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ROBERT iM'DOWAL^.,

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DISCOURSE I.

:sz

EPHESIANS I^ 11.

WHO WORKETK ALL THINGS AFTER THE COUNSEL
OP HIS OWN W},^^»

HE apostle has, in the former partof this,
verse, a manifest allusion to the division of the land
of Canaan by lot to the twelve tribes of the children
of Israel, the whole disposal of which wps of th&Lord^
Num. xxvi, 5$t Prov. xvi, 33. He thus directs
our views into the Lufiiiite wisdom o£ God, '* in whom
also we have obtained an inheritance.'* God had, in
the depths of infinite wisdom and absolute sovereign-
ty, ordained this inheritance for them, ** being predes-
tinated according to the purpose of him who worketk
all things after the counsel of bis own luilU^ And
since we have but just emerged out of non-existence^
and know notbing but. as omnisicience holds up the
lamp* it surely ^comes us to awaken all the powers
of our souls to attention, and to spend mdtijdis, nay.,
years on this sublimpst of all subjects^ For it proves
a divine agency in the production and management of
all things. *- God worketk all things,*^*- not blindly,
nor as present unforeseen.circumstances may require,
but after a certain, determinate and immutable pattern,
** after the counsel of his own'^ unalterable ** will.'^
I shall therefore in humble dependence oji..div.iiie aid
show —

First, That. God's agency produces and manages
all things.

Secondly, That God*s own will is the only rule,^
J?y which h^ inakes, governs and directs all things,

(

)

I am then, in the first place, to shaw, that the agency
of Divine Providence produces and governs all things.

This is certain, that the soul when awakened to an
impartial inquiry after immortal good, cannot rest short
of the enjoyment of a being, who is both able and al-
so determined' to do whatever is best to be done, and
to prevent whatever is best to be prevented. He must
therelu/e be possessed of absolute perfection, and thus
be worthy of divine adoration, s^nd the most unlimited
confidence. He must indeed ^^ work all things ac-
cording to the counsel of his own will," that the sou^
may cast itself and all its concerns on him. to be man-
aged and disposed of by him according to his own
pleasure.

Take from such 9, soul faith in the divine agency
managing all things, and you leave it full of painful,
apprehension, not knowing where things may termi-
iMte^ however promising in ttieir first appearance : But
restore to it again faith in that agency, and it will see
all thin|g;s moving on toward the most noble end. It
will, with Abraham, ^* against hope believe in hope.^>>
Though it sees not into futurity, yet it says, " the
Lord IS the portion of mine inheritance, and of my
cup ; thou maintainest my lot : the lines are fallen
unto me in pleasant places i yea, I haye a goodly her-
itaffe,*' PsaL xvi^ 5, 6^

It is also certain, that since God has brought alt
things into existence, he must have an undoubted
right to govern and direct them. " The earth is the
Lord's, and the fulness thereof ; the world and they
that dwell therein.'^ Now it is universally allowed^
that evenr one has a right to do what he will with his
own. We, and all we have, su-e absolutely the Lord's,
by creation and providence. How then shall we cen-
sure infinite wisdom and goodness for governing and
directing all things according to his own pleasure.

None but God, who is omnipresent, infinitely wise
and ^ood, is fit to govern the universe. For all things
require infinite skill, goodness, presence, power and
patience to manage them. Even one of the smallest
partidet is of too much importance* tof any besides

( * )

God to manage. If misplaced, it might overthrow u\
empire, g^ve a shock to the world, and extend its in-
flac&ce into eternity. It might even frustrate the
wisest purposes of Jehovah, and cast all things into
irretrievable disorder and confusion.^

God undoubtedly formed the most minute particles
to answer some very important purpose in the plan of
his government. His character requires him to make
them subservient to the grand design for which he cre-
ated them, and not be baffled by the workmanship of
his own hands. Their importance, either in them-
selves, or in their connexion and consequences, is so
immensely great, that none but God is fit or able to
manage them. Since God could make nothing in vain,
we must conclude that every atom has its importance
in the natural world. Th^ whole globe is composed
of atoms, which, when separated, elude the most pierc-
ing eye of mortal man. Now which of all these shaU
be neglected I If one, why not another — why not all
f~all material nature ? And so all things run into irre*
treivahle confusion and rude disorder.

If things in the natural world be of such conse-
quence, surely those in the moral world are of too
great importance to be trusted in the hands of any but
God. Hence you find the scriptures ascribing the
management of all things to God's infinite wisdom
and power in the following explicit manner.

Eph. i, 11. "God worketh all things." Heb.
i, 3. " Upholding all things." Rom. xi, 36. Of
him, in creation^ through him, in trovidenccj are all
things. Col. i, 17. " By him all things consist/'

The subject reqMires a particular detail.

* There could be no certainty with ivspect to the period of men's lives, on which
^uch depends. For it might light on the ejre, and bring on an infiammadon, whi(h
would produce a mortification ; or, it might &11 on some |)art of the lungs, and bring on
a consumption, and, in consequence, tlte death of an Abraham, an Isaac, Uc. and so frus-
trate even the plan of man's salvation. Now, as thtir <wn$e^u«nces wa/f extend £ir, verjr
Ar, beyond this world, because their divine author directs every thing with reference to
eternity ; so it is necessary anddesipabiOr that everyiatom,'or note, which play* in the
sun-beam, should be conducted^ in -all it» various motion*, hy the uaerting hand of Al-
mighty God.

( « )

}, God forms the embryo in the womb. Job. x, 9^
IQ, 11. *' Thou hast made me as the clay ; and wilt
thou hiring mc into dust again ? Hast thou not poured
me out as milk, and curdled me like cheese ? Thou
hast clothed me with skin and flesh ; and hast fenced
me with bones and sinews." Psal. cxxx.ix, 14 — 16.
** Thou hast covered me in my mother's womb. I will
praise thee ; for I am fearfully and wonderfully made :
marvellous are thy works ; and that my soul knoweth
right well. My substance was not hid from thee
when Iwas made in secret, and curiously wrought in
the lower parts of the earth. Thine eyes did see my
ftubstance, yet being unperfect ; and in thy book all
my members were written, which in continuance
were fashioned, when as yet there was none of them.**
Souls are not generated by parents, but immediately
created by God, in that very act, by which they are
united to their respective bodies. For souls are not
composed of parts, consequently they are indivisible,
and therefore cannot be communicated to children.
Keel, xii, 7. " The spirit shall return unto God who
gave it.'* God gives the spirit. Isai. Ivii, 16. ** The
souls which I iKive made.** God made the souls
which were in Isaiah's time. Zech. xii, 1. *' The
Lord formeth the spirit of man within him.** As God
made Adam, and breathed into him the breath of life,
so he creates the spirit in the body alter it is fashion-^
ed. God is therefore " the Father of spirits.** Hcb.
:f ji, 9. For ** he fashioneth their hearts alike.'* Psal.
xxxiii, 15.

How plain is this also from Rom. iv, 17. *' I hai%
made thee a father of many nations, before him whom
he believed, even God, who quickeneth the dead, and
ealleth those things which be not as though they
were.'* I bave made^ {tetheik'd) constituted or ap-.
pointed thee a father of many nations. God had ap-
pointed Abraham to be the father of many nations,
before him whom he believed, even God who quick-
eneth the dead ; that is, quickeneth Abraham's body,
which was dead with respect to generation, and Sa-
rah's barren womb. Abraham w^as about an hundred

fH til|»» ,l| l MtMi <»-».- '

■11)

j'ekrs old, and Sarah, beside her natural barrenni js,
was past the time of life to bear children. The apos-
tle, therefore, compares th<e conception of Isaac to
the first creation, when God, by his omnipotent com-
mand, called things which were not into real being.
And Abraham knowing the Almighty power and im-
mutable faithfulness of God in fulfilling his promises^
** considered not his own body now dead, when he
was about an hundred years old, neither yet the dead-
ness of Sarah's womb.'* Thus '* Abraham against
hope believed in hope." For he knew that God,
who, in the first creation, had, by his power, called
things which were not, into being, would by the same
power produce Isaac the child of proinise.

Some indeed earry their opinion of human agencj^
to such lengths as to make man almost independent
of God. They hold, that God made only Adam'fi
soul ; that £ve's soul was formed out of Adam^s ; that
part of Adam's soul was communicated, by natural
generation to his children ; that his sons, who begat
children, communicated in like manner, a part of that
soul, which they derived from Adam's to their chil-
dren, and so of all men j and that man begets man in-
dependent of divine agency.

The futility of this opinion is easily exposed.-^
It makes all souls a part of Adam's. Though you
divide Adam's soul into ever so many parts, yet it
will take all those parts to make up his soul again.-—
The absurdity is too glaring to dwell upon ; for upon
this plan it makes all souls but one soul. On this
ground, how can some delight in objects which oth-
iers view with abhorrence ? How can some rejoice,
while others weep ? If all souls are one, why cannot
tliey look as easily into other minds as into their own ?
And all souls must with respect to happiness, or mise-
ry be in the same condition with Adam's : For it
takes the whole to make up his soul.

If souls were generated by parents, they would be
subject to corruption, and the doctrine of the immor-
tality of the soul would be destroyed.

( 8 )

II. Jchovnh govcrnA the empires and states of th^
world, together with ev'ery indivicklai person in them i
he presides, the God of armies, to determine their
movements, and on which side, and by what means^
victory should declare in the day of battle^

Hence the Assyrian, >^ho in Isaiah's time, ^asthA
most potent monarch in the wx>rld, could no more
move without God, than the axe without him that
heweth therewith, or the saw without him that shak*
ethit. God saith, Isa. x, 5, 6. "* O Assyrian, the
rod of mine anger, and the staiF in their hand is mine
indignation. 1 will send him against an hypocritical
nation, and iigainst the people of my wrath will I ^\vt
him a charge^ to take the spoil, and to tak6 the prey,
and to tread them down like the mire of the streets.'^
God influenced and sent the Assyrian with his army
on this errand. He employed him * ' as the rod of his
anger," or the instrument in his hand, to cdrrect a
disobedient people. And as God did not forcci but
powerfully ihfluencttd his will to fulfil the divine pur-
pose in the correction of a sinful people i so he feh
himself free, under no compulsion, while he acted as
the rod in God's hand^ Ver. 7. ** Howbeit he mean-
eth not so, neither doth his heart think so ; but it is
in his heart to destroy and to cut oiT nations not a
few." So secret, though eiftcacious, was God*s influ.
ence, that he did not think of acting only as the instru-
ment in God's hand. For it appears from the 7th to
the 15th verse, that the Assyrian was a free-wilkr,
imagined he could do whatever he pleased, had a
self'determining power, acted from the powers of his
own free-agency, and disbelieved the influence of
God. But to reprove him and all others of a like
opinion, God saith^ vers. 15, ** Shall the axe boast
itself against him that heweth therewith, or shall the
saw magnify itself against him that shaketh it ? as if
the rod should shake itself against them that lift it up,
or as if the stafl* should lift up itself, as if it were no
wood.'* God compares himself to the carpenter, who
made use of the Assyrian as his axe and saw, which
must have lain inactive unless moved to action by

< 6 )

liome agent. By this example, he shews the cgrc»
gious vanity, folly and presumption of those, who sup^
pose they can act without God's previous and immc^.
diate excitation to action. " Shall the axe boast itself
against him that hewcth therewith ? or shall the saw
magnify itself against him that shaketh it ? as if the
rod should shake itself against them that lift it up, or
an if the staff should lift up itself, as if it were no
Wood. * .The Assyrian, as the second cause, could no
more act without God's previously exciting him to
action; than the rod could shake itself, or the stafi*
could lift up itself, which is impossible. From this
4t appears, that the Assyrian held, as many do in our
day, that the creature acted as he pleased by the pow-
ers of his own free-agency, that the decrees and pro*
vidence were conditional, that the creature, by per-
forming the condition, regulates and adjusts the will
end providence of God, consequently that man was
the independent master of himself and God dependent
on the civ ure. This is for the axe to boast itself
ftgainst him that heweth therewith, and for the saw
to magnify itsrlf against him that shaketh it, *' as if
the rod should shake him who lifts it up, or as if the
staff should lift up the man who uses it/' for so the
words may be rendered.

We are told in 2d Sam* xxiii, 10—12, that Elea-
2ar and Shammah obtained a great victory over the
Philistines, and had the praise of being great heroes,
yet, in both cases, it is said, '* the Lord wrought a
great victory." They were valiant ; but their valor
was from God. They were victorious, but divine
agency wrought the victory. God made use of them
as instruments to fulfil his will.

In the xiith chapter of Job, from the 6th verse
to the end of die chapter, we have an account of
the absolute and uncontrolable agency of God over
^U the devices and passions of men. Verse 17. ** He
leadeth counsellors away, spoiled," causes politlf
cians to leave their seats, ** and maketh the judges
fools ;" causes those at the helm of government not

( 10 )

to know what measures to take. Verse 18. "He
looseth the bonds of kings," dissolves the power by
which they keep all orders of the state in subjection,
" and girdeth their loins with a girdle ;" binds kings
with the cords of a captive. Verse 19. ** He leadeth
princes away spoiled,'* leads governors of provinces
into captivity, '* and overthroweth the mighty," de-
feats the commanders of armies in the field of battle.
Therefore, ** the Most High ruleth in the kingdom of
men, and giveth it to whomsever he will," Dan. iv, 17.

Examples are endless : let it suffice, that ** the bat-
tle is not to the strong, nor the race to the swift.*' —
See also Psal. xxxiii, 16, 17.

III. The agency of God, by which all things are
produced, does not consist in merely* preservin;5 the
creatures* strength, nor in giving them a law for the
regulation of their actions, nor in giving them a gen-
eral principle of motion to be determined by them-
selves ; but, it consists in the immediate, previous and
predeterminate impulse and excitation of the creature
to action. Prov. xri, 1. "The preparation of the heart
in man, and the answer of the tongue, is from the
Ijord.** Verse 9; ** A man*s heart deviseth his way ;
but the Lord directeth his steps." Chap, xx, 24.
Man*s goings are of the Lord ; how can a man then
understand his own way ?" Chap. xxi,l. " The king's
heart is in the hand of the Lord ; as the rivers of wa-
ter, he turneth it whithersoever he will." Jer. x, 23.
** O Lord, I know that the way of man is not in him-
self: it is not of man that walketh to direct his steps."
Phil, ii, 13. " God worketh in you, both to will and
to do."

How plain it is from scripture, that the agency of
God produces and manages all free actions of rational
creatures ; such as the preparations of the heart, the
answer of the tongue, and the steps of a man*s foot.
The infallible certainty of every action may, there-
fore, be proved from that subordination by which all
creatures depend on God for* their operation. For
when God excites the creature to action, it cannot
possibly suspend its operation. Because the influence

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( " )

of an almighty agent cannot be defeated by depend-
ent dust and ashes.

Were not the agency of God invincible, these three
dreadful absurdities would follow : 1st. That the crea-
ture had power to defeat, or establish the whole plan
and providence of God, by nullifying or ratifying the
divine agency : 52d. The creature must have this
power independent of God ; for God will never assist
the creature to baiHe and defeat his own influence ;
because that would be acting against himself: 3d. As.
the ability to act arises from the essence, and the ac«
tion proceeds from that ability, so whatever has its
essence or being from another, must also have its abil-
ity and operation from that other. Consequently,
could any creature produce an action independently of
God's influence or agency, then God was not its ere-
ator.

The scriptures, therefore, ultimately resolve all
things into the sovereign good pleasure and free will
of God. Luke x. 21. ** In that hour Jesus rejoiced
in spirit, and said, I thank thee, O Father, Lord of
heaven and earth, that thou hast hid these things from
the wise and prudent, and hast revealed them untO'
babes : even so, Father ; for so it seemed good in
thy sight." PsaL cxv, 3. ** Our God is in the heav-
ens, he hath done whatever he pleased**' Psal. cxxxv,.
6. ** Whatsoever the Lord pleased, that did he in
heaven, and in earth, in the seas, and in all deep pla-
ces. " Dan. iv, 35. " All the inhabitants of the earth
are reputed as nothing ; and he doeth according to his
will, in the army of heaven, and among the inhabit-
ants of the earth, and none can stay his hand, or say
unto him what doest thou ?" God works all things,
throughout all his dominions, as he pleases : and none,
can stay bis hand^ stop the agency of his providence,
or say unto him, what doest thou ? none have a right tOr
call him to an account for what he does.

The word of God is plain, and shall we not all be-
lieve him r Isa. xlv, 7. " I form the light, and cre-
ate darkness ; I make peace^ and create evil : I, the
£ord, do all these things.'* Amos: iii, 6. ^* ShalL

( 1^ )

there be evil in a city, and the Lord hath not done it V*
Exod. xiv, 4, 17. *' I will harden Pharoah*s hearty
that he shall follow after them-, and I will be honored
upon Pharoah, and upon all his host : I will harden
tne hearts of the Egyptians : and I will get me honor
upon Pharoah, and upon all his host.^ Chap, ix, 16.
•' And in very deed for this cause have I raised thee up,
for to shew in thee my power, and that my name may
be declared through all the earth.'* Rom. ix, 17. " For
the scripture saitli unto Pharoah, even for this same .
purpose have I raised thee up, that I might shew rtiy
power in thee, and that my name might be declared
throughout all the earth." Deut. ii, 30. " Sihoa
would not let us pass by him i for the Lord thy God
hardened his spirit, and made his heart obstinate, that
he might deliver him into thy hand." Prov. xvi, 4.
** God hath made all things for himself : yea, even the
wicked for the day of evil." Deut, xxix, 4. ** The
Lord hath not given you an heart to perceive, and
eyes to see, and ears to hear, unto this day." Rom^
xi, 7, 8. *' The election hath obtained it, and the
rest were blinded. According as it is written, God
hath given them the spirit of slumber, eyes that they
should not see, and ears that they should not hear,
unto this day." Isa. vi, 9, 10. ** Go and tell this
people, hear ye indeed, but understand not : and see
ye indeed, but perceive not. ^^ake the heart of this
people fat, and make their ears heavy, and shut their
eyes ; lest they see with their eyes, and hear with their
ears, and understand with their heart, and convert, and
be healed." John xii, 39, 40. "Therefore they
could not believe, because that Ksaias said again, he
hath blinded their ryes, and hardened their heart, that
they should not see with their eyes, nor understand
with their their heart, and be converted, and I should
heal them." £zek. xxvi, 10. "Wherefore I gave
them also statutes that were not good, and judgments
whereby they should not live ; and I polluted them in
their own gifts."

God's agency certainly produces all actions what.i
ever either effegtively, or permissivcly, according Vuk

l rf l * lll 'l « W I' " -

ne it >♦*
heart,
lonorecl
harden
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ix, 16.
hee up,
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. "For
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xvi, 4.
:ven the
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( 14 )

the nature <^f the case. This is plain frqm the exam^.
pie of Joseph. God revealed his purpc« in part^ to
Joseph, relative to such exaltation, that s father and
brethren should bow in obeisance to Jiam. Joseph
communicated this to his brethren and they resolved
if possible to defeat it. *' Let us slay him, and we shall
see what will become of his dreams.** But God would
not permit them to kill him, but permitted them to
cast him into a pit, and before they had time to devise
more mischief, against him, by his providence a com-
pany of Midianitish merchantmen passed by that way.
The thought then occured to them, that it was better
to sell than to kill him. Though God permitted, o>er
ruled, and directed the whole affair, " after the counsel
of his own will,'* yet he did not take away the freedom
of their will. They felt themselves at liberty, and act-
ed just as they pleased. They would have acted equal-
ly free had God hindered their selling, which he could
have done as easily as he hindered their murdering of
him. It is plain there was ti divine agency in the
whole business. Gen. xlv, 7, 8. *'Now therefore be
not grieved, nor angry with yourselves, that ye sold
me hither ; for God,'* who had the ordering of the
whole affair, ** sent me before you to preserve life— -
God sent me before you to preserve you a posterity in -
the earth, and to save your lives by a great deliverance.
So now it was not you that sent me hither, but God.*'
When Jacob was dead, they sent a messenger before
him to intercede for the pardon of their base treatment.
Gen. 1, 16, 17. " Forgive I pray thee now the tres-
passes of thy brethren, and their sin ; for they did
evil unto thee.'* Afterward they venture into his pre-
sence, and implore his pardon ; saying, " we be thy
servants,*' we are guilty, and surrender ourselves to
thy disposal. Joseph replied, ** fear not" any harm
from me, *» for am I in the place of God ?" the right-
eous Judge, whose pardon ye truly need. *' But as for
you ye thought evil against me ; " but God," who
had the whole ordering of the affair, '* meant it unto
good, to bring to pass as it is this day, to save much
people alive."

( H )

Joseph, being a prophet of the Lord, S3W the hand
of God in the whole affair, permitting, over-ruling,
and directing his brethren's sin, for wise and noble
purposes. He saw that ** God meant'* he should be
sold, and indeed that *' it was God who sent him hith-
er," and that his brethren where only the instruments
by which God*s permissive will was accomplished.
He saw their accomplishing the permissive will of
God did not exculpate their conduct. They were not
praise worthy for fulfilling the permissive will of God,
because they acted to serve their own lusts and wick-
ed propensities. But God over-ruled the whole affair
as *' he meant" that it should be. God ought there-
fore to have all the praise of all the good which he
brought about by the instrumentality of these wicked
agents.

IV. There is certainly a divine agency even in those
things, which appear accidental to us. Matt, x, 29,
30, 31. " Are not two sparrows sold for a farthing ?
And one of them shall not fall on the ground without
your Father. But the very hairs of your head are all
numbered; Fear ye not, therefore, ye are of more value
than many sparrows." Our Saviour's argument is
conclusive. He reasons from the less to the greater.
If those apparent accidents which reach the life of a
sparrow, valued at only half a farthing, are ordered by
the hand of providence, much more those, which reach
the life of man. Therefore God added fifteen years to
Hezekiah's days, Isa. xxxviii, 1 — 5. Not to the days
God had appointed he should live, but to the days he
had already lived. Hczekiah had been sick unto
death ; his disease was in its own nature mortal ; and
he would have certainly died, had God left him to the
strength of his disease. Verse 1. But God wrought
a miraculous cure, that he might not die till the expi-
ration of those fifteen years, which constituted his ap-
pointed time. Thus God will rather work miracles
for the preservation of a man's life, than he should die
before his appointed time. God will so over rule all
sickness and accidents, that death shall surprise iio»
one till his ap|5ointed time has fully come.

•! !;

( 15 )

The death of Ahab, who fell at Ramoth-Gilead, is
called accidental. ^* A certain man drew a bow at a
venture, and smote the king of Israel," but it was all
agreeable to the will, and through the providence of
God. 1 Kings xxii, 20—23. *' And the Lord said,
who shall persuade Ahab, that he may go up and fall
at Ramoth-Gilead ? And one said on this manner,
and another said on that manner ; and there came forth
a spirit, and stood before the Lord, and said, I will
persuade him. And the Lord said unto him, where-
with ? And he said, I will go forth, and I will be a ly-
ing spirit in the mouth of all his prophets. And the
Lord said, thou shalt persuade him, and prevail also :
go forth, and do so. Now therefore, behold, the Lord
hath put a lying spirit in the mouth of all these thy
prophets." God's dominion over men is, therefore,
so absolute and sovereign, that he may dispose their
life and death as seemeth good in his sight. 1 Sam.
ii, 6. " The Lord killeth and maketh alive : he bring-
eth dovm to the grave, and bringeth up." Deut. xxxii,
39. *' I kill, and I make alive, I wound, and I heal :
neither is there any that can deliver out of my hand.'*
Psalm xc, 3. " Thou turnest man to destruction."

V. I will carry the divine agency still farther. For
such is man's absolute dependence on God, that he is
not only incapable of action, but also of thought, with-
out divine agency. 2 Cor. iii, 5. " Not that we are
sufficient of ourselves to think any thing as of our-
selves : but our sufficiency is of God." We are not
sufficient of ourselves even to think, consequently we
are dependent on divine Agency for thought — *' God
worketh all things."

God's pov/erful agency in providence does not make
him the author of sin, for though the attraction of the
sun be so powerful as to extract noxious vapors from
the earth, yet the sun is not the cause or author, of
their pernicious qualities. These are owing to the
badness of the place, from which the vapors arise.
In like manner God's being the first cause of all ac-
tions, does not make him the cause, or author, of the
sinfulness of any action wliatcver. The sinfulness of

f 18 )

any action does not arise fro^ God's agency, but from
the polluted nature of him who does the action.

He must be blind indeed, who cannot see a material
difference between an action and its qualities. An ac-
tion is one thing ; its qualities quite another. Ston-
ing a man, in obedience to God's command, for sin,
was a virtuous act. Stoning Stephen contrary to God's
command, for faithfulness to God, was a vicious act.
Both acts were the same : namely, stoning : but the
one was a good, the other a bad action.

Divine agency, produces some things without the
intervention of any second cause, as in the work of
creation. Sometimes God makes use of means, or
second causes, to accomplish liis purposes* These
are of three kinds.

1. Unintelligent instruments. He causes the sun to
give light and heat to the world, for which we ought
to glorify him as much as though he warmed and en-
lightened the earth without this cause.

2. He makes use of intelligent wicked agents as in-
struments, with which to do good. He made use of
the crucifiers of Christ as instruments of bringing
about infinite good ; but all the glory of this infinite
good, which God brought about by their means,
ought to be ascribed to God. Certainly the malici»>
ous Jews deserved none of it ; for w hat they did was
done with wicked hands and bad designs. *' But God
meant it unto good to bring to pass as it Is this day,
to save much people alive.^^ Whatever good is eventu-
ally brought about by the means of wicked agents, is
therefore to be ascribed to Mm who directeth the
steps of man, and turneth the heart of man witherso-
ever he will.

3. He makes use of intelligent holy agents to ac-
complish his designs. He sends his angels to fulfil his
will, to carry his word, to guard his saints ; but still
God ought to have the praise of all the good which
they do, as much as though he had made use of un-
intelligent agents. God made use of St. Paul, to des-
troy Satan's empire in this world. Paul was eminent-
ly successful i but his success depended on divine

•VaMSBtrrnrTtMNHMMMHIiiMiJl

{ vt )

agency i he v/ti& onlv an instrument in the hand of Gbdv
** Neither is he that planteth any thing, neither he
that watcreth t but God that giveththe increase.**

AU second causes are therefore so many effects
caused by God) who Is the first causes

From a view of what has been said, we may easily
see that the agency of God is usually so hid behind
second causes j that we often cannot discern, or distin-
guish it &om them^ Instead of taking occasion from
this to deny the providence of God, we ought to be
filled with the greatest humility and self-abasement,
as well as profound admiration of the infinite wisdom
of God i because his almighty agency is no less effi^
cacious on account of being msennible and invisible
in its operation^

I wish to be a littl^ more particular respecting the
fipecial agency of God in the salvation of men^ for much
confusion has risen in the minds of men/ram misun^
derstanding it : Some imagine themselves so far inde<'>
pendent of God, as to be able, by the powers of theit
own free agency^ to control their wills and become
holy at any time, with little assistance beside theii'

awtu And since man must be active in his salvation,
ley suppose that human and divine agency with equal
power concur in the same act. This concurrence they
call co-operation. God and man, they say, co'^opcf
rate, as if they were similai' agenfs*

This scheme is very dangerous. It robs God of his
due, misleads the ignoifaiit, and offends the discern*^
ing, as appears from what follows*

The true state of the case can be known only iroia
the execution of the plan of salvation. By properly
considering this* we find the Uiings to be done in or-^
der to the salvation of a sinner, to come under three
distinct particulars.

1. The things done for us* These arc all the things
which belong to the atonement and intercession ol
the Son of God, in which our agency has nothing to do.

2, The things done in us^ These are the renewal' of
our nature, the implantation of iaith, repentance^

( 18 )

and the other graces of the- spiriti and the continual
nourishment of these by the same spirit. AH these
are the proper work of divine agency alone.

3. Toe thims done by us. These are the diligent
exercise of all holy graces. The exercise of these
comprehend all the duties belonging to godliness,
righteousness and sobriety. This exercise is human
agency.

From this view of the subject, it appears there is
no such thing as co-operation between God and man,
as agents of equal power. For God's work is first,
man's work is second in the order of time. The in-
vincible and persuasive call of God precedes our du-
tiful obedience. He draws before we run after him.

Besides God*s work and man's work are not of the
same sort. For instance, God gives faith, and the
creature exercises it ; but God dq^s not exercise faith,
nor does man give faith. Christ gives repentance, and
man repents ; but Christ does not repent, nor does
roan bestow on himself any power or ability to repent.

God's agency of grace is invincible. Though he
works graqe in the heart by the almighty power of his
spirit, yet he dees not force the will. It is a faculty^
which may be influenced, but cannot be forced. He
powerfully enlightens the understanding, which is the
principal faculty in our nature. By this, the sinner
sees his awful condition by nature, the infinite evil
and vileness of sin, its loathsomeness in the sight of a
holy God, and infinite hatefulness in his own view.
Wnile he possesse£ this disposition and temper of
mind, he is constrained by grace, and he cannot pos-
sibly do otherwise than choose to hate and avoid sin :
And this choice is free ; because it arises out of the
prevalent disposition of the heart, which is caused,
and nourished and preserved by the spirit of God.

God also convinces the sinner of his unspeakable
necessity of Christ as a Saviour, works in him the love
of God, and an habitual delight to his holj law. Now
while he possesses this temper of mind, he cannot pos-
sibly but choose Chri|^for his portion, and to delight
i<* iAe holy commandments, because his choice arises

( 19 )

freely out of the holy preva/^i't temper and disposi-
tion of his heart, which is caused by God.

The testimony of scripture is explicit on this sub-
ject. 1 Cor. " God worketh all in all." Isa. xxvi, 12.
'< Thou who hast wrought all our works in us." £ccl.
iii, 14. " I know that whatsoever God doth, it shall be
for ever : nothing can be put to it, nor any thing taken
from it ; and God doeth it that roan should fear before
him." 2 Pet. i, 3. *' His divine power hath' given unto
us all things thatpertain unto life and godliness, through
the knowledge of him that hath called us to glory and
virtue." John i, 13. " Which were born, not of blood
nor of the will of the flesh, nor of the will of man, but
of God." Isa. Ixv, 1. " I am found of them that sought
jne hot." John iii, 27. ** A man can receive nothings
except it be given him from heaven." Acts V} 3. '* Him.
[Christ] hath God exalted to give repentance." Heb*
xii, 3. " Jesus the author and finisher of our faith." .

From this view of the subject all boasting is exs-
cinded, true humility promoted, the creature debased,,
and God alone exalted; consequently creature happi*-
ne&s advanced.

DISCOURSE n.

%^ I

EPHESIANS I, U.

VflO WOXXETH JILL THINGS AFTER THE COVNSEL
OF HXS OWN WXL|.,

Secondly^ X SHALL proceed to show, that the
counsel of God's own will is the only rule according to
which he makes, governs and directs all things.

The counsel of God*s will signifies his decrec-^-
the decree is called the counsel of bis vtill^ to show
that his willing a thing to be done is instead of all
consultation \ his will, is his counsel ; his immutabili.
ty, infinite wisdom and understanding preclude all ne-
cessity of consultation or deliberation, therefore the
decree is not called the tt)iU of bis counsel, as if he de-
liberated, and then chose in consequence of that de-.
liberation ; but it is called tbe counsel of bis will, to
show that as men's determinations are usually the
most wise and stable after much deliberation, so the
decree signifies the most wise and immutable de-
termination of Ood,^ with respect to the future being o^
things.

Now the scriptures are very plain and positive in
(declaring, that God decreed or foreordained all things
that come to pass in time. God worketh all things af-
ter the counsel of his own will or decree, Isa. xliv, 7,
** I appointed the ancient people, and the things that
are coming and shall come." Dan. iv, 24, *' This is
the decree of the most High," Zeph. xi, 2. " Before
the decree bring forth," With respect to God the de-
cree is one. Job xxiii, 13. *' He is in one mind, and
who can turn him ?" And therefore called the counsel
ff bis own will, decree, furpose, counsel, ^c^ In thiij

COVNSEL

{ ai )

respect the decree does not differ from the divine es.
sence, and therefore called decree, statute, &c. in the
singular number. By one act of his infinite will he
decreed all things that come to pass ; but with respect
to us, the decree is considered as manifold. Heixce
we read of God's thoughts and counsels, in the plural
number. In like manner we distinguish the clecree
into effective and permissive. The efectifc decree re-
spects all good actions. The decree being an imma-
nent act, does not effect any thing, but it is so called
because he decreed to effect, or work all the good that
comes to pass, and also all actions considered abstract-
edly from their wickedness. Hence, with respect to
the great cdamity of God's church by wicked men,
God is said ** to have done whatever he pleased."
Psal. cxv, 3. The permissive decree, respects the sin-
fulness of wicked actions. He decreed to permit, that
is not to hinder it. Fdr had he hindered sin, it could
never have been. Acts xiv, 16. **^e su&red all na-
tions to walk in their own ways." He did not decree
to work sin, but to permit, or sufer it to be done by
others. And all the sin God has decreed to permit
will certainly come to pass. Hence our Lord says,
Matt, xviii, 7. " Woe unto the world because of of-
fences ! for it must needs be that offences come : but
woe to that man by whom the offence cometh." The
rise and progress of Antichrist and Mahometanism and
the cruel persecution of God's people by them, were
among those things ** which must shortly come ta
pass." Rev, i, 1.

Sin does not follow the decree l(>y an absolute neces-
sity of co-action or compulsion which destroys human
liberty; but by a moral, consequential necessity, which
arises out of the prevailing disposition of him who com-
mits )t, and which is altogether consistent with human
liberty. It is sufficient to constitute human liberty,
or free will, that a man act from choice, and without
constraint. Besides, men do not sin to fulfil the per-
missive decree, which is secret till revealed, or mani-
fested by the event, but to serve their own base lusts.

( ?«• )

Gods will of decree, and his will of command, are
one and the same, nut contrary wills in God. His
decree determines what shall be done, his command
shews, not what shall be done, but what is man s duty
to do. Both are from the same will of God. For ex-
ample^^^od had decreed that Christ should die by the
hands of wicked men, yet he commanded them, *' thou
shalt not kill." But this command did not shew that
God willed Herod, Pilate» Jews, and Gentiles should
not kill him, but only that he willed to make it their
duty not to kill him. Again, God decreed that Abra-
ham should not actually offer up his son Isaac, yet he
decreed also to command him to offer him up, and to
make it his duty to apply himself to that purpose, in
order to manifest to succeeding ages the faithfulness of
his servant Abraham. God's will of decree, is a secret
till revealed, and therefore cannot be the rule of our
duty ; but his will of command is given us for the rule
of our conduct. Deut. xxix, 29. *' The secret things
belong unto the Lord our God, but those things
which are revealed belong unto us, and to our children
for ever, that we may do all the words of this law.''
To proceed to the proof of our position.

If God made the world, he must, in the very nature
of things, have predetermined what kind of a world
he would make ; what proportion of it should be land,
and what proportion of it should be water ; where ev-
ery spring should be, and what course it should run.
For " he worketh all things after the decree." If he
made creatures, he must have prc-determined how
many— what kindu — what qualities — properties — uses
— dependencies — the places of their abode, and their
final destination.

Does he not say, and shall we not all believe him I
'* I will do all iny pleasure." God then has made and
governs all things according to his own judgment and
pleasure. This is proper and right ; because it Is a
wise administration. ** Shall any teach God know-
ledge ? O the depths cf the riches both of the wisdom
and knowledge of God !" Now if God does, in fact,,
govern the world well, the;) be did well to determine,

nnnd, are
3d. His
lommand
an's duty
For cx-
lie by the
n, **thou
khcw that
!8 should
:e it their
lat Abra-
c, yet he
p, and to
irpose, in
fulness of
s a secret
le of our
r the rule
-et things
se things
children
I law.'*
[I*

y nature

a world

bt land,

fhere cv-

luld run.

» If he

led how

;s — uses

Ind their

re him ?

iade and

lent and
it Is a
know-
wisdom

I in fact,.

tecminfi.

( 98 )

in eternity to govern it just as he does. For what he
has a right to do in time, he certainly had a right to
determine in eternity to do.

We are certain, from the supreme perfection of Je-
hovah's nature, that all h plans arc laid in infinite
wisdom and understanding. Whence Paul) discours-
ing of eternal predestination, concludes thus, the
depths / — Of what .' an arbitrary will, and an absolute
sovereignty, detached from wisdom and understand-
ine ? No : but of the riches both of the "jjisdom andknoxo-
ledge of God, We are certain God's whole stupendous
I scheme is full of wisdom and bciuly, even though its
Umsearchable greatness co'^^'or, d ^ur weak understand-
ing, and overwhelm or fee »lc : inds.

A plan chosen by intriitr^ s^oodiiess, and laid in the
llepths of divine vlsrlom, and carried on by infinite
)ower, must be vh i\: ,abie. For how can such a plan
}e made void ? God's coupsei stands. He will do all
lis pleasure.
It was ul)solutely necessary that God should deter-
line to govern the world after the counsel of his own
rill ; that is, in a sovereign manner. For were the
risdom of all men and angels centered in one being,
lis wisdom would be only folly when compared with
"lod's. How much better then, that God should so-
rem the world according to the eternal plan of his
)wn mind, than according to the wishes of men, or
ingels charged with folly ? All wise men would,
Iherefore, wish to have God to direct all events accord-
)g to the counsel of his own will; because that is
le wisest and best. Indeed, no other is able to gov-
rn it besides God, nor to teach him knowledge how ta
>vern it. He must, therefore, govern and direct all
lings and events according to the eternal plan of his
Iwn vnind. He says, (and shall we not all believe
iim ?) " hv> 'vorkei' c'Uhings after the counsel of his
|w -I '11.' Arid to object against his determining
eternity how he should govern and direct in time,
to object against all divine authority. Such an ob-
'ction, if allowed to operate, would as effectually de-
irone Almighty God, as atheism itself.

( 24 )

We cannot possibly form just becoming ideas wof ^
thy of God, unless we believe bim to have willed in
eternity how he would act in time, and to have deter^
mined all things, which he himself would do, or per-
mit to be done, from the beginning to the end of time,
and without whose effective or permissive will nothing
can be done, not a sparrow die, nor a hair fall from
our head.

Should God decree at any time what he did not al-
ways decree, then he could not be unchangeable ;
and if Ytc did any thing without having decreed it,
would be a. manifest impuU : on on his wisdom* He
must work all ti..ngs after the counsel of his own will.
He must be the first great cause of all causes, himself
dependent on none, in order to act in character.

That God has pre-determined all things in eternity,
appears frotn his prescience, which none but those
who are hard pressed and puzzled by arguments drawn
from God's foreknowledge, and consequently, by a
sacrilegious audacity, go about to rob God of his om-
Biscience, will presume to deny. For an unalterable
"decree is the only ground on which foreknowledge
and providence can stand. Unless God had unalter-
ably determined the existence of every person, thing
and event, they could not possibly have had any cer-
tain futiirition or after-being, consequently could not
have been certainly foreknown. Besides God must
regulate every particular of his providence according
to this pre-determined plan, else he would be liable to
unforeseen emeigencies, and act either ignorantly, or
against his own will. As every rational agent pre-de«
termines what kind of work he will do, the manner,
the means, and the time of doing it ; so God from all
eternity determined what should be done in time,
which determination is the rule according to which he
worketh all things. He worketh all things after the
counsel of his ovm wilt God knew what he willed
to do himself, and what he willed to permit others to
do, and this cjcmstitutes his certain foreknowledge.
God does not depend on the creatures for his know-
ledge, consequently he foreknew all things indepen-

'-Mi

), or per-

d of time,

11 nothing

fall from

lid not al-
ingeable ;
lecreed it,
lorn. He
own will.
s, himself
5ter.

1 eternity,
but those
jnts drawn
ntly, by a
of his om-
malterable
knowledge
kd unalter-
son, thing
d any cer-
could not
Grod must
according
)e liable to
orantly, or
nt pre-de*
le manner,
3d from all
e in time,
o which he
s after the
t he willed
it others to
:novvledge.
his know-
is indepen-

( 25 )

dently of every consideration whatever out of himself,
and therefore in consequence of his own decree to do
or to permit them. The only way to evade the force
of this argument 's to say, that he foreknew all things
from some cause, or number of causes, out of and in-
dependent of himself, and prior to his will and know-
ledge of them, and so make him a dependent being,—
To say then that God foreknew all things is the same

^ as to say he pre-determined all things.

, Some would persuade us that the divine will is un-

;, determined and mutable, that man can act as he pleas-
es by the powers of his own free agency, that God*8
decrees are temporary and conditional ; that the crea-
ture, by performing the condition, regulates and ad-
justs this mutable, undetermined will of God; be-
•^ cause the creature, being master of his own will, de-
termines the will and performs his action prior to the

;'; decree ; and then God makes a conditional decree to
suit that action to which the creature had determined
himself : that the decree being only a conditional one,
the creature can break or set it aside at pleasure, and
cause Gou u; decree again whatever the creature
pleases ; and that the decree or final determination of
God's will depends on the self-determined conduct of
■ '■if^ mortals ; consequently that man is the master of him-

I self, as well as of God's decrees, and so God depends

•^ on the creature for the final determination of his will.

f The futility of conditional decrees is easily exposed.

They make God's conduct to be influenced by, and to
depend on the creature's, and so destroy his wisdom,
sovereignty and immutability. They represent the
creature as regulating and determining the will and
conduct of God, and so make him dependent on the
creature. Conditional decrees are therefore express-
ly contrary to what is taught in the bible. Prov. xix,
21. " There are many devices in a man's heart ; nev-
ertheless the counsel of the Lord, that shall stand."
Prov. xvl, 9. "A man's heart deviseth his way ; but
the Lord directeth his steps." " The counsel of the
Lord shall stand, and ht will do all his pleasure." Isa.
xlvi, 10. Because *' the Lord of hosts hath sworn ;

( 26. )

saying, surely as I have thought, so shall it come to
pass ; and as I have purposed, so shall it stand."
Chap, xiv, 24.

As God's adorable will is the only rule of his con-
duct, so his infinite perfection cannot will any thing
but what is perfectly just and equitable. It is there-
fore criminal, because it is enmity against God, to pre-
scribe rules for his conduct, or to call him to an ac-
count for what he does, as appears from Rom. ix, 19,
20,21 ; where Paul, purposely treating of eternal, un-
conditional decrees and providence, introduces an in-
fidel with this objection in his mouth, fVby then does
God find faulty for who hath resisted his will ? Why
docs God find fault with anv ? for all, it seems, act
just ^s God willed they should. He answers, Nay^
but man, who art thou that repliest against God?
None but an infidel will ever make the same reply
against God. He then shows the wickedness and un>
reasonableness of the objection : " Shall the thing
formed say to him that formed it, why hast thou made
me thus ? Hath not the potter power over the clay
of the same lump to make one vessel unto honor, and
another unto dishonor?" How can we conceive of
God so far beneath the potter, as that he has not a
right to raise up vessels for what purpose he pleases.
His sovereignty makes him not accountable to crea-
tures for what he does. Job xxxiii, 12,13. "God
is greater than man ; why dost thou strive against
him ? For he giveth not account of any of his mat-
ters." The reason why he hides the gospel from
some, and reveals it to others, is because it *' seems
good in his sight to do so." Luke x, 21.

Since God is absolutely independent, and all crea-
tion totally dependent on him, I cannot but stand as-
tonished at the pride, vanity, and presumption of those
impotent mortals, who consider themselves as possess-
ed of unlimited freedom, and a power of self-salvation.
They imagine thems^ves able to frustrate the designs
of ififinite wisdom, and to defeat the influence of an al-
mighty agent. This the serpent preached to our mo-
ther in the garden, ye shall be as sods ; and now he

T*>^.

it come to
it stand."

>f his con-
any thing
t is there-
wl, to pre-
to an ac-
m. ix, 19,
ternal, un-
cctj an in-
; then does
m ? Why
eems, act
ers, Nayy
inst God?
ame reply
ss and un-
the thing
hoii made
r the clay
onor, and
mceive of
las not a
pleases,
e to crea-
"God
against
his mat-
pel from
; " seems

all crea-
stancl as-
1 of those
possess-
alvation.
: designs
of an al-
our mo-
now he

( 2' )

flatters her apostate sons, that they are godf, A doc-
trine so contrary to scripture and reason,, to what we
daily feel and experience, one would be apt to think
could never gain the least dt^.gree of credit. But strange
as it may appear, since it flatters the haughtiness of
the depraved heart, the deception is admitted ; and the
father of lies is believed, in this instance, at least, to
speak the truth.

Now the inspired doctrine of decrees lays the axe
at the very root of this potent delusion, by flatly de-
claring, that God worketh all things after the counsel of
his own will ; that all things are through God. And
indeed, I cannot, for my own part, see any medium'
between absolute decrees and downright atheism.
For, if the world had a Creator, it must have a gover-
nor; and if it has a governor, then his own will of de-
cree must extend to all things without exception.

Some will tell us, that Gocl is bound to do all he pos-
sibly can to prevent the existence of both moral and
natural evil ; if so, then it would inevitably follow,
since innumerable evils do exist, eitlier that God was*
not almighty, or not infinitely wise ; and so not God.
But ifTSe be possessed of tliese perfections, and bound-
to prevent evil, bu-t did not» then he was not infinite-
ly good ; because he did not prevent the evil he wa*
bound to prevent. On this supposition, ther« can be:
no such thing as moral government *.. for, by the sup-
position, God is the only being thatcan be under law ;
for it supposes, that if any do oviU it must be liis fault
to let him do it. , j

Some represent God as bound to prevent evil, ancf
trying to prevent it; but frustrated by satan. They
suppose since it does exist altogether against his will,
that he now endeavors to check and conquer it, but ist
altogether unable to succeed according to his wishes.
But how shocking to a pious mind is such a blasphe-
mous supposition, which represents the devil as able tO'
bring God into straits, disconcerting hi» plans< and
confusing all things in this wicked world, without any
prospect of wise and noble ends to be answered there-
by. How satisfactory and consoling,. on the contiary ^

^ i (

( 28 )

to such a mind to know that sin exists through the
ivise permission of God, and is under his controllable
government, that he sets exact limits to it, and wilK
contrary to its own natural tendency, and the design of
transgressors, eventually bring good oiit of it, by mak-
ing it subservient to his own glory. This view of the
subject made Asaph say, Psal. Ixxvi, 10, " Sure-
ly the wrath of man shall praise thee : the remainder
of wrath shalt thou restrain.'* What bright prospects
of a happy issue appear, and consequently what cheer-
fulness must it afford us to perform our du^v, when
we are assured, that God rules, and that a' things,
•which concern us, whether good or evil, are ordered
in infinite wistlom, in the best manner, Hud for the
best purposes.

Had God willed to hinder the fall of Adam, why
did he not make his will unalterably determined to
good ? He was able to have prevented his fall. He
"was wiser than the tempter. He could have prevent-
ed it, had he willed to prevent it. It was in his pow-
er to have hindered it, had it been his pleasure to do
so. But he did not prevent it ; consequently willed
not to prevent it. For ** he does all his pleasure ;"
therefore he willed to permit it. " For who hath re-
sisted his will ?" Indeed whatever he permits, he
permits willingly and freely. None can force him to
permit. He cannot act, nor permit any thing to be
done against his will. For ** he does all his plea-
sure, and worketh all things after the counsel of his
0'.yn will."

Had God willed to hinder sin, we must then sup-
pose, since it does exist, that he was not infinitely
wise to devise means to prevent it ; or, that he was
not powerful enough to put those means into execu-
tion, and so could not prevent it ; or, through a de-
fect of goodness forbore to hinder it. But neither of
these suppositions can be true : for they would rob
God of his essential perfections. Now to avoid these
blasphemous suppositions, we hold, that God willed
the permission of sin. And it is evident since sin
has come * 7to the world, that the divine perfection*

*''?('

ough the
ntrollable
and will,
design of
, by mak-
iew of the
, ** Sure-
•emaindcr
prospects
hat chcer-
it ,', when
il? things,
e ordered
id for the

dam, why
rmined to
fall. He
; prcvent-

his pow-
iilre to do
tly willed
easure ;"
3 hath re-
*mits, he
ce him to
king to be

his plea-
sel of his

i.e.

hen sup.
infinitely
at he was
o execu-
gh a de-
ieither of
^ould rob
Old these
)d willed
since sin
irfectionfi

( 29 )

did not require him to prevent it. But if God fore-
saw, as he certainly did, that if he created man in
such a condition, and placed him in such circumstan-
ces, he would fall into sin, (and the event must answer
the foreknowledge of God) wherein is he any more
benevolent than if he willed the permission of sin ?
Why did God create man in such a state, and place
him ?n such circumstances, since he knew man wouM
certainly fall into sin, as he certainly did, unless he
willed the permission of sin ?

The only way to evade the force of all this reason-
ing, is to say, that God cared not what became of his
creatures, whetlier they were happy, or miserable ;
and then turn atheist, and deny the existence of an
all-wise God, who can, and who does all his pleasure ;
and so persist in affirming that there is no such being
in the universe as a God, whose wisdom cannot be
deceived. But should you say, God was able to have
hindered sin, but was unwilling to hinder it, then you
grant the point conte"<ied for : because there can be
no medium between vv*.iing and nilling.

God's permission of sin can in no wise detract from
the infinite holiness of his nature. That he has per-
mitted it, is plain, else he Avould have hindered it ; for
not hindering is the same as pennitting. And if it be
consistent with his holiness to permit sin and the con-
demnation of angels and men by means of it, as he cer-
tainly does, then his will to do so cannot possibly be
inconsistent with that perfection. For what God
does, he does willingly and freely. He cannot be
forced to act, or to permit ; consequently he must will
to act, or to permit previous to his doing either ; that
is, he must will to act, before he doei? act. Whatev-
er therefore God does cannot possibly be inconsistent
with any of his perfections to determine to do. But
God has permitted sin, therefore it was perfectly con-
sistent for him to determine to do so.

Though God's holiness does not require him to
prevent sin, yet it requires him to glorify himself by
means of it when permitted. He will finally direct it

( 30 )

to some wi$c and righteous purpose, else he could not
permit it.

God willed from all eternity to permit sin and all its
consequences. For what he once wills, he always
willed ; because he is unchangeable ; and what is right
for him to will in time, was rig.it for him to will before
time ; and therefore in Prov. viii, 23 — 31, we find a
personal transaction from cDerlasting expressly declar-
ed to exist between God and Christ, respecting the
bestowal of special favor and love to sinful men. The
words brought up have always respect to some special
work or service, end or purpose, which is intended.
And vers. 31, makes it evident to be the work of sal-
vation, which he had to accomplish.

With this the words of St. Peter agree, *• Christ
was fore-ordained before the foundation of the world,'*
as the lamb, whose blood was to be shed for men's
sins, 1 Pet. i, 18, 19, 20. If Peter's ideas of predes-
tination be accurate, then they were eternal truths,
that Adam should fall, and that Christ should die by
the hands of wicked men. I'he supposition therefore
that God would have sent his Son to take our na-
ture on him, and die for us,< had man never fallen^
is unscriptural, without any solid foundation, and
false. To affirm that God would have sent his Son to
die, without a view to the salvation of sinners, is con-
trary to the whole manifest design of revelation, which
shews, that the counsel of peace respecting his Son
related to the delivery of the elect from sin. What-
ever therefore God willed respecting sin, and redemp-
tion from it,.he willed in absolute eternity.

Peter again expresses his sentiments of predestina-
tion thus, " him, being delivered by the determinate
counsel and foreknowledge of God.'' A more wicked
action cannot possibly be committed than murdering
the Lord of glory ; yet it was unalterably determin-
euofGod. Indeed God's foreknowledge of Adam's,
fall, and of Christ's death by those wicked agents,
can be conceived of only in connexion with the unal-
terable decree. Consequently Peter joins them to*
gether. '• Jesus was delivered by the determinate

iniii'1111'iiiiiiirn.ri

sould not

nd all its
e always
It is right
ill before
we find a
y declar-
cting the
:n. The
e special
intended,
'k of sal-

•• Christ
s world,'*
br men's
f predes-
il truths^
id die by
therefore

our na-
fallen^
ion, and
s Son to

is con-
n, which

his Son
What-
redemp-

destina-
irminate

wicked
irdering
:termin-
Adam's

agents,
lie unal-

cm to•^
Irminate

( 31 )

counsel and foreknowledge of God. It was a deter-
minate, that is, an unalterable decree, not an undeter-
minate, or conditional decree. All the particulars
were therefore determined as appears from the fol-
lowing statement

1. The time of his birth was determined, Gal. iv, 4.
*• But when the fulness of the time was come, God
sent forth his Son.'*

2. The place of his birth was determined, Micah
V, 2. ** Biit thou Bethlehem Ephratah, though thou be
little among 'the thousands of Judah, yet out of thee
shall he come forth unto me, that is to be ruler in Is-
rael ; whose goings forth have been from of old, from
everlasting." Matt, ii, 4 — 6.

3. His going down to, and departure from Egypt,
was determined, Matt, ii, 14, 15. ** And departed in-
to Egypt, and was there until the death of Herod, that
it might be fulfilled which was spoken of the Lord by
the prophet, saying, out of Egypt have I called my
Son."

4. It was determined that Judas should betray him,
Psal. xR, 9. " Mine own familiar friend in whom I
trusted" a part of the apostleship, ** which did eat of
my bread, hath lifted up his heel against me." Acts
i, 16. " This scripture must needs have been fulfill-
ed, which the Holy Ghost, by the mouth of David,
spake before concerning Judas." And Psal. Ixix,
25. ** Let their habitation be desolate." And cix, 8.
" Let another take his office." Acts, i, 20. " For it
is written in the book of Psalms, let his hivbitation 'q
desolate, and his bishoprick let another take."

^. The sum of money, which Judas was to receive,
and the use that should be make of it were determin-
ed. Zach. xi, 12, 13. ** They weighed for my price
thirty pieces of silver. And the Lord said unto me
cast it unio the potter : a goodly price that I was priz-
ed at of them. And I took the thirty pieces of sil-
ver, and cast them to the potter in the house of the
Lord." See also Matt, xxvii, 9, 10. '* Then was
fulfilled that which was spoken by the prophet Jere-
my, saying, and they took the thfrty pieces of silver,

itv '■

( 3« )

the price of him that was valued, whom they of tho
children of Israel did value ; and gave them for the
potter's field, as the Lord appointed me."

6. The time in which he was to die, was determine
ed, Dan. ix, 24. " Seventy weeks are determined up-
on thy people, and upon the holy tity, to finish trans-
gression, and to make an end of sin, and to make re-
conciliation for iniquity, and to bring in everlasting
righteousness, and to seal up the vision and the pro-
phecy, and to anoint the Most Holy." These seventy
weeks, or 490 years, are generally dated by correct
writers, from the seventh year of Artaxerxes Longi-
manus, and ended in the year our Lord was crucified.
At so great a distance, the time was fixed on, limited,
determined, and the exact computation of years fore-
told.

7. The manner and circumstances of his death were
determined. It was determined that he should be cru-
cified between two thieves. Isa. liii, 12. ** He was
numbered with transgressors." Psal. xxii, 16. "They
pierced my hands and my feet." Mark xv, 27, 28.
** With him they crucify two thieves ; the one on the
right hand, and the other on the left ; and the scripture
was fulfilled, which saith, and he was numbered with
transgressors." Matt, xx, 18, 19. " The Son of man
sliall be betrayed unto the chief priests, and unto the
scribes, and they shall condemn him to death, and shall
deliver him to the Gentiles, to mock, and to scourge,
and to crucify »^*

I cannot help observing the particular providence of
God, working this whole afiair after the counsel of his
own will ; for the Jews often attempted to stone Christ.
John viii, 59, and x, 31, 32, 33, 39. But God would
not permit them to stone him, because he was to be
crucified. And after Christ was betrayed, ''Pilate
said unto them, take ye him, and judge him according
to your law." They answered, " It is not lawful for us
to put an^ man to death." But the providence of God
was in this, *• That the saying of Jesus might be" ful-
filled " which he spake signifying what death be should
die." Divine providence directed this whole affair ac-

( 38 )

cording to the determinate counsel of God. For bias,
pheiny, the crime of which they accused him, was to
be punished according to the law of Moses, by ston>
ing ; but crucifixion was a Roman death. And the
high priests and the Sanhedrim ** sat in Moses seat."*
Matt, xxiii, 2. They met and acted often before and
after according to their own law. By it they stoned
Stephen for the same (alleged) crime of blasphemy,
and brought Paul before their own judgment-seat*
Acts xxiii, 5. But God had decreed, that Christ
should die no other way. Matt, xxvi, 53, 54, 56^
** Thinkest thou that I cannot now pray to my Father,
and he shall presently give me more than twelve legions
of angelsi ? But how then shall the scriptures be ful*
filled, that thus it must be ?" — " But all this was done
that the scriptures of the prophets might be fulfilled.'*

All this appears to be precisely the sentiment of the
ancient church of Jesus Christ ; for when assembled
together, they affirm, that the heathen, and people,
kings and rulers, spoken of in Psal. ii, ), 2, were He-
rod, Pontius Pilate, gcc. Acts iv, 27, 28. " For, of a
truth, against thy holy child Jesus, whom thou hast
anointed, both Herod and Pontius Pilate with the Gen-
tiles, and people of Israel) were gathered together, for
to do whatsoever thy hand and thy counsel determin*
ed befort to be done." God's hand and counsel had
determined these wicked agents should do all these
things. This *' determinate counsel" was " before the
foundation of the world, from everlasting.**

As Christ*s executioners did nothing but what
" God's hand and counsel had determined before to be
done," so the determinate counsel* of God had irre-
versibly fixed even the manner, in which his clothea
should be divided, John xix, 23, 24. *' The soldiers
took his garments and made four parts, to every soldier
a part : and also his coat : now the coat was without
seam, woven from the top throughout. They said,
therefore among themselves, let us not rend it, but cast
lots for it, whose it shall be ; that the scripture might

* Dr. Doddrirge and other learned wrlteri muiataiii that the J.iws at this time Hi
not jiosiess the {ow.r of coiideiuning to death. The storing of Stepiien w.s un jct of jfo-
rui'.ar r'lirv.

(

)

y:"'

be fulfilled, which saith, they parted my raiment among
them, and for my vesture they did cast lots." Psal.
xxii, 18.

The prophecies of scripture are such a proof of
Christianity, as infidels can never overthrow. They
conclude equally as strong in fuvor of absolute predes-
tination ; for if the events were not decreed, they could
not be known, and if not foreknown, they could not be
infallibly predicted. To say, that events may be fore-
known, without bein^ eft'ectively, or permissively de-
creed, would be saying either nothing to the purpose,
or worse than nothing ; for, if God can, with certain-
ty, foreknow any event whatever, which is barely fore-
known, but which he did not previously determine to
accomplish or permit, and that event be so certain with
God, as to furnish positive ground for unerring pro-
phecy ; then it would follow, that God is dependent,
for his knowledge, on things known ; instead of all
things being dependent on him ; and that there is some
foreign chain of causes, prior ib the will and knowledge
of God, by which his will is regulated, and on which
his knowledge is founded.

God was as able in eternity to determine what my
state should be at the day of judgment, as he possibly
can be at that day. He can gain no knowledge by
any thing that has been, or can be. And what will be
just for him to do at the last day was certainly just for
him to determine in eternity to do. Consequently if
it be just for him to punish any for their sins at that
day, then it was just for him to determine in eternity
to do so. No one in his right mind ever accused a
chief magistrate of cruelty, or injustice, for letting the
sentence of the law take place on a company of atro-
cious malefactors. Let it not then be thought hard,
that God should have as much liberty, and as great a
privilege, as we allow to a supreme magistrate here
below. If the magistrate pardon some we applaud his
clemency, but he is no less just in punishing the rest.
And justice is not cruelty. Besides as God*s mercy
is free, with respect to the bestowal of it, so he may
extend it to, or withhold it from, whom he pleases,
Rom. ix, 15, 18. It is not, therefore, an act of par-

proof of
V. They
te predcs-
hey could
jld not be
y be fore-
sively de-
I purpose,
th certain-
irely fore-
;erinine to
:rtain with
rring pro-
lependent,
ead of all
re is some
knowledge

on which

t what my
le possibly
vvledge by
liat will be
ily just for
squently if
ins at that
in eternity
accused a
letting the
ly of atro-
ught hard,

as great a
strate here
tpplaud his
ig the rest.
>d*s mercy

so he may
le pleases,

act of par-

:m.

( 35 )

tiality, but of free sovereign mercy, to fore-ordain any
one to salvation. For all were considered as under
condemnation. And therefore it would have been
just, that all should have been destroyed. For God
was under no obligation to save one transgressor. We
could have no claim to his favor. And therefore it was
not tyrannical in God to determine to punish the final-
ly impenitent for their sins. He acted indeed as an
absolute sovereign : but a lawful sovereign and a law-
less tyrant are as great contraries as can possibly be.
A tyrant is one who usurps authority which does not
belong to him, or who abuses his right, and governs
contrary to law. God cannot possibly commit either
of these acts of cruelty. He has as creator an unlim-
ited right over bath the souls and bodies of men, Rom.
ix, 19, 20, 21. He is supreme lawgiver to the uni-
verse, an 1 cannot act tyrannically in any sense of the
word. Besides the agonies of the damned were in eter-
nity perfectly known, ^nd can no more affect the un-
changeable God, at the day of judgment, than they did
in eternity. For he can know nothing more of us at thai
day than he did in eternity. And as his knowledge^
goodness and mercy, can be no greater at the last day,
so we may with the same propriety object again^^t his
disposing of us at that day according to his own judg-
iment, as against his predetermining the manner of that
(disposition. This shews the wickedness and unreason-
[ableness of objecting against the decrees of God-

Predestination, as it respects the final state of men»

[is usually distinguished into ejection and reprokitiotn

Of the former, I purpose to treat separately in a follow-

ling discourse. Of the latter, the word of God, which-

is the only standard of truth, speaks thus r Rev, xvii^

8. *' And they that dwell on the earth shall wonder,.

whose names were not written in the book of life from.

the foundation of the ivar/d^^^ 2 Cor. iv, 3. *'Ifour

jgospel be hid, it is hid to them that are lost.'*^ 1 Pet.

[ii, 8. " Being disobedient ; whercunto alsathey were

appointed.'* 2 Pet. ii, 12. "But these, as natural

[brute beasts, made to be taken and dpslroyed." Jude

" Certain men crept in unawares, who were before

\oS old ordahtcd to this condemnatioa^'*-

)

|:lt

We must distinguish between non-electtan and tip-
pointment to wrath. The will of God was the cause
of his not writing their names in the book of life from
the foundation of the world. Their sin is the reason
of their appointment to wratli. God does not con-
demn them because he has not chosen them, but be.
cause they have wiUullv trangressed his law. God
"was just and righteous m not writing their names in
the book of life. For he might» in point of justice,
have left all men as well as all fallen angels to perish in
their sins. His choosing others cannot possibly do
them any injury, since their condition would have
been as bad supposing none had been chosen ; and
their condemnation is most just and righteous, since
they are punished for the omission of moral duties
and wilful disobedience. Nor does God punish them
considered as men, but considered as transgressors of
his most holy and righteous taw ; and as all sin is pro-
perly deserving of punishment,^ so they who are con-
demned are condemned most justly* The man must,
therefore,, be deaf to reason, who can suppose, that
reprobation, is unmerciful, tyrannical or unjust. —
If God does in fact permit some to die in their
sin, and then punish them for that sin, then he must
eternally have willed to do so, because he must act
in conseq^uencc of a previous determination. Con-
sequently there was a rejection of some from the
foundation of the world. And God, who is the
righteous Judge of all the earthy whose decree shall
standi and from whose sentence there is no ap-
peal, has decreed, aad his sentence will be, that th«se '
vjhose names were not turitten in the book of life from
the foundation of the luorldy and die under the guilt of
final impenitence, unbelief and sin, " shall go away
into everlasting punishment J'

lection and ap-
was the cause
)k of life from
1 is the reason
:loes not con.
them, but be.
lis law. God
their names in
lint of justice,
els to perish in
ot possibly do
n would have

chosen ; and
»htcous, since
f moral duties
kd punish them
ransgressors of
s all sin is pro.
y who are con-
rhe man must,
I suppose, that

or unjust. —
I die in their

then he must
;e he must act
ination. Con.
)me from the
1, who is the
se decree shall
ere is no ap-

be, that th«se *'\
ik of life from

er the guilt of |

shall go awa)

DISCOURSE III.

EPHESIANS I, 11.

^HO WORKETK ALL THINGS AFTER THE COUNSFX
OF HIS OWN WILL.

.S eternal predestination is the highest act
)f God's sovereignty, so it must be a doctrine of
luch practical use. I shall therefore conclude this
rery important subject with the following practical
ises.

Use first, for information. The scriptural doctrine
>f decrees and providence sets God on the throne, and
rives the creature his proper place. It puts the reins
>f universal government in the hands of Jehovah, and
illows the creature a subordinate agency. The de-
cree of God, and the agency of hi^ providence in caus'
Ing choice, do not interrupt liberty, or creature agen-
:y in any sense or degree whatsoever. For as all free
loral agency of creatures consists entirely of volun-
tary choice, or exercise of the will, so it cannot, in
?the least degree, be made up of any thing before or
jiafter choice. As choice constitutes the complete per-
ff#t liberty of moral agents, so nothing can destroy
that liberty which does not destroy choice. But de-
creeing and causing choice cannot possibly destroy
jhoicc. Therefore decreeing and causing cannot pos-
Isibly destroy creature liberty. For there is as wide a
idifTerence between choice and its cause as there is be-
(tween any other effect and its cause. Volition or
! choice is an effect of which God is the efficient cause.
;For " the king's heart," and consequently the heart
of every man, " is in the hand of the Lord ; as the ri-
tvers of water he turneth it whithersoever he will.'*
[God then turnetli the heart of man toward whatsocY-.

( 38 )

cr he pleaseth ; and that as freely as the rivers run in
their channel. Thus the preparation of the heart in
man, and even the answer of the tongue, is from the
Lord. We are led safely on then to this conclusion ;
that two distinct agents are concerned in every voli-
tion of moral agents : Namely, God's agency in cau-
sing volition, and the creature's in exercising it when
caused. God is a free agent in causing volition ; the
creature is a free agent in exercising it. Both agents
aYe free. There is, however, this difference — God
is an independent active agent : Man is a dependent
active agent. That man's free moral agency is per-
fectly consistent with absolute dependence is evident
from these words, *' work oiit your otvn solvation
with fear and trembling ; for it is God who worketh
in you both to will and to do of his good pleasure."
Now if Paul's ideas be accurate, tlwin God's agency
is the efficient cause of choice, or of men's will and
activity, and yet man is free and active in working.
God's U'orking in liian both the will and the deed is
here considered the efficient cause, which excites him
to ** Mtotk out his salvation, with fear and trembling..
God worketh in you to will." We all see then, that
God's causing volition, or choice, cannot possiblj^ de-
stroy, or cuitail liberty, because man life dependent,,
sfcnd yet entirely free, since God works to cause the
will, and even t6 change the will, without destroying
the liberty. Arid if God carl work iii the creature to
cause the will, and even to change the will, ivithoiit
destroying creature liberty, then it tvill folld\v, t^t
his decree to do so cannot possibly destroy that Im-
erty.

Use second, for information. The doctrine cif decrees
and providence discovers the most profound wisdom
of God in proportioning the means to the end. He has
appointed all the relations, connexions, dependencies,
and the remotest consequences of all things, and can
therefore have no new thoughts or purposes, on ac-
count of his immutability. Isa. xli^^ 7. " Who, as I,
shall call, and declare it, and set . in order for me ;
since I appointed the ancient people, and the things
that are coming, and shall come." Nothing can come

( 39 )

OH him by way of syrprise ; nor can he gain any know-
ledge by any thing that hai3 been, or can be ; for he
" has appointed all things that are coming, and shall
come." He knows his own appointment, and there-
fore knows all things. He knows all the free and con-
tingent actions of rational creatures, because he ap-
pointed them to come to pass, either freely or contin-
gently, according to the nature of second causes. He
had one eternal thought and purpose concerning them
all. And no means can be so proper for the accom-
plishment of all things as those planned by the un-
searchable depth of divine wisdom. And as he has
appointed the means only to bring about the end, so
the end, which is his glory, is infinitely more worthy
and noble than all creation. We are commanded
" whether therefore we eat or drink, or whatsoever we
do, to do all to the glory of God.'* He has made us for
his glory, and has therefore an undoubted right to dis-
pose us in whatever way his infinite wisdom views
most conducive to promote it. " Is it not lawful for
me to do what I will with mine own ? Is thy eye evil
because I am good ?'' They who imagine that God
may not dispose things in such a manner as will final-
ly tend to his glory, have an evil eye, and view things
in a false light. Therefore " hath he mercy on whom
he will have mercy, and whom he will he hardeneth.
He hath made all things for himself;'* that is for hi#
glory. We ought ultimately to aim at his glory— r
Therefore to make self our end, or to act for our own
praise and glory, is a base invasion of Jehovah's pe-
culiar right. Siincerely study therefore, in all you do,
tAim at the glory of God.

Use third for humiliation — An honest consider,
ation of the universal and sovereign agency of God, who
supports the planets, and impels them, with never-
ceasing rapidity, round yonder central ocean of
fire, and who upholds the entire universe by the
word of his own power, will fill us with a deep
humiliation from a sense of our own insignificance.
This made wise Agur burst out in the language of
deep humiliation and contrition of heart, when he con-
sidered the incomprehensibility of God's plans and

P'ttf .

( 40 )

^jrovidencc. Prov. xxx, 2, 3. ** Surely I am more
brutish than any man, and have not the understanding
of a man. I neither learned wisdom, nor have the
knowledge of the holy." Reader, do thou go and do
^o to.

Use fourth, for reproof, to those who abuse the de-
crees,

1. By pleading the decree to excuse their own and
others sin. Some wicked men of a profane and
perverse turn, will pretend to excuse their own and
others sin thus : *Mt was decreed to be done^ and I
was forced to do it, and therefore it was impossible for
me to avoid it, and I am not to be blamed." The on-
ly reply I think proper to make to this description of
men is, that I have travelled many thousand miles,
and spent much time, frequently the greatest part of
the night as well as much of the day, in religious con-
versation, with men of various opinions, but never
heard a predestinarian even suggest any thing of the
kind. It is uniformly advanced by free-willers, who
disbelieve eternal immutable decrees and providence.
They do not therefore believe what they themselves
say, when they cast such vile reflections on the wise
purposes of God. This plainly shows, that there is
little or no confidence to be put in any thing they do
say. To combat the reflection would be vain and
idle, since no body in reality believes it. But let
them remember, that all their vain and irreverent tri-
fling with God shall at last be turned into terror and
despair, ivhen it shall be said to them, " wherefore
despisest thou the doings of the Lord.*' j|

2. To those who abuse the decrees, by separanng
what God has joined together.

Some wicked men, blasphemously abuse God*s de-
crees, because they are unable to withstand the force
of the arguments brought in proof of them, by under-
taking to separate what God has joined together.—
They will cast such reproaches as this : *' Well then,
if I be decreed from eternity to salvation, I shall be
certainly saved, though I neither repent, believe, nor
be holy." But let the objectors know, that in all this
they are only imitating the devil when he tempted our

( 41 )

Saviour. God had revealed his decree, that C^risl
should be kept from falling into sin and into untimely-
dangers and d^th, by a charge given to the angels
over him, to keep him in all his ways. God had de-
creed to keep and preserve Christ by these meansw
But the devil thought to deceive Christ, and took oc-
casion from the decree to tempt him to cast himself
from the pinnacle of the temple, and suggested that let
him do what he would, God would give his angels
charge concerning him, and not suffer any injury to
befall him ; and therefore he might neglect the use ot
ordinary means, as if it were needless for Christ to
go down the stairs of the temple, since God had de-
creed and promised to preserve him.

In ''this temptation, satan artfully left out siich a
part of the text which he quoted from the old testament
as would wholly alter the sense of it. And the objec-
tors precisely imitate this conduct of satan. Similar
perversion to that of satan is in their mouths. One
word of advice for them. Since they imitate the devil
and do his works ; let them take heed, lest they be his
children. For the child generally imitates its father.

That they are perverters of the decree is evident ;
for God has decreed to save the elect by means of work-
ing in them faith, repentance, and habitual holiness, but
not otherwise. For all the means are decreed as well
as the end, as appears from the 27th of Acts. When
St. Paul and his companions, on their voyage to Italy,
were overtaken with a violent storm and momentarily
expected to be swallowed up in the sea, God was pleas-
ed to reveal his decree concerning them. God's fixed
purpose was that they should get safe to land* God's
decree respecting the end was absolute. It could not
be frustrated. But the decree was essentially different
from what the objectors represent, as appears front
what follows. The sailors devised to leave the ship*
When Paul discovered this he said to the centurion
and the soldiers, " except these abide in the ship, ye
^cannot be saved.'* It was decreed they should be sav-
ed, and come safely to shore, by means of the skill and
exertion of the sailors, but not otherwise* God had

-: ; ( 42 )

tlecreed all the means by which they were to be savect
as well as the end. God had decreed to save them in
this particular way. It was therefore tht decree, which
•made it necessary for the seamen, who had the art of
managing »^he vessel, to abide in it and employ their
united wisdom in securing an escape. And as '* there
are many devices in a man's heart ; nevertheless the
counsel of the Lord, that shall stand ; " and as a ** man's
'heart dcviseth his way, but the Lord directeth his
steps ;" so the Lord's counsel stood ; for though the
sailors '<kviscd to leave the ship, yet the Lord direct-
ed their steps in the use of the means, which he had
appointed. But the objectors are evidently perver-
ters of God's decrees. For according to them^Paul
and his companions would have come safely to shore
even though they had been wholly inactive ; or though
they had tried ever so much to plunge themselves in-
to the bottom of the ocean. When they are confuted
and unable to stand their ground, they will turn to per- -
verting the decrees, and tell us, *' that there must
then be a certain number that will be saved, and an-
other certain number that will be lost, let them do what
they will, or kt their character be what it may.** But
this we see is evidently a perversion of God's decrees.
They do not give the least couiitenance to such a con-
clusion. It is not true, on the decreeing system, that
any shall be saved, who continue in wicked practices
to the end of their life, nor that any shall be condemn-
ed but for sin. Let these men duly ueigh in their
minds those weighty words, Isa. xlv, 9. *' Woe unto
him that siriveth with his Maker ; let the potsherd
strive with the potsherds of the earth.** Though they
may pervert and ridicule the decrees of God before
men, yet without speedy repentance, their iniquity
will find them out, and they shall know, at last, the
dreadful consequences of mocking God and deriding
his decrees.

3d. To those who abuse he decrees, by affirming
they can do whatever they please. ^#

Some carnal men are so confident of the indepen-*
dent powers of their free-will as to make God's will

#^'

una

■" Go(

( 43 )

undetermiiiate and conditional, depending on the wilr
and actions of the creatures he has made. And hav-
ing done this, they Avill affirm *' that their will is a.
power by which they can do whatever they please^. and
so all depends on their own will." But this scheme
contradicts our reason and daily experience, and gives
the lie to every page in the bible. For by denying
fore-ordination and providence, they, by a necessity
of consequence, throw aside all the adorable, perfec-
tions of the Godhead. For to be consistent witlv
themselves they hold that the divine will is in a- state
of indifference, undetermined, fluctuating, variable and
conditional, and that the creature, by its actions,., de-
termines and settles this will of God. Sometimes
they will change their ground, and hold that God'a
will is settled and determined, but baffled and defeat-
ed by the very creatures he has made. On this ground
they raise their vigorous opposition to the blessed
doctrine of unconditional decrees and providence.
The haughtiness of their carnal heart cannot relish a
doctrine, which, from its own genius and natural ten-
dency, humbles man's pride, strips off* his natural
haughtiness, and lays it in the du^t, and causes all the
divine perfections to shine with unrivalled glory. It is
therefore no wonder that we find the Holy Ghost re-
proving them for sentiments which are so blasphemous
and unworthy of God and injurious to the souls of
men. Jam. iv, 13, 14, 15, " Go to now, ye that say,
to-day, or to-morrow, we will go into such ^a city,. and
continue there a year, and buy and sell, and get gain ;
whereas ye know not what shall be ou the morrow.-—
For what is your life ? It is even a vapoi' that apjieareth
for a little time and then vanisheth away : For that yQ
ought to say, if the LordiviU, we shall live and do
this or that." It does not depend on our own will,
but on the will of tlie Lord whether we live and do
this or that. To suppose that a man can do whatever
he pleases, is a base invasion by the creature of the
imalienable rights of God, on whose will all events
depend. For it is putting the creature in the place of
God, as if itscouusels must stand thou g|v contrary to

IJ^rl

is ^

■^> ■'

> ( 44 )

Ood^5 purposes. Besides it is a vain opinion. For
ino one is Lord of his own life ; neither doth the sue,
cess of his purposes depend on his own will and plea-
asure, but on the Lord*s. For ** there are many de-
vices in a man's heart, nevertheless the counsel of the
l,ord that shall stand." God's purposes shall stand
let the creature's be what they will. And therefore
we find our deepest laid plans often frustrated sofely
9gainst our will. This taught holy men of old the
yiost profound submission to the will of God. 1 Cor.
X, 19, "I will come to you shortly if the Lord will.'*
It depended on the Lord's will ; Chap, xvi, 7. *' I trust
%o tarry awhile with you, if the Lord permit.'* Job i,
21. ** The Lord gave, and the Lord hath taken away,
blessed be the name of the Lord." Reader, may the
Jjord's sovereign disposal of all things after the coun-
sel of his own will, have th^e like influence on thy
heart.

I cannot dismiss this part without introducing a pa-
ragraph from the Rev. A. Toplady, a man of emi-
nent p> jty and extensive erudition, who has been en-
abled by the grace of God to defend the doctrines of
faith, with an iintrembling hand and unfaltering
tongue.

" On the subject of liberty and necessity, I acknow-
^* ledge that there is such a thing as free-will in God's
^' reasonable creatures ; and, I believe, every Calvin-
^' ist upon earth acknowledges the same. The point,
^* in dispute between us and the Arminians, is not
^* concerning the existence of free-will, but concern-
•* ing its powers. Thai man is naturally endued with a
^* will, we never denied ; and that man's will is natu-
*' rally free to what is morally and spiritually evil, we
^' always affirmed. The grand hinge, then, on which
** the debate turns, is, whether free-will be, or be not,

a faculty of such sovereignty and power, as either

to ratify, qr to baffle, the saving grace of God, ac-
•* cording to its, that is* according to the will's, own
** independent pleasure and self-determination ? I
** should imagine, that every man of sense, piety and
** reflection, must, at onee, determine this question in

€t

opinion. For
r doth the sue,
1 will and plea-
' are many de,
counsel of the
pses shall stand
And therefore
ustrated solely
len of old the
f God. 1 Cor.
the Lord will."
Kvi, 7, *' I trust
srmit." Job i,
ith taken away,
eader, may the
after the coun-
luence on thy

roducing a pa-
a man of emi-
o has been en-
le doctrines of
id unfaltering

Jity, I acknow-
2-will in God's
every Calvin-
;. The point,
inians, is not
but concern-
endued with a
s will is natu-
:ually evil, we
hen, on which
be, or be not,
tver, as either
e of God, ac-
le will's, own
mination ? I
ise, piety and
is question in

the negative. If some do not, who are nevertheless
possessed of those qualifications, I can only stand
amazed at the force of that prejudice, which can in-
duce any reasonable and religious person to sup-
pose that divine wisdom is frustrable, and the divine
power defendable, by creatures of yesterday, who
are absSutely and constantly dependent on God for
•I' their very being, and, consequently, for the whole
^1* of their operations, from moment to moment."
4th. To those who abuse the decrees, by blaming
\ny part of God's conduct.

Some quarrel with God's eternal counsels and the
jgency of his providence, by supposing '* it would
"lave been better had God ordered it thus and so."
lemember, such language is citing God to answer at
rour bar. It 'mplies a secret conceit, that you are
^iser than he. '* He worketh all things after the coun-
sel of his own will." But you would have God to
change the ru)e of his conduct, and to work all things
after your own will, and to gratify your desires and
^appetites. By this, you accuse God of ignorance and
folly, just as if he had not devised right measures for
the administration of his government. It discovers a
secret disposition to believe yourself so much superi-
[or to Deity, that you could contrive and dispose things
i better than he has done. This disposition argues the
presumptuous boldness of a poor blind creature, an
empty nothing, judging and censuring the counsels of
infinite wisdom. The rich man, in torment, was of
the same mind. He was dissatisfied with God's moral
I government of the world, and thought he could de-
vise more effectual means to prevent the ruin of his
brethren, than those of God's appointment.

Use fifth, for exhortation — 1. Give all diligence, in
a gospel way, to secure an interest in God through
Christ. God has, in his eternal counsel of peace, es-
tablished all the means of grace and glory for the good
of his dear children. O then come ; come, take hold
on God's covenant, and your soul shall live. If Jeho-
vah be your covenant God, then all the declarations of
iiis eternal purpose of love, mercy and grace, toward

(^i €.^£a^latot

( 46

his people, are yours. And nothing can hinder their
accomplishment. " For what his soul desireth, even
that he doeth." And therefore " his counsel shall
stand, and he will do all his pleasure." And God's
faithfulness in fulfilling his promises is the strongest
encouragement you possibly can have " to press for-
ward toward the mark for the prize of thtrlfllgh calling
of God in Christ Jesus.'*

2. Seek instruction from him whose counsel shall
stand. Without him all your devices shall come to
nothing. Solomon tells us that *' there are many de-
vices in a man's heart ; nevertheless the counsel of
the Lord that shall stand." O what a blessed thing
to have counsel from him whose counsel shall stand.
And St. Paul exhorts the Philippians to *' be careful
for nothing, but in every thing by prayer and suppli-
cation, with thanksgiving, let your requests be made
known unto God ;" Phil, iv, 6. Away, therefore, with
your distracting cares and fears, and cast yourself on
God, for his blessed conduct. For ^* it is not in man
that walkcth to direct his steps."

3. Study to know so much of God's eternal purpos-
es as he has been pleased to reveal in his word. But
confine your researches after this knowledge to what
he has revealed in his word by prophecies and pro-
mises. For his judgments, his decrees, are a great
deep, and unsearchable by creatures. Yet an honest
inquiry into these, with a humble dependence on God
for a blessing, ',vill open to your view an extensive
prospect of God's purposes respecting his church to
the end of the world. Daniel learned from revela-
tion the very time, appointed of God, for the Jews ta
return from Babylon, Dan. ix, 2. God has revealed
in his word the time when all nations shall bow in ho-
ly obedience to his Son. Christian ! should not this
rouse thee to an honest inquiry from God's revealed
will, to understand those things which are shortly to
be accomplished for Zion. Awake then all the pow-
ers of your soul ; be meek, humble, and low in your
own eyes, put no trust in your own heart, have a deep
and reverential awe of God on your own heart, and;

%Jk

linder their
iretli, even
unsel shall
iVnd God's
i strongest
press for-
i^h calling

unsel shall
all come to
s many de-
counsel of
sssed thing
hall stand,
be careful
^nd suppli-
ts be made
efore, with
f^ourself oa
not in man

lal purpos-
ord. But
je to what

and pro-
are a great
; an honest
ce on God
extensive
church to
m revela-
le Jews ta

revealed
)ow in ho-
not this
s revealed
shortly to

the pew-
IV in your
ve a deep
leart, and

( 47 )

[then you shall know much of the Lord's counsel,
'rov. iii, 32. '* His secret is with the righteous.'*

4. Cordially ambrace whatever you find clearly
taught in God s word. It was Gamaliel's advice to
the Jews, that " if this counsel, or this work, be of
len, it will come to nought ; but if it be of God, yv.,
jannot overthrow it, lest haply ye be found even to
"light against God." Acts v, 3^, 39. Whatever flows
from the decree and providence of God shall stand in
ipite of all devils and all men. " His counsel shall
:^?itand." Consequently all opposition to the counsel
Jlnd providence of God is both a sinful and a danger-
ous opposition. It is for a poor, dependent worm of
lihe dust to enter lists with omnipotence. Go then,
. 5fcnd speak of God's purposes as Laban and Bethuel did
%bout Rebekah, *' the thing proceedeth from the Lord,
>1ve cannot speak unto thee bad or good." tien. xxiv, 50.
. ' 5. Study to yield unreserved submission to God's
Vill in all your afflictions, for the most bitter ingredi-
||nts in the cup of your afflictions were all determined
God's eternal counsels. Job v, 6. *' Affliction com-
th not forth of the dust, neither doth trouble ^spring
|ut of the ground." They come not by chance, but
jre determined in the unalterable counsel of heaven,
'hence Paul admonishes the Thessalonians, " that
fo man should be moved by these afflictions ; for your-
flves know, that ye are appoinied therGunto." 1 Thes.
li, 3. The reason why we are not to be moved by af-
jiction is given : " God hath appointed us unto them.'*
i.nd that ye may patiently submit to them, consider,
1, That God saw fit you should have that particular
liction — therefore you should say with holy David,
behold here am I, let him do to me as seemeth good
Into him." 2 Sam. xv, 26. And our blessed Saviour
itientiy submitted to all those agonies, which his
father had appointed for him to undergo. And if we
his children, we will follow his example, and say,
not my will, but thy will be done." For he has an un-
lited right, as sovereign Lord, to determine, accord-
\g to his own pleasure, the condition of ail creatures,
id is accountable to none. Job ix, 12. " Behold he

•M

( 48 )

taketh away, who can hinder him ? Who will say un-
to him, what doest thou ?"

2. Consider, that every affliction was ordained for
God's glory and the good of his people. Rom. viii, 28.
All discontentment with affliction is therefore discon-
tentment with God's glory and our own good. Though
it should appear very dark and mysterious to us how
such a particular affliction should promote his glory
and our eternal good, yet we are bound to believe it
even against natural sense and carnal reason. Hath he
not said, and shall we not all believe him ? that *' he
chastises us for our profit, that we might be partak-
ers of his holiness." Heb. xii, 10. Though we cannot
sec how chastisment promotes our eternal good, yet
God who is infinitely wiser can. This firmly believed,
will produce comfort under afflictions, and an entire
resignation to the decrees and providence of God. On
the other hand all fretfulness on account of affliction is
criminal and makes the burthen heavier and more
troublesome. O Christian, suppose then you had your
choice, could you possibly wish God to change his
counsels ? since they are planned in infinite wisdom
for his glory and your good. ** No ; O no," the lan-
guage of your heart would be, what infinite wisdom
h?s chosen is much mors desirable than what I can
possibly choose.

Notwithstanding we ought to submit to all God's
providential dealings, yet several things should make
a deep impression on our hearts. ( 1 . ) We should be-
wail our own and others sins. Saints in all ages have
mourned for their iniquities, and those of a sinful ge-
neration, in which they lived. Though God decreed
to permit sin ar>d to bring glory out of it to himself,
yet he is not beholden to sin for that glory. For the
very nature of sin is dishonorable to God. And it is
only through pardoning mercy and vindictive justice,
that he brings glory to himself out of sin. (2.) We
should mourn when the church is in great affliction.!
The saints of old " wept when they remembered Zi-
on,^' Psal. cxxxvii, 1. Though we should sympathize
with God's dear children in distress, yet we ought to

. -^ it
J Gj

will say un-

)rdained for
om. viii, 28.
:fore discon-
[)d. Though
IS to us how
>te his glory
to believe it
on. Hath he ;
I ? that *' he
ht be partak-
gh we cannot
lal good, yet
tnly believed,
ind an entire
; of God. On
of affliction is
er and more
you had your
o change his
finite wisdom
no," the lan-
inite wisdom
,n what I can

to all God's
should make
^e should be-
all ages have
)f a sinful ge-
God decreed
it to himself,
3ry. For the
:l. And it is
ictive justice,
n. (2.) We
re at affliction,
lembered Zi-
d sympathize
t we ought to I

( 49 )

be so far satisfied as to reverence the all-wise God, Tof
his designs of promotinp^ his glory and the good of his
church, by theif affliction. All that great distress,
which God brought on his people at the Red-sea, was
only a preparation for their more glorious and com-
fortable deliverance. It was to promote his glory and
advance their interest. This shews, that we ought to
wait patiently till God has finished his work, lest for
want of wisdom, we should, like the Israelites at the
Red-sea, form a wrong judgment, concerning the work
which God is about to do.

Use sixth, for comfort. )

O how well is it for you, dear Christians, that all
events are in the hands of God, who loves you, and
stands engaged for you in an everlasting covenant. As all
that can possibly befall you was determined in his eter-
nal counsel, so ye need not fear. For he has given you
the utmost assurance, that it shall be for his glory and
your eternal good. O then, be not discouraged, but
** look unto Jesus, the author and finisher of your
faith," as you run in the Christian race set before you.
For he hath commissioned his ministers, notwithstand.
ing the great commotions and tumults that are in the
world, to say to the righteous *' that it shall be well
with him.'* Isa. iii, 10. And the preacher speaks in
the language of assurance and triumph when he says,
** surely I know it shall be well with the -n that fear
God, which fear before him.'' Eccl. viii, 12. As
God works all things after the counsel of his own will,
and, in which, they were undoubtedly ordered in the
wisest and best possible manner, and cannot fail. — '
Not one word of all that good, which God hath pro-
mised can possibly fail of its accomplishment. " For
what his soul desireth, even that he doeth." But he
desireththe accomplishment of all his promises, there*
fore they cannot fail.

To conclude, let men of the greatest parts and the
most refined wit devise the most subtle stratagems
against God's people, yet all their contrivances shall
not stand. against the wisely ordered counsels oi Jeho-
vah. •* For the wisdom of this world is foolishness

4 %

ii'i

( W )

\\4th God ; for it is written, he takcth the wise in
their own craftiness. 1 Cor. iii, 19. And again, '*thc
Lord knowcth the thoughts of the wise that they are
vain." Chap, v, 20. And though '* there be many
devices in a man's heart, nevertheless, the counsel of
the Lord, that shall stand." God's counsel shall stand
against all devices : He has established a beautiful
order in his eternal counsels, by which all events of
providence are made subservient to his glory and the
good of his people. The grand design of God, in
the decree, and in its execution in providence, is that
the enlargement and stability of the Mediator's king-
dom shall stand firm and immovable till time shall be
no more. Reason's eye may behold things cloudy and
tempestuous, but the eye of faith views them clear
and serene. It views no disorder in the decree and
providence of God. It beholds him in one mind mak-
ing all things subservient to his glory in the salvation
of his elect. This is matter of joy, even of joy un-
speakable and full of glory to thee, O Christian. And
now unto him, who worketh all things after the coun-
sel of his own will, be ascribed honor and glory for
ever and ever. Amen.

■^^^«-

DISCOURSE IV.

EPHESIANS I, 3, 4, 5.

'»

Blessed be the God and Father of our Lord Jesus ChrisL
ivho hath blessed us ivith all spiritual blcssiuffs
in heavenly places in Christ ; according as he hath
chosen us in him before the foundation of the worldi
that ive should be holy and without blame before him
ifi love : having predestinated us unto the adoption of
children by Jesus Christ to himself, according to the
good pleasure of his will,

X HE doctrine of election, of Mhicli men-
tion is l>ere made, is as plainly taught in the bible,
as that God made the heavens and the earth. But
what it is must be referred to the decision of God 's^
own word. And for the illustration of the doctrine,
I would observe, that tliere is,

1. A national election to great hon.ors, and special'
privileges ; which shows, that God deals in u :.ove-
reign manner witK men.

The posterity of Aljralunii are calk J un drct nation.
God separated them from the rest of the world. Dent,
xxxii, 8, 9. " When he divided to the nntlont» their
inheritance, when he separatwl tlie sons of Adam, he
set the bounds of the people according to the number
of the children of Israel/' they- were his^ portion and
the lot of his inheritance* G<v\ did noi ehoose t'lenv
because they were more in number thiiu other people.
Deut. vii, 7. " The L.oid dixl not ^nu his* love apon
you, nor choose you, because ye weri? more in.r.Mm-
ber than any other peopl* ; for ye w«i.e the fewest of
jJljieople.." N'.ir did ifc dbogis^j. them on. accoiuit oil

". t-B

i Si ) '

any good disposition foreseen in them. Deut. xxxi,

27 J 29. " For I know thy rebellion, and thy stiff neck:

behold, while I am alive with you, this day ye have

b^en rebellious against the Lord ; and how much more

8|fter my death I For I know that after my death ye

/M-ill utterly corrupt yourselves.*' Isa. xlviii, 5, Q.

#^^ I have from the beginning declared it to thee ; be-

. fore it came to pass 1 shewed it to thee. For I knew

thjkt thou wouldest deal very treacherously, and wast

^balled a transgressor from the womb."' This shews

tiiat God gives, or withholds his favors according ta

his own pleasure.

2. There is an election of cej;tain persons by name
to a political or ecclesiastical office. • Cyrus was cho-
sen by name to a great work. God*s determinate pur-
pose respecting him was revealed in Isa. xliv and xlv,
above an hundred years before he was born. God
chose him to destroy the Babylonian monarchy, to de-
liver his people from captivity, and to rebuild his tem-
ple. He was not chosen on account of any worthiness
in himself^ for it is said " he did not know the Lord.*^
Nor was he chosen because he would be a valiant or
victorious commander. For God endued him with a
martial spirit, in consequence of his election to that
office. " Thus saith the Lord to his anointed, to Cy-
Tus, whose right hand I have holden to subdue nations
before him ; and I will loose the loins of kings, to
open before him the two-leaved gates ; and the gates
shall not be shut ; I will go before thee, and make the
crooked places straight : I will break in pieces the

fates of brass, and cut in sunder the bars of iron ; and
will give thee the treasures of darkness, and hidden
riches of secret places, that thou mayest know, that I
the Lord which call thee by thy name, am the God of
Israel. For Jacob my servant's sake, and Israel, mine
elect, I have even called thee by thy name : I have
sirnamed thee, though thou hast not known me.'*
God chose him to be the instrument, by which to per-
form ail these actions.

Jeremiah was chosen before he was bnrn, to an ec-
desiivstical office. Jer. i,, 5. *' Before i formed thee

kvK

It. xxxi,

itifFneck:
ye have
uch more
death ye
iii, 5, Q.
hee ; be-
ar I knew
and wast
lis shews
lording to

by name
was cho-
inate pur-
V and xlv,
►rn. God
hy, to de-
d his tern,
worthiness
he Lord.^
valiant or
im with a
on to that
ed, to Cy-
ue nations
kings, ta
i the gates
I make the
jieces the
' iron i and
nd hidden
»ow, that I
he God of
rael, mine
; : I have
)wn me."
Lch to per-

, to an ec-
rmed thcc

( 53 )

n the belly, I knew thee, and before thou camest
brth out of the womb, I sanctified thee, and I ordain-
d thee a prophet unto the nations.*' He was not cho-

n to this office on account of any foreseen willing.
ess in him to accept or continue in it, for the con-
ary is expressly declared, ver. 6, and chap, xx, 7, 9.

The twelve apostles were also chosen to an ecclesi-

lical office. John vi, 70. " Have I not chosen you

welve, and one of you is a devil." This choice was

ndoubtedly to the apostolic office ; for Judas was ne-

er chosen to eternal life, as shall be shown afterward.

3. There is also an election to eternal life, which
aul shows from the fate of Isaac's sons. The divine
ounsel had put a difference between these twin-bro-

ers before they were born. Both lay struggling alike
their mother's womb, when it was said of them,
I* the elder shall serve the youngsr," God did not
If hoose Jacob on account of any foreseen good, as ap-<«

tears from Gen. xxv, xxvii. It is indeed a strange ac*
ount. But the meaning of it is given in Rotfi. ix, 11.
tThe children being not yet born, neither having
one any good or evil, that the purpose of God, ac-
ording to election, might stand : not of works, but>of
im that calleth.'' What this election is, I pur.
ose to explain in the following discourse?! in which
will prove,

1. That this election is personal and by name.
That it includes all the means leading to salva-

2.
ion.
3.
4.
5.
6.
1.

That it is an election in Christ*

That it is eternal.

That it is absolute.

That it is immutable.

We are first to shew that election to salvation is
ersonal and by name. This is plainly intimated In
ese words of the text, *' he hath chosen us," that is,
ur persons ; for he did not speak of a national elec*
ion at Ephesus, but of a personal election of both Jews
nd Gentiles. And verse 1, he calls them the saints
nd faithful in Christ Jesus, without any distinction of
aliens. In the first ten verses he speaks of the elect

if"'

( 54 )

in the first person plural, we and us, to show that
he included the believing Jews with the elect
Ephesians. In the 1 1th and i2th verses, he speaks
of the elect Jews only, '* in whom also we have
obtained" — *' that we should be to the praise of
his glory, who first trusted in Christ." The Jews
were the first who trusted in Christ at Ephesus, as ap.
pears from the history of their conversion. For Paul
went to Ephesus, and reasoned with the Jews in their
synagogue, Acts xviii, 19. After this Apollcs went
to Ephesus, and by speaking boldly in their syna*
gogue, mightily convinced the Jews, (ver. 24, 26, 28.)
before any Gentiles believed. For, some time after
this, Paul returned to Ephesus, and went into the syn-
agogue, and after this, both Jews and Greeks heard
the word. Thus, the gospel was the power of God to
the iew Jirst, and also to the Greek, Rom. i, 16. And
so these Jews trusted in Christ before the gospel was
preached to the Gentiles. Thus, he plainly distin-
guishes the Jews, who first trusted in Christ, from the
Gentiles, who afterward trusted in Christ, and of whom
he speaks, verse 13. ** In whom ye also trusted after
that ye heard the word of truth, the gospel of your
salvation." Besides the first person plural generally
signifies in this epistle both Jews and Gentiles, or JeWs
only. Chap, ii, 14, 15, 16. "He is our peace who
hath made both," Jew and Gentile, ** one body i"*^
breaking down and abolishing the ceremonial ordinan-
ces, v'hich had been a wall of partition between them.
** To nake in himself of twain one new man ;" of
two distinct kinds of people, one sheep-fold ; that he
might reconcile both unio God — both Jew and Gen-
tile. For through him we both, Jew and Gentile,
have, &c. But the second person plural, jyc, signifies
Gentiles. Chap, ii, 11, 12, 13. " Remember that
ye, being in time past Gentiles,"—" but now in,
Christ Jesus, ye who sometimes were afar off." Chap, iv,
17. '• That ye henceforth walk not as other Gentiles."
This shews, that God did, before the foundation of;
the world, predestinate, according to his own purpose^
antd to the praise ^^f his g^lorious j£race, the perions.ott

iCon

i fah
"^ful
an(
wo
no
sec
an<
wc
eU

ite
se
ms
an
3S
an
Fc
wi

( ss )

lesus, as ap.

For Paul

cws in their

polks went

their syna-

24, 26, 28.)

le time after

into the syn-

reeks heard

er of God to

i, 16. And

5 gospel was

ainly distin-

ist, from the

and of whom

trusted after

ipel of your

ral generally

tiles, or JcWs

ir peace who

' one body ;''^

nial ordinan-

tvveen them.

w man ;" of

bid ; that he

w and Gcn-

nd Gentile,

ye, signifies

(lember that

)ut now in,

ff."Chap.iv,

sr Gentiles."

Dundation of'

vvn purpose,

e persons. oli

.f>^

oth such Jews as believed and trusted in Christ ht^
ore the conversion of the Gentiles, and also the per-
ons of those Gentiles who believed and trusted in
hrist afterward. To this testimony of the text others
rom scripture will now be adduced.

1. Our Lord plainly teaches this doctrine in many
nstances. When he foretold that the Roman armies
ould make such dreadful havoc and desolation on
he Jews, as would even totally extinguish that peo-
le, unless God*s providence should restrain and lim-
lit them, he promises this restriction and limitation
^for the sake of siich of ** his elect" as were then un-
converted, and such of the ** elect" as were t6 de-
scend from some of that age, that when they were re-
newed, they and those already converted might be
preserved for propagating his kingdom' in this world.
Mark xiii, 19, 20. *' For in those days shall be af-
fliction, such as was not from the beginning of the
creation, which God created unto this time. And
except that the Lord had shi:^^f^ned those days, no
.flesh should be saved : but foi - elect's sake whom,
he hath chosen, he hath shortci,. ,* the days."

In the 21st and 22d verses he foretold the rise of
false Christs and false prophets, who would be so art-
ful in their ways, and so plausible in their pretences,
and so diligent in their exertions to seduce, that they
would deceive and draw after them the very electa were
not their invincible perseverence in faith and holiness
secured by the decree of election. *' For false Christs
and false prophets shall rise, and shall shew signs and
wonders, to seduce, if it were possible, even the
elect."

At another time our Lord complained of the impen-
itence of the bulk of his hearers, but comforted him-
self with the thought, that a goodly number, even as
many as the Father had given to him, for his charge
and care, should believe and be saved. John vi. 37, 38,
39. *' All that the Father giveth me shall come to me ;
and him that cometh to me I will in no wise cast out.
For I came down from heaven, not to do mine own
will, but the will of him that sent me. And this is

Il:l^'

( 56 )

the Father's will Vvhich hath str/c me, that of all which
he hath given, I should lose nothing, but should raise
it up again at the last day."

Sometime after this our Saviour declares, that he
^vas under a necessity to gather all that l)elonged to
this election into his church, that they might enjoy
the blessings of the gospel ; and that he could not
otherwise discharge the tr "^t, and fulfil the engage-
ment he had entered into .ith the Father^ and there-
fore his redemption was exactly of the same extent
with the Tdther^s electiffft. John x, 11, 15, 16, 26, 27,
28, 29. " The good shepherd giveth his life for the
sheep. And 1 lay down my life for the sheep. And
other sheep I have, which are riot of this fold : them
also I must bring, and they shall hear my voice ; and
there shall be one fold and one shepherd. But ye
believe not, because ^e arc not of my sheep, as I
said unto you. My sheep hear my voice, and I kno^i'
them, and they follow me : and I give unto them
eternal life ; and they shall never perish, neither shall
any pluck them out of my hand. My Father which
gave them me, is greater than all, and none is able
to pluck them out of my Father *s hand."

Again, he calls the elect, " the men, which were
given him out of the world." John xvii, 6. " And they
were given him by name as well as by number, and by
those names he knew them.** John x, 3, 14. ** He
calleth h*s own sheep by name. I know my sh^ep."
And he appropriates them personally to himi»€lf. Isa.
xliii, 1. *M have called thee by thy name, thou art
mine.** It is worthy of our most profound attention
that the Lord takes notice of their names as a special
token of the peculiar regard he hath for their persons.

2. The personality of election appears from the ex-
ample of Christ *^s election. It was no uncertain per"
son that was to be Christ and Lord. The Son of God
could not assume any undeterminate body ; he must
take that very same bod}', which was prepared, or or-
dained for him. Hcb. k, 5. " And beloved this body
before tlie foundation of the world." John xvii, 24.
" And the determinate counsel of God particularized

iiiM

V ( 57 )

every circumstance with respect to this body, that it
should descend from the seed of Abraham, the tribe
of Judah, the family of David, the time, place and cir-
cumstances of his birth, life, death and resurrection.
Acts li, 23, 24, and iv, 25, 26, 27, 28. Now as the
election of the head was personal, and he must be head
with respect to a body ; so all that should constitute
the members of his body must be personally chosen,
which appears from the example of David, who was a
a type of Christ. Psal. cxxxix, 16. "In thy book
were all my members written, when as yet there was
none of them." If God was so exact and particular as
to registc" in his book of common life every member
of an earthly body lor-r before it had existence, thea
he must have registei:«'d every member of Christ's
mystical body in his book of spiritual life long before
they had existence : for the former was a type of the
latter.

3. We may prove the personality of election from
Christ's death. He died not for himself, but for those
whose cause he undertook. Psal. cxix, 122. John
X, 15. Acts xxii, 28. This made it necessary to be
determined how many and who they were that should
have salvation by him. For, properly speaking, bail
or surety has always respect to a debtor or offender,
who is known by name, otherwise giving surety would
be an insignificant act. Aaron's typical priesthood
illustrates and confirms this. The high priest, on the
solcnm day of expiation, slew one of the goats on
which the sins of all Israel were laid, and sent the oth-
er into the wilderness. All this was typical of Jesus
Christ. But the question is, who were typified by
all Israel ? Surely not the Chaldeans or Babylonians,
out of whom they were chosen. Gen. xi, 31 ; Josh,
xxiv, 2, 3 ; nor the Egyptians, from among whom
they were redeemed or bought, Deut. xxxii, vi ; nor
the Canaanites, whom they destroyed. For nothing
could be more absurd than to suppose that Israel was
a type of that world, out of which they were chosen,
and from which they were many ways distinguished.
Consequentlv they typified the elect, who are Jews

(

)

!:iJ'--

! . «

inwardly and therefore the true Israelites, whom the
apostle distinguishes from all others by the name of
election. Rom. xi, 7. And as the Israelites were cho-
sen out of, redeemed and separated from all oth-
ers, and were, in their measure, a holy priesthood ;
so they were a fit type, or figure, of those who were
truly chosen, redeemed and consecrated a royal priest-
hood unto our God. 1 Pet. ii, 5. Neither did the
high priest make atonement tc * *he national name or
qualification of the Israelites. For he bore their
names, which he knew to be Reuben, Simeon, Levi,
Judah, &c. Agreeably to this our great High Priest
did not make an atonement for any national name or
qualification, but " he laid down his life for his sheep.
John X, 15. And had he designed to purchase salva-
^tion for any that would believe, without determining
the persons that should believe, God's whole saving
design respecting the children of n^jn might have been
totally frustrated, and the precious blood of Christ
might have been shed in vain. Therefore without
such an election of certain determinate persons as we
maintain, to whom the redemption purchased by
Christ should be infallibly applied, God's design could
not possibly be secured, nor could Christ's dying in
vain be prevented. This absurd consequence of
denying the doctrine we are supporting cannot be
evaded by having recourse to the foreknowledge o*
God, and saying, he certainly foreknew that a great mul-
titude would believe and be saved, and so was assured
he could not be disappointed of his design, and that
his Son would not die in vain ; because we have prov-
ed already, that the foreknowledge of God necessarily
infers his predetermination. For it is certain, that in
the days of eternity, when all things future had no
being but in the mind of God, ho could know nothing
of them but what, was his determinate will and coun-
sel concerning them. Or, should the opposers r/t
this truth affirm, that to prevent this disappointment,
God will so order things that some will be inclined
and disposed to accept salvation ; this is in very fact
to give up the point, and grant what we assert. For

^hom the

name of
were cho-

all oth.
iesthood ;
who were
yal priest-
;r did the

name or
l>ore their
on, Levi,
gh Priest

name or
is sheep."
ase salva-
termining
)le saving
have been
of Christ
e without
sons as we
phased by
sign could
i dying in
quence of
cannot be
jwledge Oi
great muK
as assured
, and that
lave prov-
lecessarily
n, that in
e had no
w nothing
and coun-
iposers r/t
iointmcnt»
I inclined
very fact
icrt. For

( 59 >

by this they must grant a discriminating' grate to be
exercised in timet which cannot be defended without
allowing God to have previously determined to do so ;
because ** he worketh.all things after the counsel of
his own will j" otherwise they must suppose new deter-
minations in the divine will, which would be to sup-
pose an imperfection in his wisdom and knowledge.
All which is as plain a proof that those for whom he
should die were chosen personally or by name, as that
he should die for them.

4. The personality of election may be argued from
things of less importance. God did not create the earth
to stand empty, nor any part of it to be inhabited by
any nation, that should at random get possession of ii.
Deut. xxxii, 8.. For *' the Mcst High divided to the
nations their inheritance," and ** separated the sons of
Adam ; he set the bounds of the people." Acts xvii, 26.
He *' hath determined the times before appointed, and
the bounds of their habitation.'* And his purpose to
create each nation having the ** bounds of their habita-
tion determined," must have been as antient as his
purpose to create those parts of the earth which he
divided to them. His purpose determined their bounds,
and the agency of his providence effected their settling
within " the bounds he set for them." Therefore
God told the Israelites, Deut. ii, 4, 5, ** the chil-
dren of Esau- — shall be afraid of you ; take ye good
heed unto yourselves therefore. Meddle not with
them ; for I will not give you of their land, no , not so
much as a foot breadth ; because I have given mount
Seir unto Esau for a possession." And when the Is-
raelites came to the wilderness of Moab, the Lord
commanded them, verse 9, " distress not the Moab-
ites, neither contend with rhem in battle ; for I will
not give thee of their land for a possession, because I
have given Ar unto the children of Lot for a posses-
sion." God had determined these places for other
nations and therefore he would not allow his IsFacI to
inhabit one foot breadth of them* But how different
from this was his conduct with respect to Sihon, king
©f Heshbon, verse 24. -' Rise ye up, take your jourw

iicy, and pass over the river Arnon ; behold, I have
given into thy hand Silion the Amorite, king of Hesh-
bon, and his land ; begin to possess it ; and contend
with him in battle." And with respect to Israel, God
had not only determined the bounds of their habita-
tion, but also had decreed what part of Canaan each
tribe should possess. Gen. xlix, 13. '* Zebulon shall
dwell at the huven of the sea ; and he shall be for an
haven of ships, and his border shall be unto Zidon.*'
And when Moses was dead, each tribe got their in-
heritance by lot in the very place which God had de-
termined for them. Josh, xix, 10 — 16. And *' Ze-
bulons border went up toward the sea. And though
the casting of the lot be a free thing, yet it was a mean
appointed of God for the accomplishment of his de-
cree, and under his direction. Prov. xvi, 33. " The
Jot is cast into the lap, but the whole disposing thereof
is of the Lord.*' God had determined the bounds and
limits which every nation must inhabit. Now as earth-
ly possessions are of no importance when compared
with heavenly habitations, so the inference must hold,
that if God fore-ordained certain nations to inhabit
particular provinces on earth, much more must he
have determined certain persons to inherit particular
mansions in the kingdom of heaven. Indeed the truth
of this appears from our Saviour's own words. For
when the mother of James and John came to Jesus,
and asked of him the privilege that one of her sons
might sit on his right hand and the other on his left
in his kingdom ; though they were both believers, and
perhaps the first for whom these seats were requested,
yet he refused ; saying, " to sit on my right hand and
on my left, is not mine to give ; but it shall be given
to them for whom it is prepared of my Father." Matt,
XX, 23. The sense is plain. These seats were not
to be disposed of at that time. It was determined long
before who should have them. And they must be
given to those persons for whom they were prepared
from the foundation of the world. Matt, xxv, 34.
Heaven was therefore prepared for the elect, and each

Id, I have
g of Hesh-
id contend
srael, God
eir habita-
maan each
)ulon shall
be for an
o Zfdon."
their in-
d had de-
^nd »' Ze-
nd though
I'as a mean
of his de-
J3. " The
ng thereof
)ounds and
vv as earth-
compared
must hold,
to inhabit
i must he
particular
[1 the truth
»rds. For
to Jesus,
fher sons
n his left
evers, and
•equested,
: hand and
I be given
r." Matt,
were not
lined long
must be
prepared
XXV, 34.
and each

( 61 )

feat was prepared for a certain elect person, and he
tniist have it.
The force of this argument will not be in the least
iipaired by the supposition that the mother of Zebe-
|ee's children entertained the notion, that Christ was
)0ut to erect a temporal kingdom on earth, and came
^ith the ambitious request, that her two sons might be
IS chief favorites and prime ministers ; for allowing
lat to be the case, yet the argument retains all its
)rce ; because he let her know that she mistook the
liature of his kingdom, which was not of this world,
iind that the gifts and honors of it were long ago fixed,
jdnd were to be disposed of by him to those very per-
sons to whom his Father in his everlasting counsel had
issigned them, and to no other. ** To sit on my right
land and on my left, is not mine to give, save to those
for whom it is prepared of my Father." He could give
'^Ithem to those persons for whom his Father had made
jl^lhem, but not to others. For his Father knew what
^pie was doing when he prepared them, and who should
* sit on them.

5. The bible plainly shews, that election isperson-

^.^|il and byname. Rom. ix, 11, 12, 13, 18. "The

l^hildren being not yet born, neither having done any

^tgood or evil, that the purpose of God according to

ilpelection might staod, not of works, but of him that

t|calleth ; it was said unto her [Rebekah] the elder

;J^Bhall serve the younger. As it is written Jacob have

|I loved but Esau ha /e I hated — Therefore hath he

i mercy on whom he will have mercy and whom he will

{Ihe hardeneth." God's purpose according to election

respected not the qualification but the person of Jacob,

for he was not yet born, neither had done any good

.or evil that God's purpose of election might stand.

•What Christ told his seventy disciples, that their

lames were in the book of life, must therefore be true

[with respect to all the other elect. Hence we read of

the names of Clement and others in the book of life.

[Phil. iv. 3.

Secondly^ I proceed to shew, that election includes
|all the means leading to grace and glory.

♦

)

No words can possibly express an election to al(
spiritual blessings more clearly than those in the text.
^* God hath blessed us with all spiritual blessings in
heavenly places, according as he hath chosen us." God
does, in time, bestow all spiritual blessings on the elect,
according as he chose them before all time. He chose
them in order to bestow grace on them, in time, and
glory when time shall be no more, that thty should be
to the praise of his glorious grace. All the precious
and valuable blessings of grace and glory are bestowed
on the elect In consequence of their election to them.
He blesses them according as he hath chosen them.
Thus also, in Eph. ii, 10, '* For we are his workman^
ship, created in Christ Jesus unto good works, which
God hath before ordained,that we should walk in them."
The elect are God*s workmanship, created in time un.
to such good works, as God *' had before ordained,"
that they should walk in them. God before ordained,
that is, he from eternity ordained, the elect to walk in
good works, and in consequence of this, causes them,
in time to perform these works. How plainly does it
appear that good works are the fruits aiid eifects, and
not the cause of election ; For in the plan of salvation
a certain order is observed. First, predestination to
good works from eternity. Secondly, In consequence
of predestination to good works from eternity, grace is
^iven in time : And thirdly, glory shall be given when
time shall be no more. All these links of the gospel
chain are inseparable. They are so many parts of one
magnificent undivided whole. The apostle saith,. "We
(the same we that were chosen before the foundation
of the world) are his workmanship, created in Christ
Jesus unto good works, which God hath before ordain-
ed, that we should walk in them."^ Hence God does
not eventually save an elect person before he creates
that person unto good works. For as the end, and the
means to accomplish the end, are inseparably connect-
ed together, both in God's own purpose, and in his ?^x.
ecution of it ; so creation to good works always takes
place between fore-ordaination to holiness and the ul-
timate accomplishment of that decree. If St. Paul's

ection to all
; in the text,
blessings in
en us." God
on the elect,
He chose
in time, and
ty should be
he precious
are bestowed
ion to them.
:hosen them,
is workman,
k'orks, which
alk in them/'
d in time un.
re ordained,"
ire ordained,
ct to walk in
causes them,
lainly does it
1 effects, and
1 of salvation
testination to
consequence
ii*^» grace is
given when
)f the gospel
^ parts of one
saith, " We
; foundation
ed in Christ
ifore ordain*^
ce God does.
e he creates
end, and the
»ly connect-
id in his f.x.
Iways takes
and the ul-
f St. Paul's.

( 63 )

ea of pre-ordination be accurate, then it will follow,
at neither faith, nor repentance, nor any other grace
at accompanies them, can be in the least respect, ca-
nal, or conditional, or meritorious of election ; for he
aith" God fore-ordained that we should walk in them ;"
ut he does not say, we were fore-ordained because wf
would walk in them, nor because we did walk in them.
,^he truth of the matter is, God in eternity chose the
<blect to walk, to make motion and progress, in good
orks, in consequence of which he gives them his Holjr
pirit to work faith, repentance and every other grace,
hich accompanies them. Any grace we exercise,
knd any duty we perform, cannot therefore possibly in
the very nature of things, merit or entitle us to his fa-
y vor. They do not make him a debtor to us, that he
;^^hould bestow his favor in consequence of them, but
||khey make us unspeakable and everlasting debtors to
^ him ; consequently every grace wrought in us by the
"^^pirit is an essential branch and indisputable evidence
of predestination to life. ** God hath fore -ordained,
^^♦hat we should walk in them." They cannot, there-
fore, possibly have any influence in meriting our sal-
' ration ; for we are fore-ordained unto them, and creat-
cd unto them, not because of them. Besides inherent
^l^race and eternal glory are already obtained, and infal-
libly secured to all the elect, by the merits of Jesus
Christ. Therefore in consequence of their fore-ordina-
I lion to holiness, God works in them faith, repentance
and holiness — ^justifying them by the merits of Jesus—
■ sanctifying them by his spirit in order to qualify them
for immortal bliss. Thus God hath chosen his elect
to all the means of grace and glor)'. ** We are his
workmanship, created in Christ Jesus unto good
works, which God hath before ordained, that wc
should walk in them."

The elect are predestinated to be saved by Jesus
Christ, who was fore-ordained to be the principal mean
of their salvation. 1 Thess. v, 9. ** God hath not ap-
pointed us to wrath, but to obtain salvation by our
Lord Jesus Christ.*' Observe, God hath appointed the
elect to salvation ; but Jesus Chrit is appointed to be

•VW'

( 64 )

the principal mean of procuring that salvation, being;
both the meritorious and efficient cause of it. Where-
fore we read of '* redemption by his blood," " justified
freely by his grace," and of his being the •' author
and finisher of faith." The elect were chosen to these
and every other blessing of the new covenant, and our
Lord Jesus Christ was fore-ordained to accomplish
them all.

That election includes the means as well as the end
appears from the indubitable testimony of St. Paul.
2 Thess. ii, 13, 14. '* God hath from the beginning
chosen you to salvation through sanctification of the
spirit and belief of the truth : whereunto he call-
ed you by our gospel, to the obtaining of the glory of
our Lord Jesus Christ." The apostle told the Thessa-
lonians, in the preceding verses, of a dreadful aposta-
cy, which should arise after the working of satan, with
great power, signs and lying wonders, and with all de-
ccivableness of unrighteousness in them that perish ;
much like that foretold by our Saviour, " that if It were
possible, they would deceive the very elect." But in
these verses, he comforts the believing Thessalonians,
in their tribulation, by assuring them, that they could
not possibly be carried away by that apostacy, because
their salvation was infallibly secured by the eternal de-
cree of election. *' But we are bound to give thanks
always to God for you brethren, beloved of the Lord,
because God hath from the beginning chosen you to
salvation." Now th** question is, what are we to un-
derstand by the beginning from which the Thessaloni-
ans were chosen? I answer absolute eternity : because
they were neither chosen, nor called, in the beginning
of the salvation published by Jesus during his minis-
try on earth. For during that time he positively for-
bade his ministers to preach the gospel to any save the
lost sheep of the house of Israel. Matt, x, 5, 6. Nor
will sacred history allow the Thessalonians to be the
first Gentile converts, as appears from the first seven-
teen chapters of Acts ; consequently the beginning,
from which they were chosen, must signify eternity, as
in Prov. viii,2:i. The apostle John also uses the very

a
t(

( w )

same word to prove the eternal divinity of Jesus Christ.
John i, 1, and 1st epistle i, 1. He uses the terms
*• from the beginning" and " in the beginning" as sy-
nonymous, to import eternity. God's choosing the
Thessalonians from the beginning is therefore of the
same import with ** his choosing the Ephesians before
the foundation of the world/,' And in this way only do
the scriptures harmonize. Besides it can be true in
no other sense of the word, that they were chosen from
the beginning, for they wcte not even called by the
gospel till long alter it began to be published : And
in the 14th verse he speaks of their being called as
distinct from and in consequence of their election.
*' God hath from the beginning chosen you to salva-
tion, through sanctification of the spirit, and belief of
the truth : whereunto he hath called you by our gospel,
to the obtaining of the glory of our Lord Jesus Christ."
They were elected to salvation through sanctification
of the spirit and belief of the truth before they were
called by the gospel. They were chosen to salvation
from sin, and then called by the gospel to that salvation
which was accomplished by the sanctification of the
spirit, and belief of the truth.

That God has before all time chosen certain persons,
with a design to call, justify and sanctify them in time,
and to glorify them when time shall be no more, ap.
pears farther from Rom. viii, 29, 30. '* For whom
he did foreknow he also did predestinate to be con-
formed to the image of his Son— ^Moreover whom he
did predestinate, them he also called ; and whom he
called, them he also justified ; and whom he justified,
them he also glorified." God*s foreknowing the elect
does not signify merely his prescience, by which he
foresaw all things at one comprehensive view in his
own infinite mind from eternity. For in that sense
** known unto God are all his works from eternity, »»
and also every thing relating to all others, as well as
to them. Whereas this is evidently a discriminating
foreknowledge. He knows them as distinct from all
others. ** I know whom I have chosen." Nor can
it possibly signify his fore-approving them on account

of faith and holiness foreseen. For he did not pre-
destinate them as confonnedj nor because he foresaw
they would be conformed ; but he predestinated them
io be conformed to the image of his Son. And he chose
them not as boly, nor for holiness foreseen^ but he pre-
destinated them *' to be holy and without blame before
him in love." Then none of these, nor all of them
put together, can be the cause of his foreknowledge.
Consequently it must signify an act of his understand-
ing whereby he wills to distinguish them from all
others, as the objects of his special favor, and immu-
table love ; and so called " his good pleasure, which
he hath purposed in himself," (Eph. i, 9,) in order to
.shew, that it is an act of absolute sovereignty, which
is conducted with unerring judgment, the reasons of
which lie wholly in himself. For God's knowing, of-
ten signifies such knowledge as is with love and choice;
as in Amos iii, 2. " You only have I known, of all the
families of the earth ;" that is, with a peculiar choice
and love of your nation above all others ; and 2 Tim.
ii, 19. " The foundation of God standeth sure having
this seal, the Lord knoweth them that are his," This
foundation is composed of those righteous persons
mentioned in Prov. x, 25, who could not be deluded by
the craft and cunning of deceivers ; because they stood
sure and immovable, having this seal, the Lord know-
eth them that are his. Now this knowledge is plainly
discriminating, compared to a seal, on account of which
those, who are the subjects of it, stood sure and im-
movable. And Rom. xi, 2, " God hath not cast away
his people, which he foreknew." This people which
God foreknew, cannot mean the whole body of the Jews,
whom he chose in a national capacity ; for it is plain,
that God had cast away the bulk of them, and the
apostle's principal design, from the 11th to the 23d
Verse of this chapter, is to prove that God had done so.
The foreknown must therefore signify the elect, who
were among that nationally chosen body of people,
whom he had, in a still more distinguishing manner,
chosen as the objects of his special love, to cftectuully
call and eventually save. They are expressly called,

essffi^

' - ( 67 >

(ver. 5, 7) " a remnant according to the election of
grace, which obtained," in opposition to* the bulk of
them, ** who were blinded." The Socinians, there-
fore, judged rightly when they said, " Admitting the
** infallible prescience of all future things, Calvin's
** doctrine of predestination of some by name to life,
" and of others to death, cannot be refutedi"* God's
foreknowing the elect is truly of the same import with
his purpose of predestination to life. The apostle
therefore shews a most wise order and connexion in
all that God brings to pass, which can never be bro-
ken asunder. For salvation takes its rise in the eter-
nal counsel, free purpose, and electing love of God,
Whom he 6i6 foreknow t and personally choose to sal-
vation, them he did predestinate to all the means that
lead to that salvation. God, viewing the fallen race of
Adam ruined by sin, placed his eternal love on some
of them, so that he foreknew them as objects of spe-
cial approbation in Christ. Effectual caUing ioWow^
after predestination. Whom he did predestinate, them
he also called, by the powerful working of his spirit,
to a thankful acceptance of, and firm reliance on, the
Lord Jesus Christ as their Saviour. For they are pre-
destinated- to be conformed to the moral image of his
Son, which consists in knowledge, righteousness and
holiness. All, without exception^ whom he did pre-
destinate, he either hath, doth, or will call out of the
kingdom of darkness, from a state of spiritual ignor-
ance and slavery to sin^ into the kingdom of his Son,
Upon this follows their justification. Whom he call-
ed, them he aUo justifiedy absolved from guilt through
the merits of Christ. After these ensues their glori-
fication. Whom he justified, them he also glorified,
Sanctification is here included in glorification. For
sanctification is glorification begun, and glorification-
is sanctification completed. The apostle includes the
one in the other to shew. th«t whoever is sanctified
snail most assuredly be glorified. This is the golden
chain of salvation, one link of which (blessed be God)'

■^itJS^iiv^pi'-^^p^-

» wa. wl. 2. p. 9.

cannot possibly be broken asunder. Wh^m he did
predestinate, them he also glorified.

Of the same import are those words in 1 Pet. i, 2.
** Elect according to the foreknowledge of God the
father through the sanctificationof the spirit unto obe-
dience and sprinkling of the blood of Jesus Christ."
If they were elected unto obedience and sprinkling of
Jesus Christ, then they were not elected as obedient
and sprinkled, nor because they would be obedient and
sprinkled. If the elect are chosen unto obedience and
sprinkling of the blood of Jesus Christ, then obedience
and sprinkling of his blood are consequences and
fruits of election. This shews, that God has certain-
ly chosen some to the means of salvation, and to saU
vation by those means. For the elect were chosen
unto obedience and sprinkling of the divine blood,
and consequently before they were obedient or sprink-
led. Therefore an obedient walking in the Lord Je-
$us, and the sprinkling of the divine blood are both
the fruits and evidence of eternal election. For the
elect are chosen unto them. God also chose then\
through sanctification of the spirit unto obedience ;
that is, he chose them with a design to renew and pu-
rify them by his spirit, in order to engage and enable
them to perform a course of holy obedience to hi^
commands. The elect were therefore chosen before
tjje foundation of the world to be sanctified by the
spirit, and to be made obedient by a divine creation
in time.

Out blessed Lord and Master taught the same doc-
trine. John xiii, 18. "I speak not of you all ; 1
know whom I have chosen : but that the scripture
may be fulfilled, he that eateth bread with me hath
lifted up his heel against me." Now it is evident,
that our Lord spake here of an election more peculiar
and bene£icial than to the apostleship ; for they all had
been chosen to that ; but it was a discriminating
choice of some of them, which did not extend to Ju-
das. *' I speak not of you all ; I know whom I have
chosen." As our Lord spake not of all his twelve
apostles in this place ; so it is evident that^ spoke

pnly of the elect ones among them ; which proves,
th^t Christ has chosen some certain determinate per^
sons to salvation. This will appear more clearly from
a consicleration of the preceding verse : '* Jf ye know
these things, happy are ye if ye do them." But our
Saviour never e^pected'Judas to do them* John vi, 64,
*' For Jesus knew from the beginning who they were
that believed not, and who should betray him.!' In-
deed he could not possibly expect what he knew would
never come to pass ; and therefore he saith, *' I speak
not of you all ; I know whom I have chosen." He
knows whom he has chosen, because he chose them,
and not others-*— A4 if he had said, though I have
chosen you twelve to the apostleship, yet I know
which of you I have chosen to faith, habitual holiness,
and final salvation, as well as to the apostleship : for
one of you J have not chosen to grace and glory, bu(
only taken him into the apostolic office, and have left
him to the free choice of his stubborn and perverse
will, and I infallibly knew from the beginnings that
being so left, he woqld prov^ a perseveringly wicked
person, and in the end a traitor, on purpose that the
prophecy of scripture might be fulfilled. Psal. xli, 9.
" Yea, mine own familiar friend in whom I trusted (a
part of the apostleship, (Acts i» 17.) which did eat of
my bread, hath lifted up his heel against me." There*
fore Christ did not speak of Judas in this election to
eternal life ; he was left out, that the scripture might
be fulfilled.

Our Saviour speaks in John xv, 16, of an election to
grace and habitual holiness in terms as clear as can be
possibly spoken. ** Ye have not chosen me, but I have
chosen you, and ordained you, that ye should go and
bring forth fruit, and that your fruit should remain, and
that whatsoever ye shall ask of the Father in my n^me,
he may give it you." As Judas was now gone and
could not be included among the apostles at the time
when our Saviour spake these words ; so it is evident
that he did not speak merely of choosing to the apos-
tleship, to which he had chosen Judas as well as them ;
for he evidently speaks here of choosing them to sav-

( 70 )

ing and eternal blessings, and to be his friends through
his spirit working faith and habitual holiness in them.
Jesus Christ has then certainly chosen some to eternal
life. When he is considered as Mediator we are said to
be chosen in him, but when he is considered as God,
we are i>aid to be chosen by him. And nothing can
be more evident than that his choosing them was prior
to their choosing him : '* Ye have not chosen me, but
I have chosen you." He chose them to active diligence
in bringing forth fruits of holiness. ** I have chosen
you, and ordained you, that ye should go and br^ng
forth fruit.** He did not choose them because they
did, or would bring forth fruit, but he chose them,
that they should go and bring forth fruit. He predes-
, tinated them to final perseverance in holiness. ** I have
chosen and ordained you, that your fruit should re-
main.'* The elect were given to him in such a manner
that he will in no wise cast them out, for he has ordain-,
ed that they should be a praying people, and that their
prayer of faith should be answered. *' I have ordained
that whatsoever ye shall ask of the Father in my name,
he may give it you." It is impossible for words to
prove more clearly, that God has predestinated the
elect to good works, and to persevere in the fruits,
of holiness, and to have access to the Father through
Christ, by the prayer of faith^ that they may abound
in good works to the praise of the glory of GodV
grace. -

DISCOURSE V.

EPHESIANS I, 3, 4, 5.

- .;lf
■ -tl

'?i

' A

' 'i

Blessed be the God and Father of our Lord Jesus Christ i

, who hath blessed us with all spiritual blessings

in heavenly places in Christ ; according as he hath

. chosen us in him before the foundation of the world,

that we should be holy and ir; Uhout blame before him

in love : having predestinated us unto the adoption of

children by Jesus Christ to himself according to the

good pleasure of his will. >t

f. Thirdly t i HE elect are chosen in Christ. He
hath chosen us in him. The necessity of this may appear
by considering, that as the old covenant had a head
(Adam) by whom sin and death descended unto all his
natural posterity, by virtue of their union and cove-
nant relation with him, (Rom. v, 19) "by one man's
disobedience many were made sinners ;" so the new
covenant required a head and mediator, that righteous-
ness and life might flow from him unto al! his spiritu-
al seed. John xvii, 2. " Thou hast given him power
over all flesh, that he should give eternal life to as ma-
ny as thou hast given him." xiv, 19. ** Because I
live^ ye shall live also." Christ and Adam are in this
sense represented as the two great covenant heads. 1
Cor. XV, 45, 47. ** The first man Adam ; the se-
cond and last man Adam. '* T'ney are called the one,
the frsty the other, the second and last man, just as if
there had never been any beside themselves. And the
reason is plain. Each of them stood the representa-
tive of his covcnr.nt seed. For as we destroyed in our-
selves, by our apostacy in Adam, that principle which
would have led to God l^ our happiness, and also con-

I -ti i^^

( 72 )

Iracted such obstinacy and opposition to God as would
have for ever kept God and us asunder, Rom. viii, 7, 8,
had not God proposed to dissolve it by means of choos-
ing in Christ ; so the elect were put into Christ by
election, that they might, by virtue of their union with
him, derive from him those benefits, the fulness of
which dwells in him as the root. Thus Adain was a
figure of Christ, Rom. iv, 14.

Now as Adam prefigured our Lord Jesus Christ,
so much light may be given with respect to the doc-
trines of the gospel in general, and of election in par-
ticular, by considering the relation in which he stood
with respect to mankind. His Creator made him mu-
tabky yet he made him upright^ perfectly innocent,
without the least tincture of sin In his nature, so that
all the powers and faculties of Iiis soul were disposed
to glorjfy God. Man being thus made in the image
of his Creator, God made a covenant with hina the
condition of which was, do and Ihe, [or sin iind i//f."j
The happiness or misery of all mankind depended on
the voluntary exercise of his free will. For man be-
ing endued by his Creator with sufficient abilities to
stand, and constitutec* the representative of his off-
spring, it was just he should be left to the freedom of
his own will to choose oDcdience and live, or to rebel
and die. Had he stood during the time of his proba<
tion, all mankind would have stood in him. And his
obedience would have procured happiness for himself
and posterity, not from the intrinsic worth of his obe-
dience, but from the covenant of works which God
made with him — Do and Ihe, And it is as plain, that
by his disobedience he communicated death and all its
consequences to his posterity.

Paul, in Rom. v, states the comparison between
these covenant-heads, and shews that the first Adam
was the efficient effectual cause of communicating
condemnation by sin to his whole posterity, and that
the second and last Adam is the infinitely more pow-
erful, efficient and meritorious cause of communicat-
ing salvation from sin to all his children.

t M )

^ould

it by

Adam.

^y one man sin entered
into the world, and death by
sin ; and so death passed
upon all men for that all
have sinned. Verse 12.

CHRISi".

Much more then, being
now justified by his blood,
we shall be saved from
wrath through him. For if
when we were enemies,
we were reconciled toCjod
by the death of his Son ;
much more being recon-
.;' * ciled, we shall be saved by

.lis life. 9. 10.
^rhe comparison is this. Adam's sin had sufficient
efficacy to cause sin and death to descend unto all his
natural offspring; for he was a public person j their re-
presentative in the coxenai tof works : but Christ's
blood has much more efficacy to save from wrath than
Adam's disobetliei :• had to produce it ; for if we were
reconciled by his obedience when in this state of enmi-
ty in which Adam left us, much more being thus re-
conciled, we shall be saved by his life^

AOAMi.

But not as the offence
(so also is the free gift) for
if through the offence of
one many be dead. Verse
15.

Christ^
Much more the grace of
God, and the gift by grace,
which is by one man, Jesus
Christ, hath abounded un-
to many. 15.

Christ and Adam are here represented ias public
heads, each communicating ; the one, the fault of his
sin to the destruction of his posterity ; the other, a
much more abundant supply of grace to his seed.
This makes *• the grace of God, and the gift by grace
to abound much more" than the offence ; for the com-
parison between the condemnation by Adam and thfe
salvation by Christ is stated to show, not that objects
of sin and of special grace were equally extensive, but
to show the efficacy of the different causes, which pro-
duced those contrary effects. This superabourtding
of grace must therefore signify its prevalent efficacy ;
for it cannot include more than all sinful objects, and
daily experience proves, that iniquity superabounds in
the bulk of mankind.

K .

( 74 )

Adam.

For the jiulgment was
by one to condemnation

Christ.
The free gift is of many
offences unto justification^

—•death reigned by one. much more they who re
Verse IC, 17. oeive abundance of grace,

and of the gift of righteous-,
ness, shall reign in life, by
one Jesus Christ. 16, 17.
This comparison states, that in the judgment of God
all Adam's posterity were brought into condemnation,
by his first oHfence, which caused death to prevail, reign
and triumph ; but the special grace of regeneration and
the gift of Christ's merits imputed, causes his posteri-
ty to reign much more powerfully in spiritual life ; for
his grace and righteousness has much more power to
•cause life than Adam's oflence had to cause death.

^ Adam..

Therefore as by the of-
fence of one judgment came
upon all to condemnation.
Verse 18.

Christ.
Even so by the righte-
ousness of one, the free
gift came upon all men un<i
I to justification of life. 18.
This comparison can with no propriety be under,
stood to signify that all under condemnation by Adam
are freely justified from that sentence ; because the
apostle's whole argument is, that the grace of God and
obedience of Christ has much more efficacy to produce
spiritual life in the elect, than Adam's offence has to
keep them in death ; and those justified from that sen-
tence of condemnation, have a superabundance of
grace, which all men have not. Consequently the ar-
gument is briefly this : As by Adam's offence, guilt
came upon all his natural posterity* subjecting them
to condemnation ; so the righteousness of Christ
comes upon all his spiritual posterity absolving them
from condemnation.

, Adam.

For as by one man's
disobedience many were
made sinners. Verse 19.

Christ.
So by the obedience of
one, shall many be made
righteous. 19.

Adam is here compared to a root, or stock, out of
which sin grows up by nature, and is an inheritance,

• **-.

which we receive from him. Christ is also compared
to another root, or stock, out of which righteousness^
flows by grace unto all his spiritual offspring. For as
Adam's breaking the covenant of works made all his
posterity sinners ; so Christ's obedience in fulfilling
the condition of that covenant, being reckoned to his
posterity, constitutes them righteous in the sight oC
God ; that whereas sin had abounded in them grace
might *' much more abound," "and reign through
righteousness unto eternal life by Jesus Christ our.
Lord.'* Thus Adam was a type or figure of Christ.
Christ is expressly called the elect of God. Isa. xlii,
1. He was fore-ordained to. the office of Mediator b:*-
fore the world was made. 1 Pet. i, 20. And all the
treasures of grace were laid up for the elect in him.
2 Tim. i, 9. •* Who hath saved us, and called us with
an holy calling, not according to our works, but ac-
cording to his own purpose and grace, which was giv-
en us in Christ Jesus before the world began." God
foresaw that Adam would fail in fulfilling the condition
of the covenant of works, and was not willing that all
mankind should be everlastingly miserable. He there-
fore chose Christ in order to put the elect into his
hands, that his purpose respecting them should not be
frustrated. And before we fell, he settled the whole
method of our redemption in the covenant of grace
which he made with his Son. Isa. xlii, 6. ** 1 will
give thee for a covenant of the people." Zech. vi,
13. ** And the counsel of peace shall be between them
both." In tifis counsel of peace, or covenant of re-
demption, which God made with Christ, all things re-
lating to man's salvation were settled and determined.
On this account it is called a better testament oi which.
Jesus is the surety. Heb. vii, 22. And Got! express-
ly r ills him the covenant of the people. All the great
and precious promises of this c jvenant were promised
by the God who cannot lie before the world began.
Tit. i, 2, These promises were all made to Christ.
Gal. iii, 16. For God would not trust their salvation,
ii} which his glory is so much concerned, in their owa
hands, because he well knew liis saving desigii would

(

)

then never take effect. Therefore we read, Job xv^.
15, ** Behold, he putteth no trust in his saints/' imich
less would he put trust in them before they were saints.
Hence their salvation is irreversibly secured by ihe new
covenant, M'hich is a '* better covenant, and establish■^
cd upon better promises," promises of reconciling,
renewing, and infallibly persevering grace ; all which
arc positive and absolute. Heb. viii, 6. A transcript of
these are in the iOth, l.Uh and 12th verses, and runs
in the most absolute and unconditional strain that can
be conceived of. *' I will put my laws into their mind,
and write them in their hearts ; and I will be to them
a God, and they shall be to me a people. And they
shall not teach every man his neighbor, and every^
man his brother, saying, Know the Lord ; for all shall*
know me, from the least to the greatest. For I wili
be merciful to their unrighteousness, and their sins
and their iniquities will I remember no more." As
God would not commit the glory of salvation to the
hands even of saints ; so he founded the covenant of
grace on the sacrifice of Emmanuel. Heb. x, 14. *' By
one offering he hath ^ erfected for ever them that are
sanctified." And the nature of the counsel of peace is
this : Christ in it, undertakes to make men holy and
righteous. For the condition of it on the part of Chkist
is expressly declared in Heb. x, 16, 17. '* '7'his is the
covenant that I will make with them after those days,
saith the Lord ; / wii/ put my laivs into their hearts,
and in their minds will J ivrite them /and their sins and
iniquities will I remember no more.^^ In the decree of
election Christ was chosen to be the head and media-
tor of the elect ; and they were given to him, put into
his hands and committed to his care, that he might
redeem, call, renew, justify, sanctify and preserve
them. For so the bible informs us. ** They were qho-
sen in Christ," Eph. i, 4 ^ ** called in him," Phil, iii,
14 ; *' created in him unto good works," Eph. ii, 10;
*' preserved in him," Jude 2, and ' receive all spirit-
ual blessings in him," Eph. i, 3. *'God is well pleas-
ed witii them in him." Matt, iii, 17, and finally " loves
^hem in Christ with a great love through his rich mer-

Ik;

( 77 )

cy toward them, even while they were dead in sins,'*
Lph. ii, 4, 5.

The reneival of their nature made it neceflary that
they should be chosen in Christ. For they lost in
Adam that principle which would have led them to
God, and they must receive in the second Adam a new
principle to lead them to God. Because there is saU
vation in no other, Acts iv, 12 ; and therefore can bo
had only in him. Consequently he bestows his spe-
cial blessings on the elect, according as he hath chosen
them in Christ Jesus before the foundation of the world.
This is beautifully illustrated by our Saviour, John
XV, 5. ** I am the vine, ye arc the branches." Now
as the branch must be ingrafted into the vine before it
can receive nourishment from it, so we must be in
Christ by election before we can derive regenerating^
virtue from him. For as all the promises were made
to Christ, so they descend to the elect as chosen in
him. Wherefore Christ said to the non-elect Jews,
** ye believe not because ye are not of my sheep." —
But of the elect he saith, ** my sheep hear my voice."
John X, 27, 28.

The elect could not have been Justijied had they not
been chosen in Christ. For as Adam's sin could not
have been ours, unless we had been in him, and he had
represented, or sustained our persons in the covenant
of works : So Christ's righteousness could not have
been reckoned to us unless we had been chosen in
him, and he sustained or represented our persons on
the cross. For his suffering on account of our sins
Gbuld not benefit us unless we had been chosen in him
so as to constitute a legal union or oneness between
him and us. Because justice could not have punish-
ed him in our stead, nor have pardoned us through
him, for this plain reason : The act of another cannot
be mine, either in profit or in loss, but on the suppo-
sition of a legal union, or oneness existing between us.

I shall now conclude this discourse with the follow-
ing practical observations on what hath been said :

First of all, I would observe, we should not disown
or relinquish any doctrine on account of seeming difX

( 78 y

ficulties, or because of some objections raised against
it. For man's corrupt^ proud and aspiring mind, has,
started some difficulties, and formed some objections
against the plainest truths that are taught in the bible.
If therefore the doctrine be expressly taught in the bi.
ble, or necessarily inferred from it, we must by no
means withhold our assent. For whatever God has
revealed, we are indispensably obliged to believe, whe-
ther it coincides with our reason, and agrees with our
preconceived opinions or not. Because every doc-
trine taught by inspiration is to be received upon the
credit of him who revealed them. And the scripture
is the only rule of faith. For reason is a very incom-
petent judge of revealed truths, on account both of the
narrowness of our capacities, &nd the blindness of our
minds^ which is the consequence of our fallen state.

All the noble and instructive doctrines of the gospels
are connected with this doctrine of personal election..
The covenant of redemption made between the Father
and the Son in, the days of eternity, has respect to a,
distinguished number, who were given to Christ as his
charge, and as his reward. John xvii, 2, ** Thou hast
given him power over all flesh, that he should give
eternal life to as many as thou bast given him.*' In-
deed the satisfaction made by the Son of God would;
be exceedingly depreciated and rendered a very loose,
unsafe, and uncertain thing, if it was not made and ac-
cepted for certain determinate persons ; for it would
both impeach the wisdom, and aflront the dignity of;
Christ*s person, as well as exceedingly lessen the mer-
its of his satisfaction even to suppose, that he did not .
purchase faith, repentance, and holiness, for all those
on whom they are bestowed. Election is therefore the
foundation of all those great and precious promises con-
tained in the covenant of grace ; the origin of our re-
demption ; the rise and spring from whence all those
blessings flow, of which we are made the partakers,
through Christ. And without the proper considera-
tion of this, we cannot possibly ** comprehend what is.
the height and depth, the length and breadth of the love
Qf God in Christ." We ought therefore, with the.

{ n )

blessed apostle, to look back, with joyful praises, to the
electing love of G')cl. *' Blessed be the God and Fa-
ther of our Lord Jc;>uj Chribt, who hath blessed us
with all spiritual U sslr^g* in heavenly things, according
us he bath chosen uj m him before the foundation ofthi
world,**

We ought not to murmur at God's decree of elec-
tion ; for it furnishes us with the reason why '* he
did not cast off the human family for their apostacy,**
as he did the fallen angels. It was because there was an
election of grace among them. '* Except the Lord had
left us a seed, we had been as Sodom, and had been
made like unto Gomorrah." This gave birth to the
early promise of the seed of the woman to bruise the
serpent's head. On this account it was that judgment
was arrested, after sentence was pronounced on our
apostate parents, and that mankind partake now large-
ly of divme goodness.

AH God's patience with the present sinful world is
on account of a distinguished remnant, that are now
in it, and shall hereafter be born into it. Isa. Ixv, 8, 9*
** Thus saith the Lord, as the new wine is found in
the cluster, and one saith, destroy it not, for a bless-
ing is in it : so will I do for my servant's sake, that
I may not destroy them all. And I will bring forth a
seed out of Jacob, and out of Judah an inheriter of
my mountains : and mine elect shall inherit it, and
my servants shall dwell there." And our Saviour saith,
it was *' for the elect's sake," that a remnant of the
Jews should be saved from destruction. And when
all God's elect are born into the world, and ripened
for heaven, the long suffering patience and forbear-
ance of God with sinners will be at an end, the final
judgment will commence, and this world shall be con-
sumed by fire.

Men have no need to quarrel with the doctrine of
election as they do ; since it is well for the rest of the
world, that there is an election of grace out of it. Oth-
ers fare the better for their sake. For their sake the
wicked world is spared from generation to generation,
and the execution of vengeance toward particular sin-

1*1

' X 80 )

. Tiers delayfcd ; because many who will embrace Christ,
ftiiist rise from such as reject him. For instance, God*
did not cut off Jeroboam and Ahaz in their first tran^-'
gressions, because of good Abijah and Hezekiah, who
were to spring from them.

2. Personal election in Christ affords much comfort
and a great encouragement for serious fa'thful Christ-
ians to adhere to the doctrines of salvation, and to lead
a life of active holiness, in times of great apostacy and-
corruption. When evil men and seducers wax worse,
and worse, as they will do in the last days ; when er-
ror and profanity spread wide like a mighty torrent ;
let the faithful in Christ Jesus remember for. their en-
couragement, it is impossible to deceive the elect, in
any thing necessary to salvation. '* For the founda-
tion of God standeth sure ; having this seal, the Lord
knoweth them that are his." And '* because he lives,
they shall live also." He has life in himself ; he is the
Prince of life. And the law of the spirit of life in him
makes them free from the law of sin and death. Think,
O my soul, what radiant rays of divine wisdom beam
forth from God's patting the elect in Christ, that be-
ing incessantly influenced by an immortal root, they
should be effectually preserved from withering and
falling off. Besides this number may be much larger
than we may sometimes apprehend. The prophet
Elijah thought the apostacy from the true worship of
God was so general in his days, that none beside him-
self persevered in the true service of God : but God
told him for his comfort that he had preserved thou-
sands from the defection of the times, which the apos-
tle applies to the times of the gospel. Rom. xi, 2 — 5.
** God hath not cast away his people which he fore-
knew ; wot ye not what the scriptures saith of Elias ?
how he maketh intercession to God against Israel, say-
ing, Lord, they have killed thy prophets, and digged
down thine altars ; and I am left alone, and they seek
my life." But what saith the answer of God unto him ?
*'I have resei vf.\l to myself seven thousand men, who
have not bowf. the knee to the image of Baal. Even
so then, at this present time also, there is a remnant
according to the election of grace, ^\

( 81 )

3. Some, unable to overthrow the doctrine of elec-
tion, greatly misrepresent it. They do this in order
to make the doctrine the subject of sport and ridicule,
ssince they are incapable of refuting it. They will tell
us, that if election be true then men have nothing
to do, for a certain number will be saved however im-
moral and profane they may be even to the end of
their lives. But let those, who cavil in this manner,
consider they are doing nothing that touches the doc-
trine of election in the least ; because election admits
no such consequence. The scripture knows no such
election, and we are far, very ur from maintaining it.
Those who contend thus are not warring with elec-
tion, but with something they have put in its room.
For the decree ascertains all the means of its accom-
plishment. The elect are predestinated to persevere
in bringing forth fruits of holiness — " predestinated to
be conformed to the image of Christ,'' which takes in
the whole work of sanctification ; and chosen to salva-
tion ** through sanctification of the spirit and belief
of the truth." We therefore never said, that if a per-
son were elected he might be saved however he order-
ed his life ; for this would be to separate what God
has indissolubly connected, and to destroy a part of
the decree itself.

They equally misrepresent the doctrine of predesti-
nation, and prove themselves to be perverters of the
decree, when they say, that the decree is the cause
why men continue in sin. For although the omnip-
otent power of God exercised toward the elect, by
working faith and repentance in them, be the immedi-
ate cause of their faith and repentance, and his decree
to exert this power to work these saving graces in
them be the reason why he does so ; and so it is the
execution of his purpose respecting them : Yet it does
not follow from thence, that the non-election of the
rest is the cause why they continue in unbelief and
final impenitence. 'Tis true, their not being ordain-
ed to eternal life, is the reason why God does not ex-
ert that almighty power toward them, which he exerts
toward the elect ; and tlie certain consequence will

I "

( 82 )

be iinbtlicf and final impenitence : but the immetti*
ate spring and cause of that unbelief and impenitence,
is the corruption and pervcrseness of human nature,
wliich is chargeable on none but man himself. Unbe-
lief and impenitence are by no means the effect of God's
not working faith and repentance, but only the conse-
quent thereof. Therefore the only reason why those,
from whom God withholds his special grace, and to
whom he was not obliged to give it, continue in sin,
is the evil propensity of fallen nature, which inclines
them to sin.

If men will oppose the doctrine of election, let them
quit false representation and ridicule, and make use of
the proper arguments for the purpose. Let them ad-
vance to the fortress they would lay in ruins and make
a direct attack. If they will do this, they must come
forward and prove, that God has no determinate plan
of operation ; that there is an imperfection in God's
knowledge, on account of which he does not know
with certainty how the affairs of every particular man
will terminate ; that things are left so loose and uncer-
tain that thty may terminate this way or any other ;
that the creature can in any case whatever act contrary
to what God knows they M'ill do, and so God has no
fixedness but what may be altered. If these ideas and
others similar can be maintained and proved true, the
doctrine of election must fall. But as that can never
be done, thij doctrine will stand firm and unshaken
notwithstanding the whole torrent of opposition which
may be raised against it.

But let the opposers of this doctrine consider, that
they do not war with dependent Hesh and blood like
themselves. It is not a doctrine of men. It is taught
in the bible. God is its author. They oppose a reveal-
ed truth To God they must answer for it. They
may pride themselves in their opposition to truth be-
fore men, yet without deep repentance and pardon
through the merits of Christ, they will tremble at the
bar of God.

4. The doctrine of predestination to holiness and
eternal life is a spring of consolation to believers, and

inceY

ture,

In be*

iod's

)nse-

lose,

hd to

sin,

Klines

( 83 >

tlicrefore a very powerful argument to obedience. This
unadulterated truth of revelation, set before men, will
do more for their happiness than all the moralizing
philosophers of a thousand generations. This doctrine,
clearly stated, instead of corrupting men, is calculat-
ed to restrain from sinful out-breakings. For all who
understand it must know, that in order to be happy,
they must be holy and obedient, which is the fruit and
evidence of election, and that they may express their
gratitude to God for his eternal distinguishing love to
them. The idea that this bible-truth is injurious to
iporality is therefore without foundation. For it has
long ago been acknowledged, that those who have em-
braced this doctrine, ranked among the most moral
and fruitful Christians.

5. Since predestination is '* unto salvation through
sanctification of the spirit and belief of the truth," it
becomes every person, who does not profanely des-
pise his salvation, diligently to read, hear and medi-
tate on God's word, and constantly attend the preach-
ed gospel. For he knows not what word of the holy
scripture, what sermon, or in what hour, the Lord may
graciously visithim with the supernatural efficacy of
his spirit. And though we cannot assure any one that
he shall certainly be saved, yet we know there is a
brighter hope, both of the conversion and final salva-
tion of those, who use the means of God's appoint-
ment than of those who wilfully neglect them. For
the elect are chosen and ordained to active diligence
in bringing forth fruits of holiness as well as to glory.

We are exhorted, from the very nature of election,
tc " give diligence ^o make our election sure." It was
always sure with respect to God ; but we must give dil-
igence to make it sure to ourselves. We may be sure
of our election by the fruits and evidences of it. Paul
was certain of the election of the church at Thessalo-
nica. 1 Thes. i, 4, 5. " Knowing, brethren beloved,
your election of God : for our gospel came to you, not
in word only, but in power, and in the Holy Ghost,
and in much assurance." If the gospel has come in
poiijer, like a hammer to break the rocky heart in pieces,

( 84 )

and like 2ijirc to melt it into love ; if it has come with
such energy from the Holy Ghost as to kill sin, and
make alive unto God ; if the word has come accom*
panied with ** much assurance" of the gospel truths,
so as to venture your eternal all upon them, we may
be sure of our election, for these are the fruits and ev-
idences of it.

i ^,

^f,

DISCOURSE VI.

•^•^■.

1 J- I

,.^t,v

EPHESIANS I, 3, 4, 5.

Blessed be the God and Father of our Lord Jesus Christy
ivho hath blessed us with all spiritual blessings
in heavenly places in Christ ; according as he hath
chosen us in him before the foundation of the worlds
that ive should be holy and without blame before him
in love : having predestinated us unto th? adoption of
children by Jesus Christ to himself according to the
good pleasure of his will.

Fourthly i VV E come now to the eternity of elec-
tion, which is proved by such arguments as these :

1. We read of a personal transaction from all eterni-
ty expressly declared to exist between God and Christ,
acting by mutual consent, with respect to the bf^stovval
of divine love and favor, in Prov. viii, 23. '* I was set
up from everlasting, from the beginning, or ever the
earth was." He was set up the mediatorial head of the
election of grace. And the words, verse 30, *' as one
brought up with him," have always respect to some
special end, or purpose ; or to some work and service.
And it was with respect to the arduous work of redemp-
tion and salvation, which he had to accomplish, the
counsel of which was betweeik the Father and the Son,
that he is so called. For he every where commits him-
self and his undertaking to the faithfulness and protec-
tion of his Father. Psal. xxii, 9, 11, 19, 20. Isa. 1, 7,
9. And his Father engageth to carry him through his
whole work, because it was to be performed in that
nature which needed help. Wherefore Christ is said
to be always before him, verse 30, as one he would take
particular care of, and protect with love and faithfulness

( 86 )

in the completion of his arduous work. Isa. xlii, 1 — 7.
So the words, ** I was daily his delight,** have also re-
cpect to the eternal counsel of peace, as appears from
verse 31 ; ** rejoicing in the habitable parts of the earth,
and my delights were with the sons of men." Christ
here points out what things were mutually agreed up-
on in that counsel, the accomplishment of which was
his delight. This counsel of God and Christ therefore
respects the sons of men. And the context as plainly
manifests that the things here spoken of were transact-
ed in eternity, as words can possibly do. Christ was
now ordained, even before the foundation of the world,
to the work of redemption. 1 Pet. i, 20. And an
innumerable multitude of men were also chosen in
him to grace and glory. Eph. i, 4. Our Saviour
confirms this. John xvii, 5 " Thine they were, [by
election] and thou gavest '"'f ni me," in the covenant
of redemption ; and the bvi -^ing of them to grace and
glory was committed to him, ar ' \n the contemplation
of this work, he ** delighted'' in the days of eternity,
on account of the manifestation of the divine glory,
which should be revealed thereon. And he was con-
stituted, from the beginning, to be the head of certain
members, which were to make up his spiritual or mys-
tical body. Col. i, 18. And these are called i6/5 people,
which he ^^^//save from their sins. Matt, i, 21. They
were given him, in the counsel of peace, to save from
sin, and are therefore called his people, whom his Fa-
ther promised him, saying, " //6y people sJbali be will-
ing in the day of thy power." Psal. ex, 3. For in the
agreement made between the Father and the Son,
** from everlasting, from the beginning, or ever the
earth was," Christ was pitched upon to be the Saviour,
and his people were put in him by election, that he
might be the means of accomplishing that salvation to
which they were chosen. Dan. ix, 24. Therefore his
Father gave him power over all flesh, on purpose, that
he should give eternal life to as many as were given
him. John xvii, 2.

2. That the elect were foreknown and chosen in
Christ before the world began, clearly appears from the

1—7..
so re-
from
:arth,
)hrist
\d up-
|h was
Irefore
)lainly
Lnsact-
Jst was
world,
ind an
>sen in
iaviour
re, [by
)venant
ace and
iplation
ternity,
: glory,
as con-
fcertain
or mys-
people,
. They
ve from
his Fa-
be will-
ir in the
le Son,
ever the
iaviour,
tha; he
ation to
:fore his
)se, that
e given

losen in
rom the

( 87 )

•words of our text ; ** he hath chosen us in him»»
he/ore the foundation of the world." As time be-
gan with the foundation of the world, so whatever was
before that, was eternal. But the act of election was
before the world began, and therefore in eternity.

3. The everlasting and immutable love of God proves
the eternity of election ; for his love consists in this,
not that we loved God, "but that he loved us, and we
love him because he first loved us. John iv, 10, 19.
His love to us is not in ,consequence of our love to
him, for he first loved us. And the riches of his mercy
consist in this, that " he loved us with a great love,
even when we were dead in sins." Eph. xi, 4, 5. He
Ibved their persons, not their sins. He everlastingly
loved their persons in their elect head, Jer. xxxi, 3.
" I have ioved thee with an everlasting love, therefore
with loving kindness have I drawn thee." He draws
them in time with love, because he everlastingly loved
them. And so particular was his eternal love for them as
a sacred order of kings and priests, that in consequence
of it, he prepared a kingdom for them from the founda-
tion of the world, and in it a seat for each elect person,
which cannot be given to another. For when James
and John requested to sit, one on his right hand and
the other on his left, in his glory ; he answered, " to
sit on my right hand, and on my left hand, is not mine to
give, but it shall be given to them for whom it is pre-
pared." Mark x, 35 — 41. The kingdom of heaven and
the seats in it were then prepared for the elect from the
foundation of the world. Matt, xxv, 53. But the elect
must have been chosen previous to the preparing of
those glorious abodes for them. For those seats wei*'e
prepared for them in consequence of their election.
Therefore election is expressly called the eternal ** pur-
pose, which God hath purposed in Christ." Eph. iii,
11. What daring blasphemy then to give God the lie,
and aflirm, that they were chosen in time on condition
of their own behavior !

4. The eternity of election appears from all things
relatin<>; to man s salvation, being determined, fixed
and settled in the eternal covenant of redemption. In

( 88 )

this covenant, Christ pledged himself to become an-
swerable for all their guilt. Isa. liii, 1 — 11. And on
condition of his engagement to satisfy the demands
of justice for them, by magnifying the law and making
it honorable, God promised him a numberless multi-
tude of men. Isa. liii, 12. '* Therefore will I divide
him a portion with the great, and he shall divide the
spoil with the strong ; because he hath poured out his
soul unto death ; and he was numbered with trans-
gressors ; and he bare the sins of many, and made in-
tercession for the transgressors." In this personal
transaction, ail the blessings of the new covenant were
promised lo Christ, Gal. iii, 16 ; before the world
began. 'Jit. i, 2.' " In hope of eternal life, which Gocf,
that cannot lie, promised before the world began. 2
Tim. i, 9. *' Who hath saved us and called us with
an holy calling, not according to our works, but ac-
cording to his own purpose and grace, which was giv-
en us in Christ before the world began." This pro-
mise and giv ng was to Christ, that the blessings might
be sure to all his spiritual seed. Gal. iii, 15. Heb.
vi, 17. Now the elect as chosen in Christ before the
world began, are the heirs of this immutable promise,
confirmed by oath to Christ in the days of eternity.
And God promised Christ in the most absolute man-
ner before the world began, that by the merits of his
blood, he would release the elect from the dominion
of satan and from the slavery of an unregenerate state.
Zech, ix, 11. "As for thee also, by the blood of thy
covenant, I have sent forth the prisoners out of the pit
whereifi is no water."

This brinies me ♦o observe,

5thly, That election is absolute. For,lst. Everything,
which could reasonably be supposed to be a condiiion
of election, is but a part of election itself. The pro-
mise God made to Abraham, Gen. xii, 7, " to thy
seed will I give this land," gave him as much assur-
ance of a seed to inherit that land, as that the land
should be inherited bv his seed. Election, in like
manner, includes the whole series of things which tend
to the accomplishment of salvation. The elect are

( 8i> )

tliosen to holiness, Kph, i, 4 ; elected unto obedkncC
and purification from sin, 1st Pet. i, 2 ; predestinated
unto the adoption of children, Kph. i, 5 ; predestinated
to the praise of God's glory, Kph. i, 11, 12 ; fore-or-
dained to walk in good works, K|)h. ii, 11, 12 ; chosen
and ordained to persevere in bringing forth fruits of
holiness, John xv, 16. Thus you see the elect were
ciiosen befon; the foundation of the world, and that
their election includes all the means which tend to
grace and gio.-y. To these they were chosen before
they had a being, and consequently before they could
be obedient. , Faith) repentance and holiness of heart
and life, are therefore essential branches, and conse-
c^uently indisputable evidences of election. They are
pnrts of one undivided magnificent whole. They are
all of God. And the decree includes them with a»
much certainty as if the elect possessed them, wheu
the decree was made. Consequently they can with no
propriety of language be called conditions on the part
of man.

2. Election must be absolute, because God could
foresee no moral goodness in man as a motive to choose
him. For the scriptures expressly declare there was
none, Gen. vi, 5. " And God saw that the wickedness
of man was great on the earth, and that every imagin-
ation of the thoughts of his heart was only evil con-
tinually.'^ Psal. V, 9. " Their inward part is very wick-
edness." Eccl. ix, 3. " The heart of the sons of men
is full of evil, and madness is in their heart while they
live." Jer. iv, 22. ** They are wise to do evil, but to
do good they have no knowledge." Jer. xvii, 9.
** The heart is deceitful above all things and desper^
ately wicked." 1 Cor. ii, 14. ** The natural man re-
ceiveth not the things of the spirit of God, for they are
foolishness unto him, neither can he knjw them, be-
cause they are spiritually discerned." Rom. viii, 7, 8.
*' The carnal mind is enmity against God for it is not
subject to the law of God, neither indeed can be, so
then they that are in the flesh cannot please God.'*
Jer. xiii, 23. '* Can the Ethiopian change his skin, or
the leopard his spots ? then may ye also do good

( 90 )

that are accustomed to do evil." Now it appears
from scripture light, and the experience of those re»
iiewed, that fallen man is blind, naked, and at enmity
Avith whatever is good ; and that all those, who glory
in their understanding, boast of their power, freedom
of will, and improvement of common grace, are in a
state of spiritual darkness, and very far from God.
For by such sentiments they are puffed up with pride
and presumption, and a despising of the peculiar dis-
tinguishing grace of God, by which, if ever, they must
be saved.

3. Election must be absolute, since man has neither
faith nor holiness, nor any inclination to what is truly
;ind acceptably good in the sight of a holy God, but
what he works in them in time. Eph. ii, 8. ** Faith
and that not of yourselves it is the gift of God ;" a gift
which God himstlf works in the heart of his children,
Col. ii, 12. *' Through the faith of the operation of
God." Heb. xii, 2. " Jesus the author and finisher of
our faith." Phil, i, 29. '* Unto you it is given in the
behalf of Christ, not only to believe on him, but also
to suffer for his sake.'* Acts v, 31. *' God exalted
Christ to give repentance." Now as faith, repentance
and Christian fortitude are the free gifts and work of
God ; so they can with no propriety whatever he i ail-
ed conditions on the part of man. Indeed to c.ll ib m
conditions on the part of man is to rob Gvd of the
glory of his wrrk, and to take the work of sahatiou
out of hiLi hands.

4. Election m be absolute, because conditional
election would overthrow the very foundation of the
promises, and destroy the whole nature of the great
salvation. For ah the promises spring from mere love
and sovereign grace ; since there was nothing in man's
corrupt nature to move God to provide a remedy for
him, who had destroyed himself and was his bitter en-
emy, unless you suppose man's sin and misery to be
it, which would destroy the common idea of condi-
tional salvation. Therefore, to suspend the promise
of God's love and grace on th^ faith and repentance
of those to whom it was made, is perfectly to destroy
it, and to place the merit of it in man, whereas it arose

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t 91 r

purely from the grace of God. Besides it utterly de-
stroys the nature of salvation from sin and misery. —
For they hold saving faith, wlUU is the spiritual life
of the Christian, and evangelic;.! repentance, which is a
loathing of sin, and the principle which causes the pen-
itent to turn away from it to (iod, to be acts of the
creature previous to divine a( ;(;ptance. Now to af-
firm, that God will save none, but on condition they
will thus deliver themselves from their bins, is to as-
sert a plain contradiction, and wholly to destroy the
promised salvation. For God has not promised to save
men because they had faith and were penitent, but by
promising to save them, he has promised to give them
faith and repentance. And to make the creatures' act-
ing faith and repentance, the coixlition of his saving
them, is to take the work out of his hand, and to make
both him and his salvation useless. For the nature
of the covenant of grace jonsists in this, that God in
it makes men righteous and holy. Ezek. xi, 19, 20.
So that righteousness and holiness on the part of the
creature cannot be the condition of God's salvation,
unless it be the condition of making it useless. So tliat
upon the whole the contest between God and the Ar-
minians lies here : God engages to give men right( -
ousness by the covenant of grace, the Arminians take
upon themselves to be righteous that God may make
that covenant with them.

5. That election is absolute, appears evident from
our text. God chose us that we should be holy, and
predestinated us according to the good pleasure of his
will. We were not chosen as holy, nor for holiness
foreseen, but we were chosen that we should be holy.
And his good pleasure was the spring or cau>se of our
election. Indeed so very far was God from choosing
us on account of faith and holiness foreseen, that he
did not choose us for the obedience of Christ foreseen.
God did not love us from eternitv because Christ was

to die for us in time, but he loved us from his own
good pleasure. Being self-moved, he loved us with
an everlasting love, in consequence of which he sent
liis Son to die for us. Christ's death was then the

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( 92 )

fruit and effect of our election, but not the cause of it.
Now if Christ's most Exalted obedience was not the
cause of our election, much less could qjir own de-
servings be the cause of it. Consequently no other
reason can be assigned why God chose any, or one in .

{jreference to another, than the mere good pleasure of
lis will. For he did not choose us l^cause we were
worthy, but to make us so. Holiness then is not the
cause of our election, but it is the fruit and effect
thereof. God chose us in eternity, that we should be
initially, progressively and perseveringly holy, and
that we should be accounted blameless in his 'sight
through faith in Christ's righteousness, in time, and
that we should be perfectly holy when time shall be
no more.

6. Election must be absolute, because the apostle
expressly declares, that the. purpose of God according
to election, is not of works. Rom. ix. 1 1. And a little
afterward aifirmsj that *' God hath not cast away his
people whom he fore-knew," which he proves from
God's saying to Elias that " he had reserved seven
thousand to himself." from the general defection of
those times; and lest any should say it was because they
*' did not bow to the image of Baal," he assures us in
the following words, that it was no such thing. God
preserved them from idolatry, while others were per-,
mitted to apostatize from the true worship of God.
** Even so then, at this present time also, there is a
remnant, according to the election of grace." And if
by grace, namely, electing grace, *' then it is no more
of works; otherwise grace is no more grace. But if
it be of works, then it is no more grace ; otherwise
work is no more work." According to the apostle's
arguing there can be r.o medium here. For every
man's salvation must take its rise wholly from the
free grace of God in €;lection, or wholly from his own
works. ** And if by grace, then it is no more of
•works, otherwise grace, is no more grace." Grace to^
tally excludes works, and works totally exclude grace,
Grace and works cannot stand together in the matter
of a sinner's acceptance with God, *• But if it be of

works, then it is no more grace ; otherwise work is n«i
more work." The least mixture of works wOuld de-
stroy the grace of God in the salvation of sinners. Gal.
V, 4. ** Christ is become of none effect unto you>
whosoever of you are justified by the law, ye ate fallen
from grace." If you lay down but the least observ-
ance of the law as a condition of salvation. v6u re-
nounce Christ as a Saviour altogether. For ** election
is of grace, and if by grace, then it is no more of
works.'* Nothing can be more absurd than to join
grace and works together in the cause of salvation
from sin. Rom. iv, 4. *^* To him that worketh, is
the reward not reckoned of grace, but of debt.*' For
grace and works are as inconsistent witKeach other in
the cause of salvation as any two contrarieties can
possibly be. V And if by grace, then it is no more
of work." But though it be totally absurd and in-
consistent to join grace and works together in the
cause of salvation, yet they will agree perfectly well
in this respect, that grace, vi^. electing grace, always
produces good works. Eph^ xi, 8, 9, 10. ** For by
grace are ye saved through faith, and that not of your-
selves, it is the gift of God : not of works, lest any man
should boast.'* And to confirm that the cause of sal-
vation is wholly of grace to the total exclusion of
works, he adds, ** For we are hit workmanship, .cre-
ated in Christ J^sus unto good works, which God hath
before brdained that we should walk in them.'* But
the doctrine of conditional election, which gives the
creature so much room to boast, and to put in a claim
for so large a share iii the honor of his own salvation,
cannot possibly be of God, on account of the absurd
consequences which follow it. For all those who de-
ny the doctrine which has been supported, must sup-
pose the salvation of every particular man to originate
wholly within himself ; or at least to be divided be-
tween God and the creature. They imagine mankind
to be in a salvable state, that final salvation is suspend-
ed on the will of man, and that its success as io parti-
cular persons is not the result and fruit of God*8 pur-
pose of grace, but depends upon their own reabon^

will and choice, compliance ivitb, and improvemeni
of, what they call the grace of God, by which they
seem to mean nothing more than a general grace,
which goes along with the gospel, and is so common
to all, that one may improve it as well, and to equal
advantage as another. And if it be thus, the sinner-
saved is furnished with a ready and easy answer to that
question, 1. Cor. iv, 7, *' Who maketh thee to differ
n'om another I and what hast thou that thou didst not
receive i Now if thou didst receive it, why dostthou^
glory as if thou hadst not received it i**^ His answer
would be, " /have made myself to differ from anoth-
er. I cannot ascribe the happy difference to tfie free-
and powerful grace of God, for I had no more of that
than those who perish ; therefore I must ascribe it
wholly to my own self, to my own reason and choice,,
good conduct and improvement : so that upon the
whole, I must glory in, and boast of what I differ froma
others, for that difference Vas not given me by grace,
but is the result and fruit of my own works and im-
provements.'* This makes good the ^osUe's argu-
i»^ient, that election is wholly of grace, or wholly of
works, and that the doctrine of conditional election,
cannot be of God, since it gives the creature so much,
room to boast, and robs God of the honor of his work
of salvation ; for he will not have any thing of his glo-
ry given to another. And nothing can be more cor
trary to the whole design of the gospel, which is
stain the pride of all ilesh, cut off every occasion or
glorying from the creature, and, to secure to divine
grace its full honors. For the glorious. GoJ aims at
the exaltation of free grace in the whole plan of man's,
salvation. And for this purpose he has admirably fit-^
ted the whole frame from the first corner stone, to the-
bringing forth the top stone thereof. 2. Tim. i, 9..
*' Who hath saved us, and called us with an holy calling,,
not according to our works, but according to his own
purpose and grace, which was given us in Christ Jesus,
before the world began." Tit. iii, 5. " Not by works>
of righteousness which we have done, but according;
to his mercy he saved us, by- the washing of rcgenera.-

( w )

tion and renewing of the Holy Ghost.** 1 Cor. i, 29«
30, 31. *' That no flesh should glory in his presence.
But of him are ye in Christ Jesus, inho of God is made
unto us wisdom, and righteousness, and sanctification,
and redemption } that according as it is written, he
that glorieth, let him glory in the Lord.'* Eph. xi, 4,
5, 6, 7, 8, 9. *' But God, who is rich in mercyr for
his great love wherewith he loved us, even when we
were dead in sins, hath quickened us together with
Christ ; by grace ve are saved ; and hath raised us up
together, and macfe us sit together in heavenly places
in Christ Jesus ; that in the ages to come he might
show the exceeding riches of his grace, in his kind-
ness towards us, through Clirist Jesus. ** For by grace
are ye saved, through faith, and that not of your-
selves ; it is the gift of God : not of works, lest any
man should boast.*'

7. That election is absolute, appears from God's deal-
ings with Saul. When our blessed Lor4 appeared to
him, the wliole company were struck into amazement.
They heard a voice out knew not what it meant. Acts
ix, 7. and xxii, 9. But how was this, since they were
as likely to yield to the heavenly vision as he .' — Be*
cause God selected him out from among the rest, di-
rected and conveyed the distinct pronunciation and
meaning of the words, not to them, but to him ; and
afterward commanded Ananias to go and preach Jesus
to him, ** for he. is a chosen vessel," saith the Lord.
Acts ix, 6, 15. And when he afterwards spoke of his
conversion and call to the apoatleship, he cannot but
ascribe them to the powerful grace of God, in conse«
quence of his previous purpose of election. Gal. i, 15,
16. ** It pleased God, who separated me from my mo-
ther's womb, and called me by his grace, to reveal his
Son in me, that I might preach him among the hea-
then." God did not therefore intend that voice for
them, and consequently did not open their ears to hear
it, nor did he direct it to them, but to Saul by name.
But why direct it to Saul rather than the rest since he
was the ringleader and chief persecutor in the gang,
which he confesses made him peculiarly unworthy of

i ^6 )

tht grace 6f Gbd. 1 Cor. xv, 9. ** ^or t am the lM»l
of the apostles, thaf am not meet to be called an apos*
tie, because I persecuted the church of God." The rea-
son is given. Acts xxii, 14. ** The God of our fathers
hath chosen thee, that thou** shouldest *Vknow his will,
and see that just one, and'* shouldest "hear the voice
of his mouth.** In a word, God chose him that he
should be an accomplished Christian ; in consequence
of which, God worked in him a will to do that which
was good, and the deed from that will, which work of
God, in consequence of his previous election, caused
him not to be disobedient to the heavenly vision. God's
work in saving him, in consequence of having pre-
viously elected him, was so far the completion of the
decree. Therefore nothing can be more absurd than
to suppose, that God*s work in fulfilling his own de.
cree could possibly be a condition of the creature's
performance, which caused God to make the de-
cree. It would be to confound things which are quite
distinct ; and to ascribe the work of God to the crea-
ture. God's work of grace in saving sinners from
eternal ruin, in consequence of his decree to do so,
cannot possibly be the cause or condition of his mak-
ing that decree. For the eternal decree is the pattern
after which he worketh all things. *^ He worketh all
things after the counsel of his own will.'*

8. Election must be absolute, since it is impossible
to mention one work, or duty, which could be suppos-
ed to be a condition of man's salvation, but what the
bible declares it to be either the work or free gift of
God, as may be seen from the following statement.

If ye be willing and obe-
dient ye shall eat the good
of the land. Isa.i, 19. This
relates only to temporal
benefits, which the Jews
ivere to enjoy in Canaan.

Covenant of Grace.
Thy people shall be wil-
ling in the day of thy pow-
er. Psai. ex, 3. I will cause
you to walk in my statutes.
£zek. xxxvi, 27.

( »7 )

Wash ye — make you
clean, put away the evil of
your doings : cease to do
evil, le^rn to do well. Isa.
i, 16, 17. Surely the sons
of pride , who imagine them-
selves to be as gods, will
find it a hard work to pu-
rify themselves from the
corruption of their nature.
And though it bt their du-
ty to do so, yet they have
made themselves unable by
sin. They have ruined
themselves. And God com-
mands them to do it in or-
der to show them the ne-
cessity of an almighty work
of grace, to conquer their
corruptions, and to shew
them that their boasted a-
bility is but a lie ,in their
right hand.

Repent and turn from
all your transgressions ; so
iniquity shall not be your
ruin. £zek. xviii, 30. Je-
sus works the principle of
repentance in man, and
man's exercising that prin-
ciple is his repentance. i

Make you a new heart
and a new spirit. Ezek.
xviii, 31. Man cannot
cause his own holiness of
heart. He cannot regen-
erate himself. It is Divine
agency that preparer men
for heaven.

I will sprinkle clean wa-
ter upon you, and ye shall
be clean : from all your
lilthiness willlclcanseyou.
Ezek. xxxvi, 25. I, even
I am he that btdtteth out
thy transgressions for mine
own sake, and will not re-
member thy sins. Isa. xliii.
25.

Surely after that I was
turned, I repented, Jer.
xxxi, 18. Christ gives re-
pentance. Acts V, 31. I
will put my spirit within
you, and cause you to walk
in my statutes, and ye shall
keep my judgments, and
do them. Ezek. xxxvi, 27i

A new heart also will I
give you, and a new spirit
will I put wjithiny ou. £zek.
xxxvi, 24*

i 98 )

These commands are useful to shew us our daty>
and what qualifications are necessary evidences of be-
ing in a state of grace. And as they shew us our du-
ty, s^o they teach us the wretched condition of men in
a state of unrenewed nature. Jer. iv, 22. ** They are
sottish cliildreuy and they have none understancling :
they are wise to do evil, but to do good they have no
knowledge." Therefore God's working every thing
that can possibly be supposed to be a condition m
man's salvation shews the necessity of an Almighty
work of grace to turn the sinner from the evil of his
way, and to cause him to serve the living and true
God. Eph, i, 19. ** And what is the exceeding great-
ness of his power to us- ward who believe according to
the working of his mighty power, which he wrought
in Christ when he raised him from the dead." It id
called the power of God, the greatness of his power,
the exceeding greatness of his power, according to the
working of his mighty power, even that almighty pow-
er which raised Christ's dead body, and consequently
an invincible power; God exercises this power toward
those whom he brings to believe. To us-ward who
believe, on purpose that no flesh should glory in his
presence. 1 Cor. i, 29. Since it is God who worketh
all in all, both to will and to do of his good pleasure.
1 Cor. xii, 6. Phil; ii, 13.

Jer. xvii, 5. ** Cursed be the man that trusteth in
man, and maketh flesh his arm.*' John iii, 27. '* A
man can receive nothing except it be given him from
heaven." James i, 17. ** Every good gift, and eve-
ry perfect gift is from above, and cometh down from
the Father of lights, with whom is no variableness, nei«
ther shadow of turning." 1 Pet. i, 3. ** His divine
power hath given unto us all things that pertain unto
life and godliness.'* John i, l5. ** Which were born,
not of blood, nor of the will of the flesh, nor of the
will of man, but of God." Jam. i, 18. " Of his own
will begat he us.'* Eph. i, 10. ** For we are his work-
manship, created in Christ Jesus unto good works,
which God hath before ordained that we should walk
in them." Isa. xxvi, 12. ** Thou also hast wrought

f 99 y

alt our worksin us." Isa. Iv, 11. • *' So shall my
word be that goeth forth out of my mouth : It shall
not return unto me void ^ but it shall accomplish that
which I please ; and it Miall prosper in the thing where-
Unto I spnt it." Ezek. xxvi, 16. "A new heart
also will I give you, and a new spirit wiiri put within
you ; -and 1 will take away the stony heart out of your
flesh, and I will give you an heart of flesh." Ver. 27.
" And I will putmy spirit within you, and cause you
to walk in my statutes, and ye shall keep my statutes!^,
and do them." Ver. 28. •• And ye shall be my peo-
ple, and I wiU be your God." Ver. 31. " Then shult
ye remember your own evil' ways, and your doings
that were not good, and shall loathe yourselves in ydur
own sight for your iniquities, and for your abomina-
tions*" Ver. 32. *'^Not for your sakes do I this, saith
the Lord God, be it known unto you : be ashamed
and coufounded for your own ways. " Ver. 22. ** I.
do not this for your sakes, butfor mine holy name's
sake, which ye have, profaned." 2 Tim. i; 9. " Who
hath saved us and called us with an holy calling, not
according to our works, but according to his own pur-
pose and grace, whtch wan given us in Christ Jesus
before the world began. " Tit. iii. 5. "Not by works
ef righteousness, which we have done, but according
to his mercy he saved us, by the washing of regen-
eratioitvand renewing of the Holy Ghost.

&ut, sixthly and lastly.

Election is immutable ; that is, none of the elect'
ean lose that grace- and glory which God has decreed^
for them.

1. Election must be immutable {rom. the death of
Christ, which, as you have heard, was irreversibly
ordained to be the principaV means of their salvation.
And all saved before his crucifixion were saved by
virtue of that decree. Hcb. ij^ 15. And at the ap-
pointed time God sent him into the world to be the
substitute of elect men, and Idftded him with the.
onrse of the law whidh was due to their every sin. Gal.
iv, 4, and iii, 13; Dan. ix, 24 — 26. Now to lay
down. tl)6 pric^, without securing the purchase, woulc^

( 100 )

be to act bcnenth the dignity of a wise and prndent
man. How absurd then to suppose that God could
possibly predetermine and lay down the infinitely pre-
cious price, the life of his onlyi^begotten and well be-
loved Son, to save clett men, without securing the
certainty of their salvation. Had npt the certainty of
their salvation been secured God*s whole savin,^ de-
sign might have been defeated, and the precious blood
of Christ might/have been shed in vain as we have
already seen.

2. Llection must be immutable, because the scrip-
tures expressly declare that elect men shall inherit fi-
nal salvation. ** Whom he did predestinate them he
also glorified.** ** The election hath obtained it, and
the rest were blinded." Rom. xi, 7. •* But Israel
shall be saved in the Lord with an everlastings salva-
tion : ye shall not be ashamed nor confounded, world
without end.** Isa. xlv, 17. " For a small moment
have I forsaken thee ; but with great mercies will I
gather thee. In a little wrath I hid my face from thee
for a monient y but with everlasting kindness wiH I
have mercy on thee, saith the Lord thy Redeemer.
For this/ is as the waters of Noah unto me : for as I
have sworn that the waters of Noah should no more
go over the earth ; so have I sworn that I would not
be wroth with thee nor rebuke thee. For the moun-
tains shall depart, *and the hills be removed : but my
kindness shall not depart from thee, neither shall the
covenant of my peace be removed, saith the Lord that
hath mercy on thee.** Isai. liv, 7, 8, 9, 10. "And
I will make an everlasting covenant with them, that I
will not turn away from them to do them good ; but
I will put my foar into their hearts, that they shall not
depart from mCi'* Jer. xxxii. 40. " I will put my laws
into their mind, and write them in their hearts ; and
I will be to them a God, and they shall be to me a
people — For I will be merciful to their unrighteous-
ness, and their sins, fnd their iniquities will 1 remem*'
ber no more" Heb. viii, 10 — 12. '* And as many as
■were ordained to eternal life believed." Acts xiii, 48.
All were not ordained to eternal life, else all wouUi

( 101 )

have believed. For they were not ordained on ac-
count of faith, nor of its acts, but they were ** ordain-
ed to obtain faith by our Lord Jesus Christ.'* 1 t'hess.
V, 9. Therefore those ordained to eternal life shall
believe. ** And he that believeth hath everlasting
life, and shall not come into condemnation ; but is
passed from death unto life.'' John v, 24. These ab-
solute promises of savingblessings are a transcript of
the decree of election. They were made to Christ,
and confirmed to him by the oath of Almighty God.
*' Because God could swear by no greater,^e swore
by himself," pledged his eternal Godhead for the ab-
solute performance of every blessing contained in the
covenant of grace. Hence they are sure and stedfast.
Heb. vi, 16, 17. Now the apostle's argument lies
here, that to deny the immutable stability of the de-
cree of election is not only to accuse God of a lie, but
also to charge him with perjury. Which is a most
horrid and satanical blasphemy. ** For God, willing
to shew unto the heirs of promise the immutability of
his counsel, confirmed it by an oath." It was on the
irreversible stability of the decree that St. Paul stood,
when he challenged the univlrse to nullify, or set aside
the election of God. ** Who shall lay any thing to
the charge of God's elect ? Who is he that condemn-
eth r" Christ has died for us. " He is the end of the
law for righteousness to every one that believeth ; so
that there is no condemnation to them who are in Christ
Jesus. '^ He has paid our debt. He bore the punish-
ment due to our sins. The justice of God is engaged
for our final salvation. It would be reckoned among
mankind a very iniquitous act for u creditor to receive
full payment and ample satisfaction from the hand of
the bondsman* or surety, and then to cast the original
debtor into prison, or even to demand a second pay-,
meat from him. And how shall we ascribe such ini-
quitous act to our righteous Creator ? God forbid.—
The holy apostle proceeds to enumerate every kind of
temporal(|ttversity which could have the remotest ten-
dency "to separate them from the love of Christ,"
and then positively declares, that " in all these things

( 102 )

we are more than conquerors through him that tovedl
us.*' He then goes on to shew that no one things
however powerful) can possibly separate God*s chil>
dren from his love. ** For I am persuaded (absolute-^
ly assured) that neither death, nor life, nor angels,
(whether good or bad) nor principalities, nor powers,
(not the powers of men or devils) nor things present,,
nor things to come, nor height, nor depth, nor any
other ereature, (and consequently nothing) shall be
able to separate us from the love of God which is in-
Christ Jesus our Lord.**^ Rom. viii, 32 — 39; Nay,,
'^ we know that all things work together for good to
them that love God, to them who are the called accord-
ing to his purpose." And *' they are kept by the pow-
er of God through faith unto salvation.*' 1 Pet. i, 5*
And I cannot, for my own part, see how any one that
even pretends to believe the bible, could once suppose
ahy of God's children should finally miscarry.

3. The nature of election makes it immutable. God<
has predestinated us unto *'* the adoption of children*
by Jesus Christ to himself, according to the good plea-
sure of his will," saith m^ text. Election is founded
on the will and good pleasure of God, not on the worth
and deservings of the creature. ** It is your Father^,
good pleasure to give you the kingdom.** Luke xii,
32. Now the will and power of God, as an absolute-
sovereign, cannot be regulated by the will, power and
conduct of any other. For that would be to destroy
his sovereignty, and to make him a dependent being.
If God has sovereign authority, then he must dispose
his favors of mercy and grace in an absolute manner.
Accordingly ** he worketh all things (not from mo-
tives taken from the creatures, but) after tl>e counsel
of his own will." Therefore the disposal of his mer*
cy a,nd grace, whether in purpose or in act, is regulat-
ed not by the will of man, but by the will of God.
Whence those who receive Christ and believe on him
are said to be " born not of blood, nor of the will of
the flesh, nor of the will of man, but of CM." John
i, 13. ** So then it is not of him that willetii, nor of
him that runneth, but of God that sheweth mercy.**'

sstroy*
)eing.
^spos&
inner,
mo-
>unsel
mer-
julat-
I God.
In him
rill of
John
»or of

< 103 )

Horn, ix, \6, Now «• God's will is uhchangeable*
and as it is the rule of his conduct, according to which
he predestinated the elect, therefore election, the high-
est act of God's sovereiKnty, must remain for ever im-
mutable. Therefore election is not of works, that
God's purpose according to election might stand.
Rom. ix, 11.

4. Election must be immutable ; for we read of ve-
ry artful and crafty seducers, who make use of un-
wearied diligence, and pretend to great signs of being
sent of God, and to work wonderful thing^by his au-
thority, insomuch that they delude and cairy away af-
ter them great multitudes in every age of the church,
and by the power of their delusion and sly cunning se<
duction, would seduce the elect were there a possibili-
ty of it. Mark xiii, 22. " For false Christs and false
prophets shall rise, and shall shew siens and wonders,^
to seduce, if it were possible, even the elect.'* Bless-
ed be God then, all the powers of delusion cannot se-
duce and draw away the elect. But how differently
does it fare with others in such perilous times.' And
they that dwell on the earth shall wonder, whose names
were not written in the book of life from the founda-
tion of the world, when they behold the beast. And
we are told in 2 Tim. ii, 17, 18, of Hymenius and
Philetus, two of the active subtile seducers, which
were in the apostles* times, who overthrew the faith of
some, that is the historical faith of some, or caused them
to renounce the doctrine of faith by denying the resur-
rection of the body. And though they deluded unsound
and hypocritical professors, yet they could not by all
their artifice and cunning draw one believer out of the
way. Verse 19. ** Nevertheless the foundation of God
standeth sure, having this seal, the Lord knoweth them
that are his.*' This foundation which stands sure sig-
nifies the elect, who stand firm, stedfast and immove-
able, as in Matt, xxiv, 24 ; which interpretation is
agreeable to the connexion and to the language of
scripture. It is agreeable to the connexion as they are
distinguished from those God preserved from aposta-
cy. And the apostle compares the visible church to a

{ 104 )

gr^eat maii*>- house in which are vessels of all sorts, and
some of thsm to honorable, and others to dishonorable
uses. Verse 20. " But in a great house there are not
only vessels of gold and silver, but also of wuod, and
of earth ; and some to honor, and some to dishonor.'*
God permitted the vessels which were to dishonor to
be drawn away into delusion; but nevertheless the
foundation of God stood sure. Which shews this in-
terpretation to be agreeable to scripture also, Prov. x,
25. " The righteous is an everlasting foundation."
Rev. iii, 1|. ** A pillar in the temple of God which
shall go no more out.'* They are called the foundation
of God, and 1 Cor. iii, 9, " God's husbandry, God's
building," because none but God can lay such a firm
and immoveable foundation. They derive this stabili'
ty from the seal of God ; having this seal the Lord
knoweth them that are his God's knowledge is com-
pared to a seal, by which he s^ts a mark or imprints
characters on his elect as those' known and beloved as
his peculiar treasure, which he highly esteems and close-
ly kee j^s. Besides he impresses on them the likeness of
tiiat holiness which is in the seal, i. e. in the Holy Spi-
rit, which makes them guard against defections, which
being inscribed on the heart, becomes the law of the
heart, and causes them to profess Christ and to depart
from iniquity. And nothing can be more absurd and
inconsistent with the common sense of mankind, and
with the allowed perfections of Deity than the suppo-
sition that a child of God should finally perish. To
suppose one of those, whom God knows shall persevere
in holiness and finally be saved, could possibly be losti
is to suppose a flat contradiction. It is in fact to say,
God kno.ws he will be saved, and at the same time does
not know it. The Holy Ghost has therefore furnished
us with a ready answer respecting all apostates. John
ii, 19. ** They went out from us, but they were not
of us ; for if they had been of us, they would no doubt
have continued with us ; but they went out that they
might be made manifest that they were not all of us."
Psal. cxly, 14. " The Lord upholdeth all that fall."
Prov. xxiv, 16. ** For a just man falleth seven times.

ts» and
lorable
are not
>d, and
lOnor."
onor to
ess the
this in-
'rov. X,
lation."
1 which
ndation
, God»8
h a firm
stabili'
tie Lord
is corn-
imprints
loved as
id close-
eness of
oly Spi-
s, which
V of the

depart
lurd and
ind, and
e suppo-
sh. To
ersevere
r be lostf
t to say,
me does
Lirnished
s. John
were not
lo doubt
hat they

1 of us."
lat fall.''
n timesy

( 105 ) ^

and riieth up again.'' Eccl. iii, 14* " I know that what-
soever God doeth, it shall be for ever ; nothing can be

{mt to it, nor any thing taken from it ; and God doeth
t that men should fear before him. "' John vi, 37. " All
that the Father giveth me shall come to me ; and him
that Cometh to me I will in no wise cast out." They
are given to Christ in such a manner that he will in
no wise cast them out. John x, 28, 29. ** I give un.
to them eternal life ; and they shall never perish, nei.
thcr shall any pluck them out of my hand. My Father,
which gave them ime, is greater than all ; and none is
able to pluck them out of my Father's hand.'*

DISCOURSE VII.

EPHESIANS I, a, 4, 5.-

Blessed be the God and Father of our Lord Jesus Christy
Vfho hath blessed us with all spiritual blessings
in heavenly places in Christ ; according as he hath
chosen us in him before the foundation of the worlds
that we should be holy and without blame before him
in love : having predestinated us unto the adoption of
children by Jesus Christ to himself, according to the
^ood.pleasure of his will,

V/N a review of the whole, we see that
predestination unto life is no new doctrine. It is taught
by God the Father, Son, and Holy Ghost, by the pro-
phets and apostles. And the protestant Elijahs, who
ascended in chariots of flame to glory, rejoiced in it,
as a doctrine according to godliness. I shall now
close the subject with some practical remarks.

Paul, a noble champion of the cross, is so enraptur-
ed with the eternal electing love of God, that he can-
not but make it the subject of praise to Almighty God.
** Blessed be the God and Father of our Lord Jesus
Christ, who hath blessed us with all spiritual blessings,
according as he hath chosen us in Christ before the
layin^j of the foundation of the world. We are bound
to give thanks always to God for you, brethren, belov-
ed of the Lord, because God hath from the beginning
chosen you to salvation.** May the Lord work the
same divine temper of mind in you, to enable you also
to acquiesce in the eternal electing love of God.

Ministers might as well preach to brutes as to ra-
tional creatures were ijt not for the electing love of
God. For the understanding of a natural man is so

( 107 )'^

darkened by reason cf , as to mistake that for hap-
piness which is, in fact iea\ misery. That which is
born of the flesh is flesh, mere flesh; all its faculties
have a carnal bias, and all its powers are wholly e\u
slaved to fleshly or carnal pursuits, and sordid plea-
sures. Dead in sin, destitute of divine life, alien-
ated and enemies in their mind, have no sincere de-
sires after God ; and are not only strangers, but ene-
mies, in a state of hostility to tne holy nature of God.
A mind bent 'upon wicked works, . passionately prone
to all evil, insomuch that when ini(|uit/ knew no
bounds in Israel, 'tis said, " every one did that which
Was right ii> his own»eyes,'* Judg. xvii, 6. Nor will
St. Paul exempt himself nor the most eminent saints
from being governed by the flesh, till renewed by the
blessed Spirit ; but declares they remained under the -
dominion of sensuality till subdued by the power of.
electing grace. The darkness of the understanding
necessarily perverts the will, so that man invariably
chooses evil in preference to good. And the will is
by nature so ensla/ed to evil that he heartily loves .
and eagerly pursues the imaginary pleasures of sitiv
And because the will is fond of, ancT relishes that sla-
very, it is therefore said to be free ; naturally free to
what is morally and spiritually evil. This perverted
will, unless curbed by Providential restraints, never
fails to produce the baneful fruits of practical immor-
ality and licentiousness.. All practical unbelief and
final impenitence of those that perish, arises from this
viciousness of their nature and stubbornness of. their
perverted will. Boast not then of free-will. It is like-
what the prophet said of Nineveh, void and empty of
any thing spiritually good. They who feel not this,
resemble delirious persons in a high fever, who ima-
gine nothing ails them, while, in fact,. they are at the
very gates of death.. Therefore he, who is the faitln
ful and true witness, taught the obstinate perverseness
of the human will, that it is opposed to what is good.
Ye will not come to me that ye might have life, but
will do the works of the devil. Whence all who are
left to the choice of their own will inevitably go to hell.

( 108 )

Some who pretend a great regard for the bible,
would pursuade us that the will is like a wax tablet
ou which you may stamp what impressions you please ;
or like a balance in equilibrio, which you may turn to
either side according as you throw more or less weight
on the scale ; that Christ died in order to put the will
in this condition : so that it depends on the will of
man whether he be saved or perish ; that a man can
turn his will either to good or evil as he pleases. But
this opinion contradicts our daily experience, insults
the common sense of mankind, and gives the lie to
every page in tne bible ; and is therefore a strong
delusion of the devil, whereby he casts down millions
find millions into the regions of horror and despair.

Alas ! the choice is already made. £very imagi.
nation of the thoughts of man's heart, previous to re-
generation, is spiritually considered in the sight of a
holy Gctd to be only evil, without any mixture of good,
and that continually without any intermission. Gen.
vi, 5. The heart of man, says God by the prophet,
is deceitful above all things and desperately wicked.
Our blessed master, who well knew what is in man,
saith — From within, out of the heart of man, proceed
evil thoughts, adulteries, fornications, murders, thefts,
covetousness, wickedness, &c. Is it possible that
any one who calls himself a Christian, can, after con*
sidering the above dechiration of Christ, maintain the
powers of free-will ; since when God arrests the sin-
ner by regenerating grace, there is not only a heart of
flesh to be given, but a heart of stone to be taken away.
God must not only write his own law on the hearts of
his people, but must destroy the law of sin and death,
which has a prior footing in every descendant of apos.
tate Adam. Therefore every grace we possess, every
good thought we exercise, all holy desires, all pious
resolutions, every good counsel, and every good work,
are gifts which proceed only from God.

Had the intention of Christ^s death be^n to put the
human family in a capacity to choose their final con-
dition, and to suspend the salvation of every individu-
al on his own choice, then it would follow, that God's

the

■:on.

du-

)d's

( 109 )

saving design is complctdy frustrated, that Christ di-
ed to no purpose, and that universal damnation would
inevitably I'otIow. For thie bible and daily experience
prove, that while men continue in an unconverted
state, they will not have Christ to rule over them.
Luke xix, 27. ** Their mind is very enmity against
God, and cannot be subject to the law of God." Rom.
viii, 7. ** And he fmds us enemies to him at the very
moment he reconciles us, makes us friends to him.'^
Hom. v, 10. ** And till God regenerates us, we are
natural men an^ receive not the things of the Spirit of
God ; but view them as foolishness, and consequently
are morally unable to know them." 1 Cor. ii, 14.
Now whatever a man hates and views to be foolish-
ness that he will invariably choose to avoid. But
while a man continues in a natural state he hates God,
and views the things of his Spirit to be foolishness.
Therefore he will always necessarily and out of choice
flee from God, till he is captivated by Almighty con-
verting grace. And even then God does not ask the
creature's consent. For they are bom not of the will
of the flesh, nor of the will of man. John i, 13. At the
same time the elect sinner is not made good by forc-
ing his will, but is by victorious grace, made willing
to be good, according to Psal. ix, 3. " Thy people shall
be willing in the day of thy power." Surely he, who
without our consent* made us rational creatures, can,
by virtue of his almighty transforming grace, make
us holv creatures, ^thout making us mere machines.
God does not offer the least violence to the human
mind in his eflectual operation of regenerating grace.
Open a blind man's eyes to see the sun, and there
needs no compulsion to make him admire it. So when
God causes saving light to shine into the understand-
ing of an elect sinner, which seems to be the initial
point of regeneration, or the first effect of converting
grace,, which causes him to view his sins like huge
mountains, er.ceeding vile and aggravated ; that his
desperately wicked heart has all his life-time been
streaming forth enmity against infinite perfection ; that
he has been a Heaven daring, a God provoking, a

Christ despising sinner ; that he has alt along been vn^
der the curse and condemnation of a holy, just, and
good law ;. that he has justly merited th^ eternal tor-^
ments of hell ; that God would be gloriously just in.
leaving him to perish on account of his sins, and that
it is wonderful mercy God did not long ago plunge^
him into eternal flames ; that God was at perfect liber*
ty, in point of justice, to leave him to perish for ever,,
and that without a remedy ,^ for that he is a poor, vile,,
helpless, undone,, self-ruined creature.. His under-
standing being now enlightened to see the merit and
demerit of sin, together with its infinite evil and vile-
ness, he finds, that his redemption from the condem--
nation of hell, could be effected at no less ex.pense than:
the most bitter death of God's eternal Son. Being led
by grace to the fountain of living water, he deeply la-^
ments his past transgressions, and especially the de-
pravity of his nature. He wonders at himself that he
was so blind, and so hardened through the deceitful-
ness of sin as to seek for happiness in the way or
death. Oh ! how powerfully does this induce the soul
to sorrow after a godly sort \ what self -abhorrence and
indignation ! what fear of God t what revenge and
hatefulness of sin ! what vehement desires of forgive--
ness ! what self-loathing and condemnation, and what
zeal for holiness ! These, these are the properties of
genuine repentance. And by thus enlightening the
understanding God conciliates the will to holiness, and
causes the soul to aspire after and choose him for its
portion and happiness. The Holy Spirit is pleased withi
his own work, and goes on to finish what he has be-
gun, by shedding abroad his loving kindness on the
heart. O ! how eagerly does the penitent now fly to-
him, and bid him welcome. Such is the sweetly cap-
tivating power of invincible grace. " The love of
Christ constraineth us.'* This casts down all his op-
position to and silences all his objections against the
doctrine of election, better than ten thousand argu-
ments. May God Almighty cause thee, O reader, ta
experience this enlightening to the salvation of thv
immortal §oul ! ^

rgu-

•, ta

X 111 )

This shews both the folly and the wickedness of de-
pending on our own works for salvation ; which soul-
destroyingdelusion is founded on the ignorance that the
•covenant of works was broken and annulled, as to anjr
possibility of salvation by it, the very moment Adam
fell. But it still remains in force, as the ministration
of death and condemnation to every soul that finally
cleaves to it for pardon and eternal life. Had Adam
•continued innocent, it had been his wisdom to seek
happiness for himself and posterity, on condition of
his own obedience. *But for fallen creatures to expect
"salvation that way, is to waste their time to no purpose^
For God*s law, as a covenant of works, will accept
nothing less than perpetually perfect obedience. Our
obedience to it from the first dawn of reason to the
«nd of life, should be as uniform and uninterrupted as
a stream which invariably fills its banks. But Its re-
quirements are so exceeding broad, that the most en-
larged human obedience falls short, vastly short of its
demands ; they are so absolutely holy^ that the purest
works the best Christian can perform fall infinitely
^hort of the perfection which it requires. How sur-
prizing that any fallen creature should expect salva-
tion from their own obedience to a rule of such exalt-
ed perfections, or place their eternal dependence on
such imperfect duties.

Some will tell us, that the law requiresliothing more
than a sincercs obedience proportioned to the abilities
of our fallen state. But the v(^ume of inspiration
teaches no such thing. The invariable current of
scripture language is, that the law i? a transcript of
God's most holy nature, consequently the standard of
human purity and obedience. It can therefore make
no allowance for infirmities, which man by the faU
has brought on himself, nor will it dispense with a sin-
gle grain of the perfect conformity which it requires.
Hence in the eye of the law, and in the estimation of
the law-giver, th< risings of wrath are tantamount to
murder, and impure thoughts bring us under the con-
demnation of actual adultery. Matt, v, 22, 28. ** The
purity of tlie law makes even a foolish thought to I^

( 112 )

sin." Prov. xxiv, 9. It can make no allow^ance for
any irregular thought, but invariably requires us to
love God with all the h^art, with all the soul, with- all
the strength, and with all the mind, and our neighbor
as ourselves, and condemns with a curse every one
who does not continue in all things written in the book
of the law to do them. This makes the law the minis-
tration of condemnation. 2 Cor. iii, 7. But the mo-
ment it became sufficient for a sinner's acceptance, it
would cease to be the ministration of condemnation,
and become the ministration of righteousness, and
thereby totally set aside the doctrine of the apostle,^
that Abraham the friend of God, and David, a man af-
ter God's own heart, were justified, not as righteous,
but as sinful creatures. They were not accepted for
any eminent service or works of their own perform-
ance, but for the merits of Christ.

Some talk as if God could not, in justice, hold fallen
man under the original law ; that he judged it too se-
vere and unreasonable, and therefore set it aside, and
by the death of his Son established the gospel as a mild-
er law designed for a remedy against the unjust se-
verity of the original law. But the scriptures counte-
nance no such opinion. It is a delusion of the devil.
And all opposition to God's law argues a carnal mind
fuU of enmity against God. The law was as just and
leasonable after the fall as it was before. And God is
as worthy of our love and obedience as ever. For our
apostacy could not make God less amiable in himself,
nor curtail our obligations to love him with all the
heart, and perfectly obey his commands. But the above
supposition enjoins the following declaration : ** O ye
sons of apostate Adam, I the Lord God am no longer
worthy of infinite esteem, I no more deserve unlimit-
ed obedience, and therefore ye are no longer command-
ed to love me wit|i all your heart, soul, mind, and
strength."

Some suppose, that God was not at liberty to choose
the objects of his favor and grace, that he could nut in
justice have withholdeii the death of his Son from any
particular man, that if he did more for one than for an-

( "3 )

Other, he would be a partial and unjust tyrant ; that he
never absolutely willed the salvation of any particular
person, but has only conditionally Willed the salvation
of all alike, provided they will repent and believe, but
never determined to give this repentance and faith to
any in particular ; that he also at the same time condi-
tionally willed the damnation of all alike, provided they
did not repent and believe ; that he sent his Son to die
for the salvation of all alike, for those who were in tor-
ment, and for all others i that the salvation of man de-
pends on his own will and choice, improvements and
good conduct, all which (according to them) is not the
result of invincible grace, but of man s own will and
choice, good conduct and improvements ; that the hap-
py difference of the saint from the sinner is not to be
ascribed wholly to the will and grace of God, because
he did equally alike to both, but is to be ascribed to the
will and choice, good works or improvements of the
former.

^ Now what would be the language of the sinner sav-
ed on these principles ? It would be this (I shudder
to relate it) '* You were not at liberty to choose me for
the object of special grace, you could pot, in point of
justice, have withholden the death of your Son from
me. You would have been a respecter of persons,
partial, and unjust, had you done more for me than
you did for those weltering irKyontler burning lake.
You only conditionally willed ihsi^- salVation, if I repent-
ed and turned, and conditionally willed to damn me if
I did not, which, in fact, was not will at all ; besides
you never infallibly willed to give me faith and repen.
tance ; you nevem intended any more benefit for me
by the death of your Son than you intended for those
who were in torment at the very time he sufiered. I
have therefore nothing more to praise thee for than
they have." He would say to the blessed Saviour,
" you neither loved nor shed your precious blood for
me any more than for those now in torment. You will-
ed their salvation as much as you willed mine. I have
therefore nothing more to praise thee for than they
have ; and as to thee, O blessed Spirit, thou never

( 114 )

didst strive more to save me than thou didst to sare
those in hell, else thou wouldcst have been partial and
a resp ter of persons, for which I could not love thee.
Besi( i I could have baffled all thy operations and
caused them to issue in nothing. Thou didst not de-
termine my will to choose happiness ; for thou only
madest me the ofter by setting life and death before me
in common with others, and 1 determined my own will
and choice. Therefore my salvation is not the result
of invincible grace, but the fruit of my own will and
choice, good works and improvements. These, these
have put the happy diflerence between me and others.
And I cannot praise thee for what thou hast not done."
Thus he would claim a great share of the glory of his
salvation.

The sinner saved on the Calvinistic plan would thus
address Deity when seated on a throne of glory ; ** O
most holy Father, when thou didst in the days of eter-
nity view angels and men as fallen into sin, thou wast
at perfect liberty to determine whether thou wouldest
save any one transgressor of thy most holy and equit-
able law. They all stood on a par. Thou mightest
have chosen fallen angels, and passed by the apostate
race of men, but thou didst reprobate the fallen an-
gels, and choose poor sinners of mankind. Thy act
of choosing us could have no regard to any desert
found in us. For we were viewed as lying in the cor-
rupt mass of mankind when the decree was made con-
cerning us, and all our excellency above others js the
fruit of thy electing love. Thou wast sovereign Lord
of thine own grace, and a debtor to none, consequent-
ly wast at perfect liberty to bestow it when, where and
on whom thou wouldest. For no one could lay claim to
it, and therefore no one is wronged if it be not bestow-
ed on him. It was infinite goodness and mercy in
thee to save us, when thou mightest have left all our
apostate race to perish for ever, as thou didst the fallen
angels. But O ! how shall we adore thy immutable
will, which is the fountain and spring of our eternal
salvation ! Thou infallibly willedst to give us faith and
repentance, and the grace of final perseverance. And

( 115 )

thou, O blessed Jesus ! loved us with a discriminating
love ; took our sins on thy blessed self ; bore the pun-
ishment due on account of them, and redeemed us by
thy most precious blood, out of every kindred, tongue,
people and nation under heaven ; we are therefore not
our own, we are bought with a price ; O that we had
ten thousand tongues to celebrate thy praise I — And
thou, O blessed Spirit, didst powerfully enlighten my
dark understanding, whereby I saw how vile, how
hateful, and how abominable a creature I was. Thou
madest me sick of sin,«^ausedst me to hate it, and view
myself as a loathsome, detestable creature on account
of sin. O I remember well how just it appeared in
my eyes that I should be condemned for ever. It ap-
peared wonderful to me that God .would save any,
but especially myself, for methought I was the vilest
of all God's creation. I saw plainly that it was only
electing love and the merits of the blessed Jesus that
could save me. It was this thy invincible grace which
caused me to hate and forsake sin, and to choose Christ
Jesus for my Lord and Saviour. I plainly see my will
was so obstinate and bent on evil, thut I never had cho-
sen thee, unless thy love had first constrained me to
love and choose thee. It is thy wonderful love, O
blessed Trinity, that made me to differ from those now
weltering in the burning lake. I have nothing but
Ivhat I received from thee. O the wonderful love thou
bestowedst on me,. that I, poor worthless I, should be
called the son of God ! Be stirred up, O my soul, and
all that is in me, to praise and magnify the Lord for
his loving kindness to me.''

It is plain there can be no true humility of heart
without a practical belief of predestination unto life.
We should not deviate from this truth merely because
it is unfashionable or unpopular. All who are afraid
to avow it because of the popular outcry against it, .
will at the last day be deemed base traitors of God's
cause, and destroyers of men's souls. For the gos-
pel cannot possibly be preached fully and clearly withr-,

QUtit».

( n« )

It is perfectly consistent with the infinite goodness
and mercy of Deity that all his creatures in misery do
not equally partalce in them. The example of the fall-
en angels who are wholly passed by, not one of them
saved, nor any remedy provided for them, are an un-
deniable proof of this. For it is not the number of
miserable creatures concerning which these perfec-
tions are employed, that makes them infinite, because
there is not an infinity of them. But these perfections
are infinite as they are from everlasting to everlasting,
without beginning or ending. And nothing can be
more absurd and irrational than to suppose that God
is unmerciful, merely because he chooses the objects
of his mercy, or ** has mercy on whom he will have
mercy. *»

We always affirmed that God, out of his mere sov-
ereign good pleasure, chose some to everlasting life^^
without any consideration had to their good works, be-
cause there is no good in man till God works it in him
in consequence of his previous decree ; and that he
passed by others without any consideration had to their
evil deeds, because he does not depend on the actions
of creatures for the regulation of his conduct. Rom.
ix, 18. ** He hath mercy on whom he will have mer-
cy, and whom he will he hardeneth." But it does not
follow from hence that any are damned by virtue of the
decree^ without any consideration of their sin. For
there is a wide difference between non-election and the
decree of condemnation. To condemn is an act of pu-
nitive justice, and supposes a fault. Therefore the
objects of this decree are viewed as transgressors, ob-
noxious *v punitive justice. Consequently God nev-
er ordained any man to condemnation before the con-
sideration of sin. Every man who is damned 'm.
damned for sin that he has wilfully committed and con-
tumaciously continued in. God never decreed to m. ce
any creature everlastingly miserable, except he de-
served it, by Lis voluntary transgression cf the divine
law. Rom. i*n, 9. ** All are under sin." Verse 19,
" That every lii'i'ith may b ; stopped, and all the world
may become guilty hi-^r re Gcd." The decree of elec-

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tion is an act of mere sovereigrnty, but the decree of
condemnation is an act of relative justice. Rom. vi,
23. ** The wages of sin is death ; but the gift of God
is eternr^' life through Jesus Christ our Lord.*' The
apostle sutes a material diflPerenif bet^ecti the two.
-.—Eternal life is a free sovereign gift of God, ^iven
through Jesus Christ, to those \\ ho did not deserve it
—but punishment is merited as the reward due to
their sm. So saith Jeremiah, chap, ii, 17 — *' Hast
thou not procured this unto thyself, in that thr n hast
forsaken the Lord thy God ?" They are not cou<
demned because they were not elected, but becafise
they sr^rwd. Therefore no man is doomed to destruc
tioti because he was reprobated, or not elected ; but
becaub. lit was a sinner and deserved it. And in this
e'e justice of God will appear clear in the judgment
of all holy creatures.

Election does not make God partial, nor a respecter
of persons. He does not condemn any for their pov*
erty, but has chosen many who are poor in this world*
James ii, 5. Nor does he condemn any for being rich,
but he has chosen and called by his grace some even
of the wise men after the flesh, some of the mighty and
noble. 1 Cor. i, 26. He respects no man, either more
or less, on account of his being a Jew or Gentile, as
appears from Acts x. He does not withhold his fa-
vors from any on account of their nation, family or
country, for he hath chosen and redeemed a select
number out of every kindred, tongue, people and nai>
tion. Rev. v, 9. And he will gather together his elect
from the four winds, from the one end of heaven to
the other. Matt, xxiv, 31. And in Christ Jesus there
is neither Jew nor Greek, bond nor free, male nor fe-
male. Gal. iii, 28. And the only rule of his conduct
v\ choosing this man rather than that one, was neither
their external nor internal circumstances, but his own
sovereign good pleasure. Rom. ix, 11, 18. ** The
children being not yet bom, neither having done any
good or evil, ihat the purpose of God according to
election might stand, not of works ; but of him that
calleth.'' From which it appears that Gqd is no re-

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specter of men's persons, but he is a respecter of hi»
own glory.

The Arminian scheme, according to James i, 1 — 4,
makes God partial, and a respecter of persons, *' Have
not the faith of our Lord Jesus Christ, the Lord of glo-
ry, with respect of persons. For if there come unto
your assembly a man with a gold ring, in goodly ap.
parel, and there come in also a poor man, in vile rai-
ment ; and ye have respect to him that weareth gay
clothing, and say unto him, sit thou here in a good,
placf*, and say to le poor, stand thou there, or sit here
under my foot-stool, are ye not then partial in your-
selves ?'* This clearly shows, that did God choose
and save any because they were thus and so qualified,
or on account of any circumstance, qualification or
Condition, whereby they were any better or worse
thar others, that he would be partial to them on ac-
count of that circumstance, condition or qualification,
and a respecter of their persons for the same reason.
For a judge to acquit a criminal on account of some
fine qualification, or because he is his friend, or rela-
tion, or rich and powerful, would constitute him par-
tial, and a respecter of persons. But though a judge in
administering justice must do alike to all who are in
the same condition ; yet when he is considered in
another capacity, at perfect liberty, under no obliga-
tion by any kw or rule, he may adopt into his family
whom he pleases, or bestow his estate on whom he
will. Whence it is evident, that partiality and respect
of persons have nothing to do with matters of mere
bounty, free liberality ; but only in preferring one
above another in matters of right, from some sinister
or selfish end.

Though ministers cannot assure any sinner that he
shall certainly be saved ; yet no one ought to draw up
dark conclusions against himself, as if the decree of
God was against him. ** O, unconverted sinner, do not
murmur at the decree of election ; for that is very dis-
pleasing to God. You have no reason to do so, for no
decree of God, as I have already shown, can be the
cause of your sin and impenitence : their cause U,

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your own inbred corruption, which you have brought
on yourself by your apo^tacy in Adam, and from which
you cannot be delivered but by the Almighty grace of
God. However, it is certain God has a purpose of
mercy for a great many, and you are as likely to have
an interest in it as any other. You can have no cer-
tain token of being reprobated, except you have com-
mitted the unpardonable sin, but there are many signs
of election. And God has, in all ages, saved some even
of the vilest of sinners. Therefore your way is to ap-
ply for mercy in and through Jesus Christ, on the foot-
ing of his merits. A peradvehture is looked on in other
cases of great hazard and distress as encouragement
enough to try and use the means. Remember Benha-
dad*8 servants. 1 Kings xx, 51, 32. " And his servants
said unto him, behold now, we have heard that the kings
of the house of Israel are merciful kings : let us, I pray
thee, put sackcloth on our loins, and ropes upon our
heads, and go out to the king of Israel, peradventure
he will save thy life." Take also the example of the
king of Nineveh. His safety from God appeared only
possible. " Who can tell if God will turn and repent,
and turn away from his iierce anger, that we perish
not ?** Labor to be reconciled to God's method of sav-
ing sinners. It must certainly be the wisest and the
best. For as the heavens " are high above the earth,
80 are his thoughts above our thoughts, and his ways
flbovc our ways.*'

I shall now conclude this important subject with
some evidences of eternal election. Faith in Je-
sus Christ, which produces love to God, is a grand
evidence of election. For so we read, *' faith which,
worketh by love, and we love him, because he first
loved us." If you have this faith, you may then
hear him saying to you, '* yea I have loved you with an
everlasting love." If we would know our election o^
God, we must inquire whether a separation has been
wrought between us and our sins, whether the remains
of jiidwelling sin be a burden and grief to us; whether
we be diligent in using the means appointed by God,
for •* cleansing ourselves from all fiUhiness of the flesh

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And tlpirit ; Mrk'ctin^ holiness in the fear of God."
f'or God hatn chosen us before the foundation of the
wddd, that we should be holy and without bUune be-
fore him in love. If our love be sincere ; it will be
obediential ; so that new obedience is a proof of elec-
tion. Do we then desire holiness, a confonnity to
Christ above all things ? Well, this is a token of salva-
tion. It is an evidence, that " God has not appoint-
ed you to wrath, but to obtain salvation by our Lord
Jesus Christ.** And may^God enable us, by a well or-
dered walk and conversation, to know th^t we have
obtained this salvation through his Son. — AMEN,