zeale of mine,if your Lord- fhip plea(es either to accept or pardon, Ihaveat- teined my end-, For I aime at nothing more then the Honour of being owned for My Noble Lord Tcur Lorajhip's moft ohli^ed^ mofi thank- fully and mojl Humble devoted Ser- vant Ej)VV. Bag s h a w e CkCk Vecemb, lo. N Romans 9. 20. Kay hut man who art thou that repliefl againjl God. He Apoftle in this Chapter handling that great queftion.why the fei^ves, who were, by the Apoftles own confefIion,k/rf / and Children ofthePromifes^ fhould now be omitted and caft off- and the Gentiles^, that before were Aliens, fhould now be admitted and taken into the Covenant of Grace in Chrifi-^ he fixcth it upon God's EkHion-. who being a mcfifree A- gent choofeth one and refufeth another, according to His goodpkriffire^^nd not out of any foref^ght of their Workes, whether gcod or bad-, for facol? was loved and Efau hated, even before thtj had done either good or Evill-^Vtrf.l I . This Dodlrine i'o much detracting from the merit, and thereby abaling the pride of man, the Apoftleforefaw would not be eaiily dige[\ed,and therefore he Repeats and Anlwers the moft obvious of thofe objections, which were likely upon a rationall account to be madeagainil it; and which m (hort doe containe the fumme of what- ever can be urged in this point. The firft Objection is couched vrrf 14. WkatjhaHwe fuj then ii th^n 0nrigkeofifnefe with Godr-^ B As i C^ dns Unptne^e to Difputc As if the Apoftle had faid.— You may object* if it be (o, that the reafon why one man beUeves, and another dorh not •, and confequently that one man (hall be faved and another damned,be only from God's EkBion^zvA not from their merits doth not this argue fome umigkeoufnejle in God? a kind of injuft ^;;^«Ta,7n!Ati4/V, or refpeUofPerfcns, thus to preferre one man before another ? Tor as all men are equall by nature, fo it feemes to be moft Juft and I'eafonable , that they (hould be equall in condition too;,& not this vaft diflference,as to their finall c(late,to be put between the,without any defert or merit ofthe parties. To the Objection thii^ framed, the Apoftle returnesa double Anfwer. I .Tn a phrafe of abhorrency-// there unrlghteopifmSe with GodfGodforhid'^\ti not fuch a thought enter into our hearts- for whatever the ilfuc of Gods dealings may be,yet,as to the caiife ofthe, this foundation (landeth fure, that God m righ- t€OPM in all his doings-^and will be juflified when he isjffdged. 2. By inftancing in the example of Pharaohy whom, God faith, ^f raifedfor thi^ very purpofeyto manifeft His Glorj-^ from whence the Apoftle cone ludes--z^. iS.That^ God hath . mercy t en whom he will have mercy, and whom he will he hardemth'- i. that we are not to looke for any outwaid caufe of Gods actings^ for he is not tied to mans endea- vour,{ince all our good is from him, and therefore can me- rit nothing at his hands: He ordaines happineife, and beftowes holineffe on whom he pleafes- they are both free- gifts, we cannot naturally dcferve the one,nor are we wil- ling to deftre the other— --God therefore hardens-- i.He. lets the {inner be a {inner ftill;, he doth not remove the llone, but lets men perfift and goe on in their naturall hardnelTe^for he is not obliged to his creature,but acts all things, both in mercy or odierwife, according toihs Di- ctates of his Ahfoli^te, Soveral^ne and VnaccountableWill. This Anfwer being fo ftrict and fevere, as leaving the greatell agahjl the Decrees of God. '5 greateG: part of mankind in an hopelefTe and irrecoverable conditiojit is objected again.t/. i g-Thou wilt thenfajuntomey Tvhy doth he jet find fasi It, for who hath refjled /;^7r///?i.lf icbe fo,that it i^ not in him that wilU^mr in him that rnns^dXiX. en- ly in God that [how es ?nercjf Aihy any action of ours, bare- ly as fuch, we can neither merit Heaven, nor efcapeHell^ if our wills are tyed up fo clofe to the will of God,chat like ieffer wheeles they move oneiy as that great mover doth guide them? -then, why is God fo Angry with fin and (in- ner s ? Why doth he forbid, dehor t, and threaten by his Prophets I To what end ferve all thofe examples of ven- geance, which we tremble to read of.-' for if it be fo with us, wc may be miferable, but we cannot be finfull-, if our fpirits be put into an unfuitable frame,fo as that wc walke contrary to God, it is our fad neceflicy and not our faulty (ince none can alter, much leffe rejtfi the will of God, which alone hjith made us fo. And now the Objection being prefled to fuch a degree of impiety, that it doth cacitely lay the guilt of all mens Tranfgrellions upon God, the Apoftle thmkes it high time to cut off all farther Arguing, which he doth in thefe words — Nay, hy.t what art thou.O man,who refliefl- againfi God? As if he had faid- Doll thou know who thou art, thou bold inquifitive creature, or who it is thou dealefb with ? Confidcr that thou art but a man, md wilt thou queftion thy Maker sjuft ice ? forbeare vaine prcfumptu- ous man, ftand off,and lay thy hand upon thy mouth, for God is in the Bufh, God is.at the bottome of this difpute, and therefore admire with reverence, what thou canil not comprehend with feafon. So that the words are a fnort, but yet fharpe, confuta- tion of all carnall reafonings in the matters of God: fuch Debates are evinced not onely to be linfull, but like- wile unreafonabie,by a threefold Argument lying in thefc wordj. B 2 1. The 4 'dean's Unfmlfe to Difpute 1 . The firft is taken from the memiejfe and contcmptihle- neffe of the prfcn difpm ing-^ and that is man: The Apoflle brings him in with a ^^ Tul What art Thopi! as if he was of fo (light a make and value, that he fell under no defini- tion. What art thou O man I 2. From the Greatncffe and Incomtrehenfible Excellence of the Per fen diffuted againft, and that is God-2L name able to ftrike dumbe and coufound the moft exalted reafon, '^What art thou O man who dijfutes againfl God ? 3 . From the Abfptrd^SaTurcy and Malajert manner ofcar^ rying on the Biffute-^ it is not modeftly making an Ob- j'edion, or propofing a doubt and fo away- but a refolved perfifling in the Cavill;, a kind of challenging God to vy Arguments with him. . The word is-ArTa7n*cpii'gc?9«/— To anfwer againe and againe-^ never to give ovcr^ to chop Logick with God, to leek to nonplus him, and to drive his Almighty Power and Wildome to an abiurdity. So that here is man,vaine man, not difputing but Cavil- . ling,and that not with his fellow-creature but with God-- put all this together-Empty, Ignorant, Wretched Man, contefting with a Perfed, Wife and Allmighty God- and that in fuch a way too,as if Man were the better,&the wi- fer of the too.Strange folly^madneffe & impudence,this/c«: yet whoever gives his reafon thereines, & will refolve to difpute when he fhould obey,muft needs be guilty of it. The words thus explained and divided may be fummed up in this one Propofition-or Dodrine-viz. j^ri ^ AiAn.ln whatever Capacity conjidered, is not a Competent Jpidge^ofthe Eqnity and Jv.ftice cfthe proceedings, waies and Counfells ofGodytn the difpcftng and Ordering of hi^ Crear tnres. This may be dcmonftrated two waies I . rirft, from the qy.ality and nature of the Perfon ftidg^- ing, and that is Man. Z, %^^oni\y,frQm the ^ality and nature of the things' '^againjl the Decrees of God- ^ to he judged. The Wayes and Couniells of<^od. In the rirfti fhall prove that mm u not fit ti Jftdge . In the Second I (hall prove that the Counfe/is of God, neither do mr can fa// und^r mans fttdgement. For theTirii, viz. That Man vi not fit to Judge, it will be cleare, if we confider that there are Two things, cfpc- cially requifitc to qualify a man to be a Judge. 1 . /Ibi/ity or Skt/l- 2. Afithoritj or Power, And Man wants both in this Cafe. I. Fir ft, Man wants Al;ility or Ski//- Valne man, cap.n.ix; faith 7<5^j wouldhewife, though he be borne like the wild ajje Coh."[e, Man would ftill reteine his Anr.bitious Hu- mour of pretending to know Good and Evil/-^ he would ftill exalt himfelfe, and be Itke God-^ although that very Defirc has made him become, like the Beafls which feri/h^ Rafli, Keady, and Impertinent. For fince our Fall, Pride has ta- ken up the Place of Reafon- and Arrogance fills that Roome, which Knowledge pofTeffed before. As in a vef- iell, when Water, or the more folid body goes out, pre- fently Aire comes in. To take a Bricfe Survey of mans Weakneffe an.d Inabi- lity, we will confider him I InHimfelfe. -2 As compared to God. I Firft, Corifider Vaninhimfelfe, andthenlmayaske the Queftion, which our Apoitle doth here, What art then O Manf Declare us thy Originall, dif cover thy Excel- lence- where lies thy Worth? whence comes thy Prehe- minence.'' Survey thy Out-f de, and tell me what feeft thouf a rotten perifhing Carkaffe.' As our Saviour faid of the Tcmbes^ how glorious fcever they feemed;, ytr they were but Tombes^ i.e. Charnell-hcufes • Faire without, but Rotten within, "to the moft Eeautifuilend Specif as B 3 out-Cdc^ ^ . MdnsUnfitncfu to Diffute out-fide. Deck it, Difguife , Trimme and Adorne it hovV you will, yec itisltill but Duft- you may change and vary its fhape, you cannot change and alter its fctb- Ga.11,1^, Itance. Dufi md art, faidGcd to Adam^ and to d^fi Jhdlt thou retHYM. Was not this a fad ftory for Adam to heare;, when he thought of nothing elfe, but of being, as theDivellhad promifed him, lihe unto God kficwin^ o^ocod andevill: God doth prefently undeceive him, by mindmg him of his Originall, and telling him what would be the Exit of all his Borrowed Glory. This no doubt did levell his Thoughts, snd lay low thofe Proud Imaginations, which otherwife might have ceazed him^ Jince a Casket of fo meane a value, can ft.arce be conceived to conteinc m it a Jewell of any Excellent Price. ' • ^* I wilt not, faies God, alwdes ftrive with man, for that he al[o isflejh: which may be interpreted, tor that he is of the fame weak, praile, and Inhrm.e Nature with other Creatures. Wherein God feemes to make it as an Ar- gument of his Bearing with man, bccaufe Man was Flefi, i. e. unable to beare what God was able to lay upon him. But if God drawes an Argument of Compaffion from Mans prailty, ought not we from thence like wife to draw an Argument of Submiffion .? IfGodispleafed to forbear punifhing and driving with us, becaufe we are but Flefl;^ ought not we for the fame Reafon much more Qin,i%, 17, to forbear Judging of, and contending with him? This ufe did Abraham make of it. Behold^ faith he, / harue now ta- kenufo^me tofpeake unto the Lord, who am but Dufi and AJhes: Abraham lookes upon it as a Boldneffe, for which he feems to aske Pardon, that he undertook fo much as to fpeak to God, fince he woa but Dnfi i'.nd AJhes-^ how much lefle do we thinke for the fame reafon would he ^ have offered to have difputedwith him? But Secondly, look into man a little nearer, and iearch his Inward and Hidden worth; what is that Principle which men a^ahjl the Deems of God. ^ men ordinarily do fo much bcaft of and magnifyr They call it Rcafon! and pray wli^.t is Reafcnf Is it: not that ,i,vyp Y.oi'^vib^as^'Qt that Carnail or Anmedl man^ rrhicb c^^.nr^ct^ Cor. 11.14. conceive the things ofGcd> and looks fi^cn dl the Agings of the Holy Spirit as Follf. Certainly a imall wind will fill our Saile, if fuch a Principle of knowledge as this can puffe us up: little caufe have we to boail ot that, which coH us fo deare, and is fo lie tie worth: for as to get Ilea- fon, we loll Paradife- fo till we renounce ourReafons, we can never recover it. But take Reafon at its bed and highefi: Elevation, Sa- pfoy.-o.iT. lemon fayes it is the Candle of the Lord: and (hall the Can- dle fay to the Sun, thou bait no Light in thee? thall our Faint, Glimmering, and Derivative Luftre, preferre or oppofeit felfe to the pountaine, from which it iffued? < There is a Spirit in mm^ faith fch^ hut the JnfpirAtion of the --p^ , ^%^ Almighty giveth f^nd^rfianding: and do we think he gave it for theie purpofcs, to argue and difpute his doings? fo much to abufc and milimploy our Talent, is certainly a greater fin, and will bring down a greater Puniibment, then barely not toufeit. ~^: Jnihort, mans Reafon at its beft and utmoft extent, is a Narrow, Shrunke, and Limited things in Spirituall things altogether blind and perverfe; in Naturall things either Ignorant, oronely changing Ignorance into Un- certainty: and fnall a m.an fo much ilretch this Principle, as by It to condemne his Vaker? fhall we with this fcant- ling meafure infinity? or fet our felves Judges in the high- el't adm.inirtrations of Providence, who cannot demon- ftratively prove the Motion of the fmalleft Atome? what is this but fo darken Co^nfell hj words without k^owledge'^foh 7,Z,i.- "to put a Paife Comment upon a Ckare Text,and to blurre the beauty of Providence with our Perverfc and (hort- fighted Interpretations. Secondly, Mans Inability doth yet farther appeare,if you. 8 ^L^Ur^s Unfitneffe to Drfpute you condder him as compared to God. It is not for ncK thing here that the Apoftle doth put this Queftion, Who art thofi^ Mm, that npljefi againft Gcd^ but he does it, thereby to aggravate the SintuU Prcfumption of the Dhbuter-, it was agamft God, therefore the more heinous. And indeed a man can never know his owne Weakneffe and Imperlei^ion aright, till he has loft him- felfe in contemplating the Vail Abyffe and Ocean of Gods perfedion: as if we would exadly know whether a thing be Uttle or not, we do no: ufe to fet it by fome- thing that is lefle, but to compare it unto fomething Greater,as a Sparke to the I^lame,a Drop to the Ocean,and the like. So in this cafe, while a man Centers in him- felfe, and drawes all his Lines inward;, he may perhaps pleafe himfelfewith fome thoughts of Selfe-fufficiency-^ but when he once goes out of himielfe, and takes a find: vievv of the Amazing GreatneiTe and Majefty, which God difcovers even in his works of Providence, then doth a man prefently begin to perceive his own Emptineffe. For fuppofeaman were kept up clofe imprifoned in a Dun* geon all his dayes, and if after fome time of Durance there in that Horror and Darkeneffe, he fliould by chance have a little Glimpfe of light let in to him at a fmall Cranny, how infinitely would he be delighted and pleaftd with it^ but if afterwards he were taken from thence, and by de- grees fitted to endure, and then placed in full Sun-fhine, how ftrangely would he loath his former plaee of Rc- ftraint and Bondage/' It is juil fo with a man, who by degrees is taken off from himfelte, and prepared to a gracious Dilcovcry of Gods excellence. When I confidcr^ faith the Pfalmifl;^ the Heavens^ which are the wcrkj of thy hand — it folio wes pr(;fently, what is man that tkn art P/Ix8.Y. J;4. mindfull of him^ or the Son of Man that thof^ confidcrejl him? Look upon God in the Glory and Brightne.Tc of bis Appearance, and then all Conceits of Humane Excel- lence ^ agaitfji the Decrees of God. - lenccwill prefendy vanilh, as Starres do difapp^arc ac Noon-day. Certaine it is, that if men were more frequent and ferious in the contemplating of Gods Power and Wife- dome, they would not be fo taken up with thoughts of their own-, a wane of comparing cur own emptmeiTe to Gods fullneife, is the only thing that doth mau pufte us up and fweli us. A pregnant Inftance of this miay be feen in the Cafe of fob-^ he finding himfelfe under a great PreiTure, and feeling, as he thought, hard meafurc from God, grows Impatient, and fecmsto long for nothing more, then that he might difpute with God^ thinking no doubt but he had fo much to fay in his own behalfe, as would pofe even God himfelfe to anfwcr. Hence are thofe Pailionate Expreffions, —Oh that a man might plead •fvith God, O'i a man fleadiS for his Neighhunr-^ and Ohl that cap.i^. Jks^erv where I mi^Jn find him, that J might come even to his cap. ji. 3,4, Seat\ Iwoiddcrdir my Caufe before him^andfMmy month Vi^ith Arguments, i.e. I would Difputc and Argue the Cafe with him: his Priends diffwade him from this At- tempt all they can, they tell him over and over, that/^e forgets himfelfe in turning his Spirit againfi God, and inlet- cap. if.i j. ting ffich words goeofit of Us mouth. And when that would not take him off, Elihu undertakes to anfwer in Gods behalfe, and urgeth againft him, that God is greater than Man^ and gives no account of hps A^atters. That his Coun- ggn, 24. 2 j. fells are Infcrutahle, for touching the Almighty rphd cc.n know him, orfcarch him out unto FerfefHon. With many o- ^*P' 57* ^5- ther arguments to the fame purpofc-, yet flill fob remains unfatisHed, and nothing but difputing with God himfelfe will content him. Weill at lafl Goddoth cojidifcend to anfwcr his CurioHty: and what is the IfTue? when once God doth mind him of his Power, that all we fee or feele is only an Effed and Produd of his Goodneffe.- when e- ven the mod common and ordinary Phxncmen^ of Na- C ture. to (Mans Unftne^e to Difpute ^ , ture, v\t. Haile, Snow, Raine, &c. are evinced to be be- ^* *^ * yond the reach of mans Reafon to comprehend, then J^c^ prefently alters his Note, he is not now ibr Difputing any longer, but finkes into an humble Acknowledgment. Be^ hold Jam vile, faith he, whatfia/i lanfwer thesi' I will Uy €3p.40.i,3j4. yy^yjj^yjfif^pyi^j fyfoutk-— A dejcded fenfeofour own vileneffe is moft likely to be the Refult of comparing our felves to Gods Excellence. Thus man wants Ability to Judge. 2°. Secondly, as man wants Ability^ fo likewife he wants Authority^ which is the Efpeciall Requiiite to conftitute a Judge. When one came to our Saviour to ask his Refo- lution in a cafe of a Civill concernment-, our Saviour, though lie had all power in him, yet ading as Man, refu- tui. 1 1. 14. fed to meddle, and askes him. Who made me a fftdge ? So laske thee, thou Bold Difputer, whoever thou art, who made thee a Judge? and by what Authority doft thou ar- gue thefe things? if thou haft no Warrant, nothing in the Word of God to (hew to juftify thy Confidence, thou arc not only a Raft) and Ignorant Cenfurer, but an Im- pudent Intruder. I find in Scripture murmuring repro- ved, Difputing forbidden, and nothing but Obedience required. Wilt thou then upon no better a Ground, then becaufe thou art unfatisfied with the Juftice or Reafona- bleneffeoffuch and fuch a Proceeding, take upon thee to found the Depths of God, and to call him to thy Tri- bimall? what? ftiall the fudge of all the Earth be now ar- raigned at thy Barre, and give thee AccoMtn ofh^ Matters} or elfe thou wilt charge upon him Folly, In juftice or Cru- elt^^, with other things, which I Tremble to Thinke of. ^mjure\ how comes this about, let us know when God parted with his Prerogative, and made you his Overfeer? The Apoftle James commanding thofe to whom he writes, not to fpeahjvill one of another^ he gives this Reafon for it, becaufe thereby they Jhould judge the Law^ which lor- bids all Uncharitable Backbitings. Bat^ faith he, if thon agatnfl the Deems of God. it fud^e the LaWy thou art no longer a Beer of the Z4%?, hat a rf^c^^.i j; /^/!?j}^, i.e. Thou arc a Thing which God never intended thee- he gives his Law to be a Rule of thy Obedience, and not a Subjed of thy Reafoning. So fay 1 heie, if any takes upon him to Judge Gods proceedings, i.e. if thou weigheft his wayes in thy Ballance , if thou mea- furell him by thy Line,if thou doeft Limit & circumfcribe him by thy CompafTe, and fo proceeded to paffe Sentence upon him- in this cafe thou art no longer a Servant of the Lords, but a Judge; and then thou mayeft exped and feare what will follow -, for if fo many periftied at one time barely for looking into the ArkCj and if he that jfidges another J though his fellow-creature, is threatned to he fud^^ed, how much forer Puniihment, how much fc- vererjuclgmentftiall he exped, who thus provokes the Lord by Judging, Cenfuring, and even Condemning him? So much for the fir viz. becaufe ihey agahfi the Decrees of God, 1 3 Aey judged according to flefh, and humane appearance, ' the Sprit ^ faith he qnickneth, thcflefi fnfiteth nothings my vpcrds they are fftrit and they are life.v.6 3 . To apply this -doth any dealing of God,put thee into an Anxious and a difpucing State, by all means fufpend thy cenfure, lead thou fliouldft rkr^e God fccllfjy -^i^nd fearch firil into the principle by which thou procecdeft, whether ii\>t Flejh or Sfirh: {01 reafcn it felie, till it be purged, till the dreggs be taken off and refined by the fpiritof God,{t is ftill but Flepy,^ wcake, low and carnall principle, not at all fit for a Chriilian to own : but is indeed one of thofe earthly members, which we are commanded to fub- dueandMortifie. To diftruft our own underftandings, not to pafTe fentence upon the firfl: blufh and offer of things,nor in fpirituall concernments to be led by Humane appearance, this is the firft and moft NecefTary part of f el fe^ denial/. This ufe may be improved in many Particulars, but there are two things I mainly intend it for. 1. "Firft, to fix, and fettle ofir jfirits, w that great, and fo mfich Controverted DoUrine, concerning Gods decrees of eter-m nail Elcclicn and Reprobation. - ,;■> 2. Secondly To fHpj>rejl'e and filence cur murm firings, and re finings againfi- Gody in hi-s Atls of Providtnce andcpitward dealings with tis. Pirft the confid^ratlon of mans unfitneffe tojudgin the matters of God,ought to fettle and fix m in theBaUrim of Election and Reprobation. That God te)b from ail etet^ nity chofen fomcj en r?hom he will have mercy: - and hath; <^Ht of his good fleafure, reprobated others^ is cleare from this and many other places of Scripture. But to recon- cile this to Humane reafon.or to fatisly all the Objections which may be brought from Philofcpby againft it, 1 think the Apodle himfelfe did not pretend to doe. Here ia diis veifc^ he fecjues to Imply, that th« beft way to decids^ C S this- t4 ^^^'^ Unfitmp to Dlfpie this controverfy, is not to ^//p//^f icand in another place, v/hen in a kind ofExtafie he cries out » BV^o, — 6?^ the Depth, of the Riches of the knowledge and vpifedome ofOodi How infcri^tabk are hisjtidgmcnts^and hi^ waies unfearchable? Rom.i 1.35. certainly he did thereby intend to put a flop unto our enquiry ,that we might not venture into a depth, which we could not fathome. What is faid by all fides in this difpute, I have often, as farre as my weakneflc would give me leav?,conTidered, but yet could never find facisfadion in any thing, but in that queftion of the Apoflles , and in bringing my reafon t02iNcnpluffe. For whatever the Arminians pretend that the Dodrine oiAbfolHtePredcftinatumisBlaffhemoKs, and I know not what, becaufe it feemes to make God the Author of Si}h^ yet indeed it doth no more do it, if it be well weighed^ then their Doctrine of Pre/n>«ff doth; for which reafon, Socin/'&f, who very well underftood the Controverfy, did not feare to deny even Frefcience it felfe: fince whatever is infallibly fore-known, muft infallibly come to paffe, that is neceffarily. For to diftinguifh between the ne- ceflity of the event, and the neceffity of that which cau- fes the event,is,Lconfe(re a iubtilty that 1 underftand not, and am hopeleffe ever to be fatisfied in. Leaving therefore the Difputers of this Age, to the mcrcilefle Fury of one anothers Penns, I (hall give fome few Practicall rules,whereby whoever guides himfelfe,will be freed from all thofe perplexities which his reafon other- wife would engage him in. Firft,/;? all doubts never enquire what if rationalUbut what u revealed: the Word of God alone,which is the ground of our Faith, ought to be the objed of our fearch. If you find this Dodrinc, that God hath pre fared fome^ even for everlafiing . deftruH-ion , while ft he hah cofM])aJfion on others , and that meerely to manifefl his own Glory — if ^ . this a^alnflthe Decrets df God. xy this Doctrine be plainly laid down thee, then farewell Reef 3n, and fet your Faith on worke, to find out- carefully of which number you your felves are. lor there are the "Za ^^(JLivoi and t he Att K^uuiva the Saved and the Zo/?,whofc condition Is as lure and Jrreverf.ble as if they were in PofTeflion of it already. Secondly, Let no doubts or Perplexities takiycu off from yonr obedience. As no man needs feare to embrace Gof- pell-Truth upon its own termes, fo neither ought he by any confequences of vaine &Carnall reafoning to be with- drawn from the doing of his duty. He that finds in him- felfe fuch a frame, that he is refolved to goe on, and leave the IlTue toGod^ though he perifh yet he will truil in him^ he will find at laft all his darkneffe and doubtings cleared up and feat tered: for then we believe indeed,when wih lA^ hrahamw'Q act even againft & Yt'^on^'dWHuTraneProbMity, Thirdly ^^f often asking j cur felves this ^^efiionrrith the Afoflle^what am /, that I fbould limit the Almighty, or ludg the Holy one of Ifrael > What are we, poore duft and afhes, that we fhould looke up to God except it be with trembling and amazement: to admire and not to di- fpute his doings? Tor what are we, that we {hould be pre- fcribing rules to liim, and finding out new waies and me- thods of falvation, others then God himfelfe hath been pleafed to difcoverf What are we,that we fhould fit upon the Decrees oi God, and ilaine the wifedome of his coun- fells, with the dirt and mire of our own fancies? This Im.partiallfelfe examination will fer^x to cure,or ct leaft to allay our Curiofuy. Laftly-/;? all hf^Mtes and doubt s\ ever thinks that part of the tenet fafe/l-^ -vphich doth leaft Humcr mans Prid^, and doth mofi- advance Gcds Glory, we cannot think too meanly and humbly of our felves, nor can we too much advance and^ exalt Gods Soveraignty. Tis this on which the Juftice of all Gods proceedings is grounded; iet God be Great and Glorious X# (M4ffs Unjitmf^e to Dlfpute Glorious,though every man be miferable. To make GocJ all in <«//,berides that it is our duty, is likewKe nothing elfe but an Anticipation ofhappinelfe, and is by the Apoftie recorded- to be the Bleffedpollure, of our future ilace. 1C6r.15.28. 2 Vfe. Secondly, The conHderation of cur Inccwfetance to Judge the equity ofGeds proceedings, ferves to fupprejfe and modtrate all nfmings at the Providence of God in hi^ omrvard difpenfati- ons. Ko one thing is fo great an inducement to x'\theifme,& dircd: denyali of God- as to diftruft the wifedome & equity of his Providence. Dazid confeffeth that the temptation arifing from hence, did fo farre preyaile upon him, that Pfalmi%. ^^^ /^^^ had At moft flipped-'i. he was juil then Hiding, '' ' even almoft going into fome erroneous and blafphemous -conceit about this matter. The temptation was taken from the profperity of the wicked—/ was enviom attht y<9c/^y^-faithhe,'^.3. rvhcn I [aw the profperity of the wicked. Cur malts hen} fit, has been a queition that muchpuzled the Heathen world, and fome of them^ have many excel- lent fayings about it; but to {peak the truth, they feeme to be only things of wit, rather then of ferious judgm.ent.* for this is certaine, who ever (licks long upon this que- ^ion,cannot be guiltlelfe; Hnce reafon cannot refolve it-- Whtn I foH^ht toki^ow thls^ faith David, it wa^ too painfull for me. v. 16. I did endeavour to debate and argue the cafe by my own reafon, and from thence to anfwer my fcruples, but 1 could not doe it, the objection did dill prevaile and overmafter me. What did David then.^ we ifind that he went into f^f San^uary ofGod^v.ij. he con- fultedthe Oracle, and there he found the reafon of their Advancement— -And then he concludes that difcourfe , with taxing himfelfe of great folly, for not taking this courfe fooner, but giving fo much fcope and latitude to his corrupt reafoning-- That againfi the t>ecre€s of God- 1 7 That which was Davids practife ought to be ours, when we are fetU'ponwith the fame temptation, we have lived to Tee as great variety of ftrange providences as any nation under Heaven^ nor is the reafon ofthis as yet re- vealed, we cannot yet fpell out Gods meaning, but cer- tainly he has a great worke domg, which will in due time beaccomplifhed. So likcwife in all particular events which concerne us, let us not fo much confider and reflect upon the things we fee and feele, as upon the hand which fent them. This will either eafe our burdens, or at leaft make us bear them with more cheerfulneffe if we confider that God laid them on, whofe Power wc cannot refift, whofe wifedome we ought not to queftion. Let us (lop our mouths,and quiet our difcontents with this, that God is in the cloud, that he worke s all thwgs noc according to his will barely,though that was enough, but according to the connfel! of hi^' will. There is a wiledome and defigne in every thing though we cannot reach it. Many impatient /^(??? A there are in the World, who think it becomes them to quarrell and conteft with God^though the] have bpit Icfl their gourd, Whofe fpirit is like a trou- bledSea^ any fmall wind will raife aitormeand beget a tempeft in them. Let all fuch hearken to that advice of Hamah'-Talke no rKorefo exceeding froHdlj^ let not Arcgancy come out ofpt-:rl Sam '2.1^ mouth ^f or our God is a God of ki/orf ledge, by him AElions are ■K^eigl.ed-'And not Actions onely,but events likewife-.there are no fuch things as raih, cafuall and unpremeditated evencs-.but that part of the skale, which falls to our lot, whether for good or bad,comes onely, becaufe God is fo pleafed to order and turne the balance. FINIS. D GODS Abfolute Eleftion OF A certaine and limited Num- ber unto Eternall Life: AfTerted and Cleared out of dJBs 1548. Primed by H.HALL, ^^5 9* Aifls 13.45. K^nd as many as were ordained to Et email 'life -> believed- He Apoftle Panl having in a large difcourfe deduced Chriftian Religion from its very Originall , and (hewed , how in the feverall ages of the World, God ftill carried on the fame defigne for the falvati.on of men by Jefm Chrl[^, as he that was not onely foretold.but figured in all their Legall \Vor(liip:you find -'Z/.45 .the Jewes contrar dicing and bUf^heming:-^\. either railing on Chrift, or clfe reviling Paul^ and ignominioufly flighting and traducing the Doctrine which he had delivered. Whereupon the ApofVle acL^iihen the Gentiles heard tUs thej were glad^ /r^nd Glorified the Wordof the Lord ^And ai many as w.ere ofd^iified to Eternall Life bclie^ vcd. From the words I entend to infill upon and clear?, two PropofitiOhs. 1 . Firft— That there -ar^e fome,and that a definite and limi- tednimher, rrhich are by Gpdfrom alUteraity ordained unti 'Eter'nAllTtfi'orfial'V-kttm.' 2. Secondly fhat the reafcn why om man believes X^r/ibra- tes the means offalvatich, and Another doth mt, is finally to be yefohedwto Gods et email Mkction of the cne^ and refrcbatioft ^rejection of the other, ' -'-^' • • Efc>th rhefe -dodrines att 'deere from the words of the text/or this phrafe-'Oj.?/ •n7i*>/>t6Vo-ayuii'o( ^V ^anv A ivviov are thofe that are bj God cert awl] Md infa/lilplj af feinted unto et email life. God being not onely to^;*^ ^^jov«r,the difpofer of feafons, but of perfons. 2. Cor A' Thefe are they who by the Apoftle Paul are called Sr^^o :i«.i'c.'— the /^z'd iTaved allready-whofe falvation i? as fure and certaine, as if they vvere allready put into full Pofleflion of it. In another place t hey are fliled 7por>u^QiV7r< foreordained or fredefiined to Grace andGlcrj: and that we might not doubt, what it was that gave the birth, and rife to fuch a gracious appointment-- The Apoille addes that it was ^fh, 1 .5 '&c. Y^etTA'^Tfodienv, according to the furpofe of him, who doth net wait for nor depend upon outward motives,but wcrkes all things according to the Counfell of his own will. Rom.ii.5.They are called BH.), the EUcticm i.e.tbofe whom God hath culled and chofen out from the Reft of Mankind, anddefigned for Everlafting Hap- pinefle. The force of thefe and many other Texts of Scripture to the fame purpofe, make all tides agree, that Some m- deed are appointed utito Life ^ but who thefe are, that God himfelfe doth not kpow, fo Sodnns: that though fowe are Af-- pmed,yet there is a Pojfibilitj for All, fo Arminius, That is in fhort, that Some (hall be faved is Certaine-, but that the Perfons and their Number is unlimited and unccr- taine. Before therefore I prove the Point by Scripture, give me leave to bewaile a little the fad Condition of thofe men, wbo take a Liberty to Interpret Rcvealed,Truth by Rational! Notions- for in fo doeing, through a juft Judg- ment of God upon their Curiofity, they are forced to run into and maintaine thofe Fond and Ridiculous Errors, which a Sober man would bludi to own. As in this Cafe, can it be imaginable that God ftiould defignc any of his Creatures unco Eteruall Life, and yet not know who they are? as Socinpu affirmes, who brings in God, as the Platcnifis did of Old, not chufing of Perfons, but Propofitions-, not de(igning this or that man to Sal- vation, and fo to Faith Absolutely by vertue of his Pre- rogative- but onely to Salvation Indefinitely upon fup- pofition of Faith, which whether any will embrace or not, he doth not feare to Affert, that God himfelfe doth not know. So carelefle are men of Gods Flonour, while they Study and Contend for their own. For if the Cafe be fo indeed, God doth onely leave himfelfe in the Darke, and doth not exercife his Power and Prefcicnce about his Nobleft' Creature, Man. IhcDodnne oiVniverfa/i Reder/tpiort, though not fo barefaced, yet labours with the fame Abfurdity: for if E God 5 of Gods abfolute iUBion Godknoweswhofhallbefaved, then it iscertame there is no Poflibility for ail, or elie we muft conclude Gods Knowledge to be onely GuefTe-, and maintaine a too Ap- parent Concradidion; for if God knowes who (ball be ia- ved,then it is evident that thefe onely {hall be faved, who arefo known; whereas if there be a Poflibility left for all, then it is Certaine, that God did not infallibly know, who they were that fhould be faved^ but left the whole to Hazard. I muft confeffe I doe not willingly defirc to deale this way in Reproving any Error: for had I leffe to fay in Reafon then 1 have, for Gods Eternall Abfclnte £leflio», yet the Scripture being fo Yull and Pofitive in it, to that alone I wodd refigne and give up my Faith, and not wil- lingly fuffer my felfc to partake either of their Pate, or of. their Polly, who cannot endure to be Taught, but in Spirituall,and therefore Inconceivable Things, would faine ^f wife above yvhat is written. For that there is a Set and Limited Number affointedto Salvation^ appcares from Scripture, in that God is faid to Know who are hi^, 2 Tim. 2, 1 9. i.e. Not their Natures onely, but their Names alfo; for therefore our Saviour Lhc, 10. 20. bids his Apoftles rejoyce in that their Names jvere written in Heaven^ put into Gods Mufter-roll and Catalogue of Eternity, from whence they could never be blotted out. Known unto the Lord, faiththe Apo{lle,^rf ^/Z/?^ wcrks ciV A/»i/ L> from Ever, A^. 15.18. i. e. fo known as to be difpofed and ordered by him-, nay therefore known, be- caufe ordered, for fo to diftinguifh between Gods Know- ledge and his Power as in his Aftions ad extra to feparate one from the other, is to fpeake neither Senfe nor Scrip- ture: for whom Gcdforknew.them, all them, & onely them , not in their Qualifications,but in their Refpedive'perfons, did he fredefiim to bs conformable to the Image of his Son, Rom. offometo EternallLtfe: 7 Rom. 8. 29. ' And ifof an Eled perfon Alhhe Haires are SMmb.io.io] Numhred, how much more of Chrifts Myfticall Body, are all the Members numbrcd? which Body is already com- pleat as to Gods Purpofe concerning it, and to Imagine » that any fhali fill a place there, whom God doth not al- ready know as particularly, as if they were Adually Exi- fting,is to meafure Eternit)^ by time,and to make God like our lelves Fraile and Fallible. The Reafon of this is, becaufe every AEl of God is Ah- Joltae: as bis Nature is, fo arc the Adions which flow from it, Unconditionall and Irrefpedive. For the clearing of which Reafon, it will be ncceflary to explaine in the Ad ofEledion i.How God,who Eleds, 2. How man, who is eleded, are to be Confidered. For the Firft, Many there be that think Godinthe Act ofJSUBlon, u to he Conftdered as a fttdge-^ and hence argue ag'ainft this Abfolute and Irrefpedive Eledion from thofe Known and Obvious places ot Scriptures, — Sh^ll not the ^^^^ 18. if. fudge of all the Earth do right? Jhdl God acceft per forts? or^^^"**?'^* preferre one before another, when all are Equall? how is ^°* ^°* this Reconcileable to his Juitice? I anfwer, that in the Ad of Eledion God is not to be confidered as a /i^^^f, becaufe 1. A fudge as a f^dge, sotted tea Rule^ which he w^ not Tranfgrejfe-^ but what Rule can be Imagined to Tye God, except what he hath fet himfelfe? which in the Ad ofEledion, that being Eternall, and flowing onely from the V/ill of God, cannot rationally be fuppofed. 2. The Bfifinejfe of a fudge, oi a fudge, is to Befiorv Re- wards and PuniJhTnents accordiftg to Merit ^ but in Eledion the Motive onely on Gods part is Grace, and the End is Glor^\ 3 . God is not at all Obliged to Mm-^ he that made man, ' may freely appoint him to what Ends he pleafes, without doing him any Injury: for hath mt the F otter paver (fver E 2 his 8 of Go^sahfolute Election hi^ Cl^'> though for a man to plead with God in this Cafe is fomewhat a worfe Sohcifme, then for Clay to quarrell with the Potter. Since there Matter drives on- ly with its lafhioncr, but here Nothing contends with its Maker. There the Clay though it be not a ve^dl of Honour^ yet remaines Clay ftill-, but here not the Quality only,but the Subilance likewifc is fubjed to the Pleafurc of Its rramer. Laftly, The Apflle, being to give a Reafon of this Difference between one man and another, Afcribei it alto- gethcr to Gods good fleafure-^ and ior a Proofe of that Af- lertion^ he alledges a Saymg of God himfelfe Rom.g.i^. I mil have Mercj/ on whom I will h^e Mercji^ So that the Ad of God in chufmg fomc to Everlafting Life, and refuling others, is not an A^ offuftice^ for they neither did nor could deferve it^ nor is it properly an Aft oi Mcrc]^ for that any (hould be faved at all was meetly from Mercy, but that thefe rather then others, was not properly from Mercy' becaufe Mercy is Equall to all that Equally deferve it, or Equally ftand in need of it, but here between Equalls a diftindion is made. Elcfhlon therefore is an Act oiSoveraigne Will, the Apoftle calls it 'EvMJap 5? ^.Knuii'TQ- Efh. 1.5. The good fleajtire of Gods will, which as none can relift, fo none ought to Queftion;, for neither is Man ftronger than God, nor ought he to think him- felfe Wifer. Thus God in the Act of Election is not to beConfidered/^/^^/z^AT,/^^ ut Domi/t^-, as a Judge, but as a Soveraigne. For the fecond, viz. how the Perfons, who are Elected, are to be Confidered. Some afiirme they are to be look- ed upon as Believers, viz. That Godfcreleeingfome would embrace Faith and Salvation, when it was offered them, he did therejore chnfe fome unto Everlafiing Life. And this Con- ceit is not onely maintained by our Moderne Arminians,. buc, that I may not fecrae to mince the matter, was in gene* of feme unto 'Eternall Life. 9 generall the opinion of al mod alltheGrceke and Latine fathers, except only Auftine of the Primitive and Purer Tinies. They who have read them, will affirme as much, and they who 4oubt may read their Sayings to this Fur- pofe, faithfully Collected by VoJJihs mliis Hifloria Pela- £iana But this Suppofxtion, however Plaufible (as indeed what is not, that gives man a Power) and though backed with fo much Authority, yet feems to me to be directly con* trary both to Reafon and Serif tnre. pirft to Reafon, becaufc I. This pits [omething a^ a Caufe to move G^ds tvill: for if Faith forefeen in man were the Cai-f^? why C-od chofc him, then fomething without God (hall have an Influence upon him; which certainly is very Abfurd, if not Blafphemus: for if God fhall be fuppofed to take a Reafon of his Actings from fomething without himifclfe, that thing mud needs alter him, and confequently be greater than he. Secondly, becaufe thi6 very Faith thus fore feen is the Gift efGod^ as the Apoftle affirmes Ep/?. 2. 8. and none that I know deny it: ioth2ili^Faithforefeen were the Caufe of chunng any, the Decree of God muft thus be ordered, — I forefee that I will give fuch a one Faith, therefore I de- cree that I will favc him, i.e. I decree to give the m^eanes, before I have yet appointed the End: which is a ^'ethod ofMarfhalling Gods Decrees, that a knowing Heathen would be afhamiCd to think of More might be urged, but I haften to Scriptnre Con- futation; we find our Saviour fayes of his Difciples (v;hich who fees not how Applicable it is to all the Elect J that /?f chofe them, thejhadnot chofen him^foh. i^. 16: hmi^Faithforefeen'WQvc a Caufe, he muft have faidthe cleane contrary, for then he would have chofcn them, bccaufe they had firft chofe him» . — - : E 3 A^i 10 ofGod*s dfonte BlcSiion And the Apoftlc /^o^>« i Ep. 4. 10. fayes, this is love^ not that yvt loved Godfirfi, hat that he loved m-, and for tkit reafonfent his Son, not as forefeeing our Affection, but as purfuing the Intent, and procuring in us the Eliects of his own. And the ApoRle Pasil doth every where afTert Faith to be a Fndt and not a Cai4^ of Election-^ that we are choftn unto Good V/orks, not for tliem-, i. e, that they who are Predefimd^ (hall certainly Bdkve^ not they who Believe \wcxQ therefore FredeJUned-^ which is the fumme ofhisDifcourfe Efh.i. So that in the Act of Election, rnenare to be confxde- red as meerly Pafiive, i.e, as Creatures, not as Believers-^ asfuchwho were liable to be difpoled by God how he plcafed, but had no Poilibility of meriting any thing from him. This is affirmed of the Jfraelites'm General!, Deut.'/. that God chofe them^ not htcaufe they were better, or more Right com then other Feofle, but becaufe hefet his Heart ufcn them. And left they fhould perhaps pride themfelves with a Conceit, that for their own worth and Excellence this Priviledge was given them, they are expreffely told there was no fuch matter, for they were a ftiffeneckid and Kebelliofij Feofky Defit. 9.6. Abie rather to thwart, and, if poflibk, to undoe Gods Elcdion, then to procure it. Thus we find Math.i i .that Chrift preached the Gofpell to Bethfaida, and to them of Capernaum^ who were fo far from meriting, that our Saviour affirmcs of them, Sodom and Gomorrah had they enjoyed the lii^e Favour, would have been much more repentant ant then they. And to conclude in Particulars, the Apoftle P^f^/ hand- ling this very Argumient, and intending for ever, fo far as Scripture evidence will reach, to filence the Difputer of this World,that God alone may have the Glory of his Grace, he inftances in f ^cci' , who was by \'irtue of this Abfo- of fome to JEt email Life. 1 1 Abfolute 15|pion preferred before Efan, ('the Tempo-r rail Condition ferving to (hadow ©ut the Eternalljfor left any Imagination (hould arife, as li'faccb in himfelfe were the more deferving of the Two, he laies it was done hfore am of r hem had dene either Gc^d or Evill, Row. 9.11. And i fit fhould be Asked, how it cametopaffe that one was taken, and the other ieftj what did induce God to puc fuch a Difference between Two, who were Morally E- quall, and Naturally Efatt was to have the Advantage, the Apoitleaddes, that it was done to this End, that the Pfsrpofe of God according to Election might fimd, not of Workes/biitofhim thatcalkth. Wherein the Apoftle plea- ding the Caufe of Gods Honour, and being Jealous of his Prerogative, refolvcth all things into Gods Purpofc, and referres us thither to feek the Ultimate Difference of men s either Tem.porall or Eternali Condition. And he that will not acquiefce, when he thus finds it written, but will bring his Wit to ftrive and Wreftle againft the WiU of God, he cannot alter that, but onely does unhappily evince to himfelfe, that while he continues that Humor, he is not of the Number of Gods Eled, for all that arc, a Willing; Humble, and Obedient People. Againft this which hath been urged, there is that I know of but one Confiderable Objei^ion-, and that is, if the Number of thafe rvhichjhall be faved he limited and Certaine, fo that thtre is no FoJJibilitj for more, how comes it to fajje tkit the Prophets andAfoJfleSy are fo Importunate^ with all indifferently to Come in, and Repent, that they might be fafVedt and God himfelfe i^ often bronght in in Scripture chiding and Expcftpilatingwith Sinners for defir eying the m f elves y and- {or refuftng Salv.ition-, which, feems to be a. Vain and Ludi- crou^ thing, if the Number be fo Set already, that there is no Rccmeform^ore. This Objedion is yet made more Tragicall by the- many Heavy chargef and Bndicemencs, which are drawn up againft this, as feme ftile it, Partlall an^Cruell dea- ling, from the Common Places of Gods Jufticc and Mer- cy, which men who love 'themfelves are very willing to Enlarge, and therefore eaiily hearken to thofe who dare declaims upon fuch Subjects; But thefc Vaine and Emp- ty f lourifhes, however infoluble they may feemie to fome, who are guided by the firft Impreffion and found of "Words, are of no Importance, if we fix Election onely u^onGods Will-^ for this will prefendy cutoff all Witty Cavills, if we can prove that God will indeed have ic Ibj and therefore I look upon the former Objection as their maine ftrength, becaufe it immediately tends to praccife, and feemcs to beget this Opinion, that Gods Secret and Revealed mil do Thwart ^ Contradict each other. There- fore I anfwer I. That though few Jhall be faved, md thofe Few deter- mined, jet becaufe they are nnknown to t'^, we are to locl^upcn aU as in ufaveahle Condition. Thus the Prophets and A- pofllesdidin their fo frequent and Repeated Inftances with thofe to whom they preached, and their Example wear^to follow: Tor peremptorily to conclude againft any, and to deny them the meanes ofS&lvation, becaufe they are not Elected, is an Uncharitable Prefumption in us, which we (hall more heavily account for, then they will do for their Difobedience and Unbeliefe. 2. There is no $th?r waj for thofe who are Elected, to come to the'Kno'^ledge of the Truths but by a Generall Pro- Jo fall of it Indifferently to all ^ which is our Saviours mea- ning in thofe many Parables, which intimate a Promifcu- ous Call^ from whence he concludes, that thonoh wany are Called^ yet few are Chofen-^ and we may invert the Propofition thus, though Pew arc Chofen, yet many muft be called. In this World the Tares and the Wheat muft be equally Tended, and though they grow together with fome difccrnabk Difference, yet' it is not the Mini- flers of [ome unto ittrnall Life. 1 3 flers bufir.efle to make a Finall Separation. \a^\^^ ^Th:n is A TrvojoU end in P reaching the Gojpll^ the jirfi and ^rinci pallid- to bring in Gods Ele^^ hutSeccndd- rily itfervef to ccndtmne the Re f rebate, and to make their DamnMicn fnft.. Tor what can they pleade at the laft day to Juftifie their Unbeliefe^ f.nce when they were Cal- led as it were by name, yet they did willingly exclude themfelves , and thereby, as the Apoftle fayes of the Jewes hcrQ^j fudged themfelves Unworthy of Eternall Life. Thus the Apoltle faies that Gods Divinity and Sfirituall Being was dif covered in the Creation: and it it was asked to what Purpofe, fince fo few did cither Believe or Worlhip him as they ought, he anfwers, that it was for this End — -E/?7Dg^ oj^^"^ Sv^mhaym^i^ Rom. 1. 20. That they might have nothing to Pleade, no quirke nor Apology left to Excufe their Atheifm.e and Idolatiy. And ifofir GofpelUe hid, faith he, it i(^o(ji%voK to the Sa- ved. I Cor. I (i. e.^ A) 7^.-^ all have not the Grace, be- caufe they want the Gift of raith: thac being not thrown, at Randome on all, but rcfervedas a peculiar blcfling for Gods chofen ones-,and them he calls, while he leaves others to their Naturall HardnelTc and Impenitence. It is not in Vaine or Figuratively fpoken onely 2 Cor. 5.17. that every Believer isKo/J KttV/^, faid to be nenv home, a To this Objection which mod Carnall Minds do not cnely Reafon but Live by, ImayAnfweras the Apoftle did, when having affercedthe TreenefTeof Grace, and how altogether undeferved it was on our part, he brings in a profane perfon asking this Queftion, Jhdl we continue in Sin, that Grace may Abound ? Rom. 6.i.e . what fhall we put God to it, and Try if we can Out-fin the Riches of his Mercyr To this the Apoftle replies only Mh y.voiTx^ let it not be, or it may not be, fuch a Thought can never arife in any ones Heart, who does Truly underftand what Mcrc}' mcanes. So may I fay here, if any who conceives himfelfe Ele- cted, (bail draw this Conclufion from hence, becaufe Gcd hath chofen mc, and I am furc of my Salvation, therefore I will i-unonand provoke him daiely, and ilrive as it were, to blot out and Croffe his Decree; mj) -Jyoirc, Thou canft not do \t, thou canft not apprehend that God loved effome unto Btemall life] 17 thee with an everlafting loves, and fingled thee out from the lumpe of mankind when fo many millions were to be undone eternally, but it will worke upon thee, and melt all thy affecti- ons into a grateful! returne ot fervice unto that God, to whom thou art obliged for fo infinite and undeferved mercy. But if any who hath a mind to live wickedly (hall Argue-- If i am not defigned to life I fhall be damned, let me do what I can-- 1 anfwer tirft, that there is no fojjihjlity for my trnth to be jo chare, hut that evill mci may ahaje it to their own de fir net ion: and 1 believe every one fees how the making Gods decrees conditional! will lead a corrupt mind to the fame Inference, lor he may as well fay— If God forefee, that I (hall believe, I ihafl believe-,and fo in the meanc while take his liberty^ But Secondly, Confider that as Gods decree of Election hath m influence to Neceffitate the rpill of mj , but he that believes though ordained to it, yet believes freely and willingly ;, fo the Decree of Revrobation hath no influence at all to the Damning of any: becaule though thofe'who are Reprobated fhall ecrtaine- ly be damned, yet fentence fhall not paffe upon them according to the act of Gods Reprobation, but according to the merit of their works. Gods decree is made by powcr,but it's executed by Law-, and therefore while thy damnation is yet uncertaine, doe not difpute thy felfe into fuch a (la te, as to endeavour to make it juih Laftly, The Rule of our Obedirrce is mt Gods decree but Gods comynand. Mofes when lie had given the Law, exhorts them to walke according to it,and to check their ]nquiiitivencfre,tells them that they were net to Afcend into Heaven, there to pry and fear ch into Gods Decree concerning themfelves, but thewcrd 7v,ts nigh them, in their hearts that they might do i/-,Deut . 1 1 . 1 2 . And the reafon is bottomed upon that cternail and unanfwc- rable truth--J'fcr?f things belong to God, but things revealed to us-^' that they may be our rule to walke by. So that in ihort we are fo to afcribe all Power &Praife toGod, " P 3 -. ^5 1 S of Gods ahfolute election jis to looke upon and acknowledge him the great and fupr erne difpofer of all things— buc yet we arc fo to live in our obedi- ence and fubmiffion to his command, as if nothing was at all decreed concerning u?,. buc that we were wholly left to the counfell and powei- of our own will. Tor if we conclude againft our felves^and live like reprobates, we are fure to perifh. But if with hearty and zealous endeavour we ftrive to doe the will of Gcd, and. leave the event unto his mercifuU provi- dence,againft fuch, I dare boldly affirme it, there is no condem- nation, and the world {hall fooner perifh then fuch a foule miC carry. Therefore the Vfe I fhall make of this difcourfe, fo neceffary for thefe cavilling times, is to exhort us all that rve would leave offdijpHting mdfall to ^rdiife. Since it is ccrtaine that the foundation of God ftandethfure which is t\i\s^thAt God knoweth who are his^ --i. knoweth them de- finitely ,we may vexe and diftem.per our lelves by wrangling,buc we (hall not be able to fhake or alter that. All the while we are difputing we are like Abrahams Ram caught by the homes in the Thicket, when we fhould be offe- red up in facrifice,we are vainly ftrugling to entangle andfnarc our felves with our own Dilemmas. It would be counted madneUe in a TraYeller,who has a great way to goe, and but a little time to performe his Journies in, if he fhould leave his road, and needleffcly run into a wood, where, befides the troublefomeneffe of the pafTage, he is fure to loofe his time , if not himfelfe , and in the end fit down to la- ment his folly. No lefTe unwife are wc if we leave the fafe and known path of Cods Commandments, to wander in the endicffe maze and Labyrinth of Gods decrees. if in worfhip, when a man ftrives toferve God more ftridly or in a more fpecious manner then the rule warrants him, his whole devotion is flighted with a ^ui^ Rcq^tijivit hac^vjhoh&d you offome urJo Bterftall Life. r ^ you trouble your felfc with thefe thingsi how much more fe- verely ftiall.hji)e reproved,who ventures upon a forbidden as well as undoHtl curiofity i' In (horc all the while we are arguing, we a re out of Gods way I, and in the way onely of our own inventions:, and till we get out of it,we may juftly feare that the iffue will bCjConfuTion, amazement,doubting,and at lad defpaue. If men would hutonca^Or-uvihTdoToipiovi'if be fober in their reafonings, it would appearebut a modeft: requeil, that God and his word alone fhould have the honour, above and beyond our private conceptions. For he will be found juft, when he comes to Judgment,but woe be to that man who daires arraign him? Whatever vaine men may anogate to themfelves, and upon the confidence of fuperficiall and empty Rhetorick, venture to enterrr edle with, and to paffe their cenfure upon matters fo in- finitely above their reach, yet they will find at laft, that obedi- ence is better then knowledge, that felfe denyall is the onely Gofpell-facrifice, and of all Chriftians, the humbleft Chriftian is the beft. Therefore Secondly, Sifice there are cert nine Number ofpintedunto Eter^ nail Life, let m give onr [elves no reftj till we can comfort ^ly prO'i' nctiiice to our [elves that we i.re of that Number. Many are thefignes by which a man may judge of his eternall condition, and one of them is exprelTed here in the Text--That rrho were Ordained unto Ettrnall life believed—'u Believed the word of the Lord,concerning falvation by Chrift. So that goe prefently and askc your felves this queil:ion,do I believe i' i. Am I willing to receive Chrift, and Salvation? Yes,- perhaps you will fay, I am willing, • ' Then go on farther and aske , but am I willing to receive Chrift upon his owne Termes^to acknowledge my ownc wretch- edneife without him,to fly to him, as I would to Shore out of a Tempeft ? Do I fee my felfe in fo Undone and loft a Condition, that nothing but his fatisfaction can relieve mc ? then goe to Chrifi, 20 Gods L^hfolute Electicrp Chrifi^hc calls tbee,lie calls thee as effectually, as if thou heardd: a voyce from Heaven fayiRg Come ; Corns unto, me thou we^rj and lad^n Softls m^ I ivill ^ve thee refl. Mat: 2. iv. Come with all thy Sins , nay with all thy Teares upon thee -and 1 will cake thy Burden , I will lettle thy Diftractions , and fpeake to thy foule in the midft of i:s Difquiets , Soule be at peace, I can make up all thy Wants^and am able to fave to the uttermoft. If after this thoucanft be content with nothing but Chrifi, if thou art willing to quit all for him, and to count the world only as a ilage,where either thy faith or Patience mull be daily exer- cifed ; if thou doll find that fweetneffe in the ]Face of a Recon- ciled God.as no earthly enjoyment could bribe thee to a willing commilTion of any knownc fin againft him , then goe and enter into thy Reft, and take an earneft of thy future joy . Tor if the cafe be thus with thee,and thou perfevereft in it, Heaven and Happinelte are as furely thine as if thou wert allready there- and even while thou liveft.,thou art placed in fo high a fphere of Fe- licity and content,as all the laboured and perifhing comforts of this world,cannot amount to fill up one minute of thy entire fa- tisfadion. This deferves to be more particularly infifted upon,and fome motives likewife might be ufed toprefleall unto this duty of examining their future ftate. But certainly they who know what 'Eternity island how neare they are to it^how ever^^ minute, for ought they know,may waft them thither, they will not long put off or deferre the enquiry : for all the while they doe fo,thcy evince to themfelves that they have no lot nor portion in the Heavenly Inheritance. For though both Grace and Glory are beftowed Freely, yet wee mayfadly conclude, that they are not defigned for thofewho looke noc after them. FINIS,