REESE LIBRARY 
 UNIVERSITY OF CALIFORNIA 
 
 Keceirtil... *-4&OUS ,, 
 
 Accessions No..a$~3.1is( SJtelf No..?.?. 
 
 University of California Berkeley 
 
A 
 
 PRACTICAL DISCOURSE 
 o F 
 
 GOD's SOVEREIGNTY. 
 
 WITH OTHER 
 
 MATERIAL POINTS DERIVED THENCE, 
 
 VIZ. 
 
 OF THE RIGHTEOUSNESS OF I OF REDEMPTION- 
 
 GOD. OF EFFECTUAL CALLING. 
 
 OF ELECTION. OF PERSEVERANCE. 
 
 BY E 
 
 r ELISHA COLJS. 
 
 RECOMMENDATORY PREFACE, 
 By the Rev. W. R O MAINE, A. M. 
 
 of ST. ANDREW by the Wardrobe, and ST. ANN, Blackfrlars j arJ 
 Le&urer of ST. DUNSTAN in the Weft, Lcr.don. 
 
 Alfo by DR. OW T EN, and T. GOODWIN, 
 
 Who fhrill lay any tiling to the charge of God's cleft ? Rom. viii. 33. 
 Wlio worketh ill things after the counfel of his own will, Etb. i. ii 
 Shall not the Judge of all the earth do right ? Ge. xviii. 25. 
 
 PRINTED AT NE tf U RT P R T, BY 
 
 E D M U N. D M. B L U N 
 
 MDCCXCVIII, 
 
THE 
 
 PREFACE. 
 
 CHRISTIAN READER, 
 
 T 
 
 HE doctrines of GRACE, of .which this 
 book treats, are the truths of GOD : Our Author 
 has defended them in a mafterly manner. He has 
 not only proved them to be plainly revealed in the 
 fcriptures, but has alfo (hewn that they are of fuch 
 conilant ufe to the children of God, that without 
 the ftedfaft belief of them, they cannot go on their 
 way rejoicing. It is from trufe doclrines only that 
 fettled peace can rule in the confcience, the love of 
 God be maintained in the heart, and a converfat;on 
 kept up in our walk and warfare, as becometh the 
 golpel. It is from them that all good works pro- 
 ceed, and that all fruits of holinefs abound, to the 
 praife of the glory of the grace of God. 
 
 In the PRACTICAL view of thefe points, ELISHA 
 COLES is fingularly excellent. He has brought thefe 
 deep things into daily ule, and has proved them to 
 be abfolutely neceflary in daily experience* They 
 are truths, and ufeful truths. On thele two accounts 
 his book has been greacly efteemed by real chriftians : 
 And on thefe I would recommend it, as approved in 
 mine own judgment to be agreeable to the oracles of 
 God, and found to be of fuch conftant ufe, that un- 
 til I received them, I could not enjoy the "bleffings 
 and comforts of the precious gofpel. 
 
 Oppofition to thefe doctrines will be made fo long 
 as there are people in the world, who place lome con- 
 fidence 
 
ir MR. ROMAlNE's PREFACE. 
 
 fidence in the flefli ; fuch as are pleafed with their 
 own works, and fond of taking merit to themfelves. 
 But the word of God is not of doubtful interpretation 
 to thole who rejoice in Chrift Jefus. They are 
 thankful (or a f REE-GRACE falvation, and while 
 they enjoy the things which accompany it, with their 
 lips and lives they defire to blefs the God of all their 
 mercies. 
 
 A new edition being called for, I was requefted to 
 recommend it to my friends, which I do from my 
 heart. I with it may be as ufeful to all who read it, 
 as if has been to me. May the Lord bl.efs it, and 
 render it the means of building up his people in their 
 mod holy faith ! 
 
 WILLIAM ROMAINE. 
 
 .: .. 
 
TO T H t 
 
 CHRISTIAN READER 
 
 HIS excellent treatife, containing divers 
 prime points of our religion, which believers* fouls do 
 live upon every day, and in the lively fenfe whereof, 
 with application to theaifelves, they enjoy and exer- 
 cife fweet communion with God the Father, and his 
 Son Jefus Chrift, the Mediator of the new covenant, 
 upon thofe better hopes, and furer promifes, of the 
 doctrines here treated of; doth iufficiently commend 
 itfelf to fuch as are thoroughly acquainted with, and 
 experimentally exercifed in thefe things. 
 
 I have known- the Author long (full twenty eight 
 years) to have had a fpirit greatly addicted to, and 
 affected with, the favoury knowledge of the truths 
 here delivered. And though he hath not had the 
 uie and help of foreign languages, wherein thefe 
 points have been moftly written ; ye* 1 may fay of 
 him (as i Tim. iv. 6.) " He hath been long nourifh- 
 ed up in the words of faith and good doctrine ;" 
 and thereunto he hath fo far attained, as to be able 
 to cut the ftrongeft fmews of the principal objections 
 which the adverlaries have invaded thefe truths with. 
 And further, to eftabliih the pofitive truth, hath 
 backed and confirmed the fame by .folid arguments, 
 and pertinent fcriptures genuinely explained and 
 opened. And, which to me is yet more, he hath 
 extra&ed the moft fpiritual quickening cordials, 
 which thedoclrine of grace and election affords plen- 
 ty of, whereby to comfort all lorts of believers ; ex- 
 horting and directing the whole company and body 
 of them, how to manage their faith between God 
 
 and 
 
yf MR. GOODWIN'S PREFACE. 
 
 and their own fouls, in point of election : perfuading 
 them all to commit and betake themfelves wholly to 
 God's carrying on their falvation, in the way of elec- 
 tion : and all along hath ftrewed his difcourfe with 
 tifeful exhortations and applications of the doctrines 
 he does deliver ; mixing ufes for practice, with the 
 rational difcuffions, and the ruggeder controverfials ; 
 which hath been a defeft complained of in others, to 
 the reproach of the doctrine itfelf ; and made an argu- 
 ment, that the doctrine is not true, feeing omne vc- 
 rum eft bMum, and both are infeparable affections of 
 being. Upon thele and the like confiderations, I do 
 heaitilv commend this treatife to the judicious reader, 
 nothing doubting, but that it will fatisfy the Beaked 
 chriftians, as it hath approved itielftofeveral divines ; 
 hoping alfo, that this edition will do as much good 
 to men's fouls as the former editions have done* 
 The bleffing of heaven go with it. 
 
 THOMAS GOODWIN, 
 APRIL i2> 16780 
 
TO THE 
 
 CHRISTIAN READER. 
 
 H E doctrines in this treatife declared and 
 vindicated, have exercifed the thoughts and beft abil- 
 ities of many learned men. The oppofition made 
 againft them by the Pelagians of old, excited divers 
 of the ancients to their juft defence ; whereby they 
 received that light and eftablifhment, as for many 
 ages the church remained in the quiet pofTcflion and 
 belief of them ; until (of late) the Jefuits, and So- 
 cinians, and fome others, confpired again to fupplant 
 them ; and therein had (probably) prevailed ere 
 now, had not the Lord ftirred up the fpirits of many 
 and great perfons to ftand on his fide, and help to 
 maintain that quarrel of his covenant. It is not un- 
 worthy our notice, and deepelt refentment, how zeal- 
 oufly affected fome men are in behalf of fuch tenets 
 as ftand in direct oppofition to the grace of God, and 
 their own eternal happinefs ; how they fpare neither 
 arts nor calumnies to difgrace the aflertors of thofe 
 very truths that make up the myftery of godlinefs ; 
 yea, to fcandalize and fupprefs the truths themfelves ; 
 as if reafon and learning were given to no better ends 
 than to vilify religion. And further, how pronely 
 addicted men are (having imbibed the Arminian 
 points) to take in thofe that are of moft fatal confe- 
 quence : fo far are thofe principles from yielding any 
 effectual influence towards holinefs, or well grouped 
 peace, notwithftanding their pretended adaptednefs. 
 to promote them, (which might be largely iniifted 
 9 but that the defigned brevity of this addrels for- 
 bid* 
 
viii DR. OWEN's PREFACE. 
 
 bids it.) But whatever the ends cf men are, or their 
 intereft, in defaming the wifdom a fovereignty^ and 
 grace of God, and that in a method more arrogant 
 and daring, than perfons of the fame principles have 
 heretofore adventured to do ; the Lord's ends, in 
 permitting them, are holy and good : and we are af 
 iured, that he would not have fuffered thofe danger- 
 ous errors to re-invade his church, and his glorious 
 truths to be fo coarfely and contumelioufly treated, 
 but in order to their further illuflration and conqueft : 
 and that therefore, as he hath, fo he will (of his abun- 
 dant goodnefs to the world, anJ faithfulnefs to his 
 elect) raife up fuch as with meeknefs, light and pow- 
 er, mail withfland their furious torrent, and tranfmit 
 to the following generations, thofe blefled and greatly 
 important truths which the world fo implacably are 
 bent againft, and fcek to eradicate. 
 
 It is fomewhat perceptible of itfelf (anrl fo ac- 
 knowledged by the Author,) that in writing this 
 treatife he had little or no intercouHe with books, 
 but thofe of the holy fcripture : (which is here men- 
 tioned to magnify the grace of God that was with 
 him.) And by this may be gathered, that a ferious 
 and diligent confulting the facred oracles, with an 
 humble dependence upon God for teaching and fuo 
 cefs,-as they are duties of great importance, fo of 
 anfwerable improvement ; the propereft and furefl* 
 means of inftrucl ion touching the myftery of his 
 will, with that orderly and harmonious connexion of 
 the divine attributes for recovering apoftate creatures 
 from- their dreadful lapfe, and placing them in a con- 
 dition tranfcendently better than their primitive 
 fiate : all which, by the Pelagian articles, are redu- 
 ced to nothing. Yea, here are force peculiar advan- 
 tages which accompany this difcourie ; i. That it is 
 founded and built on the teflirnony of God alone 5 
 whofe authority and truth are the only unerring rule, 
 and immoveablc bafis of divine faith, and its proper- 
 eft touchftone i and the leiTer diversion there is to 
 
 other 
 
DR. OWEN's PREFACE. ix 
 
 other ways of proof and argumentation (in things of 
 this nature,) the more convincing, and free from re- 
 tortion ; and the fooner will our fouls be brought to 
 acquiefcence and fettlement. 2. That thedodrines 
 deing declared and vindicated, there is all along aa 
 uieful improvement made of them, to excite and in- 
 fluence our hearts and lives according to the genuine 
 tenor and import of thofe truths, very much beyond 
 what the contrary doclrines have ever pretended to. 
 It may allo be a fupplement to other books, where 
 the fame truths arc worthily contended for, but yet 
 defective in this particular : and fo it is not only a 
 work of good u(e in itfelf, but it alfo relieves thefc 
 doctrines from one of the worfl afperfions they have 
 been calumniated with. Divers other things might 
 be mentioned, which reflect a worth upon the enfu- 
 ing difcourfe, and befpeak an efteem for it, which, 
 for brevity, fake, are referred to the reader's judicious 
 obiervation. 
 
 That the book may be entertained by men accord- 
 ing to the defert of it, and blefied of God, for the 
 ends it is defigned and fuited unto, is, and fhail be 
 the defire of, 
 
 JOHN OWEN. 
 S. ANNESLEY. 
 
Extraa of a LETTER from a Iearnc4 
 DIVINE, unknown to the AUTHOR. 
 
 SIR, 
 
 I be a ftranger unto you, yet 
 having read your excellent book (which I did but 
 Borrow neither I thought good to let you under- 
 fland, with how great delight I did read it ; and al- 
 fo how great fatisfa&ion and comfort I received by 
 it. I have ftudied thefe points feveral years ago, 
 very hard ; being then put upon it by a ftrong ad- 
 veriary, one of fubtle wit, though otherwife a very 
 mean and plain man. But I have.faid often, that I 
 was much beholden to him for his oppofition ; for 
 I wou)d not, for much worldly fubflance, be with- 
 out that knowledge, which (I hope) through the 
 grace of God, I then attained in thofe great points, 
 by reafon thereof. I think that then, and fince, I 
 have read mod of the bed books that have been 
 written on thole points ; but efpecially that book of 
 books, the BIBLE : yet after all thofe other books, I 
 rnuft confefs, that yours hath given me the moft 
 content and fatisfa6t!on,of all that I have read touch- 
 ing thofe fubje&s. For you have moil nervoufly 
 and judicioufly laid open the truth, and as ftren- 
 uoufly refuted the objections. I bids and adore 
 that divine grace of the Lord, who of his rich 
 goodnefs and mercy to his poor diftrefTed and dlf- 
 tra&ed church in this nation, hath railed you up, in 
 an efpecial manner, to be fuch an instrument of his 
 gbry, in the vindicating of its fovereignty, efpecially 
 in thefe high and myfterious points of Prcdeftina- 
 tion, particular Redemption, the efficacy of grace 
 
 in 
 
xii W. W's, PREFACE. 
 
 In Converfion, and the pcrfeverance of the faints in 
 faith and holinefs. As touching the abfolutenefs of 
 the covenant of grace, 1 cannot but admire to fee 
 how patly you jump with me. I uled to fay often 
 feveral years ago, (what I find now in your book) 
 that if the covenant of grace were not abfolute, ialva- 
 tion would be as difficult by it, as by the covenant 
 of works ; becaufe it is as hard for a natural man to 
 believe and live, as it' is for him to do and live. 
 Well, you have (in my judgment) performed your 
 bufmefs mod pioufly, praflically, and ftrongly -, and 
 your arguments arc invincible ; many of which yet I 
 had never met with : and I doubt not but you do 
 return the praife and glory of all unto our great and 
 gracious Lord, who by his mere free grace hath ena- 
 bled you to perform this work ; which is (o much 
 for the glory of his holy name. I commend you, 
 with your labours, to the grace of our merciful Fath- 
 er, and reft, 
 
 Your moft affectionate friend, 
 
 W. W. 
 OCTOBER 16, 1667. 
 
/r^- 
 
 u 
 
 AN ACCOUNT OF TJJ 
 
 TREATISE AND PUBLICATION. 
 
 J, H E principal heads of the following dif- 
 courfe (generally Downed by the churches of Britain) 
 the author was fomewhat inftmdted in from his 
 childhood ; having heard (till a few years fince) but 
 littte concerning the general point : that he means, 
 which is commonly io called, as holding the grace of 
 God in Chrift to be generally defigned and difpenfed 
 alike to all ; fufpending the whole virtue and fuccefs 
 thereof on the human will ; without peculiar refpect 
 or affiftance afforded to any, but what is given in 
 common unto men. Which doctrine might rather 
 be termed general, as the generality of men, in na- 
 ture, are patrons and abettors of it. Not that he 
 thinks all who hold it to be in their natural ftate ; 
 for, as of moft, their judgment is better than their 
 practice ; fo, of fome, he hopes their practice may 
 be founder than their judgment : but, ft to hold 
 and practice accordingly, he cannot but think ex- 
 tremely perilous to the fouls of men. Divjers con- 
 ferences (accidentally) he had with thofe of that way : 
 in all which he found it their drift to infinuate that 
 principle ; not caring much to dilcourfe of any 
 point elfe, how ufeful foever, and importantly need- 
 ful to be known ; but (till diverting into that chan- 
 nel : maintaining al(o their notions, with that con- 
 fidence of their own, and contempt of the contrary 
 judgment ; fuch uncomely reflections upon their 
 opponents, and flight regard of the (captures 
 brought againft them ; as did in no wife become a 
 
 contending 
 
xiv THE AUTHOR'S PREFACE. 
 
 contending for the faith : (which has made hirri 
 think that ironical fpeech of Job to his friends, too 
 applicable to thefe : " No douot but ye are the peo- 
 p e, and wifdom (hall die with you," Job xii. 2.) 
 He alfo found their tenets moftly grounded upon 
 words and phrales of a variable conftruclion ; as not 
 weighing the fcope of the texts, nor how the fenfe 
 they gave of them might accord with thole of'a con- 
 trary tennor ; ftill citing fuch as were plain and ex- 
 prefs, to be tried by thofe of a doubtful found ; where- 
 as the contrary courfe had been more genuine, and 
 nearer to find out the truth. Not that any fcrip- 
 ture is doubtful in itfelf, or iiiconfiftcnt with others; 
 nor would feem fo to us, if its fcope and context 
 were duly weighed ; but the fame word being uled 
 on different occafions to a different purpofe, an heed- 
 lefs attending to the contexture, induces the lots of 
 its proper intendent. Th.it he found among them, 
 a general agreement againft our dodtrine of Election, 
 is true : and no lefs true, that they differ among 
 themfelves as much as they do from us : only they 
 bear each other's diffent more quietly than ouis 
 Some of them hold election upon works forefeen : 
 others, that men are elected when they do actually 
 believe, and not before : others of them, that no 
 man is elected, until he hath perteyered in believing 
 to the lad moment of his life : and others, again, 
 that there is no election at all, of particular pylons 
 as fuch, but of the entire (pecies^f men from eterni- 
 ty. This put him upon fearching the fcriptures 
 more freely touching the doctrine or election ; where- 
 in the farther he went, the more he was confiirru'd 
 in what he had ftrft received. And as he went on, 
 found thofe other points of peculiar redemption, ef- 
 fectual calling, and final perfeverance, ib inufvvoven 
 with that of election, and dependant thereon, as very 
 naturally drew on a difculTiqn of thofe alfo. And as 
 preparatory thereto, it feemed expedient to preface 
 the whole with the doctrine of God's fovereignty, 
 
 togetner 
 
THE AUTHOR'S PREFACE. sv 
 
 together with his righteoufnefs ; the reafons whereof, 
 v/ith itsufefulneis, you may find in the treatite itfelt. 
 It alfo lay before him, to obferve what uleful in- 
 ftrucYions derived from thefe dodrines above thofe 
 of the contrary fide ; which he hopes will not be 
 meanly confiderahle to thofe who have their fenfes 
 fpiritualiy exercifed to difcern. 
 
 Of this work was often times a flop, and laying 
 afide, as refolved to proceed no further : and this 
 not from the want, but redundancy of matter, which 
 he found in the fcnptures for it, but himfelf much 
 too narrow to comprehend, and to make it out; 
 partly alfo, from the difficulty of reducing his min- 
 gling fragments to an orderly confiftence. But, by 
 one impuifive occurrence or other, (among which, 
 the inward delight he had in the work, though fome- 
 times intermitted, was not the leaft) it ftilT revived 
 and went on atrefh, until (by degrees) his gleanings 
 grew into a (hock $ which then he bound up, and 
 defigned it only for private ufe. But fo it was, that 
 fome parts thereof (providentially) came to the view 
 and hearing of certain ancient and iober chriftians ; 
 who exprefling an hearty good liking and approba- 
 tion, fomewhat warmly advifed the printing of it for 
 more general ufe ; as that which might help, at 
 leaft, to confirm the tenure ot thofe already pofTefled 
 of the truth, but ftill remain fubjecl: to fitting. One 
 who had caft a favourable eye on the contrary point, 
 profeffed himfelf well fatisfied with what he had 
 found ^n this, touching the impotency of natural 
 free-will, though affifted with general grace ; urging 
 alfo the publilhing it, for that he thought its plain- 
 nefs might render it more convincing to fome, than 
 fcholaftic dilputes ; which are found to obtcure and 
 puzzle, rather than illuminate and fettle the judg- 
 ment of illiterate perfons. Another confideration 
 was, the eftlct it might have to antidote young pro- 
 feffors ; who being fcarce out of the fhell of their 
 natural underftanding, are pronely receptive of no- 
 tions 
 
ivl THE AUTHOR'S PREFACE. 
 
 tions that fpriftg from a covenant of works ; which, 
 by means of fo jplain a difcourfe of nature's weaknefs, 
 together with the neceffity, conftant readinefs, and 
 invincible efficacy of divine grace, they might happi- 
 ly be armed again (L 
 
 Repeated inftances prevailed, at length ,. for a wil- 
 lingncfs to make it public, in cafe it ihould alfo ob- 
 tain approbation from approved divines ; whofe ted 
 and judgment he would firft fubmit it unto, and ac- 
 cordingly did : retaining yet a deep fenfe of his man- 
 ifold infufficiency for fuch a work ; and praying, that 
 his perfonal meannefs and obfcurity may not preju- 
 dice the truth. 
 
 This being the account formerly given, fome lat- 
 ter occurrences have induced this tarther addition. 
 After the firft impreffion, the! author was often times 
 encountered by fome of the contrary perfuafion, 
 Whereby he came to know more of their fpirit and 
 pfinciples than before ; but not to his better liking 
 of either ; he fpeaks but of luch as himielf had con- 
 verfed with. 
 
 Some he found to cry up that excellent creature 
 man * and the great things he is able to do : a taking 
 lure ! and coniequently the more dangerous to fuch 
 iis afe not well fettled in principles : becaufe of that 
 marvellous aptnels that is in nature, to be taken wit h 
 its own commendation ; and to fancy itfelf confider- 
 3ble in procuring its own happinefs ; as alfo from 
 Che difficulty of taking up our reft in the will of ano- 
 ther, whofe wifdom and love we are little acquainted 
 with, nor can be, until we are pitched upon TC. But, 
 for the prefent ability of this once excellent creature, 
 we have but verbal report ; and muft therefore fuf- 
 pend our belief, until they produce fome credible 
 evidence for it. If thofe that afil-rt it have fuch a 
 talent, it mould not be hid in the earth : they fliould 
 be itill turning the penny 3 and the greatneis of- their 
 flock ihould be feen by the richnefs of their effects. 
 It is no point of honor or prudence to bcaft of pof- 
 
 ie {liens. 
 
THE AUTHOR'S PREFACE. *vil 
 
 feflloris, and all things at will ; and yet live at the 
 Kite of an underling tenant, who holds his all at the 
 will of another : it is furely a rational thing, that, 
 " to whom much is given, of him the more (houicl 
 be required." It behoves therefore to ponder thofe 
 ferious queftions, what fingular thing do ye ? and, 
 " What do ye, more than others ?" that is, what 
 earnings have ye made of thofe larger talents ye pro- 
 feis td be endowed with ? This they fhoiild give 
 ibme tolerable account of, or elfe they will be thought 
 to boaft of a falfe gift ; for it is not Words, but per- 
 formances, mafl juftify abilities, and make out the 
 virtue of principles. Their fellow-chriftians are, 
 < c of themfelves, not iufficient to think ;" how then 
 will thofe antwer it, with all their florid endowments, 
 to be found even as they ? 
 
 And becaufe fcriptural deductions are moft pref- 
 fing, ibme have a device to put by their force without 
 refinance : what they cannot anfwer, they will not 
 underdand : it tiiiift bear the name of unintelligible 
 notion. The varjity of which evafion is obvious to 
 any that will but confider it ; fince the rudiments of 
 any fcience, which by inftrudion and ufe are famil- 
 iar to one,, may be ftrange and uncouth to another, 
 though of more pregnant parts than he, and better 
 {killed in other faculties. 
 
 Another gin is, their needlefs commixing* and con- 
 ft-quenUy perplexing, of fecret things with thofe re- 
 vealed : when as they cannot be ignorant, that the 
 decree is God's rule (which cannot be known to us 
 but by the event,) the law and the teftimony ours ; 
 by which alone all doclrines are to be tried ; and our 
 whole courfe, both of judgment and practice, to be 
 regulated here, aad judged at laft. We all acknowl- 
 edge darlc fay ings in fcripture, and things hard to be 
 underftood. Rut the difficulties rife not fo much 
 from the word, as a natural unbelief, prejudice, and 
 darknefs within : with thofe crooked, wrinkled, or 
 difcoloured mediums, men commonly look through 
 B at 
 
xviii THE AUTHOR 1 * PREFACE. 
 
 at (piritual things ; which n?eds muft render the ob- 
 j-^ds they look at unlike to their felves. 
 
 There is alfo another mare, as catching as any- 
 other, and as worthy to be cautioned againft ; the 
 doctrine of free-grace, being (o iliuftrious in the fcrip- 
 tures, as not to be fpoken againft, they will talk as 
 high for it in general terms as any other, and tell us 
 what great pretcnfi ns their doclrine hath to magnify 
 grace ; and that they dellgn nothing more than the 
 honor of that ; when as indeed, it is not grace, but a 
 contrary thing fet up with that name ; for follow the 
 {Iream either upward or downward, and as it all rifes 
 fr-m, fo it all runs into, free lorn of will, and advance- 
 ment of felt ; as is obvious to any impartial obferver. 
 
 The lad thing I thai] take notice oi at prefent, are 
 certain (Teeming y accidental) queries, modeftly pre- 
 tended, for argument's fake, to clear up obfcurities, 
 and accord contradictions - y which (though a good 
 work in i tie If, if orderly managed) they follow io far, 
 and in fuch manner, that they do, in effecl:, bring prin- 
 ciples into question 5 and eiafe the very ground- work 
 of religion. 
 
 Thefe things are mentioned, not to uncover the 
 weaknefs of perfons, but of principles, and that only 
 as they derogate from the honor of free grace, and 
 tend to fubyertrng the foul ; and the end of it is, to 
 prevent fuch as may be hovering about (as not know- 
 ing where to fettle,) that they may not be caught by 
 enticingnels of words, which is fo contrary to the fim- 
 plicity of the gofpel. 
 
 What remains then ? but that we blefs God, ador- 
 ing his glorious wifdom and grace, that matters of 
 prefent duty, and greateft importance to us, are to 
 plainly revealed ; and eternal falvation fo little con- 
 cerned in the prefent conciliating of feeming difcord. 
 There is enough manifefted to take up our time and 
 ilrength ; and our living up to that we know, is the 
 readieft way to know more : " He that will do his 
 will, fhall know of his dodrine." And, in the fulnefs 
 
 of 
 
THE AUTHOR'S PREFACE. six 
 
 df time, thofe Teeming difcordances fliall have an illuf- 
 trious reconcilement ; and they that have mod firmly 
 believed now, againft all their carnal reafonings, and 
 unreafonable contradictions, fhall have not the weak- 
 eft reflections and rays of glory from the luftre of that 
 day : and this, I ftippofe, he had an eye to (a perfon 
 of no ordinary rank for human accorriplifhmenCs,) 
 who, treating of God's decrees, did freely confeis, 
 " that he could not indeed comprehend them, but 
 would captivate reafon to the obed ence of faith." 
 With which I clofe ; fubjoining only a word of reli- 
 gious exhortation ; namely, that though it do not con- 
 fer grace, it may yet prove (and hath fo to many,) a 
 good prefervative from evils in practice, and errors in 
 judgment, which others (who had not that gracious 
 privilege,] have more naturally fallen into. Beiides, 
 when God comes to work effectually, thofe notions of 
 fin, of Chrift, and ot grace, (of which before they had 
 but the form) have proved of fingular ufe to facilitate 
 the work. That the Lord will vouchfafe his bleffing 
 with it, is the prayer of his ferVant, 
 
 ELISHA COLES. 
 
PRACTICAL DISCOURSE 
 
 O F 
 
 GOD's SOVEREIGNTY. 
 
 HIS high and tremendous attribute, being 
 an ocean that has neither bank nor bottom ; may not 
 lightly be launched into by any, though ever fo ftrong- 
 ly built and well-manned, (much lefs by fo weak a 
 veflel) without a divine compafs, and an anchor 
 within the veil. Thac the author of this DISCOURSE 
 came into it, was not of choice or defignmenr, but 
 of courfe and emergeat neceffity. Could he have 
 found another bafis to repofe that doctrine upon, which 
 was, at firft, his only intended lubjecl:, he had not 
 touched upon this : but, apparently, to him no ground 
 would bear the weight of Election, but that of Sov- 
 ereignty ; and there it fixed as on a rock : ail the lines 
 of its whole circumference running there, and reding 
 there, as in their centre, where alfo the fcripture had 
 laid it, Rom. ix. Eph. i. &c. And, however it be a 
 foundation difallowed of men, every obferving chrii- 
 tian (hall rind, that without acknowledging divine 
 Sovereignty, for the original, fupreme, and unaccount- 
 able difpofer of perfons and things, he (hall want a 
 principal means of fupporting his faith, and quieting 
 his underflanding, in the courfe of common providen- 
 ces ; 
 
* A PRACTICAL DISCOURSE 
 
 ces ; much more of thofe mvfterious occurrences, and 
 fupernatural truths, which he is eternally concerned 
 about. 
 
 In this preface I fhall treat firft of God's foyereign- 
 ty, and then of his righteoufnefs, as its natural adjunct. 
 The fum of the firft lies in this proportion, namely, 
 
 " That the great God, bleifed for ever, hath an ab- 
 folute power and right of dominion over his creatures* 
 to difpofe and determine them as feemeth him good." 
 
 That there is fuch a power, and that this power 
 belongs to God, no other reafon needs be affigned, but 
 that " he is God, a^nd there is none befides him :" 
 there can be no more, becaufe, r. There can be but 
 one infinite ; for fuch a being fills heaven and earth ; 
 and fo no place or room for another, z. There can 
 be but one omnipotent ; for he that is inch, hath all 
 others under his feet : betides, where one can do all, 
 more would be impertinent, 3. There can be but 
 qne fupreme ; fupreme ppwer may reficie in many (as 
 in mixed monarchies and commonwealths ).; but as 
 law- makers and fupreme, they are but one. 4. There 
 can be but one grit caufe, from which all beings elte 
 derive their original ; and that i this b.leffed ONE we 
 are Ipeaking of ; <c . of who.m, and for whom, are all 
 things," i Cor. viii. 6. And if he be the Author of 
 all, he needs rnuft have a fovereign right and power to 
 determine all , both, as to the.ir being, or^er, egicacy, 
 and end. 
 
 44 That foyefelgn power belongs to God/' is a truth 
 fo natural, and obvious to reafon, that other proof 
 feems as needlefs, as that the. fi}n is the fountain of 
 light : nor IJial) 1 fuppofe that any who will read this 
 DISCOURSE, can fo far forget themfelye.s to be crea- 
 tures, as to feek a proof of their Creator's tbyereignty ; 
 44 t'Ue things that are feen fo budly proclaiming his 
 eternal power and Godhead.*' But fince, with our 
 eafy admitting the notion, it is none of the final left 
 difficulties to own it in our practice, and bear ourfelves 
 towards him : linjc allp io huge a \veigh*. 
 
OF GOD's SOVEREIGNTY. 25 
 
 is born on the fhoulders of this d ; vine attribute, and 
 our fouls are fo highly concerned in the intereft and in- 
 fluence of it, it needs muft be our duty, and well wor- 
 thy our time, to look over the inftances of it, and to 
 mark and confider them well, as things greatly import- 
 ing our inftruction ; whereby we may know (ome- 
 thing of the greatnefs of that God in whofe hands our 
 fouls are ; as alfo of our infinite diftance from him, 
 and nothingnefs to him ; and fo, with the more hum- 
 blenefs of mind, and felf-abafement ; as alfo, with the 
 more faith, and creature-like affiance, fubmit unto him, 
 and bear ourfelves upon him. To this end, the fcnp- 
 tures have inrolled feveral enfigns of fovereignty ; by 
 which, as by fo many footileps, we are led to the abfb- 
 lute will and power of God, as the fupreme caufe and 
 difpofer of all. 
 
 The great ac~t of fovereignty was God's decree for 
 making the world ; and of doing, or permitting to be 
 done, whatever fhould be in it, to the folding of it up. 
 The heavens and the earth, and all the hods of them, 
 as yet had no being : it was at his plcafure, whether 
 he would make them or not : and if he would, what 
 being he would give them ; to what end, and how 
 that end fhould bs accornplifhed. And that thefe 
 were all afcertained by the decree is evident ; for, 
 " known unto God were all his works (which he would 
 do in time) from the beginning of the world" Ads, 
 xv. 1 8. The fcheme and Jubilance whereof (and I 
 hope without intrufion) may be drawn to this 
 effect : 4< That the great God, mod high and holy, 
 being infinitely good, happy and bleffed in himfelf, 
 was alfo infinitely prompt and well-pleafcd to commu- 
 nicate thereof to others ; to which end, he defigned 
 to raife up creatures, angels, and men : that, for the 
 manifeftation of his fovereignty, he would confirm a 
 certain number of thole angels in their primitive (late ; 
 leaving the reft to themfclves ; who fall n^ from that 
 ftate, mould be cad down, and u referved in chains of 
 darknets, unto the judgment of tho great day :" that, 
 
 in 
 
4 A PRACTICAL DISCOURSE 
 
 in this lower world, he would fet up the firft man to 
 be the head and repre tentative of all that fhould corns 
 of him ; that this (ingle perfon fliould be created in 
 the image of God, fit to enjoy communion with him, 
 and endued with power to abide therein : that to man- 
 ifeft the weaknefs of creatures, and their perpetual de- 
 pendence upon God, he would thus leave him to his 
 firft (lock, with a perfect freedom of. will, to retain, or. 
 lofe at his own choice ; but not without fetting before 
 him the happinefs or ruin that would certainly follow 
 his well or ill uftng that freedom ; and, being fa left, 
 the fallen angel tempting him to difobedience, and al- 
 fo prevailing, both himfeifand all his pofterity fhould 
 by this revolt fall under the curfe : that, for the de- 
 claration of his foyereign grace, he would (and accord- 
 ingly didj choofe a certain number of Adam's pofter- 
 ity (in themfelves all alike depraved and loft), and or- 
 dain them to eternal life ; and to make known the. 
 power of his wrath, and his juft difpleafure again ft fin, 
 he would leave the reft in that ftate cf perdition they 
 would bring themfelves into : that of thefe yeffels of 
 wrath, Satan hirnfelf (whom they chofe to follow) 
 (riould be the head and ruler : as alfo, over them that 
 were elected, for a time, namely, uatil the Meffiah, 
 their true and proper Head, and into whom he had 
 chofen them, fhould refcue them out of his power : 
 that to this end '(and that he might be known to be 
 juft, as well as merciful, in juilifying of them), the 
 Son of God fhould take on him the place of a fecond 
 Adam, and come into the world with a human body ; 
 in which he would fulfil all righteoufnefs, and, by the_ 
 infinite virtue and merit of his death, fhould fatisfy 
 the law in all its demands, d.eftroy the devil, difTolve 
 his works, and reconcile the elect unto God : that he, 
 fhould be raited again from the dead, and inverted 
 with all power befitting the Captain of their falvation ; 
 t'lat fo he might effectually minifter to them whatfo- 
 ever mould be requifite for bringing his fons to glory. 1 ' 
 This I take to be the fum of Cod's decree ; the great 
 
 enlagn, 
 
X? 
 
 . 
 
 OF GOD's SOVEREIGN?*. $ 
 
 enfign, or ftandard-royal of fovereigrity, whereof all 
 the other are effeds or confequents, and fuhordin." : 
 thereto. 
 
 The firft vifible enfign of (overeignty, was creation, 
 or God's giving the world an adual exidence in tirue^ 
 according to his decree from everlading ; bringing 
 that huge, yet void and formlefs mals, at firft out of 
 riothing ; and then, this glorious fabric out of that con- 
 fufion : his hanging the earth upon nothing : hisaffign- 
 ing to every fort or creatures fuch form and ftation, to 
 order, ufe and efficacy, &: imprcfiing on them fuch laws: 
 and inftinds of nature, as feemed him good (but all 
 in a regular fubferviency to the good of the whole) ;. 
 which allb was effecled by his word. What he would, 
 was done with that immediate fuddennefs, as if the 
 things themfelves had proceeded with his, breath ; 
 " For he fpake, and it was done : he commanded, 
 and it (lood fail." Pl'al. xxxiii. 9. The inftant pro- 
 duftion of light, Gen. i. 3, and 9 : the waters feparat- 
 ingfrom the other elements, and gathering into a body, 
 and their going up and down to the place he had- 
 founded for them Pfal. civ. 8. with many others, of 
 which you have an index in the firft of Genefis, are 
 witneffes of it : as alfo, his fo fixing this eftabliih- 
 ment, that they continue to this day according to that 4 
 ordinance Pfal. cxix, 91. 
 
 Confequent to this, as a fecond enfign of fovereign- 
 ty, is that univerfal providence, by which the creation 
 is fuftained, and all inferior caufes guided to their de- 
 figned end ; and this, notwithftanding all fuppoieable 
 accidents, which might pofilbly happen, to obflruct 
 or divert them. And that the creatures have at times 
 deviated from their firft rules and fettlement,, is no 
 derogation to the do&rine of God's fovereignty, but 
 rather an illuftration of it ; as mewing, that the crea- 
 tures are flill in his hand, as clay in the potter's, 
 Hence we find their innate propenfions to be lome- 
 times fufpendecl ; otherwhiles acted beyond ; and at 
 
 times. 
 
*6 A PRACTICAL DISCOURSE 
 
 times, again, quite contrary to the law of nature : and 
 this, not cafually, nor by the force of created powers, 
 nor yet for any private or felf- concern, but to ferve 
 fome fpecial and fuperior end, which the Lord had to 
 be done. To inftance a few ; and, 
 
 i. Of crearures without life ; as the windows of 
 heaven opening, and the fountains of the great deep 
 breaking up (notwith (landing the firmament above, 
 and the bounds beneath), to drown the world of un- 
 godly men, Gen. vii. 1 1. The red fea's dividing, and 
 {landing up as a wall, to make way for his people's ef- 
 cape, Exod. xiv. 22. The fun and moon's {landing 
 flill till they were avenged on their enemies, Jofh. x. 
 13. The flars to the fame end fighting againil Sifera, 
 Judges v. 20. The fun's going back in Ahaz's dial, 
 to help Hezekiah's faith, 2 Kings, xx. 1 1. The fiery 
 furnace devouring thofe at a diftance, who caft in thofe 
 holy confeflbrs, and not fo much as touching them 
 that were caft into it, Dan. iii. 22, 27. The winds 
 and the feas, which are fuch impetuous (and one 
 would think even lawlefs) creatures they ftir not, nor 
 breathe, but to fulfil his word, Pfal. cxlviii. 8. Mark 
 iv. 30. 42. 
 
 2. Of living creatures, that have not the ufe of rea^ 
 fon : how readily. went they by pairs into Noali's a'k, 
 at God's appointment ! Gen. vii. 8, 9. The frogs, 
 lice, locufts, &c. with what fupernatural boldnefs did 
 they aflault and perplex the Egyptians ! that the ma- 
 gicians themfelves confeffed the finger of God was in 
 it, Exod. viii. 19 ; and as ftrangely withdrew when 
 their work was done, ver. 13. Witneffed alfo by the 
 dumb afs's reproving the prophet's madnefs, 2 Pet. 
 ii. 1 6. The lion's killing the leduced prophet for 
 breaking God's command, yet not eating the carcafe, 
 nor tearing his afs, i Kings xiii. 26, 28. A ravenous 
 bird bringing Elijah food in his folitary condition, 
 i Kings, xvii. 6. The whale's receiving Jonah, and, 
 at God's command, cafling him on dry land, without 
 harm, Jonah i. 17. with chap, ii. 10. The lions al- 
 fo 
 
OF GOD's SOVEREIGNTY. 07 
 
 fo not hurting Daniel in their den, yet greedily de^ 
 vouring his accusers, Dan. vi. 22, 24. It muft needs 
 be a lovereign power, which thus fuperintends, re- 
 ftrains, and inverts the courfe of nature at his will. 
 
 Thirdly, Another enfign, aflerting God's fuprema- 
 cy, and rightful dominion, is the general vote and 
 fubfcription of men, efpecially the molt knowing, and 
 inch as bed underftand him. i. They own it in their 
 pradice or a&ions : Abel offers the firftiings of his 
 flock to God, Gen iv. 4. Abraham leaves his native 
 country at God's command, to go " he knew not 
 whither," Gen. xii. 4. He alfo offers his only nnd 
 innocent fon Ifaac, in whole life and " poftenty all 
 nations were to be blefled," Gen. xxii. 2, 10. Job, 
 when dripped of all, falls down and worfhips, Job i. 
 21. When Aaron's two fons were deftroyed by fire 
 from heaven, he held his peace, Levit. x. 2, 3. Eli, 
 when that tingling fentence was denounced againft 
 his houle, faid, " It is the Lord, let him do what 
 feemeth him good, i Sam. iii. 18. David, when 
 driven from God's fancluaiy, and his throne ufurped 
 by Abfalom,faid, " Behold, here I am,let him do to me 
 as feemeth good to him," 2 Sam. xv. 26. The men 
 of Nineveh, their deflruction was pronounced peremp- 
 torily, of which they had no promife of remifiicn, and 
 confequently no vifible ground ot hope j yet " they 
 believed God, rafted, lay in fackcloth, and turned from 
 their evil way/' Jonah iii. 5, 8. 2. They likewile 
 own it in their confeffions and atteftations : IVIel- 
 chifedeck and Abraham do both flile him, < c the Moil 
 High GOD, pofleflbr of heaven and earth," Gen. xiv. 
 19, 2,2. Job profefleth, that though he were right- 
 eous, yet it God will contend with him, " he will not 
 anfwer, but make fupplication to his juJge," Job ix. 
 15. " The Lord hath made all things for himfelf," 
 Prov. xvi. 4. " For his plealure they are and were 
 created/' Rev. iv. i r. " We are the clay, and thou 
 our potter," Ifa. Ixiv. 8. " He worketh all things 
 after the counfel of his own will," Eph. i. 1 1. " He 
 
 givcth 
 
*g A PRACTICAL DISCOURSE 
 
 giveth not account of any of his matters," Job xxxiiu 
 3. " In his hand is the foul of every living thing/' 
 Job. xii. 10. He is the God of the fpirits of all 
 flefh," Numb. xvi. 22. " All nations before him are 
 lefs than nothing and vanity/' Ifa. xl. 17. He dills 
 the tumult of the people," Pfal. xv. 7. " If it be 
 of God, ye cannot overthrow it," Acts v. 39. ' The 
 counfel of the Lord, that (hall ftand," Prov. xix. 21. 
 Pfal. xxxiii. ir. " The lot is caft into the lap, but 
 the whole difpoiing thereof is of the Lord," Prov. xvi. 
 33. " The kingdom is the Lord's, and he is Gov- 
 ernor among the nations," Pfal. xxii. 28. Nebu- 
 chadnezzar, that proud and potent monarch, whofe 
 c< greatnefs reached unto heaven, and his dominion to 
 the end of the earth, Dan. iv. 22.: all nations trem- 
 bled before him ; whom he would, he flew, and whom 
 he would, he kept alive;" Dan. v. 19. " who faid 
 in his heart, I will afcend into heaven, I will exalt my 
 throne above the ftars of God, I will be like the moft 
 High : and who is that God that (ball deliver out of 
 my hand ?" Dan. iii. 15, Yet, even he, this rhild 
 of pride, is made to confefs One higher than himfelf, 
 and to bow before him ; proclaiming to the world, 
 that "the Moft High doth according to his will, in 
 the army of heaven, and among the inhabitants of 
 the earth, and none can flay his hand, or fay unto 
 him, what doft thou ? and thofe that walk in pride, 
 he is able to abafe," Dan iv. 37. " For thou haft 
 faid in thine heart, I will afcend into heaven, I will 
 exalt my throne above the ftars of God : I will fit 
 alfo upon the mount ol the congregation, in the fides 
 of the north : 1 will afcend above the heights of the 
 clouds ; I will be like the Moft High," Jfa. xiv. 13, 
 14. It might further be inftaaced in cain, Pharaoh, 
 Balaam, and other wicked men, how they were even 
 conftrained to acknowledge the fovereignty of God ; 
 as appears by comparing Exod. v. 2. with chap. ix. 
 27, 28. and Numb. xxii. 18. Darius alfo, in Dan. 
 vi. 26 28. 
 
 Fourthly, 
 
OF GOD's SOVEREIGNTY. 2$ 
 
 Fourthly, Another evidence, or witnefs, we have 
 from the angels, who are " great in power :" not> 
 withftanding which, they do perfectly own and fub- 
 mit to the fovreignty of God, Where fubjeds are 
 numerous, wife, and magnanimous, and withal per- 
 fedly fubrait to the will of their Lord, it argues their 
 Lord is an abfolute fovereign : and fuch fubjeds are 
 the angels, i . The eled or good angels : thefe fhew 
 it by their ready fubmiflion to any fervice their Lord 
 is pleated to appoint them. They are his intelligen- 
 cers in this lower world : " And the angel anfwered 
 and faid unto me, thefe are the four ipirits of the 
 heavens, which go forth from (landing before the Lord 
 of all the earth. The black horfes which are therein, 
 go forth into the north country, and the white go 
 forth after them ; and the grifled go forth toward the 
 fouth country. And the bay went forth, and fought 
 to go, that they might walk to and fro through the 
 earth : and he faid, get ye hence ; walk to and fro 
 through the earth. So they walked to and fro through 
 the earth," Zech. vi. 5, 6,7. " There ^ was a day 
 when the fons of God came to prefent themfelves be- 
 fore the Lord," Job ii. i. Not that he needs their 
 advice, but to fhew a littfe of the majefty of his king- 
 dom. They are alfo his mefiengers : he fends them 
 on his errands, to negociate his affairs among men, and 
 to reveal his purpofes, both concerning his church and 
 the world, Dan. ii. 19. and viii. 13, 16. chap. i. 21. 
 chap. xi. Ezek. i. 4. They are his chariots, Pfalm 
 Ixviii. 17. His reapers, Matt. xiii. 39, 49. The 
 executioner* of his judgments, 2 Sam. xxiv. 16. 2 
 Kings xix. 35. And Chrill's attendants at his com- 
 ing, Match, xxv. 31. 
 
 2. The apoftate angels, or wicked fpirits : though 
 the teftimony we have from thele is not from love or 
 good will, yet it is as great an evidence of God's ibv- 
 ereignty as any other ; in that, being enemies to God, 
 proud and imperious, they arc yet overawed, and com- 
 pelled to fubmit. And hence it was, that the devil 
 
 dared 
 
jo A PRACTICAL DISCOURSE 
 
 dared not to anfwer again, when that fatal fentence 
 was pronounced upon him for feducing our firft par- 
 ents, Gen. iii. 15. We have him alib prefenting 
 himfelf before the Lord, to give account of his aclions ; 
 and to touch Job, or any thing he had, he ciurft not, 
 without leave from God, nor vary a jot from the rule 
 prefcribed him : " There was a day when the fons of 
 God came to prefent themfelves before the Lord, and 
 Satan came aHo among them, to prefent himlelf be- 
 fore the Lord. And the Lord (aid unto Satan, be- 
 hold, he is in thine hand ; but lave his life," Job, ii. 
 i, 6. In the Evangelifh are many mftances of 
 Chrift's commanding them forth with authority ; 
 yea, a whole legion at once, Luke viii. 30, 33. Nor 
 could they fo much as enter into the twine without 
 his leave, Mark v. 12. And, which is more, they 
 were fubjecl: to the Apoftles, who had but a delegat- 
 ed, or fecond-hand power committed to them, Luke 
 x. 17. 
 
 Fithly, We have the Lord himfelf afTerting his- 
 fovereign prerogative. la how lofty a ftile, and with 
 what imperial authority, doth he utter himfelf to Pha- 
 raoh ! " And in very deed, for this caufe have I raif- 
 ed thee up, for to (hew my power on thee," Exod. ix. 
 1 6. The apoftle quotes the place to prove, that God 
 may raife up men, and appoint them to what ufe and 
 fervice he will : " For the fcripture faith unto Pha- 
 raoh, even for this fame purpofe have I railed thee 
 up, that I might (hew my power in thee, and that 
 rny name might be declared throughout all the earth/' 
 Rom. ix. 17. " Who hath made the feeing, or the 
 blind ? have not I the Lord." EAod. iv. 6, n. "I 
 kill, and 1 make alive," Deut. xxxii. 39. " I will 
 ihew mercy on whom I will (hew mercy," Exod. 
 xxxiii. 19, " I am the firft, and I am the lafl, and 
 befides me there is no God : and who, as I, fhall call, 
 and ihall declare it,and fet it in order before me ? fince 
 I appointed the ancient people, and the things that 
 are coming, and fhall come/' Ifa. xliv. 6, 7. " My 
 
 couniel 
 
OF GOD's SOVEREIGNTY. 31 
 
 counfel (hall ftand : I will do all my pleafure,*' Ifa. 
 xivi. 10. " My word (hall accomplifh that which I 
 pkafe -, it fhall profper in the thing whereto I fend 
 it," Ifa. Iv. ii. " And if the prophet be deceived, 
 I the Lord have deceived that prophet, and ! will 
 deftroy him," Ezek. xiv. 9. A remarkable ftory is 
 that of the lying fpirit, and the effedual commifiion 
 he had fn^m God, to perfuade, and alfo to prevail : 
 " And the Lord (aid* who fhall pi-rfuade Ahab, that 
 he may go up and fall at Ramoth Gilead ? And one 
 faid on this manner, and another laid on that manner. 
 And thete came forth a fpirit, and flood before the 
 Lord, and faid, I will perfuade him. And the Lord 
 faid, wherewith ? And he faid, I will go forth, and I 
 will be a lying fpirit in the mouth of all his pnophets. 
 And he faid, Thou (halt perfuade him,and prevail alfo : 
 go forth and do fo," i Kings, xxii. 20, 21, 22. Howl 
 fhould we tremble before God, at the hearing of fuch a 
 word ! but yet, I do not reckon the laft two as ads of 
 pure fovereignty,but rather of his juftice j as punifhing 
 one fin, by leaving to another ; according to that in 
 Rom. i. 21, 28. " Becaufe that when they knew not 
 God, they glorified him not as God, nor liked to re- 
 tain him in their knowledge, God gave them over to 
 a reprobate mind." And yet there is here an im- 
 prefiion of fovereignty, in that he deals not fo with all 
 who are alike obnoxious to it. 
 
 Sixthly, Another enfign of fovereignty is formed of 
 thofe feveral ads and inftitutes, which cannot be de- 
 dcrived (at leaft not fo immediately) from any other 
 attribute as that of fovereignty. I fhall inftance in a 
 few, namely, The putting of man's everlafting condi- 
 tion upon his eating or non-eating the fruit of fuch a 
 tree, Gen. ii. 17. In not deftroying Adam prefently 
 upon his difobedience ; and in the free promife of a 
 Saviour, unfought unto for it, Gen. iii. 15. In pro- 
 teding Cain when he had forfeited his life to juftice, 
 Gen. iv. 15. In preferving Ham from the deluge, 
 though as wicked as thole that perilhed, Gen. vii. i3> 
 
 In 
 
32 A PRACTICAL DISCOURSE. 
 
 In ordering the bleffing to Jacob, who fought it un- 
 duly : and denying it to Eiau, who fought it diligent- 
 ly, and to whom ic belonged of natural right, Gen. 
 xxvii. 19, 34, 3$. In the fudden turning of Elau's 
 heart to love Jacob, whom he had inveterately hated, 
 and came with full purpoie to deilroy him ; yet in a 
 moment his heart is melted ; he weeps on his neck, 
 and offers himfelf and foldiers to be his convoy, Gen, 
 xxvii. 41. with chap, xxxii. 6. and xxxiii. 4, 12. 
 Jn cauling a fear to fall on the Amorites, that they 
 did not purfue Jacob, when highly provoked by his 
 fons cruelty on the men of Shechem, Gen. xxxv. 5. 
 In fending a rnelTage of peace to Sihon, whom he had 
 determined to deilroy ; and to that end had hardon- 
 ed his (pirit, and made him obftmate, Deut. ii. 26. 
 In caufing thofe nations to deftrcy one another, who 
 came leagued to deftroy his people, 2 Chron. xx. i, 
 22, 23. In deftroying Efau's mount irreparably, and 
 for ever ; when as Ifrael, whofe land alfo Was full of 
 fin, fhall not be forfaken 5 Obad. ver. 9, 16, 18, 21. 
 Mai. i. 4 : efpecially confidering, that thefe were the 
 ieveral effecls of his loving the one, and hating the 
 other, and that u before they had done either good or 
 evil," Mai. i. 2, 3. Rom. ix. 11*13". Intending 
 Ezekiel to a rebellious houfe> that " would not hear ;" 
 and not fending him to them that would : " Not to 
 many people of a flrange fpeech, and of an hard lan- 
 guage, whole words thou canft hot understand : fure- 
 lyj had I fent thee to them^.-they would have heark- 
 ened unto thee. But the houle. of Ifrael wili not 
 .hearken unto thee ; for they will riot hearken unto 
 me ; for all the houfe of Ifrael are impudent and hard- 
 hearted," Ezek. iii. 6, 7. and Matt. xi. 21. In hid- 
 ing the myfteries of his kingdom " from the wife and 
 prudent.and revealing them unto babes," Matt. xi. 25. 
 and fpeaking in parables to the multitude, " left they 
 fhould be converted/' Mark, iv. 1 1, 12* Ads, xvi. 
 
6F GdD's SOVEREIGNTY. 3$ 
 
 It is further manifeft, by the Lord's punifhing 
 fometimes lefler trefpafles, and that feverely, and in 
 his own ; while Winking at thofe of a greater magni- 
 tude in other men. Mofes is excluded Canaan for a 
 hafty word* though fmartly provoked, Deut. xxxii. 
 51, 52 ; when Jonah is but mildly reproved for paf- 
 lionately expoxtulating, Jonah, iv. Uzzah dies for 
 but touching the ark, i C?hron. xiii. 9, 10 ; when the 
 Philiftines bore it away in triumph, i Sam v. i. 
 Hezekiah but fhews the ambafladors from Babylon 
 his houfe and treafures, and for this his fons, and all 
 mud go into captivity : " Arid Hezekiah hearkened 
 unto them, and mewed them all the houfe of his pre- 
 cious things, the filver, and the gold, and the fpice c > 
 and the precious ointitieilt, and all the houfe ot his 
 armour, and all that was found in his treafures : there 
 Tvas nothing in his houfe, nor in all his dominion, that 
 Hezekiah (hewed them not. Behold the days come^ 
 that ail that is thirie houfe, and that which thy fathers 
 have laid up in ftore unto this day, mall be carried in- 
 to Babylon : nothing {hall be left, faith the Lord," 
 2 Kings xx. 13, 17. Not that any fin is little in it- 
 ielf, or puniihed beydhd its demerit ; but the Lord is 
 pleafed thus to do, partly to mew his difpleafure 
 againil fin, and that he will not bear with it, even in 
 thofe that are cleared to him i but partly alfo (if noc 
 chiefly, in fuch like cafes) to fet forth his fdvefeign 
 greatnefs, and the uncoiitrolableneis of his matters : 
 Ci Why doft thou drive againil him ? for he giveth 
 not nccount of any of his matters/' Job xxxiii. 13. 
 The feventy- third Pfalm is full to the lame purpole. 
 That alio of Job, and the manner of God's dealing 
 with him, is much to be rernarked : he had lived a 
 very flrici and holy life ; <c Not a man like Job in 
 all the earth ;" the Lord himfelf feerns to glory in 
 him : unto which all outward blefllngs were promifecV 
 and freedom from fuch iufferings ; and when bereft of 
 all, " held fad his integrity,'* Job i. 8. and chap, in 
 1, yet :he Lord goes on to afHicl: him, and leaves him 
 C Wholly 
 
34 A PRACTICAL DISCOURSE. 
 
 wholly (diving bis life) in Satan's "power. Had he 
 been a wicked man, as his friends objected, thofc fuf- 
 ferings had evidenced the juftice of God ; but now 
 his'iovereignty : which alfo feems to be intended by 
 that fpeech. of God to Satan : <f Thou move ft me 
 again ft him, to deftroy him without caufe/' Job ii. 3. 
 Seventhly, There are yet other footfteps of Sover- 
 eignty, by which that high and holy attribute is far- 
 ther illuftrated to us ; as, namely, " the Lord's over- 
 ruling the defigns and aft ions' of men, to bring his 
 own counfels to pafs ; albeit improper in their own 
 nature, yei, diiiervient thereto ; and fometimes by 
 men contrived on purpofe to prevent them. The 
 project of building Babel's tower, to keep that rebel- 
 lious rout together, is turned to their utter difperiion, 
 Gen. xi. 4. 8. Jacob's dilTnnulation, 2nd palpable 
 abufe of his father's infirmity, it proved a means to 
 obtain his blefTing, and that contrary to his fettled 
 intendment, Gen. xxvii. 18, 29. Laban dealt hard- 
 ly with Jacob, to keep him low, and to ferve himfelf 
 of him, but God takes occalion thence to give him 
 Laban's fubftance, and that by Laban's confent and 
 agreement. Gen. xxix. To obviate Jofeph's dreams, 
 his brethren fell him into Egypt : and by this means 
 the Lord keeps them all alive, and accompli (he.th that 
 honor to Jofeph, which they felly intended to pre- 
 vent, Gen. xxxvii. 9, 20, 28. chap. xlii. 6. chap, i, 
 j.j, 20. Pharaoh lays infuperabSe burdens on the 
 people, to diminjih them ; and the Lord multiplies 
 ihem under it : u The more they were oppreifed, 
 the iafler they grew/' Exod. i. 12. Mofcs, a keeper 
 of llvjep, a man of flow ipeech, and one that had no 
 miri.i to the work, Exod. iv. Jo. 13. yet he fhall be 
 God's ainbaflador to Pharaoh (the proudcft and mofL 
 inilcxiLVe monarch upon earth), and bring Ifrael out 
 of bondage. And who fhall be his commander in 
 chief, to "deliver his people from their potent oppref- 
 fji>, but Deborah, a woman ? Judges iv. 9. At 
 another time, Gidejn, " whole faiiiily was poor in 
 
 Manaireh, 
 
OF GOD's SOVEREIGNTY. 3$ 
 
 MannlTeh, and he the lead in his father's houfe," 
 Judges vi. i 5 : and though he had a numerous and 
 powerful enemy to deal with, and (one would think) 
 had need of all the hands he could make to fight 
 them, yet his army of two and thirty thoufand, muft 
 be reduced to three hundred men, and they to have 
 no other arms but trumpets, and lamps in their pitch- 
 ers ; and by thete he delivers them from that huge 
 hoftj Judges yii. 3, 6, 7. And much like unto this 
 was Shamgar's killing n> hundred meh with an ox- 
 goad, Judges, Hi, 31 ; and Samplon a thoufand with 
 the jaw-bone ot an a(s, chap. xv. 15. It may farther 
 be traced, in his producing contrary effects by the 
 fame caufe j and then, again, the fame effects by cauf- 
 es contrary, Exod* iv. 63 7* So Daniel, and his fel- 
 lows, they had a fairer countenance with pulfe and 
 water$ than thofe who eat of the king's own provi- 
 fion, Dan. i* 15, It is further evidenced, by his 
 caufing the wrath of man to turn to his praife ; which 
 in the nature and tendency of it, is to deftroy them 
 that praife him (Pial. Ixxvi. 10.) By his catching 
 the wife in their own craftinefs, and cauling them to 
 fall by their own devices" (Job, v. 12, 13. P(al. v. 
 10.) ; witnefs Ahab (i Kings, xxii. 20, 2-2.), and 
 Haman (Efth. vii. 10.}. The perfection of the 
 faints at Jerulalem, was defigned to fupprefs the doc- 
 trine of Chrift \ which yet was thereby difperfcd into 
 many countries, and cauied to grow mightily," Acls, 
 viii. i, 4. So, the preacher's imprifoament proved 
 to the furtherance of the gofpel, Phil. i. 12, 14. And 
 fince the fcriptures were finiihed, human ftbries, and 
 our own obfervation, do abundantly prove the matter 
 in hand. Do but confider how it prevailed to the 
 dethroning of Satan, and turning the world up-fide 
 down, and this by means the weakeft and moil un- 
 iikely (to reafon) that could be pitched upon : net by 
 the fword and Ipear, the bow and battle-ax, the barbed 
 horfe, and the martial heroes of the earth ; but by the 
 bare word of God : and this, not by the nand of ths 
 
 learned 
 
36 A PRACTICAL DISCOURSE 
 
 learned fcrihes and pharifees, lawyers, do&ors, poets 
 philofophcrs ; but by poor illiterate fifhermen, car- 
 penters, publicans, tent- makers. And who (hall be 
 the fubjefts and party militant of this never-to-be- 
 conquered kingdom ? not " the wile and prudent, 
 mighty and noble ; but bribes, the poor, weak, bafe, 
 defpiied, and things that are not ; and by thefe he 
 confounds the things that are," i Cor. i. 27. And 
 by what arms ? * c patience, and faith in the blood of 
 the Lamb,," Rev. xii. n. chap. xiv. \z. 
 
 Confi ler alfo, the c^nftant perfecution of the church, 
 and that by men of all forts, efpecially thofe of great- 
 eft power and policy ; the barbarous devaluations that 
 have been made upon it ; and with what implacable 
 enmity the world is edged againft it ; and that yet it 
 ftands invincible, and is dill getting ground : you can- 
 not but acknowledge the evident footdeps of fovereign 
 power ; " that the mod High beareth rule over all, 
 Dan. iv. 25, 26. and as for the counlels of the wife, 
 he Lurneth them backward," I fa. xliv. 25. 
 
 Eighthly, An efpeciai ray of this glorious power 
 mines forth in God's actual predominating and fubdu- 
 ing the fpirits of men, in calling and converting whom 
 he will. One would think that a rational being 
 mould better difcern his own interett, and out of 
 choice comply with the will of his Maker, as who 
 mu't needs bed know what is bed for his creature, 
 an<3 who in realm can have no other deh'gnupon hicii 
 but his own <>ood : but we find it otherwife ; the 
 bed things degenerated turn the word, and are hard- 
 lied reduced. Of all creatures, man fallen, doth mod 
 avert, impugn and refill, when God would turn him 
 out of his natural courfe ; notwithstanding the fore it 
 o! : evils do attcn.1 his prefent date, and all defireable 
 happinefs would apparently follow his change ; yet, io 
 wedded he is to his luds, and head-ilrong in his own 
 will, that none of thefe things move him : but on he 
 goes, and on he will, y^n, though an i-ncenfcd angel 
 with a drawn flvord (hauid wkhdand him. To erulli 
 
 them 
 
OF GOD's SOVEREIGNTY. 37 
 
 them to nothing, or break them to pieces, were eafily 
 cffcled ; a little of divine power would do that : but 
 to humble a proud and lofty Ipirit ; to foften and melt 
 an obdurate heart ; to tame, meeken, and reconcile a 
 fanguinary rebel ; to change the very inwards of one 
 habituated in fin and enmity againft God, and make 
 him pliable to divine impiefiions : this highly pro- 
 claims the exceeding greatnefs of his power ; it is a 
 glorious trophy of divine Sovereignty. Which is alto 
 tarther conlpicuous, and greatly illuft rated, in main- 
 taining the work begun, and bearing it on through all 
 oppofition : for there needs the fame almightineis of 
 power to preferve the new creation, as at firft to raife 
 it : the way of God being altogether upwards and fu- 
 pernatural, there is a great pronenefs in creatures to 
 revolt from it, (like a rolling flone on the ileep of a 
 hill.) The remains of old nature would, torrent-like, 
 bear down all, if fovereign power did not bar up the 
 one, and fuftain the other. For a fpark ot divine na- 
 ture to live in the bread of a lasted creature, is as 
 great a miracle, and as high an effeft of fovereign 
 power, as all the inftances before enumerated, and 
 more. 
 
 Ninthly, The Sovereignty of God proclaims itfelf 
 with a yet more aftonifhing glory, in his eternal dit- 
 pofure of men's everlafting condition. To fhew, or 
 not to ihew mercy to pertons equally dignified (or 
 rather undignified) in them (elves : to make of the 
 fame lump one vefiel to honor, and another to di (hon- 
 or, is the iublimeft act, and mod apparent demonflra- 
 tion of fovereign power concerning men. The reafon 
 of which (and that to fat isf action ; might have been 
 given, and wouk\> had it befitted the greatnefs of God, 
 or the truft and reverence we owe to him : but for 
 the prefent he is pleafed to give none other but that 
 of his right ; he may do what he will With his own, 
 Rom. ix. 18. 
 
 Laftly, Moft tranfcendently glorious, and for ever 
 and adorable, is the fovereignty of God, in his or- 
 daining 
 
38 A PRACTICAL DISCOURSE 
 
 daining the man Jefus, " who was holy, harmlefs, un- 
 defiled, and feparate from finners," and was alfo unit- 
 ed to the fecond perfon, '< to make his foul an offer- 
 ing for fin." That the Lord of glory ihould be made 
 fin, and a curfe ; that was fuch a tremendous ad of 
 divine Sovereignty, as never ("hall be parallelled, and 
 mould therefore for ever leal up our lips from replying 
 againft God, about his difpofing of fmful worms; 
 which thing, whenever we hear or think upon, we 
 Ihould put our mouths in the duft. 
 
 Before I come to the inferences, I would add a cau- 
 tion or two, to prevent thofe fmifter deductions which 
 our deceitful hearts may be ready to draw from this 
 ibvereign truth, 
 
 Caution I. See that you make not God the author 
 of fin, by charging his facred decree with ruens mf- 
 carriages, as if that were the caufe or occafion of them ; 
 which we are fure it is nor> nor can be any more 
 than the fun can be the caufe of darknefs. Be it 
 always remembered that the Lord's rejecting ot 
 men, puts nothing of evil into them, nor necef- 
 fitates the will ; it only leaves them to their own 
 ways, which they freely choofe : yet banking ;hem in, 
 and flopping them up, as he did the fountains of the 
 great deep, left they deluge the world with fin. 
 
 Caution II. Go not about to palliate, nor think to 
 extenuate your fin, by arguments fetched from God'i. 
 uecree. That fin of the J^ws, in f? crucifying the 
 Lord of glory," was in no wife leiftned, becauie the 
 counfel of God had determined the thing to be done, 
 For they perpetrated it with wicked bands. I\6r is 
 mens unbelief ever the leis culpable, from God's eter- 
 nal difpofement of their conditions ; for it is not upon 
 that confederation that tlicy ftum'ble at the word, or 
 turn the deaf ear to it, or reiift it ; but from their 
 own natural blindnefs, and. enmity ag?. in ft it. 
 
 And fo I come to the inferences of thjs. greatly im- 
 portant dodrine : and, 
 
 . z , Frora the fcriptures io copioufly holding ii 
 
 forth, 
 
OF GOD's SOVEREIGNTY. 59 
 
 forth, 1 infer, that the doclrine of God's Sovereignty 
 is a very teaching docVme, and full of inftruction ; 
 and, confcquently, that it is both a duty, and much 
 for our profit, to be well acquainted with it. And 
 great confidence I have, that the farther you go in an 
 humble fiducial difquifkion and contemplation of it, 
 the clearer will be the rcafon thereof, and the more 
 ufefulnefs will (till appear to be in it. Let reafon but 
 keep its own place (chat is, let it go by the rules of 
 right and reafon), and nothing will be more conlbnant 
 thereto, than that " the molt High fhould hear rule 
 over all, and do according to his will ;" and that men, 
 who are atoms of clay animated by his breath, flioukl 
 own him for their (bvereign Lord, and accordingly 
 iubmit to him ; yea, though fo it were that our own 
 perfonal welfare were not concerned in it, it will be of 
 iingular u'e and moment to us in the whoJe of our 
 lives. Nothing like this will allay thofe carnal reafon- 
 ings, which are fo unreaionabJy prone to put in their 
 verdid of fpiritual things (which yet carnal reafon hath 
 no cognizance of) -, and will indeed be filenced by 
 nothing elfe : the apoftle, therefore, thinks them not 
 worthy a further reply, whofc captious enquiries the 
 Sovereignty of God will not fatisfy : " Thou wilt lav 
 then unto me, why doth he yet find fault ? for who 
 hath refilled ^ his will ? Nay, but, O man, who art 
 thou thatreplieft againft God ? Shall the thing rorm- 
 ed fay unto him Chat formed it, why haft thou made 
 me thus ? hath not the potter power over the clay, 
 of the fame lump to .make one veflel unto honor, and 
 another unto clilhonor ?" Rom. ix. 19, 20, 21. O 
 that the glory of this high attribute might hide pride 
 from men !' 
 
 A fecond inference, which naturally flows from this 
 doclrine, is that of the Pfalmift : " O come, let us 
 worfhip, and bow down, and kneel before the Lord 
 our maker, Pfal. xcv, 6. Let us 'give him the glory 
 of this great attribute, by a real and practical owning 
 that indifpenfible bond of obedience which it lays up- 
 
 - on 
 
4Q A PRACTICAL DISCOURSE 
 
 on every creature : we are highly obliged by it, both 
 in point of iubjeftion, and in point of faith. 
 
 Firft, In point of fubjeftion ', to his laws, ordinan- 
 ces, and providences. 
 
 i. For the laws of God, and his appointments. 
 Thefe we are to attend, obferve, and obey ; I cannot 
 fay, " For the Lord hath need of them 5 for neither 
 can our righteouinefs profit him, nor our wickednefs 
 impair him, Job xxii. 2, 3. chap, xxxiv. 7. " He 
 is the Lord thy God, and worfhip thou him, Bfalm 
 xlv. 12. This is that ftrong reaion by which he hath 
 backed both commands and prohibitions : J am the 
 Lord thy God/' Exod. xx. ^. Thou (halt do thus . 
 and thus thou (halt not do, V I am the Lord :" this 
 he lets in the front of al! \ and with this he clofeth 
 the rear, and guards them on every fide. Moles 
 brings it in as a convincing reafon why we fhould love 
 God with our whole heart, and keep his command- 
 ments, naoiely, becaufe he is the Lord, and he only, 
 Deut. vi. 4. No one, therefore, may pretend to a 
 right of giving laws to men, or to an intereft in their 
 love and obedience, fave with refpecl to Qod, and the 
 authority they have from him. And though he fome- 
 times is pleafed (and it is a great condefcenfion in the 
 great God), by arguments taken from our own good, 
 to draw us to obedience : " Do it, for it is for your 
 life-,'* Deut. xxxii. 37, yet ir; our fpirits, that of his 
 ioyereign glory fhouid have the preference. To cad 
 out Ifhmael, was a thing grievous to Abraham ; but 
 being commanded of God, be ^ debates it not, nqp- 
 delays to do it." Therefore hold on your way, though 
 sever fo great obfcurity be upon ir at prefent *. mind 
 your duty in the midft of diicouragements ; go as Pe- 
 ter, who, though he had laboured all night, and caught 
 nothing, yet fays ; " Matter, at thy command I will 
 let down the net again," Luke v- 5* 
 
 2. Be fubjedl to his ordinances. If he pleafe to 
 command the ufing fucli means as have no natural 
 virtue towards fuch an effect^ as in Mofes ilretching 
 
 his 
 
OF GOD's SOVEREIGNTY. 41 
 
 his hand over the Tea, and fmiting the rock with his 
 rod j fo water in baptifm, and bread and wine in the 
 Lord's flipper : prefume not to fay, " What is there 
 in thefe ?" Godlinefs is a myftery, which only faith 
 can underftand : there is no divine inftitution, but 
 hath mea: in it than you know not of, which if right- 
 ly ufed, will fpeak for itfelf. It he pleafe to maka 
 clay of dud and fpittle, contemn it not j but 
 fubmit to his will and way, and be thankful for thy 
 cure. Samfon's hair was an ordinance to him ; which 
 when he flighted, the Spirit ot God left him, and he 
 became as other men, and recovered not, until it was 
 grown again : " Lo, thou (halt conceive and bear a 
 ion ; and no razor (liall come on his head : for the 
 child mall be a Nazarite unto God from the womb : 
 and he fhall begin to deliver Ifrael out of the hand of 
 the Philiftines," Judges xiii. 5. " And Delilah made 
 Samfon ileep upon her knees : and me called for a 
 man, and {he caufed him to fhave off the feven locks 
 of his head , and fhe began to afflict him, and his 
 ftrength went from him. Howbeit the hair of his 
 head began to grow again after he was fhaven," chap, 
 xvi. 19, 22. 
 
 3. As touching the providences of God : obfcrve 
 them, and lubmit to them. Look not on them as 
 empty things, the lead may yield you inflruelion, as 
 alfo the moft unlikely : " Out of the eater comes 
 forth meat, and out of the ftrong fweetnefs," Judges, 
 xiv. 14. though the things be a riddle to an heart 
 uncircumcifed, plough with his heifer, and ye fhall 
 find it. Neither look on them as things impertinent ; 
 but fey rather, u Is there not a cauie," though I fee 
 it not ? the Lord does nothing in vain. Neither yet 
 look on them as things contingent : a fparrow falls 
 not without his will, and the hairs of your head are 
 all numbered," Matt. x. 29, 30. David was dumb, 
 and opened " not his mouth ;" why ? " Becaufe thou 
 Lord didft it," Plal. xxxix. 9. and Shimei's curfmg 
 
 " 
 
4* A PRACTICAL DISCOURSE 
 
 he bears patiently on the fame account, " the Lord 
 hath bidden him," 2 Sam. xvi. 10, n. 
 
 There may be fuch a mixture and confufion of 
 things, and your expectation fo delayed and fruftrat- 
 ed, that your iroward untamed heart may be ready to 
 wrangle it out, " Why falls it alike to all ? why to 
 the juft according to the work of the wicked ; and to 
 the wicked according to the work of the righteous ?" 
 Eccl. viii. 14. or, " why one event to them both ,?" 
 This is not to enquire wifely ; you mould rather con- 
 clude, " the Lord hath need of them ;" that is, he 
 hath occasion to ufe iuch a providence to fulfil a word, 
 or purpoie ; and that of greater importance than to 
 htisfy your private concern, or prefent expectation. 
 If you would caft, fo as to lie by your mark, this at- 
 tribute of Sovereignty gives you the beft ground. 
 Search and obferve as much as you will, fo you take 
 faith along with you, without which you can do noth- 
 ing warrantably. Faith is a fworn officer to the great 
 King, and has a key for every lock that is fit to be 
 opened : it forces nothing , but where it cannot en- 
 ter, it flays without, and waits a better feafon. Let 
 faith alfo be chief fpeaker in all your debates ; and 
 then the refult will be, that carnal reafon and prefent 
 fenfe (though very tenacious and (lubborn) (hall yielcl 
 the caufe, and let you go. 
 
 The fum of all is this, that though you be not con- 
 fcious to yourfelf of any particular caufe or milcarriage, 
 befides what is common to men (which was the cafe 
 with Job), " Lay your hand upon your mouth," as 
 Job did, Job xl. 4. " The mod High doth accord- 
 ing to his will :" this even the proudeft of kings ac- 
 knowledged, Dan. iii. 34,35.) " when his under- 
 iUnding returned to him j" and fo will you : and 
 know, that if your fpirit be out of frame in your pref- 
 ent condition, it would not, at prefent, be better in 
 any other. 
 
 'Secondly, Our faith alfo is highly concerned in the 
 ioyereignty of God : for it both obligeth to believe in. 
 
 him. 
 
OF GOD's SOVEREIGNTY. 43 
 
 him, and alfo affords matter for faith to work upon. 
 To thefe ends the Lord holds it forth to Abraham ; 
 " I am the Almighty God ; walk before me, and be 
 thou perfect," Gen. xvii. i. This was what enabled 
 him to believe he mould have a fon ; even while the 
 deadnefs of his own body, and of Sarah's womb, 
 wrought (Irongly againft it, Rom. iv. 19. This alfo 
 was what made him fo readily alfent to the offering up 
 of his fon, when he had him. He had as much to fay 
 againft it, as could well be fuppofed : for the promife 
 was, that " in Ifaac all the families of the earth fhould 
 be blefled," Gen. xxviii. 14. which promife, and this 
 command, Abraham's reafon could not reconcile. 
 The contradiction would furely have run him down, 
 had not his faith in this great attribute held fad, and 
 guided the re'ns j fuggefting to him, that he who gave 
 Ifaac a being from a withered flock, was able alfo to 
 raife him from the dead, Heb. xi. 19. Abraham 
 therefore difputes it not 5 ftands not fo much as to 
 confider of it ; but up he gets early to do it, Gen. 
 xxti. 3. and hence he obtained that honorable title, 
 to be called, " the friend of God 1" James ii. 23. 
 
 Ye have feen now what Abraham did - 3 go ye and 
 do likewife :" take hold of God's fovereignty as your 
 own, engaged by a covenant of grace, and fb to be 
 exerted for your good. Faith gives a propriety in 
 any attribute it looks upon, and draws out the virtues 
 thereof for itfelf. And therefore, whatever difficulties 
 are in your way, be not diflieartened by them ; but 
 call in this fovereign power, by faith to your help. 
 Remember the ready fubjection which ail creatures 
 do pay to his word -, by which alone (without crea- 
 tures fervice) he can level the mountains, and make 
 crooked things ftiaight ; reftrain, alter, invert, and 
 turn upflde down the very courfe of nature: lo trjat 
 which is death in itfclf, (hall be life to you. New 
 cords and withs, whtn touched by his word, are as 
 flax and tow when touched by the fire ; iron ihall be 
 & ft raw, and brafs as rotten wood, Judges xvi. 7. 
 
44 A PRACTICAL DISCOURSE 
 
 Job, xli. 27. Therefore lengthen the cords, and 
 ftrengthen the Rakes of your faith : you cannot be- 
 lieve greater things, or better than God can do tor 
 you. Even fin itielf, which is the great (and really 
 the only) evil ; it is his enemy as much as yours : 
 and you may be fure, he would not have fuffered its 
 being in the world, if he had not a power to correct and 
 curb it, yea, and to deftroy it too, at his pleafure : 
 take hold of his fovereign ftrength, and your work is 
 done. 
 
 But here alfo a caution or two may feafonably be 
 added, for iiich reafons as are mixed with them. 
 
 1. If death in the pot hath once been healed, and 
 your borrowed ax- head (funk once, paft hopes of re- 
 covery) brought again to your hand, 2 Kings, vi. 6. 
 fee that remiffnefs grow not upon it, left at another 
 turn the handle drop after the head. Gather not 
 wild gourds a fecond time, 2 Kings iv. 39, &c. left 
 your prophet be abfent, or meal denied you. Pre- 
 fume not to dally with temptations (as Saoifon did), 
 and then think to go out and make yourfelf as at oth- 
 er times, Judges xvi. 20. The divine power is too 
 great a thing to be trifled with, or made to ierve with 
 the follies ot men. 
 
 2. Never look on this great attribute of fovereign- 
 ty, without your Mediator. As without him, it can- 
 not but be matter of terror and amazement to fin- 
 ners ; it is he only can render it propitious to you, 
 As nothing is pleating to God, but in and through 
 Chrift ; fo nothing in God is comfortable to men, or 
 for their eternal good, but as it conies to them through 
 him : as waters out of the fea immediately are not 
 potable, unlels they be firft decoded by the fun, or 
 pafs through fome veia of earth, to make them con- 
 gruous to our nature. 
 
 I fhail here mention two particulars of neareft con- 
 cernment to us, wherein we are in a fpecial manner to 
 have refpedt unto the Sovereignty of God. 
 
 x. As 
 
OF GOD's SOVEREIGNTY. 45 
 
 T. As touching your own condition (your everlafl- 
 ing condition), fubmit to mercy, to fovereign mercy ; 
 that is, yield yourfelf to God without capitulating, or 
 making terms with him. Thofe Syrians well under- 
 flood the meaning of this ; they put ropes on their 
 heads, and diemfelves in the conqueror's hands, upon 
 an uncertain conjecture, " [peradventure they will 
 fave us alive/'] i Kings xx. 31. So do ye, although 
 ye have but a [may be] " we lhall be hid," Zeph. ii. 
 3. mind your duty, and leave the iffue to God ; be- 
 lieve above hope and againft hope : follow God in 
 the dark, as your father Abraham did, not knowing 
 whither he would lead him : thus to do, is to give 
 glory to God. Therefore, " fear the Lord, and obey 
 the voice of his fervant ;" even then, " when ye are 
 in darknefs, and have no light," Ifa. 1. 10. (namely, 
 of his fpecial favour and love to you in particular.) 
 And though never fo great difcouragements are before 
 you, from the guilt of fins committed, the power of 
 in-dwelling corruptions, and your preient averfenefs to 
 believing ; and here withal, that faith is the great com- 
 mandment i let your heart anfwer, is it my duty [my 
 DUTY] to believe ? Nay, then I muft. Remember 
 his greatnefs, his abfolute dominion, the uncontrola- 
 blenefs of his matters ; that tc he hath concluded all 
 in unbelief, that he might have mercy upon all," 
 Rom. xi. 32. (that is, that the falvation ot thofe who 
 (hall be faved might appear to be of mercy, and to be 
 fo acknowledged) : to him therefore commit your 
 cauie, and commit it to him as your fovereign Lord, 
 and fo leave it with him ; and fee that you take it 
 not out of his hand again, by your doubting the iflTuc 
 of it : and know, that then is your foul neareft to 
 peace and fettlement, when brought to this fnbmif- 
 lion, " Be in fubjecYion unto the Father of fpirits, 
 and live," Heb. xii. 9. 
 
 But let not the word be mifcon (trued : I do not 
 mean, by fubmifiion, that you lliould be fatisried un- 
 der a denial of mercy, on the account of God's abio- 
 
 lute 
 
46 A PRACTICAL DISCOURSE 
 
 lute dominion : I cannot think that a neceflary ternl 
 or qualification in your treating with God for falva- 
 tion : for,, i . I do not find that God requires fuch a 
 fubmiflion, as the condition of obtaining mercy j nor 
 that he hath made any promife to give Inch a lubmif- 
 fion, in order to that end ; nor any inftance in fcrip- 
 ture of the faints having or endeavouring fuch a frame 
 of fpirit in that bufmeis ; nor yet that men are any 
 where taxed for not attaining to it. They are blam- 
 edj indeed, and that worthily, for not fubmitting to 
 the righteoufnefs of God ; (that is, for not renouncing 
 their own, arid flying to that of Chrift) : and this 
 blame-worthineis you cannot efcapc, if finding your- 
 felf loll and undone, you will not prefently run to 
 Chrift, without firft finding in yourfelf fomething that 
 may feem to commend you to him. 2. Such a fub- 
 rniffion feems repugnant to God's revealed will. For* 
 if this be the " will of God, even our fanctification," 
 that we mould believe on his Son, and love him with 
 our whole heart ; then it cannot be his will, that we 
 fhould be willing to remain in an unfanclified ftate T - 
 in unbelief and enmity againtl him ; which -are the 
 infeperable conjuncts of willingnefs to be feparated 
 from God. 3. Becaufe the promife of eafe and reft 
 is made to the weary and heavy laden, carrying to 
 Chrift ; not to a contentednefs to bs divided from 
 him : and the promife ot fatisfaftion is to your hun- 
 gering and thirrting after righteoufnefs ; not to the 
 cefTation of your defire, without the thing which only 
 canfatisfy. Becaufe, to be fatisfied without obtaining 
 mercy, is to be fatisfied with an utter incapacity to 
 glorify the grace of God, and to enjoy carttrryunioa 
 with him : which are the principal end and duty of 
 men. 5. It is crofs to the genius and concreated 
 principle of the reafonable creature, which is, to ieck 
 its own happinefs : in any thing fhort of which it 
 ought not to acquiefce. 6. Such a fubmiflion cannot 
 be rcquifite in preparatory work ; becaufe that wouki 
 fuppoie the higheft pitch of grace attained (if yet it 
 
OF GOD's SOVEREIGNTY. 47 
 
 be a grace and attainable), before you believe : and 
 corifcrquently, that it is not a grace out of Chrift's ful- 
 iiefs ; for ye are fuppofed to have it before ye go to 
 him. And therefore, when I fay, ye muft lubmit, 
 without capitulating or making terms ; my meaning 
 is, ye are not to treat upon terms of your own making, 
 nor propound any thing to God, but what fbvereign 
 mercy propounds to you, as the way and means of ob- 
 taining your great end : and great reafon ye have for 
 this fubmiflion ; for herein lies your intereft ; tliofe 
 being, in truth, the only terms by which a loft and 
 finfui creature can be rendered ialvable, or capable of 
 being faved : as will further appear in the fequel of 
 this difcourfe. 
 
 I think, with humble fubmiffion, that if any point 
 of time may be fuppofed before the decree, it was 
 then -that abfolute dominion bore fway ; but ever 
 fince election came in, it is grace that reigns : not 
 that Sovereignty is ceafed, but transferred : before it 
 was in power, but now in grace ; in grace, as touch- 
 ing the elect, and in juffice, refpecling the reft. 
 Grace is the attribute God delights to honor, and all 
 the other are, if I may fo fpeak, as fubjects of this : 
 even Chrift himfelf was made a fervant, to perform 
 the pleafure of his grace : " Behold my Servant, whom 
 I uphold -, mine elect, in whom my foul delighteth : 
 I have put my fpirit upon him : he (hall bring forth 
 judgment to the Gentiles,." Ifa. xlii. i. So then, that 
 you are to fubmit unto, is the good pleafure of God'? 
 will, as held forth in the covenant of grace, undertak- 
 ing for, and perfectly able to fave you ; and as hav- 
 ing his fovereign power engaged to make it good. 
 Which feems the fcope of that paflage in Mofes's 
 prayer for the people, when they had highly provoked 
 God : " Let the power of my Lord be great, accord- 
 ing as thou haft fpoken," &c. Numb. xiv. 17, 18, 19. 
 It was to pardon, and ftill to own them for his peo- 
 ple. And to this agree all thofe fcripturcs which 
 hold forth the power of God as the' ground of faith ; 
 
4 8 A PRACTICAL DISCOURSE 
 
 as that by which he is able to pardon fin, to fubdus 
 iniquity, and to hold your fouls in life. You are there- 
 fore directed, if yoil will have peace with God, " to 
 take hold of his ftfength," Ifa. xxvii. 5, which can- 
 not be meant of a eontentedncfs in having that ftrengtli 
 put forth to deftroy; but is being perfectly able and 
 engaged by his covenant to fave you. As to the time 
 when the Lord will manifeft his love to you ; as alfo 
 the mariner and meafure of difpenfing it 5 the good 
 pleafure of his will is expfefily and with all qutetnefs 
 of (pirit to be fubmitted unto : but as to the thing it- 
 felf, you ought not to be faid nay : but do as he did, 
 who had power with God, and prevailed. <c He wept 
 and made fupplication," Hof. xii. 4. but flill refolv- 
 ed. " I will not let thee go, except thou blefs me, 
 Gen. xxxii. 26. 
 
 2. As for the other neareft concernment, touching 
 your children, deal in like manner for them, by fub- 
 mitting to the fame mercy. It is true, that next to 
 your own perfonal (alvation, there cannot be a greater 
 evidence of God's love to you, than to choofe your 
 children after you ; nor any thing more defirable to 
 you : therefore 4< command them, and inftruft them 
 to keep the way of the Lord,* 1 Gen; xviii. 19. that 
 he may bring on them the blefling you mofr d-efire 
 for them : but be not over folicitous and call down, 
 becaufe you fee not yet the rrmks of election upon 
 them. The Lord doth not indeed bind him'eH to 
 take all a believer's children, nor doth he limit him- 
 fclf from taking any others. There is nothing de- 
 clared touching his purpofe to take all the one, left 
 they fhould thence take occafion to remifs in their du- 
 ty (which, till converfion, is very natural to us ) ; nor 
 doth he exclude the children of others : for that might 
 dilcourage and weaken their hands to that which is 
 good. In this various difpenfing of his everlaflinp, 
 love, he is p'eafed fo to referve his liberty and fover- 
 eign prerogative, that he greatly manifefb his love to-' 
 believers, in fo frequent choofing of their Iced ; and 
 
 the 
 
OF GOb's SOVEREIGNTY. 49 
 
 the freenefs of his grace, in not rejecting wholly the 
 feed of others. 
 
 Infer. 3. How happy and fovereignly blefled are 
 thofe who have an intereft in this great and fbvereign 
 Lord ! Be the earth ever fo unquiet, and the tumult 
 of it ever fo boifterous and unruly, the Lord is above 
 them. He fits on the waters, as a prince in his char- 
 iot, guiding all as he will : he is that great Dictator, 
 whole word is the kiw indeed : if he but fay, Come, 
 Go, Do this, there needs no more. Who "Would not 
 be the fubject of fuch a Prince ? and much more his 
 favourite ? and yet, this high privilege every foul is 
 blefled with, that has in truth taken hold of his cov- 
 enant : for that takes in all between the two eterni- 
 ties, and eternity itfelf withal 5 and the fpirit or 
 ftrength of the whole lies in thofe few (but very com- 
 pendious) words, fc< I will be your God." When the 
 Lord would comfort his people to piirp)ofe, and put 
 on their eagles wings, what a glorious narrative doth 
 he make ot his fovereign power and fovereign great- 
 nels, in Ifa. xl. from verfe 12, to verfe 26 ! And then 
 tells them, that all this is theirs, verfe 27. And if 
 God be yours, all things are yours. Who* afld where 
 is he that can fupplant you of his blefling ? you may 
 rejoice in his highnefs* the thoughts whereof are mat- 
 ter of terror to other men. After the rehearfal of all 
 the happtnefs and glory that men or angels are capable 
 of, it (hall all be comprifed in this, as the original 
 thereof, and furh of the whole, u Happy are they 
 whofe God is the Lord,'* Pfal. cxliv. 15. 
 
 Infer. 4. We may fee here, the reafon why God 
 doth fometimes defer to aniwcr the doubts and que- 
 ries we flick at, and mcft defire to be refolved about : 
 it is not only to fhew his Sovereignty, but to bring 
 our hearts to a practical acknowledgment of it. Mo- 
 fes was very unwilling to go on this mefTage to Pha- 
 raoh : many pretences he had to put it by : when- as 
 the danger he might be in for killing the Egyptian 
 was the bottom objection, though he fpeaks it not 
 D out. 
 
So A PRACTICAL DISCOURSE 
 
 out. Indeed, the men who fought his life were 
 now dead, which if he had known before, all 
 thofe exoufes had probably been fpared ; but the Lord 
 was pleafed to conceal it from him, until he had 
 brought him to a full compliance with his will, and 
 then reveals it to him unifcil, Exod. iii. u. and.iv. 
 10, 13, 19. So, Jikewife, he would not take off his 
 hand from Job, until he had well learned him this 
 leflbn, Job xiii. 2, &c. Say not therefore (becaufe 
 you have not returns fo foon as you would), " the 
 Lord hath forfaken me ; my Lord hath forgotten 
 ine, Ifa. xlix. [4. But follow that great refoiution 
 recorded of old, " I will wait upon the Lord> who 
 hideth his face (at prefent) from the houfe of Jacob, 
 and I will look for him," Ifa. viii. 17. 
 
 Infer. $ t Let no man, then, who will fay, " the 
 Lord he is God," preiume to intrench on his facred 
 royalty, by feeking a reafon ot his decrees, beyond or 
 b'.'lides the good pleafure of his will. Even fovereigns 
 of duft will not admit it in fubjecls, though of the 
 tame mould with them (elves. It is an imperial lecret, 
 " the chief of the ways of God ;" it belongs to him- 
 felf alone to know it ; and the knowledge thereof 
 would not profit us now. Befides, there is enough 
 revealed, of great importance to us at prefent, on which- 
 to employ the utmoft of our time snd ftrength. By 
 over-grafping, we may fprain our hands, and unfit 
 them for fervice, otlv.-rv/ife within their compafs, but 
 we giin nothing. Therefore 'go not about to fathom 
 t'-jis reat deep. Who, but one of (hallow under- 
 iTund'ng, would think to meafure the fea by handfuls ? 
 or to give a demonftrative realbn of its various and 
 convertable courles ! Remember that you magnify 
 his word, Job, xxxvi. 24. But leflbn it not, by pre- 
 tending to' comprehend it, Ecelef. viii, 17, " Sanc- 
 tify the Lord in your hearts, and fear betore him,'* 
 Ifa. viii. 13. 
 
 Infer. 6. This gives a reafon, why men of the larg- 
 eft capacity, for learning and natural undemanding* 
 
 are 
 
OF GOD's SOVEREIGNTY. jt 
 
 are fo mightily puzzled and labyrinthed in fpiritual 
 matters, particularly the doctrine of election : why 
 they do fo ftrongly oppofe it, and are fo hardly recon- 
 ciled with it. They are not (in truth) fubdued to 
 the doctrine cf God's fovereignty : and therefore, 
 while in difcuffing thole points of faith, they judge as 
 their natural optics reprefent them, they loie both 
 themfelves and the truth ; which yet /in ibrrte degree) 
 " is made known unto babes," (men of low ftature to 
 them) whofe fpirits the Lord hath {ubdued to red 
 contented with what their Father is pleaied to tell 
 them ; and for the reft (as namely, the manner and 
 reafon of God's difpofements and difpenfations), they 
 live by faith in his righteoulhefs ; waiting for the day 
 that (hall reveal all things ; when the tabernacle of 
 God, which yet is in heaven, (hall be let down among 
 men, or they taken up into it, and thefe hidden things 
 of iovereignty ihall be more openly known among them. 
 Lajtly> This doctrine of God's abfolute dominion, 
 clears away all that made-ground and rubbifh, which 
 the principles of free-will grace do found their election 
 upon ) and mews us the only true and proper foun- , 
 dation of fcripture-election ; with chofe other impor- 
 tant truths which hold upon it, or are confequents of 
 it : all which have their head in the fovereignty of 
 God, and are derived thence, as rivers are from the 
 lea : as through his blefling and grace may appear af- 
 terwards. And iol (hall clofe up this firft part of the 
 preface, with that holy rapture of the Pialmift : <c Be 
 thou exalted, Lord, in thine own ftrength ; fo will we 
 fing, and praife thy power," Pfal. xxi. 13. " The 
 Lord hath prepared his throne in the heavens, and his 
 kingdom ruleth over all. Blefs the Lord, ye v his an- 
 gels, that excel in ftrength ! Blefs the Lord, all ye his 
 hofts ; ye minifters of his that do his pleafure ! B!e(s 
 the LorJ, all his works, in all places of his dominion I 
 Bids the Lord, O my foul," Pial. ciii. 19, zl. 
 
 OF 
 
OF THE 
 
 RIGHTEOUSNESS OF GOD, 
 
 H 
 
 A V I N G founded this Difcourfe on the 
 Sovereignty of God, as the belt and moft natural 
 ground of fatisfaction (or captivation) to reafon, 
 touching Election : now, as a means to qualify our 
 fpirits, and reconcile them with the doctrine of Sov- 
 ereignty, it feemeth expedient to annex that of his 
 Righteoufnefs : and, I think, there is not a more 
 rational proportion, or more obliging to fubmifiion, 
 than 
 
 " That there is no unrighteoufnefs with God." 
 
 This is the natural adjunct of divine Sovereignty, 
 which, as we are indelpenfibly bound to believe, ib 
 to be well grounded in the faith of it, will be of ex- 
 ceeding great ufefulnefs to us in every condition ; ef- 
 pecially under thofe darker adminiflrations, of which 
 we do not fee at prefent the caule, reafon, or tenden- 
 cy ; when matters of great importance feem to be 
 confufed or neglected ; when all things in view fall 
 out alike to all ; and you cannot know either good, 
 or evil, by all that is before you. I (hall therefore 
 collect fome of thofe confiderations, from which you 
 may find fome light and influence in a dark and 
 cloudy day ; and by which (as a means), I my felt' 
 was drawn in and guided to this determination, before 
 I had fearched the fcriptures exprefHy concerning this 
 fubject : and they may ferve, bot]> as arguments to 
 
 demonftrate 
 
J4 A PRACTICAL DISCOURSE 
 
 demonftrate the proposition, and as antidotes againft 
 thofe poiibnous contradidrions, which carnal reaion 
 and unbelief will be top often forging and flinging in 
 upon us. And, 
 
 Argument I. Is founded on that infinite bleffednefs, 
 which the moft high God was pofTefied of in himfelf, 
 before the world, or any creature was made. He did 
 not make them for any need he had of them, but for 
 his pleafure^ Rev. iv. u. and if he needed them not, 
 there could be no need, or reafon why he mould make 
 them fuch, or to fuch an end as not to be wifely over- 
 ruled, and their end attained, without doing wrong to 
 any. The motives by which men are fwayed to 
 \vrong-doing, are chiefly two, i . To obtain fomething 
 they have not. Ahab flew Naboth (or his vineyard, 
 I Kings xxi. and Athaliah all the feed royal, to get 
 the throne, 2 Kings, n. Or, 2. To fecure what 
 {hey have. Pharaoh opprefled the people, left grow- 
 ing mighty they fhould ihake off his yoke, and get 
 them out of his fervice, Exod. i.'io. Jeroboam fet 
 up his calves to keep the people at home, and firm to 
 hi'mfelf, i Kings, xii. 27, 28. and the Jews, they put 
 thrift to death, left the Romans fhould come and 
 take away their place and nation, John, xi. 48. Thefe 
 two have (ha red the parentage of all the opprefiion 
 and wrong doing that have been in the world : neith- 
 er of which is compatible with our great and blefled 
 God : for all things are his already ; he pofiefleth the 
 heavens and the earth, and all the hefts of them, with 
 an abfoiute power and right todilpole of them. And 
 as for fecuring what he hath, of whom fhould he be 
 afraid ? for, i. "There is no God bcfides him ;" 
 the IJord himielf, who needs muft know it, if theie 
 vvere another, profefleth folemnly, that " he knows 
 not any,' 7 Ifa. xliv. 6, 8. And, 2. As for. creatures, 
 they are all more abfolutely under his fu'ojeclion, than 
 the imalleft duft under our feet is to us. " The na- 
 tions are to him lefs than nothing and vanity," Jfa. 
 xi. 177. He needs not fo much r.s touch them, to 
 
 brine 
 
OF GOD's RIGHTEOUSNESS. 55 
 
 bring them down : it is but u gathering to himfelf 
 his fpirit and his breath, and they perifh together," 
 Job, xxxiv. 14, 15. If the Lord but withhold his 
 fuftaining influence, they fall ot themfelves ; but he 
 remains the lame to all generations. 
 
 Arg. II. Another argument is founded on the in- 
 finite pertedion of his nature. This thofe feraphic 
 heralds proclaim under the notion of holy, holy, holy, 
 Ifa. vi. 2. Its reduplication imports the higheft per- 
 fection. And Moles (who of all mortals, had ncarcft 
 accefs to God) puts it in the front of his triumphal 
 titles, Exod. xv. 1 1. " Glorious in holinefs !" It is 
 that whereby all the divine excellencies are fummarily 
 exprefled. The righteous Lord will do no iniquity : 
 he is of purer eyes than to look upon it. It is an high 
 demonftration of his excellency, that he cannot deny 
 himfelf: that is, he cannot, do any thing that is in the 
 lead degree contrary to his holy nature ; nothing that 
 needs to be retraced, or to alter his mind about it. His 
 will is the rule of righteoufnefs, and righteoufnefs is the 
 rule of his will. The faints of old were perfectly of this 
 mind : " Shall not the Judge of all the earth do 
 right ?" Gen. xviii. 25. And the apoftle puts it as a 
 queftion not to be aniwered, that if God were un- 
 righteous, " How then fhall he judge the world ?" 
 Rom. iii. 6. 
 
 Arg+ III. It is alfo apparent, from the conftant rule 
 and meafure of God's difpenfements, which are not 
 done fortuitoufly, nor rafhly, but with deliberation 
 and exadlnefs. " He lays judgment to the rule, and 
 righteoufnefs to the plummet," Ila. xxviii. 7. He 
 will not puniih without a caule, nor more than is de- 
 ferved. Touching the fins of Sodom, " I will go, 
 down," lays God, " and fee whether they have done 
 [altogether] according to the cry of it," Gen. xviii. 
 21. " He renders to every one according to their 
 deeds," Rom. ii. 6. " and gives them [a juft] rec- 
 ompence of reward," Heb. ii. 2. " He will not cad 
 away the perfect man, nor help the wicked," Job viii. 
 
 20. 
 
|6 A PRACTICAL DISCOURSE 
 
 20. Elipbaz puts the queftion with great confidence 
 (as well he might), " Who ever peri (heel being inno- 
 cent ?" Job,iv. 7. His righteoufnefs is fuch, that it 
 even holds his hands until the innocent be out of dan* 
 ger. The angels were flraightly commanded, not to 
 begin the execution of God's wrath on the wicked 
 world, *< until his fervants were marked out," Rev. 
 vii. 3. and when the Lord. came, to. deftroy Sodom, 
 he haftens righteous Lot to Zoar, with this only ar- 
 gument, " I cannot dp any thing until thou be come 
 thither, 3 ' Gen. xix. 22. 
 
 Arg. IV. It is further evidenced, by the laws he 
 hath given unto men; the fum of which is, to do 
 righteoufly ; and the end of them, the good and wel- 
 fare of the creature. After a thoufand years experi- 
 ence of thefe, compared with the ifTue of men's in- 
 ventions, they are acknowledged to be " right judg- 
 ments, good ftatutes, and laws of truth," Neh. ix. 3. 
 What an admirable catalogue have we in Remaps xii. 
 12. and Galatiansv. 22. ! 
 
 1. Of fucji as concern our duty towards himfelf 
 immediately, this is the fum : " Thou (halt worfhip 
 the Lord thy God, arid him only (halt thou ferve," 
 Matt. iv. 10. There is nothing more equal and juft 
 than to worihip and fervehim, whole we are : to|ove 
 and to live to him, from whom we have our life 
 and breath ; efpecially copfidering that <c his com- 
 mandments are our life," Deut. xvi. 18, 19. 
 
 2. Such as refer more immediately to .ourfelves, as 
 temperance, chaftity, moderation, ipbriety, &:c. Thefe, 
 ?.s is evident to all, do greatly conduce to our outward 
 welfare, both in point of health, eftate, prosperity, &c. 
 And what evil confequents do attend the contraries 
 of thofe virtues, might be ev r ery day's obferyation ; 
 snore efpecially fuch as relate to ourlpiritual Irate and 
 welfare : of which more particularly under the next 
 argument. 
 
 3. Such commands alfo as rcipecl our duty towards 
 men i as to do jullly ; to ihew mercy ; to " follow 
 
 peace 
 
OF GOD's RIGHTEGUSKTESS. 
 
 peace with all men," every one to fliind 'his own bufi- 
 nefs, and not intermeddle with others : 'fo, to be iu In- 
 ject to the powers that be ," and to " pray for -thole 
 in authority" (the neglect of which duty may -be a 
 caufe of our difquietment from them, at leaft it may 
 prove an eclipfe of our joyfulnefs in fufeing Bunder 
 them, &c.) ; the furn of this kind of duties we 'have 
 in that ftanding uncontrolable rule, of " doing to oth- 
 ers as we would they mould do unto us." On the 
 contrary, there is .nothing forbidden but what tends 
 to our hurt -, as if it were needful, might be demon- 
 ilrated by inftances innumerable. 
 
 4. Tothisalfo might be added, the ftrict injunc- 
 tions that God bath laid upon the fubordinate difpenf- 
 ers of his law ; as, namely, " to judge the people 
 with juft judgment ; not tj wreft judgment, nor re- 
 fpec~t perlons," Deut. xvi. 18, 19. " yea, he curfeth 
 them that pervert judgment," chap, xxvii. 19. "and 
 will furely reprove them that accept perfons," Job, 
 xiii. 10. &c. And " (hall mortal man be more jufl 
 than God ?" chap. iv. i 7. Will he, under fuch pen- 
 alties, command men to do thus, apd not much more 
 do fo himfelr ? 
 
 Arg. <;. Another beam of the righteoufnefs of -God, 
 fliincs forth in his putting the matter of our duty into 
 fuch a way and method, as renders it more facile, awd 
 nioftly couduceth to our chief end. 
 
 As, i. " To remember our Creator in the days of 
 cur youth," Eccl. xii. 12. For the work of conver- 
 fion, and turning to God, muft needs be much eafcer 
 then, than when habituated in an evil courle : for long 
 impenitency (beftdes the provocation it is to God) 
 eftranges the mind more from him ; makes the fpirit 
 more inflexible, and harder to be wrought upon ; it 
 multiplies our work, and fubtradls our itrength : for 
 one accuftomed in evil to learn to do well, and for a 
 blackmoor to change his fkin, are things of a like pof- 
 fibility : it is a very rare and difficult thing for " a 
 uian to be born again when he is old. 7 ' 
 
 2. To 
 
8 A PRACTICAL DISCOURSE 
 
 2. TQ watch againft, and fupprefs the firft motions 
 of fin, and to avoid whatever might be an occafion, or 
 have tendency towards it. And in order thereto, to 
 " take heed to our fpirit," Mai. ii. 15. " To keep 
 the heart with all diligence/' Prov. iv. 23. " To 
 abftain from all appearances of evil," i ThefT. v. 22. 
 " To hate the garment fpotted by the flefti," Jude, 
 ver. 23. " And to make a covenant with our eyes/' 
 as Job did, Job, xxxi. i. For theprofefled practice 
 of iome faints is directive to others, and equivalent to 
 a command. To keep an enemy from rifing, is much 
 eafier than to quell him when he is up ; yea, to nip 
 fin when it is young, is the ready way, not only to 
 keep it low, but to kill it -, as the continual plucking 
 off buds from a tree or plant, deftroys the root. 
 
 3. Not to do any thing, the lawfulnefs whereof is 
 dubious to us -, which, as it is a fin in itfelf (as every 
 thing is which is not of faith), Rom. xiv. 23. fo it 
 tends to obfcure to us the true fight of other things, 
 and emboldens to further attempts. Yea, farther, 
 not to mind only the lawfulnefs of things, but their 
 expediency, i Cor. vi. 12. the not heeding of which, 
 proves often an occafion of fin to others, whereof we 
 cannot be guiltJefs. So, likewife, to cherifh all mo- 
 tions to good ; not to quench the Spirit, i ThefT. 5. 
 19. and to hearken, or Jiften diligently what the 
 Lord God will fpeak, Exod. xv. 26. who oft-times 
 delivers his mind with " a frill and (mail voice/' i 
 Kings, xix. 12. which doubly obligeth our attention. 
 
 4. In his prefling, with fo much weight and necefii- 
 ty, thole great duties of faith, love, patience, felf-de- 
 nial, &c. (i.) Faith, which confifts in (ubmitting to 
 the " righteoufneis of God/' taking hold of his 
 flrength, and following the conduit of his wifdom : 
 and, in order thereto, (hewing us our own finfulnefs, 
 weaknefs, and folly, with the vanity of all created 
 bottoms, which have always failed at the greateft need ; 
 and fo drawing our hearts to lean on himfelt only, m 
 
 rn alone we hav: vighteoufnefs and fhength, Ifa. 
 
 xl v. 
 
OF GOD's RIGHTEOUSNESS. 59 
 
 xlv. 24. (2.) Love : this is a powerful, active, can- 
 did, and obliging principle : it bears all things ; thinks 
 no evil ; takes all in good part,"'i Cor. xiii. 5. makes 
 that both portable and pleaiant, which without love 
 would be both harfh and burdenfome. (3.) Pati- 
 ence, and meeknefs of fpirit -, thefe mitigate the dolor 
 of any fuffering, and often prevent or allay the florin 
 that is riling. < A foft anlwer turneth away wrath,'* 
 Prov. xv. i. Judges viii. 3. It alfo breeds experi- 
 ence ; i. That any affections may be born, through 
 him that ftrengthens us, 2 Cor. xii. 9. 2. That af- 
 flictions are all for our profit, Heb. xii. 10. 3. That 
 we could not well have been without them, i Pet. i. 
 6, 7. 4. It alfo gives to underftand the Lord's mean- 
 ing in them, which the noife of tumultuating paffions 
 would drown in us. And, as a means to work this 
 patience, the Lord fets before us, i. That there is a 
 caufe of every chaftening ; and that caufe is from our- 
 felves ; and therefore no caufe to complain. 2. That 
 he afflicts not willingly ; but only when there is need, 
 and no more than needs muft. 3. That he hath ma- 
 ny gracious ends in afflicting : as, (i.) To humble 
 for fin committed ; as in Jofeph's rough dealing with 
 his brethren, Gen. xlii. 21. (2.) To purge out 
 drofs ; as in the cafe of Manaffeh, 2. Chron. xxxiii. 
 ji, 13. and the whole church, Ifa. xxvii. 9. (3.) To 
 prevent fins we mould otherwife fall into : thus he 
 kept Paul from being exalted above meafure, 2 Cor. 
 xii. 7. (4.) To wean us from the world ; this he 
 expected from Baruch, Jer. xlv. 4. 5. and this effect 
 it had upon Afaph, Pfal. Ixxiii. 35. (5.) To excr- 
 cife our graces ; as Abraham's great faith, by his va- 
 rious temptations ; and Paul was much under infirm- 
 ities, that he might " magnify the power of Chrift," 
 2 Cor. xii. 9. (6.) By lefler temptations, and deliv- 
 erances from them, we are fitted for greater, and our 
 faith ftrengthened, both to bear and to get through 
 them ; which greater had they come afore, might 
 have overturned us. 4. Self-denial : this is a duty 
 
 of 
 
60 A PRACTICAL DISCOURSE 
 
 of neareft concernment to us, fmce we have no fuch 
 enemies as felf-love, and flefhly lufts to war againft 
 our fouls. Thele things coniidered, will fhew that 
 David's conclufion is right and genuine ; Good and 
 upright is the Lord, therefore will be teach fmners 
 in the way," Pfal. xxv. 8. Even reafon itfelf might 
 tell us (to be fure ianctified reafon and experience 
 will), that thus to command and direct, is to lead in 
 the right way ; and it highly commends to us the 
 righteoufnefs of God. 
 
 Arg. VI. The righteoufnefs of God is farther made 
 out, by his affixing rewards and punimments, to good 
 and evil works refpectively, according to what is the 
 proper refult and natural product of them : " What- 
 ibever a man fows, that (hall he reap," Gal. vi. 7. 
 * c Every feed (hall have its own body/ 1 i Cor. xv. 38. 
 " He will give to every one according to his ways, 
 and the fruit of his doings," Jfa, iii. 10, n. Jer. xxxii. 
 19. Holinefs hath in it a natural tendency to life 
 and peace : it is a tree of life, Prov. iii. 18. Grace 
 and glory grow from the fame root : falvation is the 
 end of faith ; the flower that grows upon it, i Pet. i. 
 9. " The work of righteoufnefs is peace, and the ef- 
 fect thereof quietnefs and aiTurance for ever," Ifa. 
 xxxii. 17. It is fo me times called, " the way of life," 
 Prov. xii. 28. Sometimes " the fountain and weli- 
 iprrng of life," Prov. xiv. 27. And it tendeth to 
 Jife, Prov. xix. ^ f \. For if the root be holy, the 
 branch cannot be otherwife, Rom. xi. 16. 
 
 It is fo likewife with fin : death follows fin, not on- 
 ly as a punilhment for delinquency, but as its natural 
 ofF-fpring, Prov. xxiii. 29. Original corruption is the 
 root ; fin the ftalk. that grows next upon it ; and 
 death the finifliing, or full corn in the ear, James, i. 
 14, 15. If there be no juftice to revenge fin, fin 
 would be vengeance to itfelf : " Sinners lie in wait 
 for their own blood," Prov. i. 18, <c It is their own 
 wickednefs ttm corrects them," Jer. ii. 19. " The 
 way of fin inclineth to death 3 and its footfteps to the 
 
 dead : 
 
OF GOD's RIGHTEOUSNESS. 6t 
 
 dead : its fteps take hold on hell," Prov* ii. 18. and 
 v. 5. Unbelief may be an inftancefor alii; as out of 
 which all fins elfe -arc derived': this was the rood of 
 Adam's apoilacy, Gen. iii. of all that people's rebel- 
 lions in the wildernefs, Numb. xiv. Tit of the Jews 
 rejecting the Mtfiiah, John, xm 7* 12- Faith is 
 that which holds the ioul to God, its life and bleffed- 
 nefs : unbeiief is departing- from him, or letting go 
 its hold ; the loafing of the knot, upon which the 
 foul falls off of its own accord : and the firft ftep 
 from God fets in a way, of death : as a branch break- 
 ing off from its ftock dies of itfelf; This was Adam's 
 unbelief : in all men fince, it is atrefufing to return. 
 
 Arg. VII. This doclrrne is further confirmed, by 
 the general unanimous conient and affirmation of 
 thofe beft able to judge, (i.) They aflert it. Job, 
 a man of great wifdorn and integrity. cc not his like in 
 all the earth, Job, i. 8. and none fo forely afflicted ; 
 yet, fays Elihu to him, by way of counfel (as what 
 himfeif would do in the like cafe, " I will afcribe 
 righteoufnels to my Maker," chap, xxxvi. 3. and, 
 " furely God will not pervert judgment," chap, xxxiv. 
 12. " God is known (that is, he is known to be 
 God) by the judgments which he executeth," PfaL 
 ix. 1 6. " The .Lord is upright -, there is no un- 
 righteoufhefs in him," Pfal. xcii. 15. " He loveth 
 lighteoufnefs, and hateth iniquity. The fceptre of 
 his kingdom is a right fceptre," Pfal. xiv. 6, 7. 
 " Righteoufnefs and judgment are the habitation of 
 his throne," Pfal. xcvii. 2. Deut. xxxii. 4. That 
 " true and righteous are his judgments," is the voice 
 of thofe in heaven, Rev. xix. 2. (2.) They fubmit 
 to it, even then when moft provoked by men's injuri- 
 ous dealings with them for his fake ; and when the 
 Lord's own hand hath been moft fevere towards them. 
 ts Aaron held his peace," Levit. x. 3. " It is the 
 Lord," faith Eli, " let him do what feeineth him 
 good," i Sam. iii. 1 8. Hezekiah alfo, " Good is 
 the word of the Lord," 2 Kings, xx. 19. Yea, they 
 
 have 
 
6* A PRACTICAL DISCOURSE 
 
 Jiave done thus, when by the light of natural reafon 
 they could fee no reafon for it : witnefs Job ; who, 
 when plundered of all, becatife " he feared God, and 
 efchewed evil," and could juftify himfelf to the height, 
 as to any hypocrify ; yet, fays he, " I will make fup- 
 plication to my Judge/* Job, ix. 15. Look on our 
 Lord and Saviour himfelf, and fee his confeflion : 
 " Our fathers cried unto thee, and were delivered ; 
 but I, though day nor night I am not filent, thou 
 heardeft me not/' How does he clofe his complaint ? 
 Not, Thou dealeft more hardly with me, who left 
 have deferved it ; but, "Thou art holy," Pfal. xxii. 
 2, 3, 4. Jeremy, indeed, began to object, becaufe 
 the " way of the wicked profpered, and they were 
 happy that dealt treacheroufly :" but he prefently be- 
 thinks himfelf, withdraws his plea, and yields the 
 caufe : Righteous art thou, O Lord, when I plead 
 with thee," Jer. xii. i. I might inftance the fuffra- 
 ges even of wicked men, and of the moft obdurate 
 among them ; whole confciences, at times, have en- 
 forced their confeflion of this truth ; and the teftimo- 
 ny of an adverfary proves ftrongly. Pharaoh fubfcribes 
 to it : " The Lord is righteous, I and my people are 
 wicked," Exod. ix. 27. As alfo doth Adonibez'eck, 
 and Saul, Judges, i. 7. i Sam. xxiv. 17, 19. (3.) 
 The (aints triumph in the righteouineis of God, as 
 well they may, and call upon others to do the like : 
 <f The Lord reigneth, let the earth rejoice," Pfal. 
 xciii. 97, 99. O let the nations be glad, and fing for 
 joy 5 for thou (halt judge the people righteoufly," 
 Pfal. xcii. 4. Let the heavens rejoice and the earth be 
 giad before the Lord : for he cometh, for he cometh, 
 to judge the earth," Pfal. xcvi. i i, 13, &c. And 
 hence it was that Paul, and the reft of them, though 
 the prefent fenfe ot their fufferings was grievous, yet 
 they gloried in them, and rejoiced greatly in hopes of 
 that glory and " crown of righteoufnefs, which God, 
 as a righteous Judge had prepared for them ,"-2 Tim. 
 
 4> 8* *" 
 
 Jrg. VIII. 
 
OF GOD's RIGHTEOUSNESS^ &$ 
 
 Arg. VIII. The righteoufnefs of God is yet farther 
 illuftrated, by the iflue and event of his darkeft dif- 
 penfations. " The confumption decreed fhall over- 
 flow with righteoufnefs, Ifa. x. 22, and nothing elfe 
 fhall be in it. His people, though long under oppref- 
 fion, he brought them forth at Jaft, with the greater 
 fubftance. His leading them about in the wilder- 
 nefs, as it were in a maze, forty years together ; and 
 bringing them back to where they had been many 
 years before ; yet proved it to be the right way, Pfal. 
 cvii. 7. and it was for " their good in the latter end," 
 Deut. viii. 16. David's long perfecution by Saulj 
 made him the fitter for the kingdom ; and adapted 
 him for the office of principal fecretary to the great 
 King ; opportunely acquainting him with all the af- 
 fairs of the heavenly (late and council, that are fit to- 
 be known upon earth : and by his hand and experi- 
 ence they are confirmed to us ; and this among the 
 reft. " BlefTed is the man whom thou chafteneft, 
 and teacheft him out of thy law," Pfal. xciv. 12. 
 We fee it alfo, by the end the Lord made with Job ; - 
 " he brought him forth like gold," and doubled his 
 bleffings upon him, Job, xliii. 12. The bafket of 
 good figs were fent into captivity for their good, Jer. 
 xxiv. 5. Paul's afflictions turned to his falvation, 
 Phil. i. 19. Even the temptations, forrows, and fuf- 
 ferings of Chrift himfelf, which were fuch as never 
 were known by men, were intended, and accordingly 
 did, perfect and enable him for his office of Mediator : 
 " Wherefore in all things it behoved him to be made 
 like unto his brethren, that he might be a merciful 
 and faithful high pried in thefe things petraining to 
 God, to make reconciliation for the fins of the people. 
 For in that he himfelf hath fuffered, being tempted, 
 he is able to fuccour them that are tempted," Heb. 
 ii. 17, 18. 
 
 Arg. IX. Another great inftince and evidence of 
 the righteoufnefs of God, appears in the manner of 
 his procedure in reference to the elect. Thofe preci- 
 ous 
 
6* A- PRACTICAL DISCOURSE 
 
 eus fouls* whom he loved from everlafting, and de- 
 termined 1 to bring to glory : yer, having finned, not 
 ons of them (hall enter there, without fatisfa&ion 
 made to his juftice-; even thofe he will not juftify, 
 bttt fb' as to be j uft in doing of it, Rom. viii. 3. iii. 
 26. The ; mercy-teat being fprinkled with blood, 
 Lev. xvi. 14. Was evidently a (hadbw of it : for the 
 glory of Gbd-does not confift only in (hewing 1 mercy ; 
 but to do it? in fiich a manner as not to cla(h with his 
 judice. It is a parr of his name and glory, that " he 
 will* by no means clear the guilty," Exod. xxxiv. 7. 
 but who then (hall be faved, fince " all the world is 
 found guilty before God ?" Rom. iii. 19. Yea, there 
 is yet a- way to fhew mercy (which is for ever adora- 
 ble), and therein is fhewn the manifold wifdotn of 
 God^ as well as his righteoufhefs ; in the contriving a 
 way for " mercy and truth to meet together," Plal. 
 Ix-xxv. TO. which was done by transferring the guilt 
 of his chbfen upon another, who was able to bear it, 
 and to give a more adequate fatisfadion to his juflicej 
 than they ever could have done by their perfonal fuf- 
 ferings : this alfo was typified by the law of the fcape- 
 goat : " And Aaron (hall caft lots upon the two 
 goats, one lot for the Lord, and the other lot for the 
 fcape-goat. But the goat, on which the lot fell to bs 
 the fcape-goat, (hall be prefented alive before the 
 Lord, to make an atonement with him, and to let 
 ]yrn go for a fcape-goat into the wildernefs. And 
 he that let go the goat for the fcape-goat, (hall wafh 
 h ; s clothes, and bathe hisflefh in water, and afterward 
 come into the camp," Lev. xvi. 8, 10, 26. * 
 
 Arg. X. Conilder efpecially that great in fiance of 
 Ghrift himfelf, the firft elect, and Head of all the fam- 
 ily ; and the compact made with him ; who, though 
 he were a Son, u His beloved Son, in whom his foul 
 delighted :" yet it he will undertake for finners, he 
 mult ftand in their (lead. All their fins mud meet 
 upon him," and he mud bear the puniihment due 
 unto them, Ifa. liii. 4, 5, It was not u poflible that 
 
 cup 
 
OF GOD's RIGHTEOUSNESS. 6$ 
 
 tup fhould pafs from him :" no, " though lie fought 
 it with ilrong cries and tears ;" and that of him who 
 was able to (ave him from death, who a!(o loved him 
 as his own foal : he was not, he might not be rcletaicd, 
 Until he had paid the utmolt rnitc. For albeit that 
 grace is perfectly free to men, in pardoning and fav- 
 mg eFthem ; yet juftice muft be iatislied, and Chrid 
 was abated nothing. This lad unparalleled inftance 
 of ^comparable iuftice, doth highly illuftrate the 
 point in hand, namely, tc That our great and fovereign 
 Lord cannot but cio right." 
 
 Inferences front the Right eoufnefs of God. 
 
 Infer, i. May this doctrine prove an eternal blafl 
 to the vain and prcfumptuous confidence of impeni- 
 tent fjnr.ers, who, " becaufe vengeance is not fpeedily 
 executed, have their hearts fully bent and fet in them 
 to do evil," Eccl. viii. u. Becaufe the Lord (at 
 prcfent) holds his peace, they think he is like them- 
 lelves, Pfal. 1. 21. &c. Let them certainly know, 
 that he is able to deal with them : and further, that 
 his righteoufnefs obligeth him to vindicate himfelf : 
 he will by no means clear the guilty, nor be always 
 f:i:nt : though llo,v> yet lure : and ilrikes home at 
 Lai, Pial. ii. 9* <; He will arife to judgment, and let 
 their fir.s in order before them," and reckon with them 
 Jor all the hard fpeeches which they, ungodly finners, 
 have uttered againft him : the fight whereof mail 
 ilrike their trembling fouls (notwithftanding their 
 floutnefs now) with horror and amazement ; and make 
 even all their bowels ready to gufh out. u He will 
 wound the hairy fcalp (the proud and prefurnptuous 
 head) of every one that goes on in his wicked nefs/ r 
 Pfal. Ixviii. 21. ce A dart fha!l ftrike through his 
 liver," Prov. vii. 23. and down with him to hell, the 
 nethermoft hell, in a moment. Why then will you 
 tc run againfi the thick boiFes of his bucklers ?" Job, 
 xv. 26. " and fct briars and thorns in array againft a 
 E devouring 
 
66 A PRACTICAL DISCOURSE 
 
 devouring flame r" I fa. xxxiii. 14. Can dried ftub- 
 ble dwell with <c everlafting burnings ?" Did " ever 
 any harden himfelf againft God, and profper ?" Job, 
 ix. 4. No, nor never ihall. Where will his hope be, 
 when God taketh away his foul ! Job, xxvii. 8. 
 Therefore take up betimes, leave off, and know that 
 he is God, Plal. xlvi. 10. 
 
 Infer. 2. Let this doclrine for ever vindicate the 
 holy and good ways of God (both thofe he walks in 
 towards us, and thole he commands us to walk in to- 
 wards himfelf), from all thofe fenfelefs imputations of 
 harfhnefs, morofenefs, nicety, predfenefs, or whatever 
 elfe the profanenefs or ignorance of men can tax them 
 with : for, as it is faid, fo it is found by the certain 
 and fober experience of ail that fear him (and againft 
 iuch experience no reafon is to be admitted) ; I fay, 
 it is a general infallible experiment, that " all the ways 
 of wildom are pleafantnefs, to him that walks in them," 
 Prov. iii, 17. which argues, that thofe who think oth- 
 erwife, are ignorant ot them, and therefore not com- 
 petent judges. It is granted, indeed, that thofe whofe 
 hearts are in thefe good ways of God, have their fleps 
 too often turned afide, and go haltingly in them : but, 
 in truth, the fault is not in the way, but in the men. 
 There is lome fraclure in their bones, diilocation of 
 joints, or evil tumour ; fomething is out ot order, 
 and needs looking to. A cripple will limp in Solo- 
 mon's porch ('on the fmoothefl pavement), when one 
 that is found in his limbs will walk with delight on 
 rougher ground. The law, and our hearts, were once 
 iit perfect agreement ; the difcord came in by our 
 free-will deviations, and fwerving from our firft make. 
 Therefore admit not the leaft motion, that looks but 
 awry on the commands or difpolements of God ; but 
 juftify them to the height, and take fhame to your- 
 felf, as Paul himfelf did, " The commandment is holy, 
 but I am carnal." Rom. vii. 12, 14. 
 
 Infer. 3. If the Lord cannot but do right, then let 
 us all (and every one) take heed of fin, which the ho- 
 
 i ' r 
 
 hneis 
 
OF GOD's RIGHTEOUSNESS. 6? 
 
 linefs and juftice of God are fo inexorably bent againft : 
 he will not pardon without fatisfa&ion. Yea, beware 
 of little fins (little, I mean, in efteem with men, or in 
 companion of fome others.) Your nearnefs to God 
 will not excufe you ; for, you " have I known, [there- 
 fore] you will I punifh," Amos, iii. 2* Even Moles, 
 his fervant, for once Ipeaking unadvifedly, was fhut 
 out of Canaan, Numb. xx. 10, 12. and though he 
 would fain have gone into that good land, and folicit- 
 ed the Lord much about it, as if he would have no de- 
 nial ; yet the Lord would not hear him : " Speak 
 no more to me of this matter," Deut. iii. 26. To 
 make light of the leaft fin, becaufe grace abounds, is 
 to fin againft your own foul, and to make the precious 
 blood of Chrift a common thing (the leaft is the price 
 of blood). Although he love thee, and that fo as nev- 
 er to take his loving kindnefs from thee ; yet he will 
 not let thee go altogether unpunifhed : yea, the Lord 
 may hide from thee the fenfe of his love, and make 
 thee feel his difpleafure, even to the breaking of thy 
 bones, &c. For he muft difcountenance fin, and that 
 for our good, as well as to vindicate the honour of his 
 righteouihefs. 
 
 Infer. 4. You that acknowledge God's uprightnefs* 
 and profefs to be his children, convince the world of 
 the truth of your principles by your practice. Shew 
 yourfelvcs to be his offspring, by your likenels to him : 
 "dojuftly, love mercy, walk humbly/* To "be 
 blamekfs, and harmleis, and without rebuke,'* Phil, 
 ii. 15. is your belt argument to refute the world's 
 calumnies, and to prove yourfelves to be the fons of 
 God. Shew it alfo, by your juftifying God, even 
 while " he wraps himfelf in a cloud/' Job, xxii. 13, 
 14. " and his rootfteps are not known," Pfal. Ixxvii. 
 19. He that owns not God's hand, in every difpenfe- 
 ment, difowns his (overeignty ^ and he that repines, 
 denies his righteoufnefs ; acquit yourfelf in both. 
 
 Infer. 5. Then let none (tumble at prefent admin- 
 iftrations, nor admit of a finifter' or lufpicious thought 
 
 touching 
 
63 A PRACTICAL DISCOURSE 
 
 touching diis holy Lord God. The reafon of his ways 
 may be unknown^ but cannot be unjuft : he fees 
 through th? dark cloud, though you and -I cannot. 
 We know " the Lord cloth not. afflict willingly/' Lam. 
 ij i . 3 $ . a n .1 h i s p - op I s a re in h e ay i nefs bu t for a fea- 
 ibn>.*ftd... it need be, .1 Pet. i. 6. then, fureiy, " it is 
 m^et to be faiJ unto G )d, I have born chaftifement" 
 (that is., iniy, fin procured it for me, .and I have no 
 caufe. to complain) -, " I will offend no more," Job, 
 xxxiv. 31. Acknowledge his uprlghtnefs, and he 
 will bs " gracious unto thee, chap, xxiii. 24. And 
 dp it when thpu ea : nft not fee the reafon of his judg- 
 ments, nor their tendency; taking it dill for a rule, 
 " That all the ways ot" God are perfect': nothing can 
 foe. put to them*, nor any thing taken from them," 
 Ecclef. iii. 14. It was a good refolution in Job, that 
 " though he were righteous, yet would he not anfwer 
 God ; but make fe;ppl : .cation to his Judge," Job, ix. 
 3 y and though he fhould flay hvrn, " yet will he 
 tiuft in him," chap. xiii. 15. and this would he do, 
 even while he thought he might maintain his -own; ways 
 before him. 
 
 Be patient, therefore : " the coming ot the Lord 
 draweth nigh," James, v. 7. ." who will judge the 
 world with righteoufneis," Pial. ix. 8. Let neither 
 the wicked's profperity, nor the daily chaftenings of 
 his own people, fye an orTence to thee ; go up into 
 the (invcluary of God," Pial. Ixxiii. 17. there thou 
 iliait .know the end. it flia-11 not always be carried 
 thus; there will be a reckoning for the good things 
 they'h-td in their lije-time ; when thofe that had lived 
 in pkafure, \vill widi that their fouls had been in thy 
 foul's (lead, under all its preffures : and it fliall be no 
 grief of heart to tliee,.to remember thy mortal and 
 momentary fufferings-, Rom. viii. 18. when thouleeth 
 fuch .peaceable fiuits of righteoufnefs brought forth 
 thereby, Heb. xii. 18. when thou (halt be. wrapt up 
 with holy amazement, and fhalt fay in thy heart, " f 
 loft my children, and was defolate ; a captive, and 
 
 removing 
 
OF GOD's RIGHTEOUSNESS. 69 
 
 removing to and fro (had no abiding place), who bath 
 begotten me thefe ?" Ifa. xlix. 21. chap. Ix. Whence 
 came they ! what root (prang they from ! my liglc 
 afflictions were not worthy to be compared with this 
 glory ! 2 Cor. iv. 17. He will never repent that he 
 lowed in tears, who brings home his fheaves with luch 
 joy. But as you go along to this your blefled home, 
 and (vveet place of eternal reft, it may be worth the 
 while to ruminate fucli fcriptures as thefe : <c Though 
 a (inner do evil an hundred times, and his days be 
 prolonged (he goes unpunifhed), yet furely it (hull be 
 well with them that fear God : but it (hall not be 
 well wjth the wicked," Eccl. viii. 12, 13, Verily, 
 there is a reward for the righteous : Verily, he is a 
 God who judgeth in the earth, "Pfal. Iviii. 1 1. " And 
 his judgment is according to truth, Rom. ii. 2. cc and 
 bleifed are they that wait for him," Ifa. xxx. 18. 
 
 Infer. 6. Laft/y, All the objections that are brought 
 againft the dodtrine of Election's abfolutenefs, peribn- 
 ality, and eternity -, the peculiarity of redemption ; 
 the efficacious predominance of grace in calling ; and 
 believers invincible perfeverance in faith and holinefs, 
 would all be difbanded and lent to their own place, 
 were this one truth (which none in words will deny) 
 but truly believed and received in love ; namely, 
 " That God hath an abfolute right of dominion cvei* 
 his creatures, to difpofe and determine of them as 
 feemeth him good -, and that in the doing thereof he 
 cannot but do right." 
 
 And fo I come to the matter firft intended 
 
 o F 
 
O F 
 
 ELECTION. 
 
 X H E doctrine of Election containeth the 
 whole ium and fcope of the gofpel ; and our minds, 
 if honeftly fubclued to the doctrine of God's Sover- 
 eignty, cannot be employed about a more excellent 
 iubject. It is called, "The foundation of God ;" 
 not only becaufe of the fupereminency of it, but as a 
 foundation of his laying, which God himielf is the 
 author of, and he alone ; and the bafis whereof is 
 hiinlelf : it is that foundation which ftandcth fure, 
 and keeps ail them fure who (land upon it. 
 
 Election is the pitching of everlafting love, or the 
 good pleafure of God, choofing and decreeing to eter- 
 nal lite : it is the great charter of heaven, God's fpe~ 
 cial and free-grace deed of gift to his chofen ones, 
 made over in truft unto Jefus Chrift, fur their u'b 
 and benefit. Now, in deeds of gift (to make them 
 authentic) there muft be inferted the name of the 
 donor, or perfon that gives ; the name of the donee, 
 or perfon to whom, the quality and extent of the 
 thing that is given ; the time when it was done ; the 
 confideration that moved thereto ; and, in cafe of im- 
 potency, it is ufual and neceiTary to ordain fome friend 
 as feoffee in truft, who is to ftand feized or pofTefTed 
 of the gift for the donee's ufe : all which are evidently 
 found in Scripture Election, and may be iqramed into 
 this propofition. 
 
 Prop. 
 
?a A PRACTICAL DISCOURSE 
 
 Prop. " That there is a peculiar people, \vho were 
 " perfonaily chofen of God, in Chrift, according 
 " to his own good pleafure, and ordained to eter- 
 " nal life, before the world began." 
 
 Before I come to a downright proof of the propofi- 
 tion, I Khali fed explain the terms, and then produce 
 fome inftances of a lower kind of eleftion, that is, 
 to matters of a lower concern than that of eternal 
 life ; which yet may be reckoned a type and fhadow 
 of it. 
 
 I. For explanation. This word [peculiar] denotes 
 the exemption or privileging of a perfon or thing 
 from the power of another, in whole jurildiftion it 
 was, or feemed to be ; it fometimes ilgnifies riches, 
 or fubftance, which is of a man's own proper getting, 
 by labour and induftry ; it is alfo ufed to denominate 
 fuch a part of a man's inheritance as he keeps in his 
 own hands ; which our law calls his demefne lands. 
 In all which refpefts, the cleft are aptly termed a pe- 
 culiar people : for, (i.) Though Satan be prince of 
 the world, and rules on every fide > yet, as touching 
 the e left, it is but an ufurpeil and temporary jurifdic- 
 tion that he hath over them : they do, indeed, belong 
 to another prince, to whom their chief Lord hath 
 given them ; who therefore (in the appointed rime) 
 will refcue them from that umrpation. (2.) Thev 
 are the Lord's trealure, or inheritance, obtained bv 
 labour indeed, with fweat and blrod j than whicli 
 nothing is more a man's own, nr,r hardiier parted 
 with : fuch wr.s the portion hefco'.ve'j by Jacob on his 
 beloved Jofeph, " even that which he got with 'his 
 hvord, and with his bow," Gen. xlviii. 22. And, 
 (3.) They are the Lord's deiTieihrs : he keeps them 
 in his own hand?, tenders them as tho-apple of hisey^ 
 and will not betruft them in the hands of others : no, 
 not of their own felves. 
 
 [Chofen or elefted :] the proper import of the 
 word is, to feleft, or make choice or'one or more, out, 
 
 of 
 
OF ELECTION. 73 
 
 of a greater number. [Perfonally chofen] that is, 
 they were fingled forth, or pitched upon by name : 
 and chofen in Chrift, or into Chrift, as their Head 
 and Mediator j that being in him, all the grace and 
 glory that were chofen unto might be rightfully theirs, 
 and accordingly applied to them. 
 
 [To ordain] is the fame here as to predeftinate, ap- 
 point, prepare, decree, or fore-determine of things to 
 come : which was in luch manner done, that the 
 event always has, dees, and ever fhall, juftly fucceed 
 according to defignment. In this fenfe men cannot 
 be faid to predeftinate, becaule they cannot (with any 
 certainty) determine of things not yet in being : but 
 all things were prefent with God from eternity, and 
 his decree was the caufe of their after-exiflence. 
 
 By [eternal life] I understand, not only the faints 
 actual pofieffion ot bleilednefs and glery ; which con- 
 fifts in their perfect conformity to God, and union 
 with him (according to the xviith of John)* but alfb, 
 whatever is rcquifite thereto, by way of right, prep- 
 aration, or otherwife ; wherein are comprifed, the 
 mediation of Chrift, effectual calling, and final perfe- 
 yerance in faith and holinefs $ which are indeed but 
 fo many parts or fubdivifions of Election : you have 
 them all conjoined in one verfe, both as appropriate 
 to the lame perlons, and as being infeperable, in I(a. 
 htii. 12. where thcfe for whom the high- way is caft 
 up, are termed, " the holy people ;" there is their 
 Election : the " redeemed of the Lord ;" that is 
 plainly their redemption : they are alfo faid to be 
 " fought cut j" which imports their -effectual calling : 
 and " a city not to be forfaken," which implies not 
 lefs than perfeverance. And they are here put in fuc- 
 ceffion, as they fall in order of time : Election is 
 therefore called, " a preparing unto glory/* Rom. 
 ix. 2,3. 
 
 [Before the world began.] The fame thing, for 
 brevity .fake, is commonly called eternity ; and ia 
 icripture-phrafej from everlafting. 
 
 [According 
 
74 A PRACTICAL DISCOURSE 
 
 [Accordig to his own good pleafure.] This fliews 
 the root of Election ; the great bottom-ground on 
 which it is founded, exclufive to all things eife, as be- 
 ing any way cafual, contributory, or motive thereto. 
 
 II. For inftances of a lower kind of election : con- 
 fider here God's choofing or deftinating certain per- 
 fons by name (and fome of them before they were 
 born), to fignal and eminent fervice in the world -, 
 wherein they were patterns of the Election we are 
 treating of, and may well be accounted a collateral 
 proof and evidence of it. 
 
 Abraham was pitched upon to be the root and 
 father of God's peculiar people ; whom he would own 
 and honor above the nations of the world, and that in 
 him " all families of the earth (hall be blefled," Gen. 
 xii. i 3. which contains a promife, that the Merlias, 
 or Saviour of the world, fliould come of his pofterity : 
 a wonderful high honor : but what was there in Abra- 
 ham, that might move God thus to prefer him above 
 the reft of his kindred ? was he any thing more to 
 God ? or had he ierved him better than other 
 idolaters with whom he Jived ? no, in no wife ; and 
 yet the Lord fingled him forth, and called him alone, 
 Ifa. li. 2. And, in truth, no other reafon can be giv- 
 en for it, than what is given for his love to Abraham's 
 pofterity : " He loved them becauie he loved them," 
 Deut. vii. 7, 8. Nor was he pitched upon to be the 
 father of many nations, nor Sarah to be the mother 
 of them, for any natural fruitfuinefs in them above 
 others : for Abraham's body was now dead, and Sa- 
 rah, be fides her natural barren nefs, was paft the age of 
 child-bearing ; which occafioned her to laugh at the 
 promife ; for who, indeed, would make choice of a 
 dried flock, and barren foil, to begin his nurfery 
 with ? in fuch materials there is nothing to induce 
 to it. 
 
 The fame courfes he was pteafed to take with A- 
 braham's immediate feed : he takes not all of them j 
 but, *' in Ifaac Hull thy feed be called," Gen. xxi. 12, 
 
 Thus, 
 
OF ELECTION. 7$ 
 
 Thus, Ifaac was taken, and Ifhmael left. And 
 though Abraham's praytr was heard for Ifhmael, 
 fo as to have him bleffed with outward things ; yet, 
 as to the main thing, God rejects him, and reiolves 
 to eftablifh his covenant with Ilaac, (chap. xvii. 9.} 
 who was yet unborn. 
 
 The like he alfo doth by Ifaac's children. " Ja- 
 cob he loved, but Efau he hated," Mai. i. 2, 3. 
 Rom. ix. wh'ch is both the prophet's and apoftle's 
 expofition of thofe words, " The eider (hall fcrve the 
 younger/' Gen. xxv. 23. and this difference was put 
 before they were born -, yea, and entailed alfo upon 
 their pofterities : the one are " the people of his wrath, 
 againft whom he hath indignation for ever," Mai. i. 
 4. " their captivity fhall not return." " When the 
 whole earth rejoiceth, they fhall be defolate," &c. 
 Ezek. xxxv. 3, 14. but for Jacob, " the Lord will 
 bring them back to their own land, and plant them, 
 and build them afTuredly -, and do them good with 
 his whole heart," Jer. xxxi. 37, 41. But let it be 
 obferved, it was not Jacob's more worthy demeanour, 
 whether forefeen cradled, that procured him the-blef- 
 fing. Efau did more for it than he, and more fin- 
 cerely : he hunted for venifon, and for true venifon, 
 fuch as his father loved ; which he alio makes ready, 
 and brings with fpeed, big with expectation of his 
 bleffing ; which alfo he feeks importunately, " with 
 tears and bitter crying," Gen. xxvii. 4, 5, 38. Now, 
 what good things does Jacob do to inherit the blef- 
 fing ? i. He goes about to invade another's right ; 
 for the blefiing belonged to the firft-born. 2. He 
 feeks to pervert the known intention of his father, 
 which was to blefs Efau. 3. He abufeth his father 
 with counterfeit venifon. 4. He takes the name of God 
 in vain, to make his difpatch the more probable, Gen. 
 xxvii. 28. 5. He feeks it by fraud, and downright 
 lying : he cloaths his neck and hands with the kid's 
 flcin, and roundly affirms himfelf to be Elau (very 
 improper means to obtain a blefling !) it need not be 
 
 alkedj 
 
76 A PRACTICAL DISCOURSE 
 
 aflted, which of the two's deportment was mod de- 
 ferring ? One wou-d eafily conclude the blelTing to be 
 Efau's : but fee the event 1 he that carries himfelf fo 
 unworthily, carries away the bleffing ; he that behaves 
 himfelf dutifully to obtain it, is diimiifed without it : 
 and though his father bleffed Jacob unwittingly, ancj 
 by miftake, yet when he came to know it, he was fo 
 far from reverting what he had done, that he earneflly 
 affirms it : "I have blelTed him ; yea, and he fhall 
 be blefTed," Gen. xxvii. 33. Would we know, now, 
 the reafon of this ftrange and (according to men) ir- 
 rational event ? it was, " that the purpofe of God ac- 
 cording to election might ftand (the eider muft ferve 
 the younger), not of works, but of him that calleth," 
 Horn. ix. IT. And it is wonderful to obferve, how 
 God ordered the whole courfe of this tranfaction, as 
 intending it a tull and pregnant example of eternal 
 election : for it holds forth plainly the Sovereignty of 
 God over his creatures, in taking whom he will -, the 
 freenefs of his grace in choofing thofe that are lefs 
 deferving ; the lure efFed of his purpofes, with his 
 wife and certain ordering of things relating to his 
 end i as alfo of his ufing of means and inftruments 
 therein, quite befides the natural fcope of them, and 
 contrary to their own internment. 
 
 Then for the Ifraelices : This people the Lord chofe 
 in Abraham four hundred years before he publicly 
 owned them : they are expreffty termed, " an elect 
 nation," as being feparated from the reft of the world ; 
 " an holy, fpecial, peculiar people unto God." He 
 took them for " his own portion, the lot of his inher- 
 itance :" read his own words (for they are precious 
 words with thofe to whom they appertain) : <f Ye 
 fhali be holy unto me ; for I have fevered you from 
 other people, that ye (hould be mine," Levit. xx. 26. 
 " The Lord thy God hath chofen thee to be a fpecial 
 people unto himfelf, above all the people that are on 
 the face of the earth," Deut. vii. 6. The Lord this 
 day hath avouched thee to be his peculiar people, and 
 
 to 
 
OF ELECTION. 77 
 
 to make tbee high above all nations," chap. xxvi. 1$, 
 19. "The Lord had a delight in thy fathers, to 
 love them, and he chofe their feed after them, even 
 you above all people," chap. x. 15. &c. But were 
 they as far above other nations in goodnefs, in great- 
 nefs, or excellent demeanour ! had they better im- 
 proved their part in the common flock ? and was 
 that it which entitled them to this honor ? No fuch 
 matter ; as appears, (i.j By ihe reafon there align- 
 ed ; " Ye (hail be a peculiar treafure unto me, above 
 all people, [for all the earth is mine/'] Exod. xix. 5. 
 It is as if the Lord had faid, there is no difference be- 
 tween you and other nations : all the earth is mine, 
 and 1 may take where I will : I am not tied to any : 
 1 might take of them, and dilcard you ; they cannot 
 carry it more unworthily than you have done, and will 
 do, I looked from heaven, and confidered their 
 works and yours ; I fee thai your hearts are fafhioned 
 alike. And, (2.) Their after-demeanour did abun- 
 dantly verify it ; and the Lord forefaw it ; (< I knew 
 that thou woulJft deal treacheroufly, and wall called 
 a tranfgreifor from I he womb ; that thou wouldlt be 
 obftjnate, thy neck an iron linew, and thy brow brafs j 
 and that thou wouldft do only evil from thy youth up, 
 &c." I fa. xlvi-ii. 4, 8. Jcr. xxxii. 30. What then 
 was the dvuie or motive of God's choofing them above 
 others ? It was his Undeferved love and favour to 
 then) ; " He loved them becaufe he loved them," 
 Deut. vii. 8. and ix. 4. 
 
 Come to David : God hath .provided himfelf a 
 };i:ig among Jcffc's Ions, and Samuel muft go to a- 
 noint him : but it muft be " him whom the Lord 
 fbouU name to him :** not the eldefl or goodlieft 
 pc-rlbn ; and therefore, fays he (when they pafs be*, 
 lore him), <( The Lord hath not chofen this, nor this, 
 nor thefe, but David." It is true, the Lord did not 
 mention David's name to Samuel ; but lie did what 
 was equivalent ; for when David comes in, he tel ; s 
 Jiim, " This is he, anoint him," i Sam. xvi. i, 12. 
 
 And 
 
? A PRACTICAL DISCOURSE 
 
 And obferve, this [he] was the youngeft, the mean- 
 eft, and moft unlikely ; fcarce reckoned as one of the 
 family ; for he was not brought in amongft the reft. 
 Then, note his circumftances ; his employment was 
 to keep the meep : his exercife, what was it but fuch 
 as is reckoned effeminate ? he addicted himfelf to 
 mufic. See alfo his complexion or conftitution of 
 body, white and ruddy j no promifing character of a 
 martial fpirit : and yet this man (or rather this lad 
 and {tripling) thus qualified, and thus educated, he 
 muft be the captain of the Lord's hoft ; who yet had 
 the greateft enemies to deal with, and therefore had 
 need of a man of courage and conducl; to be over 
 them. Well, let David's birth, complexion, employ- 
 ment, education, be what it will, never fo unlikely in 
 all human refpefts, yet this David is, and muft be 
 the man whom the Lord will honor to rule his peo- 
 ple, to fight their battles, and to do exploits. In this 
 choice the Lord was pleafed to fet by whatever is tak- 
 ing with men : " he feeth not as man ieeth," that is, 
 he regards not men for their natural accomplifhments : 
 if for any thing, it muft be (probably) for fome ex- 
 cellent endowment of the mind ; and that of wildom 
 is of as weighty confideration in the choice of a pri'nce, 
 as any other : but this is no inducement or motive to 
 God ; " he refpeds not any that are wife in heart :" 
 Job, xxxvii. 24. and if he did, it was not here to be 
 had. David had no prince-like qualities above his 
 brethren, until afterwards ; as is plainly intimated in 
 the(e words, " The Spirit of the Lord came upon 
 him from that day forward," i Sam. xvi. 13. 
 - Then for Jeremy : The Lord ordains him to be 
 a prophet, fets him over nations and kingdoms, com- 
 miilionates him to root out and pull down, to build 
 and to plant, &c. why ? what had Jeremy done, that 
 the Lord inould call him to fo imperial a work ? Sure, 
 no great matter ; for this he was ordained to befure 
 he was born , " Before I formed thee in the belly, I 
 knew thee 3 I fanctificd thee, and ordained thee a 
 
 prophet :" 
 
OF ELECTION. 79 
 
 prophet :" it alfo appears by his own confeflion, how 
 unmeet he was for fuch a work ; and how unwilling 5 
 " 1 cannot fpeak, for I am a child," Jcr. i. 5, 6. 
 
 Another inflance may be Cyrus : This man was 
 decreed to a great and noble work. It was, in brief, 
 to deftroy the golden monarchy ; to break in pieces 
 the hammer of the whole earth ; to releafe God's peo- 
 ple out of captivity, and to build his temple : and 
 this was prophefied of him more than an hundred 
 years before Cyrus was born. The Lord ftiles him 
 his anointed, his eJe<t, his fhepherd, and one that 
 fhould " perform all his pleafure :" and he calls him 
 by his name too ; which is twice repeated, as a thing 
 to be remarked : and to enforce it the more, he adds 
 a note of narrower obfervance ; " I have called thee, 
 even thee by name," Ifa. xliv. 28. and xlv. i, 2, 3, 4, 
 
 5> 6 > J 3- 
 
 Was Cyrus thus chofen, becaufe he would be a pu- 
 
 ifTant prince ? or did the Lord make him puiffant and 
 viflorious, becaufe appointed to iuch a work ? hear 
 what the Lord himieif (who bed knows the ground 
 of his own defignation) fays of him : " Thus faith 
 the Lord to his anointed, to Cyrus, whofe right hand 
 1 have holden" (that is, I gave him ftrength, arad 
 taught him how to ufe it), " I will loofe the loins of 
 kings, and open to* him the two-leaved gates ; I will 
 go before him : 1 will break in pieces the gates of 
 brafs, and cut in funder the bars of iron, &c." But 
 what fliall Cyrus have done, that the great God mould 
 do him this honor ? he did not fo much as know the 
 Lord ; which is alfo twice repeated, as a matter wor- 
 thy our oblervation, Ifa. xlv. i 5. 
 
 Lajliy^ PAUL ; The Lord from heaven commif- 
 fionates him his preacher-general among the Gen- 
 tiles ; to bear his name belore Kings ; to maul and 
 ranfack the devil's kingdom ; and to turn the world 
 uplide-down ; witnefs his doings at Epheius, Athens, 
 and other places. And this he was called to, even 
 
 while 
 
fcj A PRACTICAL DISCOURSE 
 
 while in the heat of his perfecting fury again ft that 
 name, which he is now fent to preach : and that 
 thtre was no motive on Paul's part, himfelf is wit- 
 nefs, where fpeaking of that his call, he afcribes it- to 
 the pleafure and power ot God, as much as he doth 
 his natural birth, Gal. i. 15. The original of all which 
 is couched in that word, " He is a choien veflel unto' 
 me," Acts, ix. 15. 
 
 I might alfo bring in the (lories of Sampfon, Jofi- 
 ah, John Baptift, and others to the fame effect but 
 that lime would fail. Now thcle inftances may not 
 be valued as historical relations only ; (that would be: 
 too narrow a meaning for them), but according to the 
 icripture \vay of inferring, and improving to fpirituaf 
 ufes ; and fo there will be a good preparatory proof of 
 the bufinefs in hand : For if there be an Election 
 perfonal unto things of lefs eminent concernment ; 
 and that fo long before fome of the peffons were in 
 being ; If alfo, there be an abfokitenefs in God's de- 
 crees concerning thefe ; how much more in matters 
 of eternal weight ! And if the Lord did not look 
 out of himfelf for the moving confederation on which 
 he fdected thofe perfons to their ft veral honors, and 
 atchieverrients, (and if he had, he fhould have found 
 none), much lefs can Election to eternal falvation, and 
 union with himfelf, be founded in the creature. 
 Doth God take care for Oxen ? fro .11 the less to the 
 greater is a fcriptural way of arguing, an J proves 
 tirongly. 
 
 i come now to a more direct and pontive proving 
 the proportion, wherein my prefect ft ope is not io 
 much to prove that there is an Election, as what 
 this Election is ; viz. how it is qualified nixi circum- 
 ftanriatcd-: and this relpects the objecls of Election, 
 \vith th^ manner, time, and motives of it. And yet 1 , 
 as introdudtive to thefe, it may be expedient to touch 
 on the other ; and fb (for the cleare/difcufTion there- 
 of) I cad the proportion into fix branches. 
 
 1, That 
 
OF ELECTION. Sr 
 
 I. That there is an Election of men to Salvation. 
 
 II. That this E!c6lion is abiolute. 
 
 HI. That it is perlonal. 
 
 IV. That it is from Eternity. 
 
 V. That the Elect w^re chofen in Chrift. 
 
 VI. That Eledion is founded upon grace. 
 
 Theft being- made good by pofitire fcripture, or 
 arguments taken thence ; it will not much concern us 
 what is alledged to the contrary : They are of the 
 deep things of God, and difcoverabie only by fcrip- 
 ture light ; and therefore in vain are they brought to 
 tiny other touchitone ; for who hath known the mind 
 of the Lord, or can ; but as himfelf hath been pleaf- 
 ed to reveal it. 
 
 I. There is an Election of Men to Salvation. ; 
 
 That is, there are fome, a certain remnant, that 
 fhall be laved ; and riiis by virtue of Election. 
 
 This is clearly implied in thofe noted and compen-* 
 dious fentences, veffels of mercy, afore prepared unto 
 glory, Rom. ix. 23. The Election hath obtained, 
 Rom. xi. 7. The Lord added to the church fucli as 
 fhould be faved, Acts, ii. 47. And as many as were 
 ordained to eternal life, believed, Acts, xiii. 48. But 
 more expreffly in Rom. xi. 5. There is a remnant ru> 
 cording to the Election of grace, i Theff. v. 9. God 
 hath not appointed us unto wrath ; but to obtain &1- 
 vation : And 2 ThefT. ii. 13. God hath from the 
 beginning chofen you to falvation, &c. And thefe are 
 called the Eledion, or party of Elect ones ; as thofe 
 circumdfed, are called the circumcifion ; and the an- 
 gels that flood, are diftinguimed from thole that fell, 
 by the title of Elect. They are alfo faid to be cho- 
 fen veffels, veffels of mercy ; as thofe that are left, 
 veffels of wrath, and fons of perdition : the fcrip- 
 ture flill lets them forth by diftinguifhing characters- 
 F I As 
 
82 A PRACTICAL DISCOURSE 
 
 1. As a party feparate from the world ; I (fays 
 Chrift) have cholen you out of the world, John xv. 
 19. I pray not for the world, but for them which 
 thou haft given me, John xvii. 9. And they are not 
 of the world, even as I am not of the world, John 
 xvii. 1 6. Unto you it is given to know the myftenr 
 of the kingdom of God ; but unto them without all 
 things are done in parables, Mark iv. n. Of Jacob 
 and Efau, (who were an evident type of this fepara- 
 tion) it is faid to Rebekah, " two nations are in thy 
 womb, and two manner of people,' ' Gen. xxv. 23. 
 And of Jacob's Pofterity, " the people mall dwell a- 
 lone, and (hall not be reckoned among the nations,'* 
 Numb, xxiii. 9. And this " people (lays God) have 
 I formed for myfelf," Ifa. xliii. 21. " Thete are the 
 people of his holinefs ; the reft are adverfaries, chap. 
 Ixiii. 18. 2 Pet. ii. 9. 
 
 2. As men of another race,or kindred ; and as fpring- 
 ing from another root. " We are of God, and the 
 whole world lieth in wickednefs," i John, v. 19. (or 
 in that wicked one as their root and head :) %f He 
 that is of God, heareth God's words ; ye therefore 
 hear them not, becaufe ye are not of God," John, vii. 
 47. The one party are (aid to be " children of light," 
 the other of the night, i Theif. v. 5. the one ot 
 God, the other of the world, T John, iv. 4, 5, 6. 
 the one is trom above, the other from beneath ; 
 John, vii. 23. God is the Father of the one, and the 
 d-vil of the other, chap. viii. 41, 42, 44, 
 
 3. As men fubject to another head. " We are 
 thine," fays the church to God ; <( thou never bear- 
 eft rule over them," Ifa. Ixiii. 19. " all that the Fa- 
 ther giveth me (faith Chrift) fhall come to me, John 
 vi. 37. my fheep hear my voice ; 1 know them, and 
 they follow me, and a ftran^er they will not follow-," 
 John x. 27. and thisf" bccaule one is their mafter, even 
 Chrift," Matt, xxiii. 8. of others, he faith, that 
 " they will not come unto him," John, v. 40. The 
 
 one 
 
OP LECT10tt. 3 
 
 one party are followers of the Lamb, the other of the 
 prince of daikneh, Jed captive by him at his will. 
 
 4. As belonging to another world. <c The good 
 feed are the children of the kingdom ;" Matth. xiiL 
 38. and they are diilinguifhcd from the children of 
 this world, as a party " accounted worthy to obtain 
 the world to come," Luke xx. 35. and accordingly 
 we find, that none are admitted into the new Jerufa- 
 lem but " whcff names are found written in the book 
 of life," Rev. xxi. 27. and whole name " foever was 
 not written there, was caft into the lake of fire," 
 chap. xx. 15. On the fame account Judas is faid to 
 go to his own place, Acts, i. 25. and the elect into 
 " the kingdom prepared for them/' Mat. xxv. 35. 
 I fhall bring but one only argument for proof of this 
 branch (and it is of that weight, that there needs not 
 another,) namely, that except the Lord had thus re- 
 ferved a remnant, no flem had been faved : the whole 
 world would have been as Sodom, l(a. i. g, 
 
 II, Election is abfolute. 
 
 t '. ' '-.. 
 
 In this are two things of great import, irrevocable- 
 neis and independency. The decree is irrevocable on 
 God's part, and independent as to human perioHT^n- 
 ccs. The Lord will not go back from his purpote to 
 fave his people ; nor (hall their unworthineis or averfe- 
 hefs makf void,or hinder his mod gracious intendrhent. 
 And hence thoie Various exprefllons of the fame thing, 
 namely, predcftinate, ordain, prepare, appoint, have 
 nothing iubjoined that is like a conditional. There is 
 indeed a kind ot conditions (of rather qualifications) 
 that muft, and always do, precede the final compieat- 
 ment of Election ; as " repentance towards God, and 
 faith towards our Lord Jems Chrift :" which there- 
 fore may be called conditionals of falvaticn ; but hot 
 fo to Election. 
 
 Election is the great fundamental inditute of the 
 gofpel : it is that which in human ftates is called the 
 
84 A PRACTICAL DISCOURSE 
 
 fupreme law ; which is both irreverfible in itfelf, and 
 requires that all inferior adminiftrations may be ac- 
 commodated thereto : fb the faivation of God's elect 
 being the higheit law of the heavenly ftate and king- 
 dom, muft on the farru (and firmer) ground remain 
 inviolable. It is that for which all things elie have 
 their being ; the ploc whereby God defigns to himfclf 
 the higheft g!ory, and for which he hath been at fuch 
 coil, that fnouid his defignmnt mifearry, the whole 
 creation could not countervail the damage. He 
 could not therefore (for God cannot deny him (elf,) I 
 fay, he could not io contrive the grandeft delign of 
 his glory, as that it fhould ever neecTto be revoked or 
 altered: nor could he leave it obnoxious to diiap- 
 pomtment ; as it mull have been, if ventured on a 
 created bottom : yea, it believed him, as fupreme 
 lawgiver, fo to determine and tubjugate all, that the 
 great end of all might remain infruftrable. And 
 thus any prudent founder of a. ftate would do, if the 
 utmoft of his fkill and power would extend to it : but 
 from their defectivenefs in thefe, the bed founded 
 ftates upon earth are fubjecl; to mutation : princes 
 die, and their thoughts perifh ; their minds alter and 
 depart from their ftrft mtenclments ; iucceilbrs drive 
 a contrary intereft ; unlocked for accidents entangle 
 them ; foreign enemies encroach upon them, and ob- 
 firuct their work : or the people's own tolly may be 
 fuch, as to marr and defeat the bed laid defigns for 
 their own good. Human affairs are expofed to thou- 
 fand incidents, which hu.nan prudence can neither pre- 
 vent nor provide again II. But with God it is not (o : 
 no event can be new to him : 4t He declares the end 
 from the beginning," Ift. xlvi. 10. his judgment and 
 purpofe cannot alter ; lie is of one mind, and who can 
 turn him ?" Job, xxiii. 13. he is alfo immortal, and 
 " the thoughts of his heart (land faft to ail genera- 
 tions/' Pfai. xxxiii. 1 1. no creature can feclude it- 
 felf from his government ; " In his hand is the foul 
 of every living thing," Pialm cxlv. 16. yea, the moll 
 
 caiual 
 
OF ELECTION. 5 
 
 cafual (to us) and oppofite emergencies, are by his 
 power and wifdom reducible to his purpofe, and can- 
 not refift their being made fubfervient to his will. 
 And this 'may be one reafon why Election is fo often 
 faid to be " from the beginning, and irom the foun- 
 dation of the world," namely, to fhew that whatever 
 fliould be in time, mould be fubordinate to Election, 
 which is all one as to make it abfblute. And further, 
 this abfolutenefs may be evinced by men arguments as 
 thefc. 
 
 Arg. I. If Election were not abfolutc, it would be 
 but after the covenant of works : which being con- 
 ditional, how foon was it broken, even by one who 
 had power to keep it ! and if man in that honor did 
 not abide in it, how mould he now, when fo ftrong $ 
 bias is grown upon his heart, that h$ runs counter ev- 
 er fince ? Gen. vi. 5. " If there had been a law giv- 
 en that could have given life, righteoufnefs mould have 
 been by the la\v," Gal. iii. 2. which mews, that the 
 new covenant does more for us than the old j for it 
 giveth life ; and then it muft give the performance of 
 the condition which that life depends upon : it alfo 
 (hews, that the firft covenant did not give life, and that 
 it failed becaufe it was conditional. The law (hews 
 our duty, but giveth not wherewith to perform it : 
 the new covenant doth both, by writing the law in 
 the heart. Ail under the covenant of works are with- 
 out God, without Chrift, without hope, Eph. ii. n. 
 and this, becaufe ftrangers to the covenant of grace, 
 or grace of election. If therefore the eUct dial* be in 
 a better condition than before, their Election muft be 
 sbfolute : and that it might be fo, the new covenant 
 was made with Chrift on their brhalf ; and is " that 
 grace given us in him before the world began, 2 Tim. 
 i. 9. Titus, i. 2. 
 
 Arg. II. Election muft be abfolute ; becaufe what- 
 ever can be fuppoled the condition of it, is a part of 
 the thing itfelf : much like that promife of God to 
 Abraham, " To thy feed will I give this land," Gen. 
 
 xii. 7. 
 
J36 A PRACTICAL DISCOURSE 
 
 xii. 7. In which promife the Lord untertakcs as welf 
 to give Abraham a feed to inherit that land, as that 
 land to his feed : and accordingly we find that the 
 next head of that feed was born by virtue ot the 
 promife, Gal. iv. 25, 28. fo the whole courfe and fe- 
 ries of things conducing to the final accompli ill m en t 
 ot election, is included in it, and afcertained by it ; 
 and that with fuch fumnefs and '(ccuritv, as if the end 
 jtfeif had been attained when the decree was made ; 
 as, namely, redemption from fin, effedual calling, and 
 perfeverance to glory (of which more fully under thofe 
 beads) ; which alfo feems to be die meaning of the 
 apoftle, where he makes eternal life itfdf to be the 
 fubftance' of the promife : " And this is the promife 
 that he hath promifed us, even eternal life," i John, 
 
 2:. 
 
 Arg. III. It muft be abfolute, because by fuch an 
 Election only can lalvation be infured. This bottom 
 Adam had not in his primitive ftate ; he was made 
 upright, but his continuing in that ftate, depended 
 upon his well ufmg of what he had, without any ad- 
 ditional help. In him may be feen the, utmoft that 
 created grace of itfelf can do, even in a ftate of per- 
 fection ; unto which being left, how foon did he de- 
 generate, and come to ruia ? and all his po.fterity 
 would have run the fame courfe, if placed in his ftead j 
 as we know they have done (on. 2 by one), notwith 7 
 landing all the helps which are given in comrrnn 
 unto mrm. And it is no wonder, (ince pow they have 
 fo ftrong a, bent unto evil, which Adr.m. ^had not. 
 And if there be any advantage 'caft in, (which tome 
 do affirm, aqd ca.ll it the new covenant) the n^ore is 
 our dodtrinc confirmed : for the more IK Ips they have, 
 .it yet they f?.l\ (hort (as they do), the more evident it 
 is, that nothing fhort of fuch an Eiedion will fecure 
 them. An example of th : s we had in the old world ; 
 who, i y their natural inoeniofity, and long lives to 
 irnpiove it, together with Noah's fixfcore year'^ 
 preaching, and the Spine's driving, were not led 
 
 God, 
 
OF ELECTION. 87 
 
 God, but frill grew from bad to worfe, until all " the 
 imaginations of their hearts were only evil, and that 
 continually," Gen. vi. 8. And this was not the caie 
 only of (bine, but of the whole race univerfally : 
 " All fleih had corrupted his way," chap. vi. 12. It 
 is true, that Noah was found righteous : and as true 
 it is, that Election was it that made him fo. Noah 
 " found -grace in the eyes of the Lord," ver. 8. in 
 the fame (enfe that Paul obtained mercy, i Tim. i. 
 1 6. viz. by mercy's obtaining, or taking hold of 
 him. It may allo be feen in the people of Ifrael ; 
 who, over and above their common and natural grace, 
 had many helps and additions that others had not : 
 " the Lord dealt not fo with any nation as with 
 them," Ffal. cxlvii. 19, 20. and yet the generality 
 of them io bad, that they juftified their fitter, Sodom, 
 Exek. xvi. 51. 
 
 The firft covenant thus failing, Juch was the .grace 
 of our Lord (forefeeing it) as to determine on a fee- 
 ond, or new covenant i by which he would fix and 
 fecure a remnant, and that infallibly : and hence it is 
 termed, The covenant of grace, as not depending at 
 ail upon works ; and this is that grace that faves, and 
 " reigns to eternal life," Rom. v. 21. Ephef. ii. 5,8. 
 And thefe are the " fure mercies of David," recorded 
 in the Ivtli of Ifaiah : it is the ablolutenefs of it that 
 makes if a better covenant. 
 
 Arg. IV. There is the fame reafon for the abfo- 
 lutenefs of men's election, as of Chrift's. That man, 
 or human body, which the fecond perfon was to af- 
 fume and unite to himfelf, was not ordained to that 
 union upon any condition whatever ; as, namely, if 
 he fhould fulfil all righteoufnefs, dejftroy the devil, 
 diffolve his works, and make atonement for fin ; for 
 ihefe he could not have done without that union : 
 and that his ordination thereunto was abfolute, ap- 
 pears by Heb. x. 5. " A body halt thou prepared 
 me ;" and Luke i. 35, " That holy thing which (hall 
 be born of thce (hall be called the Son of God," 
 
 Matth. 
 
8 A PRACTICAL DISCOURSE 
 
 Matth. i. 21. " He fhall fave his people from their 
 fins.'* In which places the abfolutencfs of the decree 
 for that man's being united to the Son of God, is ev- 
 idently fet Ibrth. And that our Election (as to this 
 circurnftar.ee of it) holds proportion with that of 
 Cii-rift, you ihall ice more fully afterwards. Take 
 only (at prefent) thofe gracious words, which, doubt- 
 kis, he uttered with great faiisfaction to himlelf in 
 tlie xviith of John, ver. 21. " Thou haft loved them, 
 as thou haft loved me." 
 
 Arg. V. It was requifite that Election fhould be 
 abibluK, becaule of the abiblutends of God's decree 
 touching the death of his Son, unto which he was 
 tore -.ordained unrepealably, i. Pet. i. 20. and all that 
 he faved before he {uffered, were faved on the credit 
 of that decree, Rom. iii. 25, 26. The fcripture alfo 
 fays plainly, that he was " the Lamb {lain from the 
 foundation of the world," Rev. xiii. 8. and that it 
 was not pofTible that cup {hould pafs from him, Matth. 
 xxvi. 39, 42. And if it be a thing below the pru- 
 dence of men, to lay down the price without fecuring 
 the purchafe ; then, furely, the wifdom of God could 
 not determine the death of his Son for men's faiva- 
 tion, and yet leave the falvation of thofe very men at 
 an uncertainty : which it muft have been, if their 
 Election were not ab.folute. 
 
 Arg. VI. Laftly, It might alfo be argued from the 
 nature of divine promifes ; which are patterns, or de- 
 clarative copies of the decree. Now the prumifes 
 touching fpirituai bleflings are abiolute : they are of 
 that word which is " for ever fettled in heaven," 
 Pfalm cxix. 89. See the promifes of (ending Chrift 
 to be a Redeemer, Gen. iii. i ;. the Holy Ghoft, to 
 fan&ify, and lead into all truth, John xvi. 13. to 
 i:;i':iik!c clean water upon them ; to liive them a new 
 heart -, to -caufc them to walk,. in his ftatules 5 tlxat 
 he will be their God, and thq- IJiall be his people, 
 and fhall not depart from hinvj.er. xxiv. 7. Exe;k. 
 jf\:xvi. 26. chat if they fin, he will chaiuie t.h-m witU 
 
 the 
 
HE 
 OF ELECTION, t * ' 89 
 
 the rod's of men, but his everlafling kincteels he w 11 
 not take from them, Pfai. Ixxxix. 30 34. and that 
 at laft he will prefent them fau : tleis before the pirf- 
 cnce of his glory," Jude, xxiv. Thefe all, with 
 others of like tenour, are delivered in pofitlve ?r/i 
 ablolute terms, without any (hew of refervaiion, 
 vifo, or condition. And if thefe (which are trauf- 
 cripts of the decree) be abfolute, it follows, tliac the 
 decree alfo is the fame : and on th ; s ground it is t: c 
 apoflle ftands, when he challenged! ail ti.e woik.l to 
 nullify God's Election, Rom. vin. 33, 34. w 
 could not have done, had not Election been fove--; 
 ly abfolute. 
 
 III. Eledion is perfonal : and, 
 
 IV. It is from eternity. 
 
 Thefe two I put together in proof, becaufe they 
 are frequently joined in fcripture. It was not the 
 whole lumb of mankind that was the objed: of Elec- 
 tion ; neither was Eledion (as fome-fpeak) a decree 
 to elecl; fuch as (hould happen to be thus and fo qual- 
 ified : but certain determinate perfons were chofen 
 by name, or fingled out from among the reft, and or- 
 dained to eternal life. Our Saviour ftiles them the 
 e * men that were given him out of the world," John, 
 xvii. 6. and they were given him by name, as well 
 as number ; and by thoTe names he knows them, 
 (chap. x. 3 14.) It is not unworthy our deepefi 
 attention, how the Lord takes notice of the names of 
 his people ; as intending it (doubtlefs) -a fignal token 
 of the Ipecial regard he hath to their perfons. He 
 therefore tells Mofes, " I know thee by thy name," 
 Exod. xxxiii. 17. It is an appropriating of them 
 to him&lf : Ifa. xliii. i " I have called thee by thy 
 name, thou art mine/' Sometimes alfo, when he 
 calls to thofe he eminently owas, he doubles their 
 iMirie by repettion : thus to his friend Abraham, 
 Gen. vv'ti. ii. To Moles his llrvant. Exodus, lii. 4. 
 
 and 
 
90 , A PRACTICAL DISCOURSE 
 
 and others. But I find no inftance of his fpeaking 
 fo to other men : and thefe, I fuppofe, are recorded 
 as worthy of fpecial remark ; and that it is no light 
 matter (much lefs to he icorfcd at, as it is by fome 
 frothy Ipirits), that the eled were chofen by name, 
 and that their names are written in heaven. And 
 that it was tranfacted from eternity, is evident from 
 John, xvii. 23, 24. Ephef. i. 4. Rev. xiii. 8. and 
 xvii. 8. and other fcriptures. 
 
 The perfonality of Election, with its eternity, may 
 be evinced by fuch arguments as theie. 
 
 Ag. I. From the example of Chrift's Eleclion. It 
 was nut a perfon uncertain that was to be Lord and 
 Chnft ; but the fecond perfon in human nature : and 
 this capacity he fuftaincd from everlafting, Prov. viii. 
 23 31. i Pet. i, 20. Nor was it any body, which 
 he might alTume, but the very fame numerical body 
 that was prepared for hLn, Heb. x. 5. Pfalm xl. 7. 
 " And this very perfon he loved before the founda- 
 tion of the world/' John, xvii. 24. It is worthy ob- 
 fervation, how particular the decree was, even in things 
 circuinfbntial, to our Lord Chrift ; as that he mould 
 come of Ahraham's flock, of Judah's tribe, of David's 
 lineage, be conceived of a virgin, born at Bethlehem; 
 and this when the iceptre was departing from Judah ; 
 that he (hould be buffeted, fcourged, {pit upon, hang- 
 ed on a tree, his hands and his feet pierced j that gall 
 and vinegnr mould be given him to drink ; that a 
 hone ot him mould not be broken (even while on 
 both rides of him others wore) ; that his garments 
 fhculd be parted, and lots cad on his vefture : as al- 
 fo that he fhould rife again the third day, &c. And 
 that theie were all decreed, appears by the prophecies 
 of them ; which are the ciccrte exemplified, or drawn 
 out ot the regider. As touching his rcfurrecYfon, it 
 is fiid exprefily in Pfaim ii. 7. <( I will declare the 
 decree :" and the lame is as true of all the reft. 
 And if the Election of the Plead was pcrlonul, and 
 ii'om eternity ; why not thehs that ihould make up 
 
 his. 
 
OF ELECTION. 9 r 
 
 his body, fince they did as really exift then, as the 
 human nature of Chrilt did ? Befides, it was very a- 
 greeable, that he and they fhould both be appointed 
 together : for he could not be an Head, but with re- 
 fpect to a body : and that they were expreflly deter- 
 mined of, appears by Pfalm cxxxix. 16. " In thy 
 book were all my members written, when as yet there 
 was none of them/* If you lay, that was meant of 
 David's members ; I aniwer, that if God thought 
 the members of an earthly body worthy his regjfter- 
 ing, he could not be lefs particular and exact about 
 the myftical body of his Son : befides, David was 
 his type. 
 
 Chrift alfo was ordained to be a Saviour, and that 
 by his death, and both <c from the foundation of the 
 world, " i Pet. i. 20. It was therefore expedient 
 then alfo to be determined, how many and who in 
 particular fhould have falvation by him. He was 
 not to die for himielf : but for thofe whofe fecurity 
 he undertook. Now it is not a thing proper to ipcak 
 of fecurity, or bail, but with refpeft to a debtor or of- 
 fender ; and that debtor or offender muft be known 
 too, and named, or elfe the entering of the bail is an 
 infignificant act ; efpecially, where the furety hath no 
 debt or default of his own to be charged with. Our 
 Lord and Saviour did not make his foul an offering 
 for Jome-body's fins, but uncertain whofe. -Aaron 
 knew whofe trefpaffes he offered for : their names 
 were graven on his breaft-plate : not their national 
 name or qualification (namely, Ifraelite, or believer, 
 but their perfonal names, Reuben, Simeon, Levi, &c. 
 So had our great High Pried, or he could not have 
 made atonement for us : and that place, Rev, xiii. 8, 
 points at the fame time for both. Tbofe words 
 [" from the foundation of the world"] do refer as 
 well to the writing of their names in the book of life, 
 as to the Lamb's being flain ; as is evident from the 
 fSth verfe of the lyth chapter, where Deciphering thofe 
 <: \vho (hail wonder after the beaft/' he fays, they are 
 
 fuca 
 
9* A PRACTICAL DISCOURSE 
 
 fuch whofe " names were not written in the book of 
 life, [from the foundation of the world,]" as were 
 theirs who followed the Lamb, and whom " God 
 had from the beginning chofen to falvation, 2, Theff. 
 ii. 13. 
 
 Arg. II. The defign of God, in the death of Chrift, 
 could not otherwife be fecured. Had the defign 
 been, to purchafe falvation for believers, without af- 
 certaining the perfons that fhould believe ; it had 
 been uncertain whether any would be laved, becaufe 
 uncertain whether any would believe. If certain that 
 fome would believe ; this certainty rnuft be decreed : 
 for nothing future could be certain otherwife. And 
 if it was decreed that fome fhould believe ; the indi- 
 viduals of that fome mud be decreed alfo : for faith 
 is the gift of God, and could not be forefeen in any, 
 but whom he had decreed to give it unto. Which 
 laid together are a good demonftration, that thofe 
 Chrift fhould die for, were as well pre-ordained, as 
 that he ihould die for them j and that definitely, snd 
 "by name. 
 
 Arg. III. It may further be argued, from the Fath- 
 er's " preparing a kingdom from the foundation of 
 the world," and manfions or places in it. To prepare 
 the way of this argument ; coniider the punctuality of 
 God's difpofements in things of a lovver concern : he 
 did not create the eauh in vain (ttut is, toftand emp- 
 ty and void, as at its flrft- formation) ; nor the feveral 
 quarters thereof to be inhabited indefinitely, by fome 
 nation or other, who mould happen to get poffeflion 
 of them : but " he divided to the nations (heir in- 
 heritance, and the bounds of their habitation," Deut. 
 xxxii. 8. A els, xvii, 26. Mount Seir was given to 
 Elan, and Ar to the children of Lot, (chap, ii. 5, 9.) 
 each nation had its limits flaked out, and this from 
 the days of di!. And if we may diftinguiih of ab in 
 God T . and of time in eternity ; his purpofe to form 
 and bring forth thofe nations, mutt needs be as early 
 as to create aiid f".rnifh thpfe parts of the world which 
 
 they 
 
OF ELECTION. 93 
 
 they (hould inhabit. Now, earthly fettlements being 
 of trivial moment to the heavenly manfions : it feems 
 a good contequent, that if yet particular nations were 
 fore-appointed for particular provinces on earth ; 
 much more (hould particular perfons be defigned for 
 thole particular rrfanfions in heaven : and if either were 
 appointed firft, it muft be I he perfon : for, " the Sab- 
 bath was made for man, and not man for the Sab- 
 bath." Heaven was made at the beginning ot the 
 world ; but Election was before* 
 
 The domeftics of God's houfe, or place of glory, 
 are a facred ftate or order of kings and priefts -, and 
 each individual perfon hath his place or apartment 
 fet out for him. Thofe glorious places were nof pre- 
 pared for believers indefinitely ; but for certain de- 
 terminate perfons particularly : the twelve apoftles 
 fhall have their twelve thrones, and each one his own. 
 This is evident by our Saviour's anfwer to the mother 
 of Zebedee's children : " To fit on my right hand, 
 and on my left, is net mine to give ; but it fball be 
 given to them for whom it is prepared of my Fath- 
 er,'' Matth. xx. 23. If for believer's indefinitely, 
 why not for thefe two brethren, efpecially (ince they 
 firft made requeft for them ? The truth is, thofe pla- 
 ces were not now to bedilpofed of; it was determin- 
 ed who fhould have them long before, even " from 
 the foundation of the world," chap. xxv. 34. The 
 {cope of this aniwer, was not to (hew that the places 
 requefted for, were prepared for believers indefinitely 
 (for thefe were believers who made requeft for them) ; 
 but that they were appointed for certain particular 
 perlons, and they muft have them. Much might be 
 added, in confirmation hereof : but by thefe (I hope) 
 it is clear, th.it Eledion is perfonal, and from eternity. 
 
 V. Election is in Chrift : or, the Eled were 
 chofen in Chrift. 
 
 It was requifite, the new covenant mould hr<vc an 
 Head and Mediator, as well as the old ; that right- 
 
 eoufheis 
 
94 A PRACTICAL DISCOURSE 
 
 eoufnefs and life might flow from him into ill the 
 Eiect feed, as fin and death had done from Adam -. 
 in which refpect, Chrift and he are (et forth as para^ 
 lels, in Romans 3. from ver. 12. to 21. The bene- 
 fits which the Ele<ft were cnofen unto, they are made 
 partakers of by their union with Chrift ; he is the 
 root in whom ail fulnefs dwells : Not only the foun- 
 dation on which the church is built ; but th* rotk 
 which affords all the fpiritual materials of the heav- 
 enly temple ; even the cement that holds one part 
 to another, and the whole to himfelf ; and this, by 
 virtue of the decree : for, we are to confider, that 
 there is a decretive union before the adual ; and the 
 one influence th the other into being ; and that as re- 
 ally, as the determined death of Chrift did the falva- 
 tion of thole who died before him. Though Chrift 
 be not the caufe of Election } yet he is the grand 
 means, by whom we obtain the bleflednefs we were 
 chofen unto; by him it is, that " we have accefs unto 
 that grace wherein we ftand," Rom. v. 2. And we 
 mall find, that the epiftles generally, when they fpeak 
 of the great things relating to falvation ; do ftill bring 
 in Chrift as the perfon principally concerned about it. 
 Salvation (indeed) is a gift, it is perfectly free ; yet not 
 to be had, but in Chrift : " It comes upon us through 
 his rigbteoufnefs : as by one man's diiobed'.ence many 
 were made finners ; fo by the righteoufneis of one 
 (by means of their onenefs wit!) him) (hall many be 
 made righteous," Rom. v. io, 19. Mankind (by 
 their apoftacy in Adam) had dertroyed in themf-lvjs 
 the whole of that principle, which would have led 
 them to G )d, as their life and bleflednefs : and had 
 (withal) contracted fuch an enmity againft him, and 
 repugnancy to all overtures for returning to him f 
 (and this gulph was fo fixed) as would forever have 
 kept God and us afunder, had not that bleff.-d projjcl: 
 of chofing in Chrift been fet on foot to dilfolve it. 
 It could not be done by any created power ; nor 
 could creatures fo much as propound^ way for it : 
 
 and 
 
OF ELECTION. 9$ 
 
 and it they could, who durft fo harden himfelf, as to 
 mention the thing, which only could do it ? but, the 
 great God blefled forever, he finds out a way for it : 
 and the fame love that ordained to eternal life, would 
 alfo put it in fuch a way, as fhould furely take effect. 
 And to this end, (namely, that thofe ordained to ial- 
 vation, might be both rightfully intitled thereto, and 
 iucccffively brought into it) they were put into Chrift 
 by Election : he was the chief and eminent Elect 
 one : the firfl-born and prince of the family ; and all 
 the Elect befides were given to him, as younger bre- 
 thren, to be maintained npon his inheritance. It is 
 plain to him that reads, that the whole of falvation 
 was laid upon Chrift ; that he bears up the pillars of 
 it ; and that all moulders elfe had been too weak : he 
 is both the means and centre, by whom, and in whom, 
 God will have all things gathered together in one : 
 He was made " God with us," that we might be 
 made one in God ; as appears by the fcope of his 
 prayer in the ifth of John. In him the Father is 
 well-pleafed ; and out of him there is nothing plcaf- 
 ing to God, or eternally good for men : We are there- 
 fore faid to be chofen in him, Eph.'i. 4. to be call- 
 ed in him, Phil. iii. 14. to be created in him, Eph. 
 ii. 10. to be preferved in him, Jude 2. and in 
 him to be blefTed with all fpiritual bleffings, Eph. i. 
 4. Bleffings in themfelves would not be fo to us, if 
 not in Chrift ; and being in him, all things are turned 
 into bleffings to us : for, now, nothing can come at 
 us, but as coming through him : and whatever fo 
 comes, is tinctured by his divine excellence, and made 
 propitious to us: And hereby it is, that the things we 
 were chofen unto, is effectually and infallibly provid- 
 ed for. There be divers good reafons and ends for 
 God's chooling the elect in Chrift ; As 
 
 Arg. I. That by bringing in man's reftoration 
 this way, he might (as it were) baffle his great adver- 
 fary, and out-fhoot him in his own bow : and it well 
 became the wifdom and grace of God, thus to do. 
 
 The 
 
96 A PRACTICAL DISCOURSE 
 
 The devil thought, by poifoning the root, to vitiate 
 and ruin the whole (lock and progeny, and he failed 
 not of his defign. The Lord would therefore retrieve 
 that ruin, by putting his Eled: into an head uncapa- 
 bie of degeneracy ; and not only recover them, but 
 bring them into a better eftate than they had loft 5 
 he would fct up a man that mould be too hard for 
 the- devil ; and be able, both to deftroy him, and di{- 
 f -Ive his works, and he hath accordingly done ir. In 
 which method of man's recovery, is a great anhvera- 
 blenefs to the method of his ruin : and it is a thing 
 the Lord would have us to mind, as appears by the 
 parai:el before mentioned, Rom. iii. 12. 21. 
 
 Arg II. That by fhewing us his righteoufnefs in 
 the way and manner of our recovery ; we might the 
 more readily fubfcribe to his righteoufnefs in the im- 
 putation of Adam's fin : For, without a fight and 
 knowledge of the one, we cannot without any heart-- 
 inefs -fubaiit to the other. Hence, fome (in their 
 too- bold arguings again It election) have alledged, that 
 what Adam dtd, was without their confent : but will 
 they abide by this allegation ? in the matter of A- 
 chan, each finale perfon flood in the place of the 
 whole nation, and fo on the trefpafs of one, wrath 
 came upon all : yet had not that confident people 
 the hardinefs to plead, that Achau's ait concerned 
 not l hem : they did not confent to it : but let them- 
 take heed, left while they thus excuie them!. 
 from Adam's fin, they do not, by parity of realon, ie- 
 clude therafelves from the righteoufnefs of Chrift : 
 ftqce the letting up, the frcond Adam, was as much 
 without their confent as the firfl. 
 
 Arg. III. If the Eleft-had not been in Chrift, the fat- 
 isfaction he undertook for fin nt-rs could not have availed 
 them. As Adam's fin could not have been ours, it not 
 in hi n ; fo neither the righteoufnefs of Qurit, if not in 
 him. Drvme juftice could not have pumfhed hint 
 for us, nor abioived us through him ; we could not 
 have been juftified and 'reconciled by the blood of his 
 
 crofs. 
 
OF ELECTION. 97 
 
 cro'fs, had not lie fuilained our perfons, and Rood in 
 our ftead : another's acl cannot be mine, either in 
 profit or lofs, if there be not a legal oneneis between 
 us. 
 
 drg. IV. H riot in Chrift, we could not have been 
 fanctified. The lump was fandtified in the firft 
 fruits ; and fo is the church in Chriil, i Cor. i. 2. 
 The wild-olive -nature could not be fupprelfed and 
 Changed, but by grafting into the true : c; For if the 
 firft fruit be holy, the lump is alfo holy : and if the 
 root be hoiy, ib are the branches/' Rom. xi. 16. A" 
 man cannot be naturally born, but from Adam, as his 
 natural head ; and as impoffible it is to be born again, 
 without a like relative union to Chrift as our fpirhual 
 Head. There is no being a new creature, but by 
 being in Chrift : " They that are joined unto the 
 Lord (and thty only), are orie ipirit with him," i 
 Cor. vi. 17. 2 Cor. v. 17. The branch muft be in 
 the vine, before its lap can be derived into it : he that 
 fanc~lifieth, and they that be fanclifted, muft be one. 
 There muft be a contact (a touching of him), before 
 this virtue can come from him : for the promifes be- 
 ing all made to Chrift, Gal. iii. 16. cannot defcend to 
 us, but as being in him ; it is that makes us heirs of 
 .promife : the Holy Ghoft, in whom all promifcs are 
 virtually contained, " is Hied upon us through Jefus 
 Chrift," Tit. iii. 10. 
 
 Arg. V. Lnjily^ By this choofmg in Chrift, falva- 
 tion itfelf is invincibly iecured ; and could not other- 
 wife be. The firft Adam had but a conditional life ; 
 it depended on his own perfonal obedience, and there- 
 fore fubjecl: to lofing : and had he kept it, he could 
 have derived to us but the fame that himfclf had ; 
 which ftiil muft ha/ve been a mutable (late (for this 
 Adam, while a public perfon, and as fuch could not 
 be faid to be in Chrift ; if he had, he ftiould not have 
 fell): bur the iecond Adam hath life in himfelf : 
 " For as the Father hath life in himielf, fo ha:h he 
 given to the Son to have life in himfelf/* John, v. 26. 
 G and 
 
98 A PRACTICAL DISCOURSE 
 
 and that abfolute'y : he is the fc prince of life,' 4 Ads, 
 Vii. i :. and implantation i;>to him inipires his branch- 
 es v\uh his own life. A .d " tlu liw of th'it Ipirit of 
 1'ie i i him, makes fi-j-e from the ii.v of (in and death/' 
 Rum. viii. 2, ' He that thus hnrh the S- n. hath 
 hfe/' i J->ljn, v. 12. " and (ha!! have it iiv>re abun- 
 dantly," John, x. 10. " Bccaule he live,, they (hall 
 jive a!!o/ chap. xiv. 19. It is a bottom that cannot 
 njifcarry : as they are fim&Sfied in Chrift Jclus, fo ia 
 hi in they are prderved, Jucle, I. To this end, " it 
 d ihe Father, that in him all fulnefs fhould 
 ! ," Col. i. 19. and to put thofe he would (live 
 into him as their Head ; that being inccfTantly influ- 
 enced fro'n an immortal root, they might effectually 
 be ke; t from vvithering and tali ing orT : and grow up 
 to that (late and glory they were defignecl fur by E- 
 leiflion, This is the grand record, and ground of our 
 iafety, <{ that God hath given to us eternal life ; and 
 this life is in his Son," i John, v. 11. 
 
 Having gone theie fteps towards the compafs and 
 extent of Eiedion ; it concerns us to know, where 
 this broad river hath its head j what rock it is, that 
 this immenle fabric is built upon ; left we give the 
 honor of it to another ; or endanger ourfelvcs by fet- 
 tling on a wrong foundation : to (hew which is the 
 (cope of the laft particular under this general head : 
 namely, 
 
 VI. That Election is founded upon grace : or, the 
 good pleaiure of God's will is the only original 
 and motive of Election. 
 
 Election is a " promotion that cometh neither: 
 from the eaft, nor from the welt, or fbuth," but 
 from God ; who, as he puts down one, and lets up 
 another : lo fome he choofeth, and others he paiictii 
 by, as feerneth him good ; and none can fay to him, 
 Yv hat doeic thoti ? cr, why had thou made me thus ? 
 for Eiedion, as it always iup.^oleth a greater number 
 
 out 
 
OF ELECTION. 9$ 
 
 out of which the choice is made, fo an arbitrary pow- 
 er in him that choofeth, to choofe whom he will, 
 without giving account to any for what he cloth. But 
 the ground or motive of divine Eledion is very dif- 
 ferent from the manner of meri : for they commonly 
 pitch upon things for fome natural aptnefs of them 
 for their works : they will not take a knotty, crcli- 
 grained, or wind-fhakeh piece of timber, to make a 
 pillar of (late : but the Lord pitches upon fuch (and 
 fuch to choofe), the poor, bafe, weak, fcolifh things 
 of the world ; the worfl of men, and chief of finncrs : 
 the inftances of Paul, Manafleh, Mary Magdalen, 
 and others, make it evident : and of thefe he is pleaf-' 
 ed to make lively Images of his Son, and pillars for 
 the houfe of God, (columns of ft ate indeed !) where- 
 on to write his own name ; to manifeft thereby his 
 fovereignty, holinefs, wifdom, power, righteoufneft, 
 and free grace to eternity. 
 
 The Lord's way and method in bringing his fons 
 to glory, is the beft demonftration of the right order 
 of ciuies : for though there be a concurrence of rrr.- 
 ny things, as caufes and effeds, one or another, yet, if 
 obferved in their order, they will ftill lead us up to 
 the good pleafure of God, as firft and fupreme, and 
 perfectly independent. And this I term the only orig- 
 inal caule of Eledion, to Ihut out all works and worth- 
 inefs of men, from being any way cafual, influential, 
 or motive thereto ; and fo from fharing in the glory 
 of God's grace, which he is very jealous of, and will 
 not impart to any. The New Teftament current 
 runs evidently this way, making the whole of falva- 
 tion, both means and end, to depend exprefily on the 
 divine will. " It is your Father's good pleafure to 
 give you the kingdom," Luke xii. 32. " Thou had 
 hid thefe things from the wife, and revealed them to 
 babes ; for fo it feemed good in thy fight,'' chap. ::. 
 21. " A remnant according to the Eledion of 
 grace," Rom. xi. 5. " Predestinate to the adoption 
 of children, according to the good pleafure of his wili," 
 
 Ephef, 
 
loo A PRACTICAL DISCOURSE 
 
 Ephef. i. 5. "Redemption alfo, and forgivenefs of 
 lias, according to the riches of his grace,"Eph. i. 7. 
 (-the fame grace that elected) ; the making known 
 the myftery of his will : this allo is according to that 
 [his good pleafure] tc which he hath purpofed in 
 iiimfelf," ver. 9. Yea, all the operations of God, 
 whether for us, upon us, or by us, they all have their 
 rife from the fame fpring, and are carried by the fame 
 rule : " Fie worketh a.U things after the counfel of 
 his own will," ver. ij. And for the Old Tefta- 
 ment, you have it (ufliciently exemplified there in the 
 inftances before given, and eipecially touching the ' 
 ground of God's love to the people of Ifrael (who, in 
 that refpect, were the archetype of the fpiritual elec- 
 tion) ', namely, that his own good pleaiure" was the 
 only caufe of his choofing them above other nations ; 
 " He loved them, becaule he loved them," Deut. vji. 
 8. and ix. 4. and x. 15. And, which is yet more, 
 the election of Chrift himielf was of grace : " It 
 pleafed the Father, that in him (the man jefus j mould 
 all fulnefs dwell," Col. i. 19. 
 
 And good reafons there are, why Election mould be 
 founded upon grace ; and why it could not, with re- 
 fnecl either to God's glory, or the elect's fecurity, be 
 founded otherwife. And, 
 
 Arg. 1. Is from the fovereignty of God ; whofe 
 will being the f up re me law, aduiits not a co-ordinacy, 
 iTiujh ieis will it (Lnci with fovereign power to be 
 regulated by the will of another. That would be a 
 contradiction to Sovereignty ; for that which regu- 
 lates, muft be fuperior to that which is regulated by 
 it. Sovereign princes (to (hew their prerogative) at- 
 firm their acls of grace to be of their own meer mo- 
 tion : and their grants are reputed the more authen- 
 tic, being fo exprefled. The like we find ki icripture 
 frequently afcribed to God ; that f< he will have mer- 
 cy on whom he will have mercy," Rom. ix. 18. that 
 "he vvorketh all things" (not by motives from with- 
 out, but) " after the counfel of his own will," Ephd. 
 
 i. ii. 
 
OF ELECtlOxV. 101 
 
 j. IT. that " it is not of man's willing or running ; 
 but of God who flieweth mercy," Rom. ix. 16. and, 
 indeed, his own meer motion was both a nobler and 
 firmer confederation than any defert on the creature's 
 part. When the world had been drowned for tlieir 
 obdurate impenitency, the few that remained were as 
 bad as before ; and thole that fhould come after, the 
 law forefaw would be the fame. One would think, 
 now the natural refult of this experiment fhould be, 
 " I will utterly cut them off, and be troubled with 
 them no more :" but the Lord's thoughts are not as 
 our thoughts ; he argues and concludes in another 
 mode : " I will not again any more curfe the ground 
 for man's fake." And he is pleafed to give the fame 
 reafon here why he will not, as before why he wouic! ; 
 as is feen by comparing Gen. vi. 5, and 7. with chap. 
 viii. 21. See alfo the inftanoe ot God's dealing with 
 Ephpaim ; he was wroth with him, and Imote him ! 
 and Ephraim, fo far from relenting, that " he went on 
 frowardly," (that is, flubbornly, as refolved in his 
 courfe) ; "I hid me (fays the Lord), and was wroth," 
 Ifa. Ivii. 16. this, one would think, if Ephraim had 
 had in him but a fpark of ingenuity, or love to him- 
 ielf, fhould have moved him to alter his courfe : but 
 what cares Ephraim ! he ftill kept the fame way ; 
 and it was the way of his heart : not an irconfiderate 
 pet, or fudden temptation, but natural and fixed : 
 all which the Lord fees and confders, and having laid 
 all together, refolves to heal him, and " rcftore com- 
 forts to him," Ha. Ivii. 18. On the other hand, 
 thofe good fouls " who feared the Lord, and obeyed 
 the voice of his fervants, they yet walked in darknefs, 
 and had no light," Ifa. 1. 10. Ye may be fare, they 
 would gladly have underftood their condition (name- 
 ly, that they were fuch as karcd the Lord") : their 
 will could not be wanting to a thing fo greatly im- 
 porting their comfort ; nor were th?y idle in feekin-* 
 tor it ; they walked, though in the dark, but could 
 not walk themfelves out of it ; they are Hill as they 
 
 Weft, 
 
io* A PRACTICAL DISCOURSE 
 
 were, they had no light. By thefe different exam- 
 pies it is evident, that the fovereignty of God ftill 
 keeps the throne, and his difpenfmeats of mercy, 
 whether in purpofe or in ad, are not governed by 
 the wills of men : they are things too low to be 
 counfeilors to God. And if it be thus in things of a 
 lower concernment, much more in that great bufinefs 
 of eternal Election, which is the fublimeft act of fov- 
 ereign power : for non-election is not a punimment, 
 but the withholding of a free favour, which God, as a 
 fovereign. Lord, may juflly deny to one finner, while 
 he gives it to another. And yet this hinders not, but 
 that every man, at iait, (hall be judged according to 
 his works. 
 
 Arg. II. Election mutt be founded only upon 
 grace, becaufe grace and works are inconfrftent in the 
 caufe of fal vat ion. The fcripture is very cautious of 
 admitting any thing as a concomitant with grace in 
 this matter ; yea, although it be a thing that doth 
 always accompany grace, and that without which a 
 man cannot be faved. The apo(tle puts them in op-^ 
 petition., and is very intent upon the argument, as a 
 thing of great moment, in Romans xi. where, firft, 
 he fhews, that amidfl that general defection of the 
 Jewifh nation, there dill was a remnant whom God- 
 had refer ved ; thefe he terms, " the foreknown,"- 
 verie 2. and in the yth verfe he calls them plainly, " the 
 Election ;" and then, left any Ihould aicribe it to a 
 falfe caufe (as in that parallel cafe he refcmbles it to), 
 namely, that < c they had not bowed the knee to Baal," 
 but ftuck to the true religion, when others feil off; 
 he tells us, no ; their Election was bunded upon grace : 
 and as for works, they had no place in the cafuality of 
 it. By grace, he means the free favour of God, who 
 is not moved by any thing without Irmlelf ; but what 
 he does he does freely, 'without rdpect to men's de- 
 iert :,-nay, their undefert rather, is an expedient con- 
 lidcraticn in this act of grace. By works, I under- 
 ft;ind all thai: fcU>right5Ottibels, goodnels, conformi;/ 
 
 to 
 
OF ELECTION. 203 
 
 to the law, or whatever elfe is performnble by men. 
 Thefe (namely, grace and works) he proves as incon- 
 Jiftent as contraries can he 5 and that the lead m ; x- 
 Uire would vary the kind : if hut a (crunle o! works 
 be taken in, grace is no more grace ; for, *' to !::LM 
 that woiketh, is the reward not reckoned of grave, 
 but of debt," Rom. iv. 4, Grace and faith are well 
 agreed ; thefe both have the fame fcope and end : 
 but grace and works have always chimed : the letting 
 up of the one, is the difpofmg of the other : eit'uT 
 the ark inuft be out, or dagon down ; one tf nv le 
 cannot hold them both. To the fame eftlcl is ll e 
 drift of that dilcourfe in Gal. v. it appears from 
 Atb, xv. i. that fome there were who taught a ne- 
 ceffity of circurncifion ; as without which they could 
 net he faved : feemingly willing they were to admit 
 of Chriilj fo they might join circumc fion with him, 
 and keeping the law of Mofes : but this dangerous 
 daubing with things unmixable, our holy apoftle 
 could not brook ; both as reflecting on the honor of 
 his Mafter, and undermining their only foundation ; 
 and therefore to keep them from, or bring them off 
 that perilous quick-fand, he tells them expreffly, thefe 
 two cannot itand together in that matter : for it they 
 be " circumcifed, they are debtors to the whole law, 
 and Chrift is become of none effect to them/ 5 becauie 
 " they are fallen from grace.'* It is as if he had (aid, 
 If you take any part (though never fo little) of legal 
 obfervances, as neceffary to your being j ufiifled, ye 
 forfeit the whole benefit of gofpel gra,ce : the grace of 
 Chrift is fufficient for you. ; he is a Saviour compleat 
 in himfelf : and if you look (though hue a fqumt) at 
 any thing elfe, it is a renouncing of him : he will be 
 a Saviour altogether, or not at all ; and therefore he 
 tells them again, and that with a kind of vehemency, 
 that " if they be circumcifed, Chrift fhall protii them 
 nothing," Gal. v. 2. 
 
 And as a man may not put in his claim -for juftiii- 
 cation on account of his works, fo neither or' his faith, as 
 if that were materially, or meritorioufly caulal oi juftifi- 
 
 cation : 
 
104 A PRACTICAL DISCOURSE 
 
 cation : for faith itfelf, as it is the believer's act, 
 cornes under the notion of a work. Let us therefore 
 confider what part it is that faith holds m this matter ; 
 left while we caft out works, as not (landing with 
 grace, we make a work of faith. It is faith's office 
 to make the loul live wholly on the power and grace 
 of another -, which is to renounce ielf-ability, as much 
 as fclf-defert : to apprehend that righteoufnefs by 
 which grace juftifies : not only to bejuftified thereby 
 upon our believing, but to work in us even that faith 
 by which we apprehend it, Rom. v. 2. He that will 
 be faved, muft come, not only as an ungodly perfon, 
 but as a man without ftrength, chap. v. 6. and as 
 iuch (in himlelf) he mud come to be juftified freely 
 bv the grace of God, chap. iii. 24. For in him (on- 
 ly) '_;an he have ftrength to believe, even as righteouf- 
 neis upon his believing, Ifa. xlv. 24. he mult reckon 
 himfelf an ungodly man, to the very inftant of his 
 juftiiication. ct The juft indeed iltall live by faith ;" 
 but it is not his own faith, or ad of believing, that he 
 lives by, though not without it ; which alio feems to 
 be the apoftle's meaning, where he fays, " The life 
 that I now live, I live by faith of the Son of God : 
 and I live, yet not I, but Chrift liveth in me," Gal. 
 ii. 20. Where note, that as faith is the life of a be- 
 liever, fo Chrift is the life of his faith : and he lives on 
 Chrift, by virtue of Chrift's living in him. 
 
 Notwithftanding all which, it is evidently true, and 
 muft conftantly be affirmed, that grace and works 
 will ftill be together in the way of lalvation (the one 
 doth not extinguish or exclude the other) ; only not 
 as colleagues or joint-caufers thereof j but rather as 
 a workman and his tools, which himielf firft makes, 
 and then works with them. * By grace ye are laved, 
 through faith ; and that not of youri'civesy it is the 
 gift of God," Eph. ii. 18. Even this believing or 
 acting faculty is a creature of grace's railing up ; and 
 therefore in the throne it is meet that grace mould be 
 above it. Works (therefore j, how good foever, are 
 not the caufe of ialvatiou : and if lib, then not the 
 
 caufe 
 
OF ELECTION. 10$ 
 
 caufc of Election ; for this (indeed) is the caufe of 
 them both : and works, if right and truly good, will 
 always be ready to own their original, and to keep in 
 their own place ; where aifo they will be mod -confid- 
 erable, and do the bell iervice. 
 
 Arg. III. That 'Election has no -other foundation 
 but the good plcafure ot God's will, is further argued, 
 from man's incapacity to -afford any ground or -motive 
 to God for fuch a gift, Adam Hood not fo long as 
 to beget a fon in his firft image : it is feen by his 
 firft-born Cain, what all his natural feed would n:\tu- 
 rally be. And though fome do prefume to magnify 
 man, and to {peak of him at another rate ; yet evi- 
 dent it is by fcnpture-light, and the experience of 
 thole renewed, that man fallen is poor, blind, naked, 
 and at enmity with all that is truly good : and that 
 he is never more diRant from God and his own hap- 
 pinefs, than while in high thoughts of himfelf, glory- 
 ing in his own underftanding, flrength, worthinefs, 
 freedom of will, improvement of common grace, and 
 the like : for thefc make him proud and prefumptu- 
 ous, and to have flight thoughts of that fpecial and 
 peculiar grace, by which he muft t if ever) be renew- 
 ed and faved. But the Lord himfelf (who bed 
 knows him) reports the matter quite otheiwife (and 
 v/e know that his witnefs is true) ; namely, that tc all 
 the imaginations of their heart are only evil continu- 
 ally," Gen. vi. 5. " that their inward part is very 
 wickednefs," Plal. v. 9. " that every man is brutifli 
 in his knowledge ; altogether brutifh and foolifh ; yea, 
 even their paftors/' Jer. x. 8, 14, 21. that is, the very 
 bell and mod intelligent among them : " that their 
 hearts are full of madnefs," Ecclef. ix. 3. " wife t^ do 
 evil, but to do good have no underflanding," &c. 
 Jer. iv. 22. And it was not thus only with the Gen- 
 tile nations, who were left to walk in their own way ; 
 but even with the Jews, who had all the means of 
 becoming better than could be devifed, Ifa. v. 4. 
 (excepting that of fpecial eleding grace, which took 
 
 in 
 
io5 A PRACTICAL DISCOURSE 
 
 in but a remnant) : " they were called Jews, reftcd 
 in the law, made their boaft of God, knew his will, 
 approved the things that were excellent ; were confi- 
 dent that they were a guide of the blind, and a light 
 to them that were in darknefs, inftructors of the fool- 
 ifh, teachers of babes/' Rom. ii. 7. 21. And yet all 
 this while, and in the midit of all thele high attain- 
 ments, did not teach themfelves : and where they 
 are ranked together, he proves them to be " all un^ 
 der fin, none righteous, none that undeiftandeth, none 
 that feeketh after God, none that dpeth good, no, 
 not one," chap. iii. 10 18. Yea, this depravemcnt 
 of nature was fo deep and indelibly fixed, that the 
 Lord himfelf tells them, " The blackmoor might as 
 foon change his fkin, as they learn to do well," Jer. 
 xiii. 23. All which, with abundantly more, be/peaks 
 a condition extremely remote from yielding a cauic of 
 motive for this blefled Election, 
 
 Arg. IV. It God's love to men had its rife from 
 their love to him, it would not have that fingular ern- 
 inency in it, that is juftly afcribed to it : " God fo 
 loved the world," John, iii. 16. So, as not to be 
 exprefled ; fo, as not to be paraielled ; fo, as not to 
 be understood, until we come to that ftate wherein 
 we fliall know as we are known ; nor then neither 
 fully, becaule it is infinite. By this it is that God's 
 love to man is fb highly celebrated ; ".Herein is 
 love ; not that we loved God, but that God loved 
 us," i John, iv. 10. And, " Behold what manner 
 of love the Father hath beftowed upon us !" chap. 
 iii. i. which furely then is not after the manner of 
 men ; for even Publicans do fo, Matth. v. 46. and 
 " finners love thole that love them," Luke, vi. 32. 
 but to love enemies, and while enemies (as to love 
 a wife that is an adultrefs ; and fo to love her, as to 
 win her heart back again) ; this is God's love to his 
 chofen. 
 
 But, notwithftanding thefe fcriptures (with many 
 others J feem purpoiely written to obviate luch con^ 
 
 ceptions 
 
OF ELECTION. 107 
 
 ceptions as would feign our loving of God to be the 
 ground and motive of his love to us ; yet, great en- 
 deavours there are to father Election upon forefeen 
 faith and works, which that they call the covenant of 
 grace, has (they fay) qualified and capacitated ail men 
 for ; and which certain more pliant, ingenuous, and 
 induftrious perfons (as they fpeak) would attain unto, 
 by the helps they have in common with other men : 
 but this pedigree of Election is excepted againft, as 
 being not rightly induced : for, i. Men having fin 
 Adam) divefted themlelves of all that was holy and 
 good, the Lord could not forefee in them any tiling 
 of worth or defireablenefs, but what himfelt iliould 
 work in them anew, and that of pure grace and fa- 
 vour j for fin and deformity could not be motives of 
 love. And that the elect (of themfelves) were in no 
 wife better than other men, is evident by the (crip- 
 tures late quoted ; where the Holy Ghoft aiieiting 
 the univerfal depravement of human nature, exempts 
 not one. But if fuch excellent and diftinguiihing 
 qualifications as faith and holineis had been fore'een 
 .(and fo imputable to them), the fpint of truth would 
 not have ranked them even with the children of wrath, 
 Ephef. ii. 3. as he cloth. But, '2. If they were oth- 
 erwife, what could they add unto God ? or whereby 
 could they oblige him ? ct He refpcdeth not any thac 
 are wife in .heart," Job, xxxvii. 24. " If thou be 
 righteous, what giveft thou him ?" chap. xxxv. 7. 
 and, " who hath prevented me, (fays the Lord), that 
 I ihould repay him r" chap. xli. 11. that is, who is 
 he that is beforehand with God, in doing ought that 
 might induce his favour ? " He regardeth not per* 
 fons, nor taketh rewards," Deut. x. 17. he is not 
 propitious to any for what they can do for him, or 
 bring to him. Take Paul for an inftance : he walk- 
 ed up to the light he had ; was blamelefs ; lived in 
 all good confcience ; knew no evil by himfelf (a rare 
 degree of legal rigiiteoufnefs !) but that it was not 
 this moved God to make him a chofen veflel, he 
 
 thankfully 
 
io8 A PRACTICAL DISCOURSE 
 
 thankfully acknowledged, with felf-abafement, upon 
 every occafion, Tit. iii. 5. i Tim. i. 14. 2 Tim. i. 
 9. 3. Faith follows Eledion : God refpeds the per- 
 fon before his offering. But was not Abel refpeded 
 as a believer, and his offering for his faith ? yea, but 
 that faith of his was not the primary caufe of God's 
 refpeding him. H Abel's perfon had not been re- 
 fpeded firft, Abel had never been a believer : for 
 faith is the work and gift of God ; and (according to 
 the courfe of all judicious agents) he that will work, 
 mud firft pitch on the fubjed he will work upon ; 
 and he that gives, on the pcrfon he will give unto. 
 Befides, Abel could do nothing before he believed, 
 that might move God to give him faith ; for, till 
 then he was in the fkfh, and they that are in the 
 Hem cannot pleaie God, J> Rom. viii. 8. Heb. xi. 6. 
 therefore it could not be Abel's forefeen faith that 
 was the caule of God's refpeding him. The fcnp- 
 ture fpeaks often of iron-fmewed necks, and brazen 
 brows ; and of men's being in their blood, when the 
 Lord faid, they mould' live : as alfo that God loved 
 Jacob before he had done any good thing ; and that 
 the faints love God becaufe he loved them firft : but 
 no where of forefeen iaith and holinefs, as the caufe 
 and ground of God's love to men. 4. Faith and ho- 
 linefs are middle things : they are neither the foun- 
 dation nor top-ftone or Election. They are to fover- 
 eign grace, as ilaiks and branches are to a root ; by 
 \vhich the root conveys its virtues into its principal 
 fruit. Eph. if. 8. "By grace are ye faved, through 
 faith." 2 Their, ii. 13. " Choien to falvation, 
 through fandifkarbn of the Spirit, and belief of the 
 truth." They are no more the caufe of Eled ion, 
 than the means of an end are the firft caufe of pur- 
 pofins; that end : nay, no more than Tatnai's pro- 
 penfio-n (or averfion rather) to build the temple, and 
 to provide facri flees, Icr the God of heaven, was the 
 caufe of Darius his decree, that thofe things mould 
 be done, and that 'by him, Ezra, v. and vi. chapter. 
 
 5- ^ 
 
bF ELECTION; 109 
 
 5. If men be predeflinated to faith and holinefs (as 
 they are), Rom. viii. 29, 30. i Pet. i. 2. then they 
 were not feen to be fo qualified before that predefti- 
 nation : or if they were, then their Election (as to 
 that particular) would feem impertinent. There can 
 no rational account be given, why men forefech to be 
 fuch, mould be fo folemnly preddlinate thereto. Be- 
 lldes, if falvation be the infepernble product of faith 
 and holinefs, according to John, v. 24. " He that 
 helicveth hath everlafting life, and (hall not come in- 
 to condemnation," i Pet. i. 9. "Receiving the end 
 of your faith, the falvation of your fouls ;" then to 
 ordain to falvation thofe forefecn, to be fo qualified, 
 would feem a thing both rieedlefs and infignificant : 
 it would look like the fending of men where they 
 would have gone of themfehres. Such faplefs, irregu- 
 lar, and injudicious notions, are very unworthy that 
 celebrious and ever adorable act of predeftination : 
 and, if duly weighed, would fet us further off from, 
 the doctrine of felf-advancemenr, which (lands in 
 point-biaiiek oppofitton to the doctrine of God's 
 grace. 
 
 Arg. V. It could not fland with the wifdom and 
 goodnefs of God, to found the falvation of his people 
 on a fallible bottom : which it would certainly be, if 
 dependent on any thing befides his own immutable 
 will. For whatever it was that Election had being 
 from, by that alfo it muft be maintained : what then 
 would become of it, if built on that goodnefs which 
 is as the morning cloud and early dew ? Hof. vi. 4. 
 The creatures will, even in a ftate of perfection, was 
 too flignt and fickle a thing to build this eternal 
 'weight upon : and if man at his bed eftate was vani- 
 ty, how much more afterwards, when fo ftrong a bent 
 o( vanity cam." upon his will ? 
 
 Arg. VI. To derive election from any root befides 
 the good pleafure of God, is to fruftrate the principal 
 end of man's falvation, namely, " The glory of God's 
 grace," Eph. i. 6. and ii. 7. This attribute (of all 
 
 tht 
 
no A PRACTICAL DISCOURSE 
 
 the refi) he will not have eclipfed, nor intrenched up- 
 on : 'tis fo divinely {acred, as not to admit the lead 
 human touch ; for which very ouife, the Lord hath 
 fo contrived that blefTed defign and plot of his glory y 
 that all cc boafting is excluded ; and no fleih fhall 
 glory in his prefence," i Cor. i. 29. But if any thing 
 in the creature be entitled to the caufality of election, 
 fkfh will glory ; and inftead of excluding man's 
 boafting, grace itfelf will be excluded, Rom. xi. 6. 
 \vlrich is far from glorifying of it. I would here re- 
 iolve a query or two, which fome have urged from 
 Scripture : as, 
 
 i. How can this doctrine ftand with the [general] 
 love and good will of God towards men ; w-ho 
 ('tis faid) will have all to be faved ? i Tim. ii. 
 4. 2 Pet. iii. 9. 
 
 Anfw. i. If the word [all] be taken univcrfally, it 
 takes in unbelievers as well as ethers ; (which cannot 
 be the meaning :; therefore, the literal fenfe of words 
 is not to be refted on, when the like phrafe of fpeech 
 elfewherc ufed, or evident fcope of the fame or other 
 ftTiptare, agrees not to it : the defign and current of 
 the whole mud guide the conliruttion of particr.hr 
 parts. 2. Though the doctrine of general love will- 
 not fcand with that of fpecial election ; yet the doc- 
 trine of fpecial election will (land without that, and 
 againfl it : for, there is nothing more plain, than that 
 there is an election of men to falvntion ; as alfb, that 
 the genuine import of Election,, is, to chuie one or 
 more out of many : which neceflarily implies the 
 leaving or not enuring of foine ; and coniequently, 
 the not- willing of falvation to all univerially. 5. The 
 wi.l of God cannot be refitted ; becaufe with his wil- 
 ling the end, he wills al(o the means ; and thofe fuch 
 as (hall compafs his end ; Ifa. xlvi. 10. cc My coun- 
 iel iliali (land, I will do all my pleafure ;" i. e. What 
 I p'.-r.fe to will, uat I will have done. 4. The apof- 
 
 t;e 
 
OF ELECTION. iit 
 
 tie is not here difcourfing the extent of God's fpecial 
 1 jve ; whether all men univerially are interefted in it : 
 but exhorting believers to a general duty j namely,, 
 to give thanks for kings, an 1 al in authority ; be- 
 cauie of the benefits we have by government : and 
 to pray for them ; not only for their peaceable gov- 
 erning of us ; but if otherwife, that God would turn 
 their hearts and make them nurfmg fathers to his 
 church. And to inforce the duty, tells us, there is. 
 r,r> degree nor (late of men exempted from fa!vation j. 
 Gud hith chofen fome of every fort ; and therefore 
 we ought not to (hut any out of our prayers. 5. The 
 word [all] is often uied, when but a part and fome- 
 times, the ierler part, of the thing fpoken of, is in- 
 tended by it : as on the contrary, when the univer- 
 faiity of the fubjecl is intended, it is expreiTed by 
 iinguhrs ; as, he that believeth fhali be faved ; and 
 him that cometh unto me, I will in no wife caft out. 
 It fometimes figniftes all of fuch a fort ; fo Eve was 
 laid to be the mother of all Jiving ; not of all living 
 creatures, but all of her own kind. It other times in- 
 tends fome of all forts ; as where it is faid, all the 
 cattle of Egypt died, Exod. ix. 6. " and the hail 
 linote every tree and every herb/' ver. 23. And yet 
 other cattle are mentioned after, and a refidue of trees 
 are laid to be efcaped, ver. 19. 25, and x. 5. So 
 here, God will have all men to be faved ; that is, 
 fome of every fort and degree 3 Gentiles as well as 
 jews ; kings and men in authority, as well as thofe 
 of a meaner rank ; (as is evident by comparing the 
 i, 2, and 4 ver. together.) The fame in Joel ; " I 
 vvill pour out my fpirit upon all flefh, &c." Joel, ii. 
 28. tint is, upon fome of every age, lex, and degree, 
 without diitincYion 9 young, old, mafters, fervants, 
 fon?, (laughters, &c. as it follows there. 6. To thefe 
 univerfal terms do belong divers reftriclions, which 
 muft be gathered from the fcope and context : as, 
 where the gofpel is faid to be preached to every crea- 
 ture under heaven, Co!, i. 23. and yet men only are 
 
 intended, 
 
ii3 A PRACTICAL DISCOURSE 
 
 intended, and not all of them neither : for the gofpel 
 had reached but a fmall part of the world at that^time, 
 ;?nd not- the whole of it yet. So, -Mofes is faid to 
 have in every city them that preach him, Ads, xv. 
 21. it muft be uflderftood onJy of cities where the 
 Jews dwelt, and had fynagogues ; which were but 
 lew in companion. Thofe aifo that were fcattered 
 abroad, went every where preaching ; the word, Acts, 
 viii. 4. i.'e. they baulked no place nor perfon, but 
 preached wherever they came. At firft it was jc'on- 
 fineu to the Jews, but now wituOut limit. " Every 
 niah (hall have praife of God," I Cor. iv. 5. it can 
 be meant only ot good and faithful fervants ; which 
 are but a remnant' to the whole piece. So, God is 
 faid to be the'Father of all, Eph. iv. 6. and yet Satan 
 (we know) is the father cf the far greater part of the 
 world: And (Thrift is faid to reconcile all things, 
 Col. i. 20. and yet all the angels mud be exempted : 
 the goo'd angels, becaufe they never were at enmity : 
 and the evil ones, becaufe not reconcileable, Ephef. i. 
 10. " That he might gather together in one, all 
 things in Chrirt :" this all things feems plainly to in- 
 tend the elect ; for they are the "lubject ciifcourfed of 
 in the whoie chapter : and in Matthew, thole gath- 
 ered' together are fliled the elecl, chap. xxiv. 31. 
 In Htb. xii. 8. all are faid to be partakers of 
 chaftiiement ; and yet ions only can be intended : 
 for baftards are not partakers of it, as it fol- 
 lows there. "They (hall be all taught of God," 
 John, vi, 45. It refpedh only the fons of the church 
 //'. e. fuch as are elected), whofe iniquities arc forgiven 
 them, and their fins remembered no more, Jer. xxxi. 
 34. It is the tenour of the new covenarr, which is 
 made with the houfe of Ifrael, that is, Jews in fpirit, 
 or the elect nation, Heb. viii. 10, n. And if thele 
 terms univerfal, all and every, are fometimes applied 
 to the deer, exclufive of others, wliy not as well in 
 the place whence the query is taken ? I have inftan- 
 cc,.l in thcic, to fhew what contradictory notions would 
 
 follow 
 
OF ELECTION. it 
 
 
 follow fhould the vocal found of words be adhered 
 to : whit a landy foundation univerfal election is 
 built upon : and how likely we are to lofe the truth, 
 while we liften to an uncertain found -, the meaning 
 wherebf may yet be had from the context, and gene- 
 ral current of fciipture. 
 
 2. How fliall this kind of Election be reconciled 
 with Acts, x. 34. " That God is no refpcctcr 
 of perfons r" 
 
 Anfw. i. This (hews the inconvenience of mind- 
 ing the literal ienfc of words above the fcope : the 
 former exception takes in all ; and now this excludes 
 all : for, if literally taken, God (liould have relpect to 
 none. 2. The Jews were an elect nation , and fo, 
 this objection will lie againft their election as much as 
 this we are upon. 3, The fcope of the place plainly 
 intends, that God refpects no man's perfon, either 
 lefs or mdre, for his outward condition, or carnal priv- 
 ileges. 'Till then the partition was up, and the Lord 
 ieemed only to regard the Jewifh nation, fullering ail 
 befides to walk in their own ways, Acts, xiv. 16. 
 But now had God to the Gentiles alfo granted re- 
 pentance unto life, Acts, xi. 18. You will fay, per- 
 haps, they were (carers of God whom he thus accept- 
 ed. True ; but that was not it which firftly induced 
 his acceptance, or entitled them to it ; although it 
 was thtir inlet into it, and evidence for it. If men 
 fear not God 'till he hath put his fear within them ; 
 then, their fearing of him doth not precede his refpect 
 towards them ; but follows upon it, and this is the 
 favour which he bears to his chofen, Pfa. cvi. 4. But, 
 
 3. If men be ordained td falvation abfolutety, what 
 need or ufe is there of good works ? 
 
 Good works have divers good ufes and- ends, and 
 good reafons thejre a&eJpr God's ordaining them to 
 H- . be 
 
u4 A PRACTICAL DISCOURSE 
 
 be walked in ; without fuppofing our walking in 
 them to be the ground, condition, or motive of our 
 Election : as, i, To teftify our love to God -, of 
 which we have no fuch evidence, as the keeping' of 
 his commandments, 2 Jbhn,v. 3. 2. To (hew forth 
 his virtues, wh'ofe offspring we profeis ourfelves to be, 
 Mat. v. 45. That ye may be (/'. e. that ye may ap- 
 pear and approve yourlelves to be) " the children of 
 your Father which is in heaven/' 3. To convince 
 thofc without, that they, by our good converfation, 
 may be won over, and learn to do well ; or elfe be 
 compelled to glorify God in the day of vifitaticn. 4. 
 For encouragement and example to weaker chrift- 
 ians ; who are yet children in the good ways of God, 
 and are more aptly led by example than precept. 5. 
 That by having our fenfes exercifed about holy things, 
 we might become more holy, and fo, more capable of 
 communion with God here, and meetencu for our 
 heavenly inheritance. 6. Good works are a part of 
 Election, and the elect are as abfolutely ordained to 
 them, as to falvation itfelf, John, xv. 16. 
 
 Objections I did not intend to meddle with : but 
 confidering that that which follows of this kind 
 (though done (or another occafion) may help to dif- 
 cover the lightnefs of what is aliedged againft our 
 doflrine-of "Election, I have therefore inferted it here ; 
 and hope it (hall prove to its further confirmation. 
 
 Obj. There is no Election, nor decree of Election, 
 of particular peribns as fuch : but of the intire ipecies 
 of men from eternity. 
 
 Anfw. Election is the choofing of feme from a- 
 mong others, and it always fuppofeth a greater num- 
 ber out of which the choice is made ; and, conie- 
 quently, the taking (or choofing) of all is quite be- 
 tides the notion of Ele.ction : the fcripture lays, they 
 are chofen out of the warld, John, xv. 19. then the 
 world is not chofen : that is, the intire Ipecies of men 
 is not the object of Election. 
 
 QK. 
 
OF ELECTION. if 5 
 
 Obj. God hath not decreed from eternity to elect 
 any perfon of mankind upon any terms, but that in 
 cafe he liveth to years of difcretion he may poffibly 
 perifh. 
 
 Anfiv. This is excepted againft : i. Becaufe the 
 perfon of Chrift himfelf is not exempted. 2. Becaufe 
 as poffibly the death of Chrift might be in vain. 3. 
 It makes the decree and Election two things, and 
 divers in refpect of time. That Election was from 
 eternity, is proved before, Eph. i. 4. and that the 
 elect mall not perifh, is abfolutely promiled, John> 
 xvi. 28. 
 
 Obj. Threatehings of damnation are abfolutely 
 inconfiftent with a peremptory decree to confer falva- 
 tion. 
 
 Anfw. No more than the threatening of death up- 
 on Adam, was inconfiftent with God's purpote to 
 fend him a Saviour, Gen. ii. 17. with chap. iii. 15. 
 That caution alfo 4 that " except the manners flayed 
 in the (hip> they could not be faved," as well confid- 
 ent with that peremptory promife, " that there mould 
 be no lofs of any man's life/' Acts, xxvii. 22. 31. 
 The promife of fafety was abfolute, but their actual 
 obtain meat of it was conditional. Yet fo, as that 
 the performance of the condition on their part, was 
 as certain by the decree, as fafety upon their perform- 
 ance of it : for he that determined the fafety of their 
 lives, determined alfo, that it mould be effected by 
 their abiding in the (hip j and that this caution, or 
 threatening ot danger, in cafe they went out, fhould 
 be a means to prevail with them for that abiding ; 
 and fo it did. In like manner, that faying of the a- 
 poftle, that " if they lived after the flefli, they mould 
 die, Rom. viii. 13. was very confident with what he 
 had faid before, namely, " that lin mould not have 
 dominion over them," Rom. xvi. 14. and that 
 " nothing fhould feparate them from the love of 
 God," chap. viii. 39. For as the Lord deals with 
 veafonable creatures ; fo he makes ufe of rational ar- 
 guments, 
 
MO A PRA-CTIGA-L DISCOURSE 
 
 gurne-nts, motive;;, and cautions to work upon them : 
 boih end and meant;, and- inducements to- the life of 
 thole means, were all determined together. 
 
 Obj. We judge it a very ienfelefs part in a father, 
 to give his child com pleat alM-irance, under hand and 
 fcal, that he will make him his heir, again (I all poffi- 
 bie intervenien^s ; and yet preiently threaten him, 
 if he be not dutiful, to ciilinherit him, 
 
 AK;"W.- Undutiful children may dare to judge thus 
 of their father's adtioris : and children, (that other- 
 wife are dutiful, and g <od, yet) while children, may 
 have" childilh conceptions of what their ekters do : 
 but men grown up, and acquainted with their father's 
 prudence and goodnefs, will lay their hands upcn 
 thcrir mouth. The promife and purpofe of God, to 
 give Canaan to Abraham's feed, was io abfolute, that, 
 by the objectors own con&ftion, all their unworthi- 
 ne!s could not deprive them of it : it is alfo as evident 
 by their, demeanour, and the event at laft : yet how 
 often does the Lord threaten to disinherit them ? 
 and to " blot out their name from under heaven," 
 Exod. xxxii. 10. Numb, xiv. 12. Deut. ix. 4. Drd 
 Molts now go and charge God fooiifhly r" did he tell 
 him, it is a ienfelefs part thus to threaten, after io ab- 
 ioiute an engagement to the contrary ? No ; he puts 
 the Lord in mind of his promife to their fathers ; of 
 his mercy in pardoning them afore-time ; what reflec- 
 tion it would have on his honor among the Egyptians, 
 if he Ihould not deftroy them, &c. Not a word of 
 complaint, that, firft to promile, and then to threaten, 
 is a ienfelefs thing : it had been fenfelefs in Mofes 
 thus to do, and in no wile confident with his duty. 
 But more direcbfy ; it were no Ienfelefs part in a 'fath- 
 er, to purchafe an office for his fon, and ib to iettle it 
 on hi;r,, that- it (hall not be in his own power to re- 
 vcrfe it : and yet (keeping to himfelf the knowledge 
 of that fettlement) propoie the enjoyment thereof 
 conditional, namely, upon terms of obedience to his 
 father's command : the tendency of all which, is but 
 
 to 
 
OF ELECTION. 117 
 
 to prove him felt the fon of fuch a father, andio meet- 
 en him for his place : and, the more to oblige his ion 
 to a fliidious preparing hirnieU for it, to lay before 
 him the evil and danger of a negligent courle- ; 'by 
 which (it pefh (led in) he might render -himielf inca- 
 pable. But, furdy, luppofing th : s father to have -the 
 lame power over his fon, as God hath over the heart 
 and fpirit of his people ; 'he will (o order him by in- 
 ftruction, difcipline, and good principles, that he lhall 
 not run into a forfeiture. Bdides, threatenings of: 
 damnation are not properly applicable to beli: vers, 
 who -'know theniielves fo to be : for Ci he trnu foe- 
 lieveth, is paifed from death to- life, and fliail not come 
 into condemnation," John, v. 24. however (at times), 
 for want of a thorough knowing theirftate, unthank- 
 ful nefs for it, or ibtne other mifcarrkipe, they bring 
 thcmfelves under doublings of it : but for 'fuch a?> 
 have compleat tvffurance under God's hand and feal 
 (as the obje&ion fpeaks), they are " iealed up to the 
 day of redemption," Eph. iv. 30. '-Rom. viii. 
 with a'feal that never fliall be loo fed. 
 
 Obj. In cale any perion were (b adjudged to eter- 
 nal life from eternity that there is no pofitbvlity of 
 mifcarrying ; then 'there was no necefiity -of Chriil v 
 dying tor him. 
 
 Anjw. The aflertors of abfolute Election do h61d, 
 with the fcriptures, that Eieclion is " in arid Hinui.J: 
 Chrifl : 5> the lame decree that ordained to blv.ition^ 
 ordained alfo the mediation of Chriftin order tlrer. 
 that God might be <c juft in justifying, he 'hath up- 
 pointed us to obtain ialv-Ation by our Lord Jeic:. 
 Chrifl:," 2 TherT. v. 9. Ye .might, with as n 
 iliew of -reafon, infer, that if fuch an end' be apnc; 
 to be wrought by (uch a means, then that men 
 unnecefiary to that end : that if God batln.hofen 
 to filiation, through fanctification of the Spirit, ami 
 belief of-the truth, then holinels -and faith are neeiiieit. 
 things. Thefe are abfurd rcafbning?, -which the true!. 
 neither owcs/icr needs, 
 
uS A PRACTICAL DISCOURSE 
 
 Obj. We judge fuch an Election to be an open enr 
 emy to godlinels : for who will ftrain and toil himfelf 
 for that which he knows he fhall obtain by an eafy 
 pace ? 
 
 Anfw. The doctrine of conditional Election can be 
 no friend to godlinefs, whatever it may pretend to : 
 fince ail that a man doth on that account terminates 
 in iclf. Godlin.fs is to aim at God as our chief end 
 in all that we do ; now one that holds the elect iure 
 of falvation, and believes himfelf to be one of them, 
 and yet goes on to fear God, and obey him, glorifies 
 God more than he that performs the fame duties for 
 kind (and perhaps greater in bulk), in expectation of 
 life thereby. The Pharifees fattened pftener than 
 Chrift's difciples ; but were rot iuch real friends to 
 godlinefs as they. Long prayers, failings, and alms- 
 deec's, are all nothing without love : and who (da 
 you think) will love God more ; he that believes 
 himfelf fure of God's love unchangeably, or one that 
 holds, that after all his toiling and ftraining, he may 
 poflibly run in vain, and loofe all at laft ? If ye fpeak 
 thus, ye crofs the. experience of God's children ? yea, 
 and of nature too ; for who counts it a toil to eat his 
 meat when nature requires it, especially when it is 
 moil agreeable both to his palate and conflitution ? 
 " all the ways of God are pleafantnefs to them that 
 walk in them :" ancl thefe would nqt leave them a- 
 gain, although their future happinefs were not con- 
 cerned in it : if they be grievous to any, it is from 
 their unacquaintedneis with his love, i John, v. 3. 
 
 Qbjeft. It myft needs make men very remiis and 
 loofe in the (ervice of God. 
 
 Aujw. A ftrange aflertion ! that the aiTurance of 
 God's love fhouid make men carelefs in fervinghim ; 
 they that fo judge, can never be over-diligent to 
 " make their Election fure.". Chrift knew, that the 
 " angels had charge over him ;" and that " he mould 
 not daih his foot againft a ftone ;" yet was neverthelefs 
 careful of his own prefervation.: Paul was fure of tke 
 
 crown 
 
OF ELECTIONS 119 
 
 crown of righteoufnefs ; and yet as diligent in beating 
 clown his body, and drained as bard in running his 
 race, as any of thofe who lay the ftrefs of falvation 
 upon their works. 
 
 Obj. Such a notion of EkcYion lays the honour 
 and neceffity of that great ordinance' of preaching the 
 gofpel in the dud: for, if the eled (fo called) (hall as 
 certainly be laved by a weak, fimple or corrupt min- 
 idry, and this (it may be) enjoyed but a day or two 
 in all a man's life, or loofely attended upon wherein 
 is the minidry of the gofpel to be edeemed ? 
 
 Anf. That peremptory decree, that " lummer 
 and winter, day and. night mail not ceafe ; takes not 
 away the neceffity of the fun's being in the world ; 
 nor of its daily rifings, fettings, and various revo'u- 
 tions : For, by t.hefe (as the neceflary aveans thereof ) 
 mud the decree be made good. So,. the abfolutends 
 of that other part of the promife, " That feed- time 
 and harveft mall not ceafe ; doth not a whit difcharge 
 the hufbandman either of his ufefulnefs or duty ; but 
 evinceth the one, and enforceth the other ; giving al- 
 fo encouragement to him in his work. The force of 
 this anfwer will not be evaded by ajiedging, that God 
 affords them means proper and fufficient forieed time 
 and harved ; that is, they have fitting feafons, with 
 feed-corn, horfes, ploughs, and other utenftls of huf- 
 bandry and that is all the promife intends ; and if they 
 improve them not, the fault is their own : true, it is 
 fo, and they diall (mart for their neglect ; but what 
 will become of the promife, and furenefs of the cov- 
 enant ? therefore, this is not all that God doth for 
 men in this point: he that decreed how long the 
 earth mall endure, and what number of men he will 
 raife up upon it ; did alfo decree his own upholding 
 thereof during that t'mc ; and by what means thole 
 men diould be propagated, and kept alive ; and did 
 accordingly put into them the principles of lelf-pre- 
 fervation : by which they are naturally prompted to 
 theufe of them, as they are to eat, drink, and deep : 
 
 " Ik 
 
110 A PRACTICAL DISCOURSE 
 
 " He hath fet the world in their hearts," Eccjef. 
 iii. ii. ' As the elect fha|l certainly be Ja.ved, arid 
 alfo prepared for that falyation ; fo hath the Lord ap- 
 pointed them fbch a rniniftry, and for fo long a time, 
 and their attendance thereon in Tuch a manner, as 
 beft agreeth to his own intent, and which he will blefs 
 qnd make effectual for that end ; as is Teen by his 
 Tending Paul to certain places, where- he mull preach, 
 and not hold his peace ; why ? becaufe God had 
 much people there (that is, ofhiseled ones), who 
 muff be brought in by Paul's miniftry : Bitbynia, 
 and ether places, he is not fuffered to go into, though 
 he wtiuld ; God had not yet any wcik for him there. 
 -Thofe that are to be taken, the Lord will bring them 
 under the means, as he did that flioal ot fillies under 
 Peter's net, John, xxi. 6. witnefs the Eunuch, Cor- 
 nelius, the jailor, and others. And this means, wheth- 
 er powerful or limple in man's efte-m, it is all one to 
 God ; his word ihali acccmplim that he fends it for ; 
 and the weaker the mcars are, the more -is the pow- 
 er 'of God magnified, See Ads ii. how by illiterate 
 men's miniftry, -he took them by thoufinds. and "ad- 
 ded to his church daily fuch as fhould'-be faved/' 
 Acl:s, ii'. 9, 10", ii. 47. So, then, 'the miqiflry of 
 tlie gofpel is in no wife made ufelefs or defcilimable 
 by the doctrine of abfolute Eleclion, but -is rather 
 greatened thereby, as being the " power of God to 
 that (alvation he -hath chofen us co." 
 
 Obj. Of what great . confequence to ths \vorld arc 
 the richeft gilts of willlom, knowleJgc } ir. teranc.e, &c. 
 If ail thofe who are in any poiTibility of- being iavecl 
 by them, may and (hall as' certainly be laved wither 
 them ? 
 
 Anfw. That the richefl gifts of wifdom, knowl- 
 edge, utterance, are of no great c^nftcucncc to the 
 world, is no confequent ot the dodnne o: ?.bil;lut(; 
 election ; for they are given "for the periec^ing of 
 the faints, and edifying t'hc bod- :T ir:, 
 
 left :) and c(U 
 
OF ELECTION. j>j 
 
 .tions, and operations, do concur to the fame end, 
 fmce it is the fame God who worketh all in ail ; that 
 is, he appoints men to falvation, thefc gifts, as a means 
 to prepare them for it, and makes them effedqaj 
 thereto. But that thofe richeft gifts of wifdom,, 
 knowledge, and utterance, are of no great ufe ,or con- 
 leque.nce to the world, is a very natural .confequent of 
 that doftrine, which tells the world that the fun, 
 moon, and ftars, do preach the gofpel Cufficiently for 
 falvation : which if they <,lo, wherein (indeed) are 
 thofe richell gifts to he efteemed ? and to what end 
 is this wafte ? Why fho.uld the beft of men iyffer 
 flripes, imprifomiients, and death, fo.r doing that 
 which might be done by thofe aboye the reach of 
 danger ? And, withal, it is top .well known apci.obyi*- 
 ous, that men pf greatcft knowledge, utterance, and 
 depth of reafon (iuch as are filled die princes of this 
 world), they are not always .(nay, very rarely) the 
 fafteft friends of truth and go.djin.efs ; and tfcp.ie few 
 that be, are not always : moft fuccefsfu) in their work, 
 Ecclef. ix. 1 1 . when as fpme others, meanly fur,nj$> 
 ed in companion, b.aye turned the world upftde do.v;n ? 
 2 Cor. xii. 10. ^(Sls^.xvii. 6. 2 Cor. . i.p. The 
 Lord oft-tuiaes rejects the wife ^nd prudent, .and re- 
 veals himfelf by babes ; to take from men occaCon 
 pf boaftipg ; and to make it appear, that the feitj) .of 
 his people doth not fland in the wifdom of rrxen, but 
 i.n the power of God, i Cor. ii. 5. " Wbofe weak- 
 pefs is ftro^iger than men, and his foolifhnefs wiicr," 
 chap. i. 25. 
 
 Ofy. Upon what account can ;j).en be prefied to a 
 frequent, Diligent, confcientious attendance on the 
 minillry j if falvation, and cpnfequently preparation, 
 an4 meetnefs for falvation, fhall as certainly be hacj 
 by a broken, carelefs, fuperficia) attendance in this 
 kind ? 
 
 Anjw. On what account did the Lord fo Jreguentr 
 !y admonifli his people, u tQ keep the law, without 
 turmng afide , o circjjmcift their hearts ; and to bo 
 
 no 
 
12* A PRACTICAL DISCOURSE 
 
 no more ftiff-necked ;" and this, as the condition of 
 their obtaining Canaan ? if all their unworthinefs 
 could not deprive them of Canaan, which the author 
 of this objection eliewhere affirms they could not. 
 But further ; as men are creatures, it is their duty to 
 ferve and honor God : and, in order thereto, to wait 
 upon him in his ordinances, and that with all dili- 
 gence, although the bulinefs of their falvation was not 
 concerned in it, but much more fince^jit is, if any 
 thing of felf-concern may enforce a duty : and truly 
 the prefent fweetnefs that is in the good ways of God> 
 is argument fufficient to induce our moft ferious at- 
 tendance thereon. But that falvation, or meetneis 
 for falvation, may as certainly be had by a carelefs at- 
 tendance, is far from the doctrine of abfolute Election 
 to affert : for it prefleth it ftill as an important duty, 
 to " give all diligence to *nake our calling and elec- 
 tion fure." But, really, remifsnefs in duty is the nat- 
 ural refult of that doftrine which teacheth, that a 
 man poffibly may lofe all he hath run for at the lafl 
 flep : for who will drain and toil himfelf (as they 
 term it) for an uncertainty ? And if there be any 
 fuch, who neglect their duty, becaufe if elected they 
 are fure to be faved, they give but a forry evidence 
 of their ftate - y and they are (commonly) fuch as op- 
 pofe the doctrine ot Election, and not of thqfe who 
 hold for it. 
 
 Obj. Such an Election as we contend ngainft, we 
 judge to be moft unworthy the moft excellent nature 
 of God ; and to be at manifeft defiance with his wif- 
 dom, holinefs, mercy, juftice, &c. 
 
 Anjw. If the Election contended againft be ftiai 
 as the objector's arguments are pointed at, it is fuch 
 as (I fuppofe) never was held by any ; and then it is 
 ill ipent time to fet up counterfeit notions, and make 
 a great bufmels of confuting them. But it is abio- 
 lute Election, without reipect to men's works, that is 
 frriven againft : and for this, we fay, J. Abfolute 
 Election is no way contrary to the wiidoni of God 5 
 
 but 
 
OF ELECTION. 1*5 
 
 but mod confonant thereto : for how can it ftand 
 with his wildom, to determine the death of h ; s Son 
 for the falvation of men, and leave it undetermined 
 (and confequeutly uncertain), whether any one perfon 
 mail have falvation by it ? for fo it muft be, if Elec- 
 tion be not abiblute. 2. It is fo far from being at 
 manifeft defiance with the mercy of God, that it is 
 moft congruous and fuitable to the very nature of it. 
 To fhew mercy, is to open the heart to one in dif- 
 trefs ; to love and to do good to enemies, whom he 
 might as juftly have deftroyed, and was no way oblig- 
 ed to fpare, much lefs to advance them : nay, perhaps 
 they were deeper involved in guilt than other men, 
 even the chief of finners -, which is (fure) the higheft 
 illuftration of mercy, and far from a manifeft defiance 
 of it. 3. It doth notoppole the juftice of God ; for 
 to whom is he debtor, or can be ? All had a ftcck in 
 Adam ; and having loft it by their own default, God 
 is not obliged to reftore it : therefore no injuftice to 
 repair one, and not another. 
 
 Obj. Doth it argue any fovereign or high drain of 
 grace, when ten thoufand have equally offended, to 
 pardon one or two j and implacably refolve to punifh 
 and torment all the reft to the utmoft extremity ? 
 And this againft all poffible interveniency of forrow 
 and repentance for their faults ? 
 
 Anfw. It were very defirable that men, while they 
 pretend to argue for truth, would order their fpeech 
 as becomes the gravity of fuch a fubjecl, Eccl. v. i . 
 and much more, that they come not fo near to a 
 downright* reproaching that glorious grace, of which 
 we cannot have apprehenfions awful enough. The 
 men who thus fpeak, had need to try their fpirits, 
 whether they be of God ; lince from the fame prem- 
 ifes they draw conclufions quite contrary to thofe, 
 who (we know) <c fpake as they were moved by the 
 Holy Ghoft." In fcripture account, it is no deroga- 
 tion to the grace of God, that he called Abraham 
 alpne ; leaving millions befide to their perifbing con- 
 dition. 
 
1*4 A PRACTICAL DISCOURSE 
 
 dition. Nor can I believe that Mofes underftooclit 
 a drfparaging of God's love to mankind, when he tells 
 us, that he choie the people of Ifrael alone for his 
 own peculiars ; who yet were the iewetl of any pe.o- 
 pte, Deut. vii. 7. One of a city, and two of a fami- 
 ly, were leis in proportion than one or two of ten 
 thoufand ; yet no complaint upon it, by thofe inter- 
 efted in that grace. It is the property of Cud's chil- 
 dren to admire that he loves any, and efpecially them- 
 ielvcs ; and not to find fault becaufe he loves not all 
 alike. " Who am I (fays David), that thou haft 
 brought me hitherto !" And Chrift's .diiciples, 
 "Lord, why \viit thou manifeft thyfelf to us (us 
 twelve) and not to the world ?" John, xiv. 22. Jt is 
 therefore the more flrange to confider, why and how, 
 any that call thcmiielves of the brotherhood, came fo 
 to .efpouie the quarrel of thole without ; and that 
 with luch eagernefs, as to ftrive and fall out .among 
 themfelves about the other's concerns : it were more 
 advifeable to leave off difputing and fall to pr&clice. 
 But .to anfwer more directly ; ,1. This remnant is 
 not fo contemptibly to be fpofcen of ; they are <c ten 
 thoufand times ten thoufand, and thoufands of thou- 
 iands/' Rev. v. 11. And how fmall foever the num- 
 ber be (if it were .but one, it were more by one than 
 the whole creation could .deft-rye), I fay, how few fo- 
 ever they are, no man -knows but himfell may be one 
 of them ; unleis by dtfpifing the grace of God in 
 Election, he hath proved it otherwile to himfeif. 2. 
 To pitch on a few whik in .their blood and enmity 
 againft God, and relbtve even then to make them.ev- 
 erlaftingly -happy, 'and that againft the natural bent-jof 
 tlieir own wiij, was a grace much more high and fov- 
 ereign, than to favc them tor their own better im- 
 provement of what they have in common with other 
 men ; j for- that would not be of grace, but of debt. 
 Or if the Lord mould bring ten thouland times that 
 number into.a lalvable ftatc- (as they fpcak), but fo 
 as (very poflibK'} not one of th^m ilrall evw be faved,, 
 
 it 
 
OF ELECTION. 12.; 
 
 it would not bring the thoufanth part of that glory 
 to his grace, as to fa-ve a few invincibly. 3. If the 
 Lord did forefee that but few would believe ; and 
 yet refolved to lave none but fuch as ihould believe ; 
 then the objection (as to fewnefs) (alls on the objecl" 
 or's doc/trine, as much as our's. 4. As for godly 
 f uTiiw, Eiith, and repentance ; they are the gift of 
 God, and proper to the elect : and fo, no reafon to 
 fuppofe the interveniency of thcfc in. them that are 
 left ; or to tear an implacable resolution to punifll 
 and torment any in whom theie poflibilities go forth 
 into ad. 
 
 Onher allegations, they have againft the doctrine of 
 Election, which will admit of as plain a folution as 
 thofe above j but it being my purpofe to collect 
 what I fruit find in the Scriptures for it, and not to 
 controvert the point ; I proceed no further, but go 
 on to the ufef ulneis of the doctrine ; only by the way 
 set me prtrni'e a caution or two. 
 
 1. Let no man tax God with injuftice or partiality 
 bccaufe he takes not all ; or hccaufe not thofe of 
 hJgheft efteem among men. Do not the princes of 
 t'.ie world cxercife dominion over men like them- 
 ielvcs ? Or is there a fubjedt fo mean, but will think 
 himfelf wronged, if quedioned for difpofingof his own 
 (which yet is his own but as borrowed) ? And fhali 
 vain man prefume to arraign his fovereign Lord ! 
 " Woe to him that Oriveth with his Maker," Ifa. 
 xlv. 9. If you mud be meddling, let it be with pot- 
 iheixis of earth like yourfelves. 
 
 2. Let no rrun diivalue the dodrine of ElefticTn 
 becaufe tr takes in but a remnant : why are they filled, 
 the iittie flock, but to heighten the mercy and privi- 
 lege of it in their efteem ! Noah did not contemn the 
 orace of God to himfelf anci his fons, becaufe the 
 world of ungodly were excluded the ark ; nor the 
 remnant that efcaped the fword in Egypt, Jer. xliv. 
 28. reckon their own deliverance e'er the leis mercy, 
 becaufe the reft of their countrymen had not a (hare 
 
 in 
 
126 A PRACTICAL DISCOURSE 
 
 in it : men do not ufe to flight their own immuni- 
 ties for others not bc:ing interefted in them ; but rath- 
 er to ralue themfelves the more upon it. 
 
 And. now as a means to prevent or remove the 
 evil furmifes cautioned againd ; with thole other fm- 
 efter deductions which carnal reafon may be apt to 
 fugged ; let us draw up a few of thofe many and 
 worthy improvements this do&rine is capable of, 
 above and beyond that of the contrary tenor : as alfo 
 of thofe laws of duty which . it lays upon us. And 
 here I would fee, firft, what fruit may be gathered 
 from the feveral branches of the proportion; and 
 then, what from the grois or whole of it promifcu- 
 oufly. 
 
 I. Since there is an Election of men to falvation, 
 put you in for a part and intereft in it : though their 
 number be but fmall, cad in your lot, and make one 
 among them. My meaning is, that though never fo 
 few are the objects of Election, you will make it your 
 bufmefs to prove yourfeif of that few. If but two in 
 the whole world, who knows but thou mayeft be one 
 of them ? And do it the rather, for fewnefs's fake : 
 it is our Saviour's argument, " They are but few that 
 go in at the ftraight-gate ;" therefore drive. The 
 Ninevites had not that ground to believe God would 
 accept them that you have ; for their ruin was pro- 
 nounced in peremptory words, and no room expreflly 
 left for repentance ; and yet they humbled them- 
 felves, and turned from their evil ways, upon this on- 
 ly conlideration, " Who can tell if God will turn 
 away his fierce anger, that we perifh not ?" Jonah, 
 lii. 9, 10. It is a happinefs worth your venturing; 
 for: for, (t.) You can loie nothing by endeavour- 
 ing. (2.) You can hardly have a more (olid evi- 
 dence of your bsing elected, than io have your heart 
 taken with electing love, and cading yourielf upon it : 
 and (3.) Never did. any perilh who ventured on this 
 bottom. 
 
 II. From 
 
OF ELECTION. ia? 
 
 II. From the doctrine of Eled ion's abfolutenefs 
 is evidenced the exceeding riches of the grace of God, 
 in that he hath not left this great concern to human 
 contrivance, but hath laid it more fure and fafe than 
 men themfelves would have done : for it is too evi- 
 dent (by the reafqnings that are uled to make Elec- 
 tion dependent and conditional), how it would have 
 gone, if left to the wildom of men. But I fhall not 
 doubt to affirm, that this doctrine of Election's abfo- 
 lutenefs is much before-hand with that which teacheth 
 it to be conditional, both in point of encouragement, 
 and other wife j and that as well before believing as 
 afterwards. 
 
 i. Before a man comes to believe; fuppofing 
 him to be notional Ly inftructed therein before. For 
 being under convidion of the greatnefs and multitude 
 of his fins, and finding the power of indwelling cor- 
 ruptions to iniuperable, having alfo fome fight of the 
 holinefs of God, and that he will by no means clear 
 the guilty, it needs muft prove a difficult matter, to 
 believe that there is mercy and pardon for fuch a one 
 as he i or that ever thofe domineering lufls fhould 
 be made to (ubmit : but then confidering, i. That 
 electing love pitches on the chief of finners. 2. That 
 it flows not from, nor is founded upon, any condition 
 to be performed by men. And, 3. That Election 
 has in it all that conduceth to life and godlinefs : 
 theie things (I fay) confidered, it cannot but have a 
 far greater influence on the foul, to cleave unto God, 
 and follow hard after him, than if his Election were 
 impended upon his doing that which he finds in him- 
 fell no power to perform : for he lees by woeful (and 
 yet, through grace, happyj experience, that as the 
 law is made weak through the weaknels of the flefh ; 
 fo alfo (letting afide the abfolutenefs of electing love), 
 all the means of grace, which are given in common 
 among men, would be wholly ineffectual to falva- 
 tion : which difficulties, electing love in its abfolute- 
 nefs will fuper(ede, and fet him above them all ; ef- 
 
 pecially 
 
A PRACTICAL DISCOURSE 
 
 penally confidering, that faith and holinefs are as ab- 
 folufely prom i led and provided for in Elecliori, as fai- 
 vation itfelf, as the end of faith. 
 
 2. After a man comes to belie've, this dodrine of 
 abfolutie Election is of ilttgular ufe and benefit to him, 
 both as tending to keep htm on his feet, and to raife 
 him when he is down. i. It is a great prefervative 
 in time of- temptation. The remembrance' of that 
 love which looked upon him when he was in his blood, 
 and'faid he mould live, and hath now alfo, made good 
 its- word to him, rhuft needs operate ftrongly with a 
 gracious heart, againit whatever might be unworthy 
 of fuch Jove : let the bait be never fo aptly fuited, he 
 will turn from it in a holy difdafh (as good Jofeph 
 did) " How can I do this great wickednefs, an'd tin 
 againfVGod !" Gen. xxxix. 9. who hath dealt fo 
 bountifully with me ! 2. Nothing more tends to 
 recovery atter a -fallj than the corffideration of thefree- 
 nefs of God's love at firft, and his mrghty power in 
 quickening, when altogether de^cl ; and that both 
 thefe (namely, this love and 'this power), are engaged 
 by an abiblute covenant, to bring every one that 
 takes hold thereof unto glory ; and therefore will re- 
 ceive hifn, not only after, upon return to his duty, 
 but in the'midfl of his backflidings, he will come and 
 heal him. The Lord's way of dealing with Ephraim 
 is an inftance pertinent to the cafe in' hand : <c For 
 the iniquiry of his cov'etoufn'efs was 1 wroth, and 
 fmotfc 'hfrn : I hid me, and was wroth, and he went 
 on ftowardlv in the 'way of 'his heart. I have feert 
 his wap, and will he*al him : I will lead him alfo, and 
 re (lore comforts unto him, and to his mourners/' 
 ]fa. Ivii. 17, 16-. And in thc'xlivth chapter, he doth, 
 as it Were, clench and fatten this nail in a fure place : 
 <c Remember, O Jacob, I have' formed thee ; ihou 
 fhalt not be forgotten of me : I have blotted out 
 thy fins; therefore return unto me." An'd Jer. iii. 14, 
 "Return, O backil'iding children, for I am married 
 unto you,'* (to-wft; by his covenant of Election.) 
 
 To 
 
OF ELECTION. 129 
 
 To this purpoie alfo is the edge of Samuel's argument 
 applied in i Sam. xii. 20. 22. " Fear not ; ye have 
 done all this wickednefs ; yet turn not afide from fol- 
 lowing the Lord :" as if he had faid, your wicked- 
 nels indeed is great^ ye have highly provoked the 
 Lord, by your calling him off : yer, be not difcour- 
 aged, as if the Lord would caft you off : " For the 
 Lord will not forfake his people ;" (but why ?) 
 " Becaufe it hath pleafed the Lord to make you his 
 people." Arid in ver. 24. he further backs it with 
 the remembrance of the great things God hid done 
 for them afore-time : than which there is nothing of 
 ftronger tendency to a foul's recovery. 
 
 III. From the perfonality of Election : arid IV. 
 From the eternity of its original, I gather in genera^ 
 
 That fince the (criptures have fo highly renowned 
 thefe two circuftan^ial parts of Election, by fo frequent 
 a mentioning of them ; and that on occafions of the 
 folemneft import, we ought not to pafs them by, as 
 things of indifferent notice ; but as being diverfly in- 
 ilructive, worthy to be kept, and foberly intended for. 
 The Holy Ghoft doth not ufe to inculcate matters of 
 ordinary obiervance, or little import : but as nothing 
 to us fome great importancy in them , as taxing alfo 
 our floth, and aptnefs to neglect them ; and to 11 ir up 
 our minds to make the more diligent fearch, what, 
 and what manner of things they are, and how to be 
 improved : in particular, 
 
 From the perfonality of Election I infer : 
 
 Infer, i. That it ought to be minded as matter 
 of the higheft honor to the parties concerned. The 
 Lord illuftrates Mofes at no ordinary rate, when her 
 tells him, " I know thee by name :" Exod. xxxiii, 
 17. and, cioubtlefs, intended that Moles himfelf 
 fhould fo account of it, and be highly fatisfied there- 
 with, though denied fome other things he would fain 
 have had. Thus alfo Paul f^nalizeth thofe eminent 
 I faints, 
 
130 A PRACTICAL DISCOURSE 
 
 faints, who were his fellow- labourers in the gofpel -, 
 that " their names were in the book of life," Phil, 
 iv. 3. And our Saviour propounds it to the dilci- 
 ples, as matter ot the higheft exaltation, that 4C their 
 names were written in heaven," Luke, x. 20. That 
 our poor infigmfkant names mould be written in God's 
 book, and laid up among his tieaiures in heaven, when 
 the generality of names (even names of note), are 
 written in the duft, let it not feem a light matter to 
 us : tor this is that " everlafting name, which never 
 ihall be cut off," Ifa. Ivi. 5. 
 
 Infer. 2. The knowledge of this thing (namely, 
 that God has thus taken notice of our name), is a 
 great privilege to them that know it. It enlarges the 
 heart to higher expectations ; it gives boldnefs (or 
 freedom) of tpeech towards God ; as if nothing were 
 too gr;nt for iuch a one to aik. See how Mofes 
 grows upon it ; no fooner, fays God, " I know thee 
 by name," but Moles (as wrapt into the fecond, and 
 fain would be in the third heaven) preiently replies, 
 tf I beieech thee, {hew me thy glory !" 
 
 Infer. 3. As it is a matter of honor and privilege, 
 fo it will prove one of your beft titles to your heaven- 
 ly inheritance. It will fignify fomething one day 
 (however by fome too lightly efteemed now), when 
 it ihall be the great diftmgui thing character between 
 you and the world : whoever he be that derives not 
 his genealogy frojn this regifter, will be put from the 
 heavenly prieflhood. Neh. vii. 64. The new Jeru- 
 ialem admits none but iuch whofe " names are written 
 in the book of life," Rev. xxi. 27. yea every one that 
 is not found written there, ihall be caft into a lake of 
 lire, chap. xx. 15. therefore "give all diligence to 
 make your election lure." 
 
 Infer. 4. It allo imports matter of duty from us. 
 When princes: confer titles of honor, lands, or immu- 
 nities ; they ufe to referve (bine kind oi rent, or other 
 femee, to mind their tubjecb (though favourites), of 
 whom they hold. You have no fuch way of owning, 
 
 vour 
 
OF ELECTION. ifi 
 
 your great benefactor, nor no fuch means of being 
 contiderable in the world ; as by bearing the badge 
 and impreis of him who gave you this name of honor. 
 Let his name therefore be named upon you ; carry 
 his name in your bofom ; bear it on your moulders, 
 and the " palms of your hands : let the choiceft of 
 your affections, the chief of your ftrength, and the 
 whole of your activity, be employed for his honor ; 
 let every thing you do, bear an impreflion of him 
 whofe name is holy. 
 
 Then, from the antiquity of Election. 
 
 Infer, i. Let the ancientnefs of electing love, draw 
 up our hearts- to a very dear and honorable eileem of; 
 it. Pieces of antiquity (though of bafe metal, and 
 otherwile of little u(e or value), how venerable are 
 they with learned men ? and ancient charters, how- 
 careful are men to preferve them ; although they con- 
 tain but temporary privileges, and fome times hut of 
 trivial moment ? how then fhould the. great charter 
 of heaven, fo much older than the world, and contain- 
 ing matters of eternal weight and glory ; whirh al'o 
 hath been confirmed by fo many promiies ; exempli- 
 fied by multitudes of cafes ; with a feal affixed more 
 precious than heaven itielf (all which proclaim the 
 eternal validity of it) ; how fhould this, I fay, be had 
 in everlafting remembrance, and the thoughts thereof 
 be very precious to us ; lying down, rifmg up, and all 
 the day long accompanying of us ! and how careful 
 fhould we be, not only to keep this charter uncancel- 
 led, but aUo to keep it clean from all forts of duft and 
 foil, by which the legiblenefs thereof might any way 
 be obfcured to ourfelves or others ! 
 
 Infer. 2. Lst Election's eternal origin be an argu- 
 ment for its eternal duration j and ib, of the faints 
 invincible perfcvcrance to glory. That which is from 
 everlafting, (hall be to everlafting ; if the root be 
 
 eternal, 
 
152, A PRACTICAL DISCOURSE 
 
 eternal, fo are the brunches. Surely, for this good 
 end (among others), it is twice recorded in the Reve- 
 lation, that " their names were written in the book of 
 life, from the foundation of the world," Rev. xiii. 8. 
 and xvii. 8. namely, to Horrify and allure, that the 
 ekcl: ihallbe fafeiy and furdy kept from thole dread- 
 ful apoftaiies, which the reft of the world ihall fall in- 
 to, and be overwhelmed with. And hence (perhaps) 
 it is, that we read of nothing done in eternitv, hut 
 election, and things appendant, or peculiar thereto ; 
 as the promife ot eternal life, the Lamb flain, the 
 kingdom prepared, :c. Election is an eternal foun- 
 tain, that never leaves running, while a veffel is emp- 
 ty or capable of holding more ; and it {lands open to 
 all comers : therefore, come ; and if you have not 
 fuffiuent of your own, go and borrow vefiels, empty 
 veffels, not a few ; " pay your debts out of it, and 
 live on the reft," to eternity, 2 Kings, iv. 7. 
 
 V. From the dodrine of choofing in Chrift. 
 
 Infer, i. It is an high demonftration of God's love 
 to his chofen. We may fay of it as Huram to Solo- 
 mon, " Becaufe the Lord loved his people, he fet his 
 Sen over them," 2 Chron. ii. 11. It is allo an em- 
 inent proof of his manifold wifdom, to contrive the 
 bLillxinels of his people in fuch a manner, as llruiid 
 molt certainly fecure their obtainment ot it ; mull 
 iignally illuilrate his love to them ; and io, moil affec- 
 tionately win upon their hearts, and to oblige them 
 to himfelf forever. We may hence alfbdifcern ibrne- 
 tbing of that immenie greatneis and holinefs ot God ; 
 that though he fo loved his elect, as to make them 
 <e one in himfelf," John, xvii. 21. that union could 
 not be admitted without a Mediator equal with him- 
 felf. 
 
 Lifer. 2. Gather hence your {lability and fafety : 
 whatever ilrui^ht or diiuculty you are entering upon, 
 
 " drink 
 
OF ELECTION. 135 
 
 Ci drink of this brook in the way," and lift tip your 
 head. Whatever pertains to life and godlir.efs, grace 
 and glory, this life and that to come, is all laid up in 
 Chritl (as all forts of food in the ark, for thofe who 
 found grace in his fight), all fu'nefs dwells in him, 
 Col. ii. 9. John, i. 16. and that for you. He is not 
 only a root ftable in himfelf, but eftabl ifhing to you ; 
 communicating fap and fpirit to all his branches : 
 while there is life in him, yoii cannot die. This it is 
 that makes the faints (land firm and fecure in the 
 midft of dangers ; c> the evil one toucheth them not," 
 i John, v. 1 3. Let all the rebel-crew of adverfaries 
 (Satan, the world, your own evil hearts) ailbciate 
 themfelves, and take counfel together, it all comes to 
 nought : let their affaulrs be renewed again and again, 
 they are dill beaten off : they gird themfelves, and 
 are broken in pieces ; they gird again, and again they 
 are broken in pieces : thus it is, and thus it (hall be 
 to the end of our warfare : " for God is with us," Ifa. 
 viii. 9, 10. This was it made David feailels, even 
 " in the valley and fhudow of death, the Lord was 
 with him," Pfal. xxiii. 4. And thofe three noble 
 confeffors, they walked fecure in the fiery furnace, be* 
 caufe " the Son of God was among them, Dan. iii. 
 25. Therefore do all, furTcr all, and expect all, ns 
 being in Chrift, and not otherwife ; but woe to him 
 that is alone, who when he falls, hath not Chrift to 
 help him up. 
 
 Infer. 3. L?.t this your relation to Chrift be evi- 
 denced by your likeneis to him : He that is joined 
 " to the Lord, is one fpirit," i Cor. vi. 17. " The 
 holy oil that was poured on your head, runs down to 
 the fkirts of his garments ;" that is to the very mean- 
 eft of his followers ; and they carry along the pleafant 
 fcent with them, wherever they go (or fhould do iis 
 Paul did, 2 Cor. ii. 14. It is natural to tiicle marri- 
 ed unto Chrift to bring forth fruit unto God, Rom. 
 vii. 4. and fee it be fuch as will abide the teft, endure 
 all forts of weather, and be bettered by it. 
 
 Infer. 4. 
 
!M A PRACTICAL DISCOURSE 
 
 Infer. 4. This dodrine illuftratcs that of juftifica- 
 tion 3 as fhewing wherein the true matter of juftifying 
 righteoulnefs doth confift, and bow it comes to be 
 ours. Our faith (or aft of believing) cannot be the 
 matter of it, for that it is an impeded thing ; and fo 
 cannot be reckoned in the place of perfect rigbteouf- 
 refs ; for it muft be a righteoufnefs perfectly perfect 
 that juftifits, as it was a fin periecTily finful that con- 
 demned. JThis righteoufnefs aifo muft be our own, 
 in a way orright, as Adam's fin alfo was, though per- 
 formed in the perfon of another. Chrift and Adam 
 bejng parallels in their headfhip, the imputation of 
 the one's guiltinefs, and ot the ether's righteoulnefs, 
 are righteoufly applied to their rtfpedlive feeds. And 
 this was a main end of the Lord's putting thofe he 
 would juflify into Chrift ; that he " being made fin, 
 and a curfe for them ; they might be made the right- 
 eoufnefs of God in him ; and io, God might be juft 
 in juftifying of them." Faith in this matter holds 
 the place of an. evidence or feal of that righteoufnefs 
 which belonged to us as being in Chrift, before we be- 
 lieved (as Canaan did to Abraham's feed before they 
 were born) ; and it is given to us on the account of 
 cur intereft therein, Phil. iii. 12. that we might ap- 
 prehend it, and enjoy the benefits of it, Phil. i. 29. 
 which is furely a far better ground to build our jufti- 
 fication upon, than our weak and irn perfect faith, 
 which ftands in, need daily of the righteoufnefs of 
 pod for its own fupport. But let not faith lofe of 
 its due refpedl : it is a precious grace, and may not 
 fuffer difparagement. Though it doth not originate 
 your title to juftification \ it is the bell evidence ye 
 can have for it ; though it be not your peace-maker 
 (primarily), it is yet of that important ufefulnefs, that 
 your peace cannot be cdmpleatec], nor can you know 
 ih.-'t ycur peace is made without it. Your record is 
 in i.caven, and cannot be pleaded here (the court of 
 rcnicience takes 'no notice of it), until exemplified 
 tjrA-r the leal of faith. It is ibrnewhat like the in* 
 
 f Thrill 
 
OF ELECTION. 135 
 
 ftrumentnm pads, where parties have been at variance ; 
 though the peace be made, and terms agreed, it has 
 not its full effect, until raffled on both iid~s, and ex- 
 changed. Therefore, 
 
 Infer. 5. Make it the main part of your care and 
 bufmeis to get into Chrift, and to abide in him. 
 
 VI. The founding of Election upon grace, affords 
 us divers ulciul mil ructions : as, 
 
 Infer, i. To fall down and adore the great God, 
 for this unfpeakabie difcovery of his love to men It 
 is one of the richeft mercies that he would not betruft 
 us in our own keeping : that another (and he one 
 that had not the leaf! need of us) mould be more 
 provident for us, than we would have been for our- 
 felves : that our chiefeO: interefb fhould have the high- 
 eft fecurity : that it fhould be founded upon grace ; 
 the attribute which our great King mod delights to 
 honour ; and that he mould do it, as it were, againlt 
 our wills 3 for fo it is, inafmuch as to graft our hap- 
 pinefs on the will of another, is contrary to nature.: 
 of all bottoms, we (hould not have pitched it there ; 
 .and yet, in truth, no other ground would hold us : 
 his name may well be called Wonderful ; " it is not 
 after the manner of men : this is the Lord's doing, 
 and let it be marvelous in our eyes," Pfal. cxviii. 23. 
 
 Infer. 2. It mews what reafon we have to dill 
 and cafhier for ever that groundlefs and blind -fold 
 opinion, which lays the ftrefs of falvation on a thing 
 of nought : for whatelfe is the will of a frail and mu- 
 table man ? to forfake a living fountain, and reft on 
 a ciftern, a broken ciftern, what folly is it ! to caih 
 our eagle's wings, and truft to a foot out of joint ; 
 who would do it that is not void ot under [landing ? 
 furely Job was aware of it, when he prcfeffcth, " He 
 would not value a life that depended on his ovvn 
 .righteoufneis," Job, ix. 15 21. 
 
X3 6 A PRACTICAL DISCOURSE 
 
 The grace of God is little beholden to that doc? 
 trine, which would give the glory of it to a gracelefs 
 thing ; and as little have the fouls of men to thank 
 it for : it feeds them with dreams and fancies : which, 
 when they awake, will leave them < 6 hardly beftead^ 
 and hungry : and it (hall come to pafs, that when 
 they (lull be hungry, they (hall fret themfelves, and 
 curie their king and their God, and look upward," 
 I (a. viii. 21. Therefore, fit not down under the 
 fhadow of that gourd ; it hath a worm at the root ; 
 and they will not be held guiltlefs, nor kept from the 
 icorching fun, whoever they be that fhelter themfelves 
 in the covert of it. It is a fpark of men's own kind- 
 ling, wherewith, though compaffed round, they will 
 He down in forrow, (chap. 1. 1 1.) Therefore let thoie 
 who difrelith this doctrine, becaufe it founds net fal- 
 vation upon felf, look well to their {landing, and fhift 
 from it in time. 
 
 Infer. 3. Fall in practically with the doctrine of 
 election, as founded upon grace. As it was grace 
 which gave you your elect being, fo let it be your 
 fpirit and utmoft endeavour to improve this your be- 
 ing to the praife of that grace, i . Give it the fole 
 honour of election's original : fu-Ter not free-will- 
 grace, or any thing elfe, to pretend to a (hare in the 
 parentage of it : let not your faith, whether forefeen 
 or perfected, be reckoned the ground-work or mo- 
 tive of your election ; it is a branch of it ; and the 
 branch (you know) " cannot bear the root," Rom. 
 xi. 18. Even faith itfelfmuft not (and if it be right 
 faith, it will not) " gather where it hath not brew- 
 ed." Own nothing (therefore) that may detract 
 from the honour that is due to fovereign grace. 
 2. Bear yourfelf upon this grace, againft all your 
 weaknefs and unvvorthinefs : let not thefe difcourage 
 ybir, but rather plead them as occaJions by which 
 grace will be' manifefted and magnified, and (hew it- 
 fell to be what it is. Thus did David ; < Pardon my 
 . for it is greac," Pfal. sxv. 1 1. and Mofes, w 
 
 all 
 
OF ELECTION. i 37 
 
 all the people's obedience could not furnifh him with 
 an argument for God's continuing his prefence with 
 them 5 what is his plea ? They are an honeft ingen- 
 uous people ; tractable to thy commands ; pliant to 
 thy will : they are worthy for whom thou fhouldeft 
 do this j for they love thy company, and have built 
 thee a tabernacle ? No, there is none of this fluff in 
 it : but, " Let my Lord, I pray thee, go with us ; 
 for it is a (tiff-necked people ; their neck is an iron 
 fmew, and their brow brafs," Exod. xxxiv. 9. there- 
 fore go thou with us, to better us, to foften us, and 
 to pardon us : and by this fhall the freenefs of thy 
 grace appear to us : for, " how elfe mall it be known 
 that I and this people have found grace in thy fight ?" 
 Exod. xxxiii. 46. but yet, withal ; (i.) Look that 
 ye make not a light matter of your fins, or of your 
 fmfulnefs : you cannot think bad enough of yourfelf, 
 or of them ; nor be too much humbled ; only, be 
 not caft down. (2.) Ufe the means that grace hath 
 appointed : " Watch, and be fober $ watch unto 
 prayer ; put on the whole armour of God," and keep 
 it dole about you ; your fword and your lliield be 
 fare you forget not : but ftill let your eyes be towards 
 the hand of grace, through Chrift, for counfel, ftrength, 
 agency, and every good thing ; and depend on it for 
 conferring and actuating the grace it hath wrought in 
 you, as plants do on their roots : the fpoufe, after 
 married to Chrift, prays to be " drawn to him/ 1 
 Cant. i. 4. (3.) Whatever befals you, remember the 
 good pleafure of God is in it ; hold your peace r.s 
 Aaron did, Lev. x. 3. or if you muft fpeak, " let your 
 fpeech be leafoned with fait : it is the Lord, let him 
 do as it fecmeth him good," i Sam. iii. 18. 
 
 Other ufeful inftrucYions from the do&rine of Election 
 in general, and together. 
 
 I. It being a doctrine of fo great importance, be not 
 indifferent about it : . put yourfelf on the trial touching 
 
 your 
 
i 3 8 A PRACTICAL DISCOURSE 
 
 your intercft in it, and bring forth your evidences for 
 it: obferve what are the properties of God's eled, 
 and fee if they fland en your fide. 
 
 1. As touching the great bufmefs of falvation, do 
 you iubmit to mercy without indenting, and making 
 terms with God ? have you laid yourielf at his feet, 
 with <f perad venture he will fave me alive ;" and if 
 he fay, I have no pleafure in thee ; Lo, here I am, 
 and here I will lie : it I mufl perifh, I will perifh here ; 
 I cannot die in a better place or pofture. Thus did 
 Job, when the Lord feemed to fet himfelf againfl 
 him, as refolved to deflroy him, yet flill he relolved 
 to truft in him, and to hold faft his integrity, Job, 
 xiii. 15. This is a love more noble, and of an higher 
 extract, than thofe are acquainted with, who con- 
 clude, that upon their doing this and that (which they 
 fuppofe every man hath power to do), they fhall be 
 faved ; for fuch kind of love is mercenary : he will 
 not ftir, nor look towards the vineyard, until he hath 
 agreed for his penny ; the other goes in, and falls to 
 his work, and leaves to his mailer to give him what is 
 meet, Matt. xx. 2, 7. n. which alfo he leaves to his 
 matter's judgment, and not his own : and truly he 
 fpeeds never the worfe for his (o doing. But I would 
 not be taken to intend a contentation or willingnefs 
 to be deftroyed : this I hope is pleaded before, under 
 the firft general head. 
 
 2. Do you own God's fovereign commands, with- 
 out dilputing ? Abraham did thus in the bufmefs of 
 Ifaac j Although he could not fee how the prcmife of 
 God and the killing of his fon could (land together ; 
 and fo will Abraham's children do. They know that 
 their Lord is a great King, hath abfolute dominion, 
 giveth account of ncne of his matters \ f what he is 
 pleafed to command, their duty is to obey, without 
 afking a reaion why ? or, how will thefe confift ? fuch 
 demands become net the lips of thofe who live upon 
 grace. 
 
 r Doth 
 
OF ELECTION. 139 
 
 3. Doth your love towards God hold the fame 
 courfe that his love hath done towards you ? * All 
 that God hath done, or will do, for his chofen, is the 
 product of electing love. Does all your obedience 
 arife from love ? and does this love of yours grow out 
 of his ? is his electing love the root of it ? is all that 
 you do towards God, in a way of gratitude and duty, 
 and with defign to glorify his grace ? and when the 
 Lord feems to go from you, do you follow the hard- 
 er after him ; as he for a long time followed you, 
 waiting that he might be gracious unto yen ? this is 
 truly a God-like love : the eminency whereof lies in 
 this, that " he loved us when enemies to him ;" and 
 loved us into a likenefs to himfelf ; anfwerable where- 
 to, we fhould love him, even while our fears may ap- 
 prehend him to be our enemy ; and through thepov<- 
 er of his love fecretly working in our hearts, go on to 
 love him, until the glory of the Lord be riien upon 
 us. You could not thus love God, if he had not lov- 
 ed you hrft, i John, ii. 19. 
 
 4. Do you rejoice in the thoughts of electing love, 
 what it is, and whence it came ? what it hath defign- 
 cd ior you, and will bring you unto at laft ? is it your 
 delight to converfe with the book of life ? and do 
 you rejoice more that " your names are written in 
 heaven, than if devils were fubject to you ?" when 
 your flefh and your heart fail you, do you look to 
 electing love as your ftrength and portion, and count 
 it a goodly heritage ? Pial. xvi. 6. Do you aim at 
 that which electing love deflgned you for, and becaufe 
 fo defigned, if by any means you may attarn to it ? 
 and are you better fatisfied to be at the good pleaiure 
 of God, than at your own ? and blefs his wifdom and 
 grace, for undertaking the difpofure of your eternal 
 inhered ? fuch fruit could not be, but from that feed 
 of God. 
 
 Let me add a few tokens more of true love, ac- 
 cording to its ordinary acceptation and conduct a- 
 r -i men, i. He that loves another, will delight 
 
 in 
 
140 A PRACTICAL DISCOURSE 
 
 in his prefence, and feek occafions of converting with 
 him. 2. "Being abfent, he thinks much upon him, 
 and gives welcome entertainment to whatever may.be 
 a remembrance of him. 3. He will feek the weil- 
 pleafednefs of him who is the object of his love, by 
 prelenting things lovely to him ; by avoiding what- 
 ever may difgufl him ; by a wary preventing, or 
 fpeedy removing, what might give the other occafion 
 to be jealous of his love to him. 4. He will candid- 
 ly interpret whatever might feem a declining of the 
 other's love to him ; and not be falisfied until it be 
 recovered, or better underftood. 
 
 II. If you be of this happy remnant of Election, 
 then look for ill uiage from the world. The men of 
 the world have always hated God's elect, arid will : 
 why did E(au hate Jacob ? becaufe of the bleffing, 
 Gen, xxvii. 41. And our Saviour ^expreiily fays to 
 his difciples, " I have chofen you out of the world, 
 therefore the world hates you," John, xv. 19. While 
 in nature, they love the world, and the world them : 
 but when election breaks forth in its fruits, when once 
 they are called according to purpofe, then u a man's 
 enemies will be thofe of his own houfe," Micah, vii. 
 6. And hence it is, that the very doctrine of Elec- 
 tion is jo difgufiful to the world, and contended a- 
 gainft ; wherein I wiih that fome of the elect them- 
 felves were not (unwittingly) involved. Therefore 
 think it not ftrange, but take it as an appendix of 
 Election, John^xv. 17, 18, 19. as a part of that you 
 were chofen unto - 3 and as that by which, partly, you 
 mud be fitted for the main end : your Lord himfelf 
 was mads perfect through fuffe rings, Heb. ii. ic. 
 and thofe foreknown, were p re d eft in ate d to be con- 
 formed to their Head, in iuikring as well as glory, 
 Rom. viii. 29. and vi. 5. 
 
 III. Having traded electing love for eternal falva- 
 tion, fee you diftruft it not for things of lefler mo- 
 menr. When the Lord ordained you to life, he or- 
 dained alfo all thofe various occurrences, windings 
 
 and 
 
OF ELECTION. 141 
 
 and turnings, you fhould be exercifed with in your 
 way thither ; and (it is lure) he does nothing in vain. 
 There is need of all forts of weather for the earth's 
 good ; all fair would deftroy it. Know it therefore 
 of a truth, that all your concerns were fore-determined 
 ot God ; and that fo well, that ail your prudence and 
 love to yourfelvrs could not mend it : nor can all 
 your care and folicitude alter any of them, either as to 
 matter or form ; no, not to change the colour of an 
 hair : " Take therefore no thought for the morrow : 
 for the morrow mall take thought for the things of 
 itfelf. Sufficient unto the day is the evil thereof," 
 Matt. vi. 34. 
 
 But whence is it that believers, who have trufted 
 God for their fouls, iliould yet make a difficulty of 
 trufting him for their outward man ? and fo cumber 
 themfelves with unprofitable burdens ? 
 
 Earthly things are nearer our ienfes ; and thence 
 we are more fenfible of the comfort of them, as alfo 
 of their want : they alfo feern more within our line 
 and compafs ; and fo we reach more earneftly after 
 them, and are anfwerably troubled when we fall fhort : 
 whereas we iliould carry it for temporals, as we do 
 (or fhould do rather) for our fouls and fpiritual por- 
 tion ; that is, look to our prefent duty, be diligent in 
 our place, and content with fuch things as we have, 
 Heb. xiii. 5. bearing yurfelves as becomes the chil- 
 dren of fuch a Father > fo rich, wife, bountiful, tender, 
 and faithful to us ; who always gives the befl iupply ; 
 and that in the heft proportion, manner, and time. 
 
 Have therefore your faith exercifed, as about the 
 greatelt, fo alio about the fmalleft and .commoneft 
 matters (ufe grace, and have grace) : it is want of 
 uie makes you lame of your right hand ; and much 
 uiing renders it more ufeful. Faith is the head of 
 your fpiritual fenfes ; and if that be adive, the reft 
 cannot be idle, nor much at a lofs. Faith alfo is a 
 plain-dealer ; it reprefents things as they are ; (hews 
 them in their true dimenfions, with their u(e and end. 
 
 See 
 
i4* A PRACTICAL DISCOURSE 
 
 See therefore that you never hold a confutation, un- 
 lefs faith be prefent, yea, and prefident too, elfe all 
 will be in diforder at onte : one aft of faith ihall 
 fboner remove the mountain, than all the cattle on a 
 thoufand hills. 
 
 Laflly^ You that have clofed with this truth, and 
 having made diligent fearch, do find in yourklves 
 thole marks of God's cleft, fit down and take the 
 comfort of it : let this joy of the Lord be your 
 jftrength : " eat your bread, and drink your wine'' 
 (or water either) " with a merry heart, iince God hath 
 accepted you," Eccl. ix. 7. If David's heart was fo 
 taken with that temporal favour which chofe him to 
 be king before the houfe of Saul, 2 Sam. vi. 21. how 
 fhouid our fouls be wrapped into the third heaven, 
 that we (poor, unworthy, wretched we) fhouid be 
 taken into that peculiar favour, in which the general- 
 ity of men have nothing to do ? How mould it af- 
 feft our hearts, and raife up our fpirits, both in all ac- 
 tive obedience, as David, who danced before the ark 
 with all his might, and alfb to all long-fuffering with 
 joyfulnefs ; as Paul, and other chofen vefTels, who re- 
 joiced in tribulation ; becaufe this " love of God was 
 died abroad in their hearts," Rom* v. 3, 4. 
 
 Art thou of thofe who art wife and noble accord- 
 ing to the fiefh ? Be filled with an holy amazement, 
 and exultation together, rejoicing with trembling,, 
 that the great GOD (to whom thou waft no more 
 than others, thy conforts that are left, and who com- 
 monly choofes the bafe and fooliQi, thereby to magni- 
 fy his grace) mould thus go out of his way to call in 
 thee ; and hath alib' made his call effeftual to thee, 
 even then, when thou waft environed with a world of 
 temptations to obftruct it. And if ihou be a uian of 
 low degree, poor, weak, foolilh, of no account among 
 men, even as one that is not ; and hath the LORD 
 regarded thee in thy low ftate, and magnified thee, by 
 letting his love upon thee ? Hath he taken thee frcrn 
 the dunghill, to fet thee among princes, even the prin- 
 ces 
 
OF ELECTION. 143 
 
 ces of the world to come ? This is that exaltation 
 which the poor (hould always rejoice in. Were you 
 the head inftead of being the tail , were the necks of 
 your enemies under your feet ;, yea, were the devils 
 themfelves made fubject to you ; it could not afford 
 you the thoufandth part ot that caufe of rejoicing, as 
 that <c your names are written in heaven." Are oth- 
 er men profperous in the world, and free from trouble, 
 while you are reduced to a low eftate, and chaftened 
 every morning ? have, perhaps, but an handful of 
 meal, and a little oil in a crufe, &c. yet think not 
 your portion mean, or hardly dealt out : your good 
 things are to come ; they are growing in the other 
 world ; and at the time of -harveft the LORD will 
 fend his angels for you : yea, your LORD himfelf 
 will come and fetch you thither ; and " you fhall be 
 for ever with him, in whofe prefence is fulnefs of joy, 
 and at whofe right hand are rivers of pleafures for ev- 
 ermore : and then you will fing, " The lines are fallen 
 to me in pleafant places ;" at lead fay fo now. As 
 Abraham dealt by his concubines children, fo doth 
 GOD by the Ifhmaels of the world ; he gives them 
 portions, and fends them away, (Gen. xxv. 6.) But 
 the inheritance he referves for his Ifaacs ; to them he 
 g'.ves all that he hath, yea, even himielf : and what 
 can we have more ? 
 
 O F 
 
O F 
 
 REDEMPTION, 
 
 this point we are equally concerned with 
 that of Election, as the great comprehenfive means of 
 bringing about the greateft end, namely, the glory of 
 God in the falvation of his chofen. Redemption is 
 not another foundation diftinct from Election ; but 
 the chief corner-ftone that Eledion hath laid of the 
 world to come. 
 
 That our Lord Jefus Chrift hath a body or church, 
 to whom he is Head and Saviour, is not fuppofed a 
 queflion : but, who they are that make up this body ; 
 whether the whole of mankind univerially, or fome 
 particular perfons ? Whether. he had in his death the 
 fame refpect to all as to fome ? And whether any of 
 thole he died for, may mifs of the benefit accruing by 
 his death ? are queflions of great import, and worthy 
 a (erious deliberation : and the rather, bccaufe they 
 are points too lightly diicouried of by many. To re- 
 folve which, is the fcope of the preient Difcourfe ; 
 which 1 cad into three branches : 
 
 I. That the body, or church of Chrift, confifts of 
 el eel: perfons. 
 
 II. That for thefe it was that he laid down his life. 
 
 III. That the intent of his death cannot be fruf- 
 trate. 
 
 I. That the body or church of Chrift confids of 
 cleft perfons. By this body, or church, I underftand 
 K the 
 
i 4 6 A PRACTICAL DISCOURSE 
 
 the defigned fubjech of his fpiritual kingdom, or 
 members of his myftical body, to whom he was ap- 
 pointed by the Father to be the Head and Saviour, 
 and they to (land related to him as their Prophet, 
 Prieft, and King : which three-fold office he bears pe- 
 culiarly towards the elect, the church of the firft- 
 born, and heirs of that world to come. And of thefe 
 doth his body confiil, that is, it is. made up of thefe, 
 e^clufive to others ; their number is certain and in- 
 tire, and cannot be broken, either bj addition or dim- 
 inution : of this the tabernacle was a figure, i. In 
 refpect of its fymmetry or proportion of parts, which 
 induced a fingular beauty upon it -, towards which 
 nothing could be added, nor any thing abated. 2. In 
 that al! the parts and dimenfions thereof were prede- 
 termined of God ; and not bft, in the lead, to hu- 
 man arbitrement or contingency : and thefe are ex- 
 prefily faid to be " patterns of things in the heavens," 
 Heb. ix. 23. that is, of the heavenly temple, or church 
 of the firft-born, which are written there, Chap. xiL 
 23. and in the appointed time lhall be gathered to- 
 gether in him, as the materials of Solomon's temple 
 were to mount Moriah, ^ Chron. iii. i. 
 
 That the body or church of Chrift confifts of elect 
 perfons, is drawn from fuch. premifes as thefe. 
 
 1 In that our Lord and Saviour fo manifestly 
 (hews himfelf concerned for the elect, as having fome 
 peculiar indance and propriety in them, and charge 
 of them. With theie his delights "were from ever- 
 lafting, Piov. viii. 31. (a manifeft proof of Chrift's 
 divinity !) and as (oon as they were a&ually in being, 
 began his actual converfes with them ; and therein 
 did even confine himfelf to the elect feed. With 
 what unbelievable patience and goodnefs did he fu- 
 perintend the church, or cleft nation, forty years to- 
 gether in the wildernefs, Ads, vii. 36. 38. bearing 
 them as on eagles wings, and tendering them as the 
 
 apple 
 

 
 n 
 
 Thef 
 
 and wiicn you 
 for the eled's f ake / hat 
 
 &"?,' , 3nd wi * *& 
 Jj>eaK of thefe ! 
 
 according to th_ 
 
 'oved him fo 
 
 LJU ^> 10 Iic IUVCQ tnem ! 
 
 4* fe-^ wcu ' d d fw 
 
 for them ! 
 
 others, it was 
 
 to 
 
 doth he 
 , and that 
 
 the Fatl - 
 
 "', **' * ted 
 
 but I J not l <> the 
 
 S ft Ia 3'' n .down of his 
 
 VL 
 
 r 
 
 they 
 
 34 
 
 t. 
 
 gom, nor the 
 
 the 
 
 and confiderati 
 but Jcfhumn's God 
 , Deu,xxxii. 26 
 ' 
 
 r S enera Und 
 f - lr ^ffcnt re- 
 
 f the whole' 
 h,s 
 
TOACTICM. DISCOURSE 
 
 Lew him not : fo Moab wa ^ houg 
 
 But for the eleft, they ajems anoth er title, and 
 
 not naturally fo); tly are h,y ^ ^^ fa 
 
 feftman, Eph.iy. 13- . t in fobjeaion to 
 
 That the whom ~W i P he hath 
 
 Chfift, ^ ^ Ae eled s .1**, W, . He 
 over others, is m order to t ph ,. 
 
 r 
 
 to it , d thetete he faj, J m oot f 
 ,h, n,me to the " **,.'&, b, Etaion), 
 
 o, oo (o f 
 
 of which e ""i e " te ' non e f them aaay '- 
 !n as V ttae '," T,he,etore n forth*. 
 
 ',0 U, 
 
 ;.g . 
 
 ton ; an fo they are 
 
 faid to be ianfttfied by verfe 
 
OF REDEMPTION. 149 
 
 verfe i.) and the church of Chrift, as given or com- 
 mitted to him by the Father, in order to that falva- 
 tion, John, xvii. 6. Of this church were thofe par- 
 ticular congregations, to whom the apoftles infcribed 
 their epiftles ; where we have them fometimes inti- 
 tled, " beloved of God,'* Rom. i. 7. fometimes, " the 
 church of God ;" and, " fandified in Chrift," i Cor. 
 i. 2. at other times, faints and faithful brethren in 
 Chrift," Col. i. 2. then, " churches of the faints/' 
 i Cor. xiv. 33. and, " church ot the firft-born," 
 Heb. xii. 23. and fometimes expreflly, Elect, i Pet. 
 i. 2. By all which is fignified, that the church of 
 Chrift confifts of elect pertons : that thele various ap- 
 pellations are but fb many terms indifferently ufed 
 about the fame lubjecl, and all as notes of diftinction 
 from the world. 
 
 When Chrift fhall appear in his glory, then fhall all 
 his members be gathered to him : " The Lord my 
 God fhall come, and all the faints with thee," fays 
 Zecharias, Zech. xiv. 5. And Paul (difcourfmg the 
 fame thing) fays, " They that are Chrift's at his com- 
 ing," i Cor. xv. 23. which fhews, that they are 
 Chrift's fo as others are not. And that it is meant of 
 elect perfons, appears by our Saviour's own words, 
 when fpeaking of that his coming, and of the fame 
 perfons who are faid to be his, and to come with him, 
 he gives them expreflly that denomination, " He fhall 
 fend forth his angels, and they fhall gather together 
 his cleft," Matth. xxiv. 31. " but as for the reft of 
 the dead, they lived riot again until a thoufand years 
 after," Rev. xx. 5. therefore thefe [reft] were no 
 part of his body. It may alfo be noted, that thofe 
 who did not rife with the faints, are fpecified here by 
 the fame word, or note of diftindlion, as thofe not 
 ele&ed are, in another place ; " the election hath ob- 
 tained, and the reft were blinded," Rom. xi. 7. and 
 that thofe who had part in the firft refurredtion, are 
 the fame perfons that are " written in the Lamb's book 
 
 of 
 
150 A PRACTICAL DISCOURSE 
 
 of life," is evident, by comparing Rev. xx. 4, with 
 chap. xiii. 8. 
 
 III. It was necefTary, that the body or church of 
 Chrift lliould be competed of the elect feed ; i. be- 
 caufe none elie were fit to be of this body, but fuch 
 as fhould be like the Head. Carnal members would 
 be as ''uncomely to a fpiritual head, as one of the 
 brutes to be Adam's companion. The king's daugh- 
 ter-elect 'to make her a fuitable match for his Son) 
 muft be " all glorious within : not only of the fame 
 outward metal (for fo were thofe other creatures with 
 Adam) but made in the fame mould, and indued with 
 the lame fpirit and underilanding : there muft be a 
 congruity in all the parts throughout : they muft be 
 copies of him j " each one refembling the children of 
 a king," Judges, viii. 18. If the head be heavenly, 
 fo muft the members : they cannot walk together, ii 
 not thus agreed. 2. Becaufe this likenefs to Chrift i: 
 proper to the elect : it is a royal privilege entailet 
 upon them, and cannot defcend or revert to any out 
 of that line. That this Jikenefs to Chrift is reqsifite 
 to all his members, and alib peculiar to elect perfons, 
 are both attefted in Rom. viii. 29. " Whom he did 
 foreknow, he alfo did pnrckftinate to be conformed to 
 the image of his Son, that he might be the firft-born 
 among many brethren :" which implies, that the 
 foreknown (or elect) only are predeftinated thereto ; 
 and that, were it not for predeftination, the firft-born 
 fhould have but a thin affembly to prefid-e among ; 
 indeed, nothing but blanks for his great adventure, 
 and long expectation. In Ephef. i. 3, 4, 5. He fur- 
 ther appropriates thofe fpiritual bleflings, by which 
 men are conformed to Chrift, to the fame perfons ; 
 " Blefled be the God and Father of our Lord Jefus 
 Chrift, who hath blefled us with all fpiritual bk flings, 
 in heavenly things in Chrift : according' as he hath 
 chofen us in him : having predeftinated us to the 
 adoption of children," &c. By thefe two Scriptures 
 it appears, that God's children, and ChriiVs brethren* 
 
 are 
 
OF REDEMPTION. i$t 
 
 are the fame perfons ; and that they were fo made by 
 Election. Buc, are Chrift's brethren and his church 
 the lame perfons ? take your folution from Hcb. ii. 
 12. "I will declare thy name unto my brethren ; 
 in the midft of the church will I fing praife unto thee." 
 3. This likenefs to Chrift is not attainable by any, 
 without firft being in him as their Head : for which 
 caufe the elecl were cholen in him, Ephef. i. 4. It is 
 out of Chrift's fulnefs that all grace is received : and, 
 in order to that reception, there muft be union : the 
 branch cannot bear fruit of itfelf, nor indeed be a 
 branch, unleis it grow out of the vine. For which 
 caufe and end, the defigned members of his body 
 were decretively feparated from their wild olive roct, 
 and put into Chrift by election : and in the fulnefs of- 
 time actually. And hereby they are made partakers 
 of the fatnefs of that heavenly root ; that is, of the 
 Spirit of Chrift, which is called the anointing, i John, 
 ii. 27. In this refpeft, the firft and (econd Adams 
 are fet forth as parallels, touching headfhip to their 
 refpe&ive bodies. As from Adam, their natural head, 
 all mankind have derived their natural being ; fo from 
 Chrift, their fpiritual Head, do all the elecl feed re- 
 ceive their fpiritual being and nature : on which ac- 
 count he is ftiled " the Everlafting Father," and they 
 " his children," Ifa. ix. 6. Heb. ii. 13. They were 
 all in Chrift from eternity as truly (but fpiritually) as 
 mankind in Adam when he fell ; or Levi in Abra- 
 ham's loins when Melchiiedec met him. Eve's pro- 
 duction (as to the manner of it) was a pattern of this : 
 fhe was made of Adam's fubftance ; but fhe came 
 not out of his loins, but out of his fide, Gen. ii. 21, 
 23. fo is the new creature extracted out of Chrift's :, 
 they are " bone of his bones, and flefh of his flefh," 
 fpiritually underftood. And none can thus proceed 
 from him, but fuch as were in him decretively before 
 the world : men are blefled with thcie fpiritual blef- 
 fings, as being in Chrift, and not ojherwife, Eph. i. 4. 
 
 Tit. iii. 5, 6. 
 
 INFERENCES 
 
ip A PRACTICAL DISCOURSE 
 
 INFERENCES. 
 
 Infer. I. Let no man pretend to this honorable re- 
 lation of memberfhip to Chrift, without fomething to 
 fhew, by which he may warrantably avouch it. The 
 currenteft mark will be your conformity, not to men, 
 or feif, but to Chrift Jefus your Head : it is that muft 
 denominate you chriftians indeed. At the latter day 
 Chrift will know none but fuch as have made " their 
 robe's white in the blood of the Lamb." All hang- 
 by's and ivy-clafpers will then be fhook off, and thofe 
 only retained that have his iubftance in them. Many 
 (hall come, and plead their works, what they have 
 been, and what they have done - 3 and their old hypoc- 
 rify will be fo immov.eable and impudent, that they 
 will even expoftulate the matter with him ; " Have 
 we not prophefied in thy name, and in thy name caft 
 out devils, and done many wonderful works !" Matt, 
 vii. 22. of whom our Lord \vill profefs, that "he 
 knows them not ;" no, nor he " never knew them." 
 Ver. 2-3. His own he knows, by their hkenefs to 
 him : he knows, and cannot but know, the members 
 of his body ; " my (beep I know, but who are ye ?" 
 will he then (ay to all that are but profeffing members 
 of him ; which will (indeed) be a doleful conclufion 
 of their groundlefs (though fpecious) confidence : 
 look to it therefore in time. 
 
 Ljfer. II. We gather hence the (afe and honourable 
 eftate of the church. 
 
 Firft-, Their ftate is honourable. If the woman's 
 dignity rife in proportion with that of her Lord , how 
 highly dignified is the fpoufe of Chrift, in having the 
 Son of God for her Head ! that feed of Abraham, 
 which the fecond perfon took on him, was inftantly 
 ennobled with a glory becoming the Son of God, and 
 the Head of principalities and powers ; and no more 
 reJ merely after the fkih : in like man- 
 ner, 
 
OF REDEMPTION. 153 
 
 mer, having accepted thofe his church is compofed of, 
 lie communicates to them of his own condition and 
 nature ; " the glory his Father had given him, he 
 gives to them," John, xvii. 22. and notwithstanding 
 their former and natural bafenefs, he reckons them 
 now as one with hirnlelf ; and according to what he 
 \yill make them at laft. A tin&iire thereof he gave 
 them here in regeneration ; which alfo he carries on 
 from glory to glory, and at his appearing it (hall be 
 perfected : they " mall be like him" indeed, i John, 
 iii. 2. To fay of the church's Head, that he is the 
 Son of GOD, is to give him all titks of (late and hon- 
 our : it is that which every knee muft bow unto. 
 His glory is fo incomprehensibly glorious, that we ihall 
 fooner be loft in fearching into it, than compafs en- 
 comiums worthy of fuch a fubjed : I therefore fay 
 no more of it ; nor can more be faid (in fo many 
 words) to illuftrate the church's glory, than that fhe is 
 the fpoufe of CHRIST. Hence the glory of oar re- 
 ligion, and of its real confeflbrs. And, let it be not- 
 ed, that it is not a bare titular or temporary dignity 
 they are vefted with ;but that which is real, lolid, 
 and durable. Princes confer titles of honour, but 
 cannot infufe diipofitions worthy thofe titles, nor keep 
 them from degenerating : CHRIST, as Head of the 
 church, does both : he derives into his own, his own 
 prince-like virtues ; and that as really (and intelligi- 
 bly too), to thofe that partake of them, i John. i. J, 
 2, 3. as the vine its fap into jts natural branches. 
 What a labyrinth is it, both of honour and confolation, 
 that the blood royal of heaven runs in their veins, and 
 will never run out ! but, true as it is, how few do be- 
 lieve it ? Two ends, therefore, I mention it for : 
 
 [i] To bear up your fpirits againft the world's 
 frowns and calumnies, which the ferious thoughts of 
 your relation to fuch an Head may well conterba- 
 lance and relieve you againft. Princes in exile (or, 
 if in their own country, unknown and mean attend- 
 ed), are but coarfely ufed : and wu marvel not at the 
 
 matter, 
 
x$4 A PRACTICAL DISCOURSE 
 
 matter, which yet the thoughts of their high birth, 
 and confidence of reftorement, do mightily fupport 
 them under : much more fhould the fons ot God 
 (whofe defcent is not reckoned from the kings of the 
 earth) have ftili in their eye their divine extract, with 
 that circumferent reward that is coming, and bear up 
 their heads in a prince-like manner ! and " for the 
 joy that is fet before them, both endure the crofs, and 
 defpife the fhame ;" until they come to be exalted, 
 not only above thofe nick-names the world impofes 
 on them ; but above the moft honourable names, and 
 mod ferene titles that are found under heaven ! then 
 (hall it be known u whofe you are ;" your luftre (hall 
 be no longer hid ; thofe that defpife you now, mall 
 " lick the duft of your feet," Ifa. xlix. 23. Pialm 
 Ixxii. 9. and then fhall be accomplished that great 
 word of your Saviour (and that as furely as if it were 
 done already), " The glory which thou gaveft me, I 
 have given them," John, xvii. 22. yea, you fhall lit 
 with your Lord in his throne, Rev. iii. <zi. Befides 
 (which alfo fhall add to that day's folemnity,) this 
 thing fhall not be done in a corner ; but as ye have 
 been openly reviled, fo fhall ye have a public vindica- 
 tion. " The great trumpet fhall be blown in the 
 land," Ifa. xxvii. 13. the archangel, with the trump- 
 et of God, (i Theft, iv. 16.) fhall come, and that 
 with fo fhrill a note, that heaven and earth fhall ring 
 again ; and this (hall be the tenor of his fong, cc A- 
 rile, mine, for thy light is come, and the glory of the 
 Lord is rifen upon thee," Ifa. Ix. i. 20. fand fhall 
 fet no more) " thus fhall it be done to Zion, whom 
 no man (now) feeketh after," Jer. xxx. 17. 
 
 [2.] To mind you that your honourable ftate ob- 
 liges to an honourable deportment, both towards your 
 Head, yourlelves, and fellow- members. 
 
 (i.) As touching your Head. i. Own his fu- 
 premacy, giving him pre-eminence in all things ; 
 call no man on earth, Matter ; that is, in point of 
 faith : give unto Qefar all that belongs to him ; only 
 
 refpect 
 
OF REDEMPTION. i$f 
 
 refpect Chrifl as fupreme lawgiver. 2. Submit to 
 his government : fleer your courfe by his counfels, 
 and follow his conduct : go after him wherever he 
 fliall lead you : let all your fenfes have their feat in 
 your Head : let every thing be underftood by you 
 according to his lenfe and interpretation of it ; and if 
 there needs an argument to back the exhortation, 
 that ordinance, " thy defire fliall be to thy hufband, 
 and he fhall rule over thee," Gen. iii. 16. is as true 
 and cogent concerning Chrift and the church, Epbef. 
 v. 24. 3. Expofe yourfelf for him : ftand between 
 him and wrongs : preierve his honour and intereft 
 with theutmoft hazard of yourfelf : let life and death 
 be as things indifferent to you, fo " thrift may be 
 magnified in you," Phil. i. 20. 4. Look to your 
 Head tor fupply of all grace > from his fulnefs it is to 
 be had, and no where elfe : hold to your Head, left 
 notions beguile you of your reward, Col. ii. 18, 19. 
 Be alfo (ure that you keep to your place and duty, 
 left you mifs of the nou.rifliment that belongs to you, 
 John, xiv. 4, 5. a member out of its place, is (for the 
 time) as a member cut off. 5. Laflly^ Adorn your 
 Head, by your daily afpiring to a nearer refernblance 
 of him : (hew forth his virtues : be holy as he was : 
 let all your fruits be fuch as are meet for fuch a root. 
 God the Father is the Head of Chrift, and he bore 
 the exprefs image of his perfon, (Heb. i. 3.) in all that 
 he did : He could do nothing but what he (aw the 
 Father do," John, v. 19. So do vou by your Head 
 Chrift : make him your example ; and, in order 
 thereto, live upon him as your immediate root, and 
 give him the honour of his own productions ; re- 
 membering withal, that every flip of yours cafts (oil 
 upon him. 
 
 (2.) There is a refpec"l due to yourfelves : (a fu- 
 perfluous item, one would think, though needful.) 
 There is aptitude enough to honour our(elves, but, a? 
 belonging to fuch an Plead, is too much unthoughi 
 of. Things that well enough befeem the common 
 
 rank, 
 
i$6 A PRACTICAL DISCOURSE 
 
 rank, would be a difgrace to perfons of honour : the 
 king's daughter fhould be known by her outward 
 garb, glorious within, and cloathing of wrought gold, 
 decypher the fame perfon, and may not be feparated. 
 Ye have an " high calling," walk worthy of it, Phil, 
 iii. 24. Col. i. 10. and (hew your thankfulnefs, by an 
 humble retribution : honour that which honours you, 
 by comporting with its end : make not yourfelf 
 cheap ; ftoop not beneath your degree : make Chrift 
 alone the objecl: of your love, delight, dependence ; 
 to do otherwife is to debafe yourfelf, I(a. Ivii. 9. The 
 church is the glory of Chrift ; its members, therefore, 
 mould think themfelves too good and too great, to be 
 fpent on the *world ; and the world too mean and 
 empty, to afford them either fatisfaction or adorn- 
 ment. A circumfpeft walking, fobernefs of mind, 
 humility, felf-denial, with a meek and quiet fpirit, are 
 jewels of price, and ornaments indeed : by thefe the 
 invited guefts mould diftinguilh themfelves from in- 
 truders ; and real chriftians from merely nominal. In 
 chriftianity, it is no badge of pride or ill-hufbandry, 
 to wear your bed every day ; vve fliould not be feen 
 without it ; much wearing will better it, and it can- 
 not be damaged but by ly;n J by. Your bodies too are 
 worthy of conflderation, and not a little : they are the 
 figures of Chrift's humanity, and temples of the Holy 
 Ghoft ; therefore keep them unfpocted, and profane 
 them not, either by falhioning them to. the world, or 
 fubjecling them to fervile ufes. But I would not 
 caufe any to err : thele (though ornaments) are not 
 your righteoufnefs : when ye (land before God, ye 
 jnuft put over all the righteoulhefs of our Lord and 
 Mediator : (the prieft's holy garments were to be 
 fpnnkled with blood, Exod. xxi. 21.) This was that 
 the fpeechlefs gueft wanted, and was therefore caft 
 -out j though not difcriminable by them that flood 
 by : Abraham was juitiried by works before men ; 
 but before God, it was the righteoulnefs of Chrift 
 wherein by faith he fhroucbd himfelf : faith juftifies, 
 
 the 
 
OF -REDEMPTION. 157 
 
 the perfon, and works juftify his faith, both to him- 
 fclf and other men. 
 
 (3.) Then carry it towards brethren as members of 
 the lame body. i. Ulurp not upon them, as if more 
 than fellow-member with them : judge not the ftrong ; 
 defpife not the weak : who made thee a judge ? There 
 is none but hath need of forbearance from others; 
 though, for the mod part, they that need it mod, are 
 moft backward to yield it : but this take for a rule, 
 that the lets you fee your need, the more need yoti 
 have of it. 2. Intrude not in another's place and of- 
 fice : each member hath its own, to which it is fit- 
 ted : this it beft becomes, and here it is moft ufeful; 
 elfewhere it would be both ufelefs, and a deformity : 
 (as a finger tranfpofed, and out of its own joint.) 
 3. Shew your co-memberfhip, by your love and ten- 
 der regard towards others : have companion upon the 
 ignorant, and thofe out of the way, Heb. v. 2. as 
 your head towards you. If one be weak or wounded, 
 let him that is ftrong and whole fupport and bind it 
 up : if one foot ftumble, let the other flep in for its 
 help : " Confider thyfelf, Jeft thou alfo be tempted,'* 
 Gal. vi. i. Members of the fame natural body need 
 no arguments to.perfuade to this duty j they do it by 
 inflind. Our want of compaflionatenefs towards others 
 (though it fhall not dry up, yet) may much reftrain 
 (at leaftinour apprehenfions) the fprings of Chrift's 
 pity towards ourielves. 4. Laftly, let the good of the 
 whole have preference before a particular part ; and 
 let that of a lower ule deny itfelf for the fafety and 
 afliftance of that which is more noble : this, in a degree 
 is " to lay down our life for " the brethren." He that 
 in thefe things ferveth CHRIST, is acceptable to 
 GOD, and approved of men and a good evidence 
 it is of your memberfhip to CHRIST. 
 
 Secondly, The church is fafe. The Son of GOD 
 being their Head and Saviour, befpeaks aloud their 
 fecurity. They are indeed comparTed about with 
 difficulties, dangers, and deaths and yet they live; 
 
 yea, 
 
, whence alJreco "' their 
 be flopped. 1 ye fDea T eS / Md th " avenue 
 
 , in.bruifing Cfffi J*"^ * 50 The 
 
 hJ ; that a" his dv Left ' 0t . a bruifc 'n 
 abort,ve, or turned on ifflSSS ft '^ fti " P r oved 
 betray CHRIST, the G enSi at/V"^ " P Judas to 
 nd cruafy him ; and wha tot he h JCWS [ Condem ^ 
 of his emp.re ? If ye f pei k oH Jc r J ' f ' but lhe ^ 
 uat,on hath de/cendc/to thn tl ' -^ '' kc f ' 
 P%ih than (heir ft.JJ m k , thls . n th-ng makes 
 
 c the ' 
 
 ion. 
 
 aw above 
 
 . . ft is rn ' - 
 
 e - 'he church's enenve ave^H ' I tuerefo '*, whatev- 
 churcli's H-ad w ' ey llave ;t from- the 
 
 he 
 
OF REDEMPTION. 259 
 
 he ruleth among the gods, fits at the helm invifibly, 
 fleers the mod fecret and violent counfels, and carries 
 the calling voice. Among other obfervables it is 
 matter of wonderment, i. That the divine preference 
 hath fo interwoven the fecular interefl with that of his 
 church, as induceth a kind of neceffity to protedt the 
 church for the world's iupport. 2. That our Lord fre- 
 quently compafieth his works by letting his enemies do 
 their own, Exod. i. n, 12. And, 3. That in all their 
 devices, he flill countermines them ; and either takes 
 out their powder, or blows them up with their own 
 train : " Then the king of Syria warred againft If- 
 rael, and took countel with his fervants, faying, In 
 luch and fuch a place mall be my camp. And the 
 man of God fent into the king of Ifrael, faying, Be- 
 ware that thou pafs not fuch a place j for thither the 
 Syrians are come down," 2 Kings, vi. 8, 9. " The 
 heathen are funk down in the pit that they made : in 
 the net which they hid is their own foot taken. The 
 Lord is known by the judgment which he executeth : 
 the wicked is fnared in the woik of his own hands," 
 Pial. ix. 15, 1 6. 2 Chron. xx. 22, 23. 
 
 But fuppofe that hell be broke loofe, and legions of 
 locufts, belched out of the bottomlefs pit, come up 
 againft them, armed with flrength, winged with fury, 
 ambuicaded with policy, edged with enmity, and 
 herded by the red dragon ; and by thefe is befieged 
 the camp of the faints and the beloved city, and the 
 church as unable to reiift as a woman that is ready to 
 travail : and now fay (their enemies), what will become 
 of their dreams ? Take this for your comfort : i. 
 There flill hangs a cloud between the two camps, and 
 its bright iide is towards the church, Exod. xiv. 20. 
 2. The enemies camp is again furrounded by the 
 church's fuccours, and kept in a pound, as by " chari- 
 ots and horfemen of fire," 2 Kings, vi. 17. And, 3. 
 That " he who fits in the heavens, will have them in 
 derifion," Pfal. ii. 4. Jerufalem will prove a burden- 
 ibme (lone to all that trouble t hemf elves with it : and 
 
 if 
 
:6o A PRACTICAL DISCOURSE 
 
 if other means fail (and to make a total end), " fire 
 comes clown from God out of heaven, and devours 
 them,"" Rev. xx. 9. 
 
 But there is yet a more dreadful fort of enemies than 
 thefe ; the devil, in the head of original fin, is a bead 
 not to be dealt with. The church itfelf (reflecting 
 on ielf, and looking no higher) may cry out with a- 
 mazement, " Who is able to make war with the 
 bead ?" Indeed the whole of your native militia, with 
 all the troops of free-will auxiliaries, will not do it : 
 they are but mercenaries ; and if you truft them, 
 they will run againd you in the battle : or, if they 
 Hand to it (according to their bed ikill), it (hall not 
 avail you ; they are with this bead but as dubble to 
 his bow ; yet be not difcouraged, only renounce them 
 all, and depend on the ttiple league above, that om- 
 nipotent and inviolable confederation, of all whole 
 forces your Lord is commander in chief. This lion 
 of the tribe of Judah is able to deal with that beaft, 
 and to tear him in pieces ; yea, he hath done it al- 
 ready : " On his crofs he triumphed over them," 
 Col. ii, 15. yea (and which is more), he followed 
 the rout to the gates of hell ; there he fhut them in 
 and carries the key on his fhoulder : they cannot wag 
 but by licence from him, nor tarry a moment beyond 
 his prefcript. To be fhort, the only dreadful thing 
 is fin ; the devil, death, and hell, are but fuborclinate 
 attendants (as effects on their caufes), and therefore 
 that taken away, the red are undung j they have lod 
 their power of hurting : fo that the church dill re- 
 mains invincible ; ani the reafon of all is, " It is 
 founded upon a rock," Matth. xvi. 18. " and that 
 rock is Chrid," i Cor, x. 4. All which being true, 
 not only of the church in grofs, but of members in 
 particular. Therefore, 
 
 Infer. III. Let every one that is of this body, be 
 well plealed with his lot ; be glad and rejoice for ever 
 in this your portion : this is the exaltation, the broth- 
 er oflow degree (hould value Inaifelf by, James, i. 9- 
 
 Be 
 
OF REDEMPTION. i6r 
 
 Be your rank and condition ever fo mean in the 
 world, care not for it ; but reft contented with your 
 place, and be thankful for it : defir-e not (yourfelf) 
 to change it, but ftrive to fill it up, and be as ufeful 
 in it as you can. Look aifb for troubles, and think 
 them not ftrange, i Pet. iv. 12. the " Captain of 
 your falvation was made perfect through furFering," 
 Heb. ii. 10. " and the fervant may not look to fare 
 better than his Lord," Luke, xxiii. 41. 
 
 Infer. IV. If Jcfus Chrift be your Head, be con- 
 fident, (then) of all Jove, counfel, care, and protec- 
 tion from him ; union with him intitles to all that is 
 his. It is natural to the head to love and to cherifh 
 the body, and every member of it ; to contrive and 
 caft about for its welfare and fafety : " As a man che- 
 rifheth his own flefli, fo doth Ghrift his church," Eph. 
 v. 29. What though thou be, in thyfelf, an uncomely 
 member ? He will put the more comelinefs upon 
 thee, i Cor. xii. 23. he will clothe thee, and feed 
 thee, and phyfic thee. " He will give grace and glo- 
 ry, and no good thing will he withhold from thee 1" 
 Pfal. Ixxxiv. 1 1. For he being the firft-bom, prince, 
 and head of. the family ; all the younger brethren are 
 to be maintained upon his inheritance. 
 
 Infer. V. Reft alfo allured of fafe conduct to the 
 promifed land. Adverlarics and difficulties you will 
 certainly meet with ; remaining corruptions, like the 
 mixed multitude, will be tumuituating and tempting 
 within ; the Amalekites, and people of his wrath, 
 will ftand in your way without, or bz falling on your 
 rear, to cut off the weak and feeble ; and the ferpent 
 will yet be nibbling and bruiting your heel ; but 
 higher than that he toucheth not : your heart and 
 your head are out of his reach, therefore fafe : if it 
 come to the word, ye can but die, and death itfelf 
 ili all not hurt you ; nay, you conquer in dying : it 
 fliall but mend your pace heavenwards, and haften 
 you up to the throne of God. Therefore, quit you 
 like men, and as men of neareft relation, by blood 
 
 L and 
 
161 A PRACTICAL DISCOURSE 
 
 an 1 fpirits, to the man Chrift Jefus : for, " God 
 fhall bruife Satan under your feet fhortly," Rom. 
 xvi. 20. Come (will your Captain fay to you, come), 
 " let your feet on the rieck of this king of pride," 
 Jofh. x. 24. and do by him, as he hath done by oth- 
 ers, and would have done aifo by you ; give him dou- 
 ble according to his works, Rev. xviii. 6. This is 
 the time when ye mail judge angels, i Cor. vi. 3. 
 and ail under the conduct of this your Head and Cap- 
 tain, who will now " prefent you faultlefs, even be- 
 fore the pretence of his g'ory, with exceeding joy," 
 Jude, verfe 24. 
 
 II. That our Lord Jefus Chrift gave his life a ran- 
 lorn for the eleft. 
 
 That the cleft are Chrift Y peculiar portion, is 
 fhewn before ; and what engagements were upon 
 him, on that account, for their redemption, will ap- 
 pear afterwards. By "giving himfell a ranfom," I 
 underftand the whole of his humiliation, whatever he 
 did or fuffered as Mediator, from his incarnation to 
 his relurredion ; all which are fummarily exprefled, 
 by " the blood of his crofs :" as all the precious 
 fruits of his death, are by " forgivenefs of fins, and 
 reconciliation with God." That was the price where- 
 with he bought them that (houkl be laved ; and this 
 the ialvation he bought for them, and them for it. 
 For albeit that Satan (through their free-will-tailings 
 in Adam) had got a temporary mortgage upon the 
 elect themfelvcs ; they are not his ; the fee-fimple, 
 or right of inheritance, remains in Chrift ; and there- 
 fore, at the year of jubilee, they return to him as the 
 right heir ; though not without both conqueft, and 
 full price ; which two together make redemption 
 complete. 
 
 My fcope here, is to (hew, that " the body, rr 
 church of Chrift, are efpecially concerned and intereft- 
 ed in Redemption :" and, in order thereto, 1 would 
 
 confider 
 
OF REDEMPTION. 163 
 
 confrler two other of the divine works, both which 
 refpect -the world univerfaHy, as Redemption doth, 
 and yet have a fpeciality in them, as Redemption aKo 
 hath, namely, Creation and Providence. 
 
 i. Creation : one God was the Maker of all ; but 
 all were not made for the fame ufe and end : he had 
 a peculiar fcope in the making of fome, which was 
 not common to the whole ; yea, the whole was made 
 for the fake of that fome. As in a great houfe are 
 many vefTels (all of one matter's providing, and all 
 for his own fervice) ; < fome to honour, and fome to 
 dishonour :" fo in the world, fome God raifed up to 
 be monuments of his power and juftice, Exod. ix. 16. 
 Jude, 4. Rom. ix. 21. i Pet. li. 8. called therefore 
 " veilels of wrath," Rom. ix. 22. Others are " vef- 
 fels of mtrcy," whom he formed for himfelf, Ifa. xliii. 
 7; 21. and are therefore laid to be " afore prepared 
 unto glory, J> Rorn. ix, 23. 
 
 2. Providence : this alfo extends to all, and 
 to each individual : he hath power over all, and doth 
 govern them in their rnoft ungoverned defigns and 
 actions : but as touching his church, the " people of 
 h's holineis," Ilk. Ixiii. ;8. he holds a peculiar kind 
 of government over them, and ftcerage of their con- 
 cerns : and this fo far exceeds the other, that (in 
 comp.irifon) it is faid, (i He never bore rule over 
 them," ver. 19. and (which is flill to be remarked) 
 the others concerns are made fubfervient to theirs ; 
 " He is Head over all to the church," Ephef. i. 22. 
 In like manner Redemption may be faid to be gene- 
 ra!, and yet to have a (peciality in it : it is genera), 
 i. In fefped of perfons. 2. In refpecl: of things. 
 Both which are .true apart, though not conjunclly : 
 it pnrchafeth fome good things for all ; and all good 
 things for fome. As it refpe&s perfons, it obtains a 
 general reprieve, extenfive to all the fons of Adam : 
 the fin of the world was fo far expiated, that ven- 
 geance was not prefently executed ;. which mud have 
 bs en, had not the Son of God interpofed himfelf: 
 
 his 
 
1 64 A PRACTICAL DISCOURSE 
 
 his being flaui from the foundation of the wori-1, was 
 the foundation of the world's {landing, and of all the 
 good things which the world in general are bartakers 
 of. All chat order and ufefulneis which ytt ibrvives 
 amor)2 the Creatures, with all the remains ot our prim- 
 itive feate, was preierved (or rath?r reftored) by Re- 
 demption : Chrift is <c that light which lighteth eve- 
 ry one that cometh into the world," John, i. 9. that 
 is, the lipjit and bleffmgs which any man hatn, he has 
 them from Chrift as a Redeemer; ^ by him all things 
 con rift," Col. i. 17. Thus far Redemption was gen- 
 eral as to perfons ; and in this fenfe Chrift is the Sa- 
 viour of all men. But let us not omit, that all this 
 had a fpecial relped to the church elect : for them 
 it was that the world was made : they are the fub- 
 ftan:e ot it, lia. vi. 13. and but for them it had been 
 diiTVived into a lake of fire. What the prophet fpeaks 
 of Ifrael, was true of the univerfe, " Except the Lord 
 of hods had left us a remnant, we had been as Sod- 
 om," chap. i. 9. as thole days of tribulation were 
 fhortened for the elect's lake, Matt. xxiv. ^^. (not 
 yet in being) fo, far them it wa-, that when fin came 
 in, deft ruction was warded off. 
 
 But tempory things, though ever fo great and good, 
 were of too low an alloy to be the purchafe of divine 
 blood ; their line is too fhort to meafure Redemption 
 by ; and their bulk too narrow to fill up the height 
 and depth of that great abyfs : there muft, by that 
 glorious achievement, .be fome nobler obtainment, 
 than fhort-lived bleffings ; and an higher end thin to 
 bring men into a mere pofiibility of being laved. 
 The life of the Son of God was infinitely too precious 
 to be given for perifhing things ; nor would it be con- 
 fiftent with divine wifdom to venture it for an uncer- 
 tainty. It had been a light thing for Chrift, and not 
 worthy his fufferings, to raile up the ruins made by 
 Adam to fuch a degree of reftorement, as would only 
 have let him in his former ftate, and that upon terms 
 more unlikely to fucceed : this had been to give a 
 
 greater 
 

 OF REDEMPTION. 165 
 
 greater value for things of lefTer moment : for it needs 
 mull be a happier date, to be made upright, without 
 bias to evil, than to be moved with all manner of 
 motives, while fettered by unbelief, and a natural 
 bent to revolt further : for notwithstanding all thofe 
 motives and means, not the majority 'only, but the 
 univertality of mankind might have perifhed and gone 
 to hell ; which would iia no wife have ani wcred God's 
 end in making the world, much leis in redeeming it. 
 It was therefore neceflary Redemption fliould have a 
 farther reach, than to bring men into a mere lalvable 
 date, and that could not be leis than a uare of cer- 
 tain falvation. And, in order to this, Redemption, 
 was general as to things, even all that pertaineth to 
 life and godlinefs ; eternal life, and whatever conduc- 
 eth thereto, as will after be made evident. And this 
 is that Redemption we are treating of ; and this is 
 the fenfe of the prefent pofition, namely, that Re- 
 demption, thus qualified, is peculiar to the church ; 
 and that Election is the pattern by which Redemp- 
 tion is to be meafurcd : " the Son can do nothing 
 but what he fees the Father do," John, v. 19. 
 
 To make Redemption larger than electing love, is 
 to overlay the foundation ; which (all men know) is 
 a very momentous error in building, efpecially of fuch 
 a tower whofe top mud reach 'to heaven. It there- 
 fore behoves us to fee, that we feparate not what God 
 hath conjoined, either by dretching or draining the 
 bounds he hath fet. The Jews were opinioned, that 
 the promife of the Median belonged only to them, 
 exclufive to the Gtntiles : others lince, would ex- 
 tend it to all the ions of men univerfally, and alike ; 
 not ronfidering the reafon why the promife was made 
 to the woman's feed, and not to Adam's : but the 
 Median hirnfelf, who bed knew the line of the prom- 
 ife, and end of his mifiion, exempted none ; but ex- 
 tends it to u all nations indifferently ;" yet ib as that 
 he redrains it to the elect among them, defcribing 
 them ftill by fuch appellations as import a {elect party : 
 
 they 
 
166 A PRACTICAL DISCOUPxSE 
 
 they are called " his feed," and the " travel of his 
 foul ;" with refpect to whom he mould " make his 
 foul an offering for fin," I fa. liii. 10, IT, thefe alfo 
 he terms " his theep," and himfelf " the good Shep- 
 herd" (as he well might), tf whofe own the fheep 
 are, and for whom he laid down his life," John, x. 
 15. and that he might not be taken to intend thofc 
 only of the Jewifh nation, he prefently adds, " And 
 other fheep I have, which are not of this fold : them 
 alfo mufti bring," ver. 16. The evangelift, ex- 
 pounding the high prieft's prophecy, that it was ex- 
 pedient ont man mould die for the people/* delivers 
 it thus : that <c he mould not die for that nation on- 
 ly, but alfo, that he fliould gather together in one the 
 children of God that are tattered abroad," chap. xi. 
 52. in confequence whereof, they are faid to be 
 " made nigh by the blood of Chrifr," Eph. ii. 13. 
 though before afar off: and that " he reconciled both 
 (that is, Jews and Gentiles, or the elect fcattered 
 amongft both), in one body by the crofs," ver. 16. 
 and this in purfuance of that bleifed compact made 
 with him, for refloring the preferved of Ifrael, as you 
 find it recorded in I fa.' xlix. 6. It further appears by 
 Ifa. liii. 6, that they were <c fhefp whofe iniquities 
 were laid upon Chrift :" and again, ver. 8. * For 
 the tranlgreflion of my people was he firicken." And 
 here let me note (for it is very confiderable), that we 
 read not of any party of men termed fheep, the people 
 of God, and his children, in diftinct.ion from others, 
 but with refpect to fome peculiar interefl he hath in 
 them above others -, and what that intereft may be, 
 excepting election, doth not appear to us ; for thole 
 other fheep were not yet called, and therefore not yet 
 believers, and fheep on that account; but as they 
 were of God's elect. For, though all men were loft, 
 Chrift was " fent but to the loll fheep of the houfe 
 of Ifrael ;" that is, thole perfons of the loft and pe- 
 rifhing world, whom God hath cholen for his pecu- 
 iiirs, as he did the houfe of llrael from among the 
 
 nations ; 
 
OF REDEMPTION. 167 
 
 natiens ; and who, in that refpect, were a fpecial type 
 of the fpiritual ele&ion. And, on this account, the 
 promifes of the new covenant were made to the 
 church under fuch names and t ; tles as were proper to 
 that people, as diftinguifhed from other nations. 
 
 In Ifa. Ixii. we find Holy and Redeemed applied 
 to the lame perfons : whether it be meant of elective 
 holiness, or actual, it comes to one : for both of them, 
 together with redemption, do refer to the fame fub- 
 ject : for as actual fanctification is the next fruit and 
 confcquent of Redemption, fo election is the root of 
 them both ; as ye have it in i Pet. i. 2. " Elect 
 unto obedience and fprinkling of the blood of Jefus 
 Chrift," i Pet. i. 2. To be holy, is to be facred, fe- 
 lected and fet apart for holy ufes, by appointment of 
 God ; and they were actually fanctified by the fprink- 
 ling of blood, n Heb. ix. 19. in both which refpects, 
 the people of Ifrael, the tabernacle, temple, priefts, 
 altars, &c. are all faid to be holy. 
 
 In Luke, i. 27. God's fending of Chrift is faid to 
 be, " in performance of his holy covenant ;" which 
 was firft proclaimed in paradife, as made with the wo- 
 man's feed, Gen. iii. 15. and afterwards renewed with 
 Abraham, Gen. xii. 3. and is therefore termed, " The 
 mercy promifevi to Abraham, and to his fced :" and 
 who are Abraham's feed ? Not the world, but believ- 
 ers ; that is, the elect : for thefe only obtain faith, 
 Rom. xi, 7. and Gal. iii. 29. faith plainly, " If ye 
 be drift's, then are ye Abraham's feed." We al- 
 fo read, that it was a peculiar people that Chrifl: 
 " gave himfelf for, and purchafed/' Tit. ii. 14. it 
 denotes fome fpecial propriety he hath in them a- 
 bove others ; and fo a fpecial caufe for his giving 
 h-imfelf for them. It alib teems that peculiar and 
 purchafed are fo nearly allied, that one word is ufed 
 to fignify both, i Pet. ii. 9. According with 
 this, is that in i Pet. i. 20. where Chrift is faid to be 
 ^ c verily fore-ordained, and manifefted" for thofe he 
 writes that epiftle to : that they were perfons elected, 
 
 is 
 
*68 A PRACTICAL DISCOURSE 
 
 is evident by the firft and fecond verfes ; and eled 
 unto the " fprinkling of his blood :" and as they 
 were elecled to it, lo in John, xvii. he profeffes to 
 make it good ; " for their fakes (lays Chrift) I fanc- 
 tify myfelf ;" and twice in John x. that " he laid 
 down his life for the fheep," John, x. n. 15. which 
 is as exclufive of others, as where he faith, "My 
 righteoufnefs extends unto the faints ; and he that be- 
 lieveth fhall be faved :" that is, iuch and none elfe. 
 
 It further appears from Ads, xx. 28. that it was 
 < the church of God he purchased with his own 
 blood." Now, the church and the world are plainly 
 diftincl:, as a garden inclofed is from the common 
 fields. That the church confiils or elec~l perions, is 
 proved before : and that it was the church he died 
 tor, is proved by this fcripture ; as alfo, from Eph. v. 
 where hufbands are required to love their wives, as 
 " Chrift loved the church, and gave himfelf for it," 
 Eph. v. 25. which fhews that as the hufband's love 
 to his wile is another kind oi lov. , than what he bears 
 to others of the fame lex : fo is Ch rift's love to his 
 church ; and therefore his death, which was the fpecial 
 effect of that his love, is peculiar to the church only. 
 The elders about the throne fing a new (ong to the 
 Lamb, becaufe " he redeemed them to God by his 
 blood," Rev. v. 9. among other reafons tor that ftile 
 of elders, this may be one, that they " were chofen 
 from the days pt old ; and their names written in his 
 book of life from the foundation of the world/' chap, 
 xvii. 8. They are alfo faid to be " redeemed out ot 
 ^very kindred, and tongue, and people, and nation ;" 
 which rationally implies, that the bulk of thofe peo- 
 ple and nations were not redeemed with them. We 
 alfo read, that a certain number are faid to be re- 
 deemed " from the earth, and from among men," 
 chap. xiv. 3, 4. if fome from among otheis, it follows, 
 of courfe, that thofe others were exempted. (Here 
 note, by the way, that thefe elders were now in heav- 
 en, above the clouds of mifconception and prejudiced 
 
 opinion ; 
 
OF REDEMPTION. 169 
 
 opinion ; and therefore no reafon to mifdoubt their 
 teftimony.) And further, the.fe redeemed ones are 
 there alfo filled. " The firft-fruits unto God, and to 
 the Lamb," Rev. xiv. 4. which appellation infmuates, 
 that they were feparated from the reft, as the firft 
 fruits under the law were by God himfelf, Who took 
 them for his own portion, Numb. iii. 13. and viii. 16. 
 They are likewife (aid to have the " Father's name 
 written in their fore-heads," Rev. xiv. i. (Election 
 marked them out for Chiift) and to be "written ; n 
 the Lamb's book of life ;" and that. as a lamb (lain ; 
 who on that account fays to his Father, " Thine they 
 were, and thou gaveft them me," John, xvil 6. Whtre 
 alfo in his prayer for thofe whole (acrU > now 
 
 to offer, he ftiles them, " The men ivhich the Father 
 had given him out of the world ; and in ver. 10. 
 " All mine are thine, and thine are mine :" that is, 
 all that were Chrift's in order to Redemption, were 
 firft the Father's by Election ; it is as if he had faid, 
 All that I undertake for are thine elect -, and all 
 thine elect I undertake for : he therefore reciprocates 
 the terms of relation, turns them to and again, to (hew 
 the famenefs of the perfons concerned in both. From 
 all which it feems undeniably evident, that as a cer- 
 tain number were elected, fo a certain number, and 
 thofe the very iarne perfons, were redeemed. 
 
 The ground and truth of this afTertion, is further con- 
 firmed by fuch arguments as thefe : 
 
 Arg. I. The Levitical facrafices were offered for 
 the hpufe of Iff ad, exemptive of other nations : and 
 thefe b?inga tipe of the fpirituat election, it follows, 
 that this facrafice of Chrift typified by theirs was alfo 
 peculiar to Jews in fpirit, or fpiritual Jews : " for " 
 he only is reckoned a Jew, that is fuch inwardly " in 
 the fpirit," Rom. ii. 29. So Aaron's making atone- 
 ment for his houfhold, and bearing the names of the 
 twelve tribes on his breaft-plate, were typical of cur 
 
 great 
 
i 7 o A PRACTICAL DISCOURSE 
 
 great High Prieft's bearing the names, and fuftaining 
 the perfons of thofe for whom he offered himfeif on 
 the crofs : of all thofe legal fhadows, Chrift, and the 
 church of the firft-born, are the body and fubftance. 
 
 Arg. II. The right of Redemtion among the Jews 
 (which fhadowed this) was founded on brotherhood : 
 hence I infer, that that relation (fpiritually taken) was 
 both the groud & limit of Chrift's office as a Redeemer. 
 The apoftle's difcourfe in Heb. ii. feems to point at 
 this ; where he lays "they were brethren, children, 
 and fons ? whom Chrift mould deliver from bondage, 
 make reconciliation for their fins, and bring to glory," 
 But how came they to be God's children, and bre- 
 thren to Chrift, above others ? It was by predeftina- 
 tion ; and that was it entitled them to Redemption -, 
 as is evident by comparing the ^th and 7th verfes of 
 Eph. i " Having predeftated us to the adoption of 
 children by Jems Chrift : in whom we have Redemp- 
 tion through his blood." And it is worthy your no- 
 tice, that by the law of redemption, a ftranger (one 
 that was not of the brotherhood) might not be re- 
 deemed -, but one that was, though not redeemed, 
 mult yet go free in thz year ot jubilee, Lev. xxv. 46, 
 48 . with xli. 54. which {"hews the peculiar refpect the 
 Lord has for his peculiar people. 
 
 Arg. III. The faving benefits of Redemption do, 
 not redound to any but cleft perfons. Whatever in 
 one place is afcribed to Redemption,as the fpecial fruit 
 and conlequent thereof, is elfewhere afcribed to elec- 
 tion, and, to this as t'iie nrft and original root : and, 
 that Redemption itfelf is the fruit of eleding love, is 
 evident by i Pet. i. 2. (quoted before) " Elect unto 
 obedience, and fprinkling of the blood of Jcfus 
 Chrift." They are alfo faid to be " bleffed with all 
 fpiritual blefiings in Chrift, according as hehadcho- 
 Jcn them in him," Eph. i. 3, 4. and if all fpiritual 
 blciTmas b\e difpenfed by the law of election, then^all 
 the laving benefits of Redemption (which are the fame 
 with thofe of election) rnuft be difpenfed by the fame. 
 
 rule i 
 
OF REDEMPTION. I? r 
 
 rule ; and fo,-to the fame perfons only, We alfo find, 
 that Chrift's adual diftribution of the gifts he re- 
 ceived for men, is guided anfwerably : " he rmnifefts 
 the, Father's name to the men le had given him 
 out of the world." John. xvii. 6. to thefe he expounds 
 that in private, which to others he fpake in parables : 
 and thus he did, becaufe to " them it was given to 
 know the myfteries of the kingdom of God ; but to 
 the multitude it was not given," Matt. xiii. 34. 36. 
 and eledion was that which gave it them (as it fol- 
 lows there), " for " fo it feemed good in thy fight." 
 In like manner the apoftle, in Rom. viii, puts Eledi- 
 on and Redemption together, as pertaining to the lame 
 perfons, and juilification (which is the next effect of 
 Redemption) he makes alfo an unqueftionable confe- 
 quent of Election ; " Who mail lay any thing to the 
 charge of God's elect ? It is God that juftifietn : 
 who" (hall condemn ? It is Chrift that died," (Rom. 
 viii. 33, 34.) The queftion being put concerning 
 God's elect, and the anfwer referring to thole for 
 whom Chrift died -, is a plain implication, that Re- 
 demption and Juftifkatipn are commenfurate with 
 election ; that either of them concerneth only the lame 
 perfons; and that neither of them extends to any, 
 but whom the other alfo taketh in.- 
 
 Arg. IV. The price of Redemption was of that 
 precious and matchlefs value, that it could not be 
 parted with, but with refpect to the certainty of the 
 end for which it was paid. Now, the end of Re- 
 demption was the ialvation of men : below which 
 there could not be an end worthy the death of Chrift \ 
 and this nothing could fecure but eledion. The e- 
 lect always have obtained, and (hall ; this is a rule af- 
 firmed in Rom. xi. 7. But for the reft, they are 
 blinded j that is, they are left to their own voluntary 
 mifunderftanding ; and being fo left, not, only they 
 do not, but they cannot believe. And Chrift know- 
 ing from the beginning who they were that believed 
 
 j but would certainly reject him, to what end 
 
 fiiould 
 
1 7 s A PRACTICAL DISCOURSE 
 
 fhould he make his foul an offering for them ? Why 
 for the world of the ungodly, whefe fpirits were in 
 prilon fome thoufand of years before ? Whom the 
 Lord intends to fave alive, he appoints an " atone- 
 ment to be made for them," Numb. xvi. 46, 47. but 
 but for thofe he intends to deftroy (which is always 
 donejuftly,) he will not accept an offering. Judges, 
 xiii. 23. and therefore not appoint it : as he did not 
 (under the law) for thofe crimes which men were 
 to die for. 
 
 Arg. V^ I confine Redemption to elect perfons be- 
 caufe interceffion, which is of equal latitude with Re- 
 demption, is limited to them, exclufive to others. 
 The priefls under the law were to pray for thofe whofe 
 facrifice they offered ; and what they did, was a pattern 
 of our Saviour's prieftly office ; whom likewife we 
 find to facrifice and pray only for the fame perfons ; 
 he is an advocate for thole for whofe fin he is a propi- 
 tiation, i John, ii. i. whofe tranlgreffions he was fmit- 
 ten for, for them he makes interceffion, Ifa. liii. 8. 12, 
 for their fakes he fhn&ified himfelf, and for them it 
 was that he made that fbiemn prayer in the xviith of 
 John. And he then prayed for them, as being jafl 
 then upon offering their facrifice : he alfo fhuts out 
 the world exprefsly from having any interefl in it : 
 ic I pray not for the world, but for them which thou 
 haft given me," John, xvii. 9. And he adds the rea- 
 fon (the foundation reafon) why he would pray for 
 thcfe, " for they are thine ;" that is, they were the 
 Father's by election : for in all other fefpedls, " the 
 earth is the Lord's, and the fulnefs thereof," Pfal. 
 xxiv. i. 
 
 Arg. VI. Another argument for peculiar Redemp- 
 tion, is founded on the merit. of Chrift's death, to- 
 gether with its efficacy. He was not cut off for him- 
 felf, Dan. ix. 26. but thofe he 'undertook tor : and it 
 was to procure them a right to thofe glorious privi- 
 leges which election ordained them to. Hence I ar- 
 gue, i. That which Chrill laid down his life for, that 
 
 he 
 
OF REDEMPTION. 173 
 
 he merited ; and, 2. What he merited, is due to thofe 
 for whom it was merited. Now, the principal thing 
 intended and merited by his death, was the juftifica- 
 tion of iinncrs ; and " that God might be juft in 
 juftifymg of them/' Rom. iii. 26. and, finally, that 
 they might have " eternal life," John, xviu 2. If, 
 therefore, he merited this for all, then all mull be jul- 
 tified and faved, Rom. v. 8, 9, 10. and it cannot be 
 juftly denied to any : for it is their due, by virtue of 
 a price : and that price well worthy of it ; which al- 
 fo was paid to that very end, and this by the Creditor's 
 own appointment ; who cannot condemn any for 
 whom Chrift died, Rom. viii. 34. his juftice mall not 
 be liable to fuch a reflection. Whence it may ra- 
 tionally be concluded, that if all men are not juftified, 
 j unification doth not belong to all ; and, confequent- 
 ly, that Chriil did not give himlelt for all. And, as 
 for efficacy, Adam's tranfgreflion was efficacious on 
 the will, and whole man, to deprave ; why not then 
 the righteouthefs of Chad to retlore ; fince the 
 pre-eminence, in that every thing, is given to him ? 
 " For if by one man's offence death reigned by one ; 
 much more they which receive abundance of grace, 
 and of the gift of righteouinefs, (hall reign in life by 
 one Jefus Chrift," Rom. v. 17. 
 
 Arg. VII. .The doctrine of fpecial and peculiar 
 Redemption is further confirmed by thofe perilous 
 conlequents which attend the doctrine of general Re- 
 demption, as it is commonly held forth : for, i. It 
 feems to reflect on the wifdom of God ; as imputing 
 to him fuch a contrivance for men's falvation, as was 
 altogether fruftrable ; which is far from convincing 
 the world that Chrift crucified is the wifdom of 
 God. 2. It alfo feems to tax God of injuftice, as 
 not difcharging thofe whole tranfgreffions are anfwerecl 
 for by their Surety ; or elie, that the fufferings of 
 Chrifl were not fufficient to make a difcharge due to 
 them. Or, 3. It infinuates a deficiency of power, 
 or want of good will, to prcfecute his defign to per- 
 
 iection. 
 
i;4 A PRACTICAL DISCOURSE 
 
 fection: 4. It makes men boaflers ; fufpending the 
 virtue and fucceis of all that Chrift hath done for 
 them, upon ibmething to be done by themfelves, 
 which he is not the doer of ; and confequently, that 
 men are principals in procuring their own falvaiion ; 
 and fo Chrift mall have but his thouftnds, in truth 
 his nothing, while freedom of will frnll have its ten 
 thou lands to cry tip the praife of men : this is not 
 fc that the Lord alone fhould be exalted." 5. It would 
 alfo follow, that thofe who are faved and gone to 
 heaven, have nothing more of Chrift's to glory in, and 
 praife him for, than thofe who are perifhed and gone 
 to hell : for according to the principles of general 
 Redemption', he did and doth for all alike ; and no 
 more for on'e than for another. 6. It makes men 
 prefumptuouSj and carnally fecure : how many have 
 ibothed up themfelves in their impenitency and hard- 
 nefs of heart, and fenced themfelves againft the word, 
 upon this very- fuppofition, That Chrift died for all ; 
 and why then fhould not they look to be faved as well 
 as any other ? and fo they lean (pretendedly) on the 
 Lord, and tnmfgrefs ; not confidering, that thofe for 
 whom Chrift died, he purchafed for them a freedom 
 from fin, and not a liberty of finning , nor impunity, 
 but upon terms of faith and repentance. And that 
 the tempter difturbs them not in their reft upon fuch 
 a foundation, may be one reafon why men (o ftifHy 
 adhered" to it; and that thofe of the genera! principle 
 are fo feldom troubled with terrors of conlcience. 
 
 Laflly, There was yet another realon of Chrift's 
 dying peculiarly for the ekcl ; they were his defign.ed 
 fpoufe ; and that brought upon him' peculiar en- 
 gagements to die for them. i. As being his fpoufe, he 
 was chargeable with their debts : they being made 
 u;;der a Jaw, and he affuming them into a fpoufai re- 
 lation, made himlelf one with them, and anfwerable 
 for them : it was, in the law's account, as well as his 
 own intent, a making himfclf their Surety, Ifa. iiii. 
 8. ii. and, confequently, ia cafe of forfeiture, his' 
 
 life 
 
OF REDEMPTION. 17$ 
 
 life mud go for theirs. He is therefore faid to be 
 <c made under the law," Gal. iv. 4, 5. as they were, 
 and to be " made fin for them/' 2 Cor. v. 21. and 
 being fo, " it behoved him to fuffer," Luke, xxiv. 
 46. and it could not be avoided, Ads, xvii. 3. For 
 the law being juft and holy, its violation mud be an- 
 fwered for, either by principals or furety : and here 
 it was, that mercy and truth, grace and juftice met 
 together ; making that due temperament which an- 
 fvvered the ends of both. Grace takes hold of him 
 as a Surety, that the finner might go free ; and juftice, 
 as of the moft refponfible party (for none elfe could 
 anfwer the law's demands,] and being apprehended, 
 he readily yields to make iacisfaftion, and lays to the 
 law (as once to the Jews, when he was on the point 
 of fuffering for his fpoufe,) " If ye feek me, let thefe 
 go their way/' John, xviii. 8. 2. Another engage- 
 ment was the love he bore to them : if poffibly he 
 might have been quit cf that furetyfhip-engagement, 
 this of his love. would have held him to it : he could 
 not bear to fee his beloved fad chained, like flaves, to 
 the devil's gallies, and forced to ferve again ft their 
 natural Lord : and this bondage they could not be 
 freed from, but by conquering him whofe bond-flaves 
 they were ; nor could that be done, but by his own 
 death, Heb. ii. 14. John, xii. 31. 33. And this his 
 love conflrained him to, Eph. v. 25. Rev. i. 5. Gal. 
 ii. 20. " for love (to be fure his Icve) is c< ftronger 
 than death," Cant. viii. 6. and accordingly we find that 
 thisis dill made the ground and motive of his dying. 3. 
 As the contract could not be diflblved (for he hates 
 putting away), nor his love taken off, for he changed* 
 not ; fo neither, as the cafe ftood, could he and they 
 cohabit and dwell together. Creatures defiled with 
 iin, were not meet contorts for the Lord of glory : nor 
 could they be brought to a meetnefs, but by bein:> wafh- 
 cd in his blood : as he fays to Peter, " Ii I warn thee 
 <c not, thou haf): no part with me," John xiii. 8. The 
 church mud be " fanctified and cleanfed, without 
 
 fpot 
 
J 76 A PRACTICAL DISCOURSE 
 
 fpot or wrinkle, or any fuch thing," Ep,b. v. 26. be- 
 fore they are fit for the prefence of Chrift in glory j 
 and this could not be effected, but by his giving him- 
 fcli for chem :" to this, therefore, the fpirits of juft 
 men made perfect, do afcribe their being in heaven : 
 cc And they fung a new fong, faying, Thou art worthy 
 to take the book, and to open the feals thereof : 
 for thou waft flain, and haft redeemed us to God by 
 thy blood, out of every kindreds and tongue, and 
 people, and nation," Rev. v. 9. 
 
 Whether they might poliibly have been faved 
 fome ether way, is to me a needlefs inquiry : but it 
 fee PS the import of our Saviour's own fpeech, that 
 if iii had not thus done, he mull have been in heaven 
 without fui table company ; where, fpeaking ofhimfelf 
 he fays, " Except a corn of wheat fall into the ground 
 and die, it a'oideth alone," John, xii. 24. But it was 
 not good that the man fhould be alone : no, not the 
 " man Chrift Jefus :" it was therefore ordained, that 
 he mould have a lee<3 to ferve him ; a church to pre- 
 fide over ; in the mid ft of whom he fhould (ing praife 
 to his Father, Heb. ii. 12. who are alfo called his 
 fellows, Heb. i. 9. but his blood mud be the feed of 
 that church, Ifa. liii. 10, the price of their redemption, 
 Rev. v. 9. the laver of their regeneration, Eph. v. 
 26. And fo dear, is the church to Chrift, that he 
 thinks himielf not complete without them, Eph. i. 
 23. It was one of the laft re quefts before he died, that 
 they might be with him, John, xvii. 24. And if the 
 body muft be with its head, the holieft ot holies 
 muft be their maniion : but fuch is that place's 
 holinefs, as not to admit them, without a perfect pu- 
 rity ; nor could they, if not fo purified, bear the holi- 
 nefs of the place. All which conikiered together, ihew 
 fuch a reafon ofChrift's dying for the elect, as was 
 not predicate of other men. 
 
 F,;r the reft, of the world, they were given as hand- 
 maids to his fpoufe : by virtue of which donation, 
 they alfo are his ; " He is head over all to the 
 church, " Eph. i. 22. They are his, but not as his- 
 
OF REDEMPTION. 
 
 71 
 
 fpoufe ; as Sodom's daughters and Samaria's were to 
 Jcriifalem ; " out not by her covenant," Ezek. xvi. . 
 61. His relation to them was not fuch as to make 
 him refponfible for their defaults, or to oblige him for 
 their recovery *. howbcit, the price wherewith he ran- 
 iomed his fpoufe, took in her hand- maids alfo ; as 
 Abraham's refcuing his brother Lot, brought back 
 the Sodomites with him. All the benefits the woild 
 have by Redemption, they may thank the church for 
 next unto Chrift himfelf ; for they have it upon her 
 account, as the Sodomites theirs upon Lot's. And, 
 to (peak freely, the fpoufe of Chrift could not well 
 have been without her hand-maids ; we little think 
 what fervice the world does for the church ; albeit, 
 that bccaufe they intend not fo, they are not rewarda- 
 ble for it, I fa. x, 5 12. I (hall only add our Savi- 
 our's own aflertion in that xviith of John, where: 
 fpeaking of thole his Father had given him, that he 
 might give them eternal life, he laith expreflly, that for 
 " their lakes he fandified himfelf," John. xvii. 19. 
 Which was to fay, in effect, that had it not been for 
 them, he had not ilirred out of heaven for the reft. 
 
 I fhould now come to the Inferences ; but finding- 
 this doctrine as much oppofed as that of E'rdion ; 
 obferving alfo a great pronenefs in men to e'mbrace 
 the notion of general and conditional Redemption 
 which proceeds, partly, from nature's inability to dif- 
 cerri a reafon why one fhould be redeemed, nnd not 
 another ; partly , for that it is grateful to lapfed crea- 
 tures, to fancy themfelves active in their own recovery 
 partly alfo, from an aptncl:, to catch at any thing that 
 hut (eems to give quiet under convictions, I hope it 
 ihall not be time loft to weigh their, exceptions and 
 our reply together ; in the doing of which, I mall not 
 anfwer every text that is made to ferve in that caufe ; 
 the fenle they give of fome, being evided, may ievve 
 for many. 
 
 Obj. In Rom. v. 18. the reftoration by Chrift is 
 Biade as large and extenfive as Adam's fin, 
 
 M . Anfiv, 
 
i 7 8 A PRACTICAL DISCOURSE 
 
 Anfw. The comparifon there dated is not put ex- 
 tenfively, as relocating the objects of fin and grace ; 
 but intenfively, as relpecling the different efficacy of 
 the feveral means by which thofe contrary effects 
 wcTe produced : the apoftle, therefore, to obviate 
 fuch objections, reftrains it in verfe 15, " But not 
 " as the offence, (b alfo is the free gitt :" q. d. The 
 free gilt of righteoafnefs and life doth not extend to 
 mankind universally and efficacioufly, as fin and 
 death did ; and he adds a reafos to it ; For if " through 
 the offence of one many be dead, much more the 
 grace of God, and the gift by grace, hath abounded 
 unto many,'* Rofn, v. i^. which is as if he had faid, 
 if the free gift had took in all, as the offence did, then 
 all fhould have been laved ; for that grace hath a- 
 bounded more than the offence : which fuper-abound- 
 ing of grace, mufl be meant of the prevalent efficacy 
 of grace (fcr, as to the objects of it, it could not take 
 in more than ail) ; and therefore, thofe towards whom 
 it hath fo abounded, fhall furely partake of the bene- 
 fits of it. And further, that the word All might not 
 be taken univerfally, he prefently varies the term of 
 comprehension, and renders that all by many : " As 
 by one man's difobedience many were made finners, 
 fo by L'.e obedience of one fhall marry be made 
 righteous," Rom. v. 19. " As all in Adam died, fo 
 all in Chrlft thall be made alive," i Cor. xv. 22, 
 
 O'V- Bui Redemption is often let forth in terms 
 importing univerfality, namely, " That Chrift gave 
 him felt' a ranfcrn for all ; that he takes away the fin 
 of the world ; and is the propitiation for the fins of 
 the whole world," i Tim. ii. 6. John, i. 29. i John 
 ii. 2. which we cannot but take in a literal fenfe. 
 
 dnjw* Both ia'Ted writ, and common difcourfe, do 
 frequently tpe^k in general terms, when nothing is lefs 
 intended by it ih.ui univerfality. John, iv. 29. 
 -" Co;ne, fee a man thnt told me all things that ever [ 
 ciid !" when it was but how many hufbands (be had ha .1, 
 and tliat hcrprsfent man was not one, i Cor. x. 23. 
 
 Paul 
 
OF REDEMPTION. 179 
 
 Paul is faid to pleaf* all men in all things ; when-as (in 
 fact) lae plealed but lew in any thing, and in all things 
 next to none. Col. i. 6. the gofpcl is faid, " to be 
 come into ail the world, and to bring forth fruit as 
 it did in them ; " when yet it was but a corner of the^ 
 world, and but few, very few, in whom it brought 
 forth as in them : (examples are endlefs.) It is there- 
 fore to be noted, that where thofe general (or rather 
 indefinite) terms are uied about Redemption, it is 
 moftly to (hew, that the church of God (which Chrift 
 was to gather in) was not confined to the, offspring o 
 any particular head ; nor confifted of any feparatelbrt. 
 or rank of perfons, exclufive pf others ; but fome of 
 every kindred and nation under heaven, dalles and 
 degrees among men : the church of- God takes in of 
 ail, and fo doth Redemption ; however different in 
 other refpecls, they are " ail one in Chrift/' Gal. iii. 
 28. And where this is not the fccpe, there the perfons 
 concerned are defer! bed by a narrower lift ; as, that 
 he gave his life a ranfom for many, Matt. xx. 28. 
 an.i xxvi. 28. and that he was once offered to bear 
 the fins of many, Heb. ix. 28. that he laid down his 
 life for the fhecp, John x. 15. that they are redeemed 
 " from the earth, and from among meo," Rev. xiv. 
 3, 4. tfc and out of every kindred,- tongue, people, 
 and nation/' chap. v. 9. That in Timothy, 4C who 
 gave hirnfeif a ranlom for all," gives the objection no 
 Support ; for all in the 6th vertc, mull intend the 
 iame as all in the ill verfe, which the text iifeif ex- 
 pounds to be " kings and men in authority." As 
 for the ivarld, it hath many and various acceptations 
 in feripture : it is not always meant of men : and of 
 men, it ieldom intends the univerfality ; yea, it is 
 (xhn meant of a very few, in companion of the 
 whole : it would, therefore, be tinanfvverable-raOincfs, 
 Jo limit fo indefinite a term to any particular con- 
 (trucYion ; as, in part, is fccn by the following inlb.n- 
 cvs : It fometimes intends the place of men's habita-, 
 tior* here on earth, Nah. i. 5. the time and ftate of 
 
 things^ 
 
x8o A PRACTICAL DISCOURSE 
 
 things, after the diffoiution of the prefent frame, 
 Luke, xx. 35. the extent and compafs of the Roman 
 empire, chap. ii. J . the religion and manners of the 
 world, A6b xvii. 6. the troubles which in this world do 
 attend the difciplesof Chrift, John, xvi. 33. the iplen- 
 dour, wealth, honour, or whatever elfe is taking with 
 the hearts of men, Gal. vi. 14. to fct forth the great- 
 nefs of fomething that cannot be well expreiTed, John 
 xxi. 25.) for the Gentiles, in diftinction trom the Jews, 
 Rom. xi. 12. for the numerous increaie of fome par- 
 ticular party, John, xii. 19. More might be cited, 
 but thefe may fuffic2, to fhew how much it behoves 
 us to coniider well the fcope and context of the Icrip- 
 ture, and not to be led by tire vocal (bund of 
 words. 
 
 There are yet two other interpretations, which 
 come nearer the matter in hand : one is that which 
 takes in the whole party of wicked" men alone, and 
 by themfelves ; as where it is laid, " That faint:; (hall 
 judge the world, i Cor. vi. 2. it muft be me^it of 
 the world of ungodly, for the feints (hall not judge 
 one another : fo, " All the world wondered after the 
 bead, and worfhipped the dragon/' Rev. xiii. 3, 4. 
 This alfo muft intend the h-rd of idolaters, exeirp- 
 tive of thofe who followed the Lamb, Rev. xiv. 4. 
 It is alfo faid that the " whole world lieth in wicked- 
 nefs,** i John, v. 1 9. here ye have the very words, 
 and alike connexed, as in the place objected ; which 
 therefore may as well be iuppoled of the fame com- 
 pr.ehenfion ; and yet it may not be underitood of 
 mankind :univerfaiJy, but luch of them as are undi.r 
 the power and conduct of Satan, which the faints are 
 not, and therefore are no pirt of the. world, or whole 
 world there intended-, The other interpretation of 
 the word kerns couched in the places ol jected, vvherfc 
 Chrift is (aid to "take away the fi'^s uf t':c world, 
 and to be a propitiation for the lias of 'die whole 
 World :" lor, why may not the woiid bq taken in a 
 
 ricUd 
 
OF REDEMPTION. 181 
 
 reftricted and limited fen fe here, as in the places fore- 
 quoted ? If by world is fometimes meant the world 
 of ungodly, as feparated from the faints ; by like 
 reafon, at other times, it may be meant of the world 
 of faint?, as feparated from the wicked,, efpecially" 
 when nothing in the fcope or context contradicts it. 
 And what then fhould hinder, but that world, in the 
 places objected, may be fetly intended of the elecl, 
 cxclufive to others ; as the world that lies in wicked- 
 nefs, is of thofe others exclufive of the elecl ? To be 
 iure there can be no peril in fo understanding it ; for 
 we know that Chrift is the propitiation for their fins : 
 but to affirm it of the bulk of mankind, hath many 
 unruly and unworthy confequences attending it, fome 
 of which are fliewn before. But what world was it 
 that Chrift would not pay for ? It could not be that 
 for which he died, for the prieft was bound to pray 
 for thofe he offered for ? It mud then be another 
 and then it will follow that there are two : i . A leffer, 
 which confifts of a felect party, and was taken out of 
 the world univerfal, as the IfraelitiQi nation was out 
 of the the Egyptian, Deut. iv. 34. or as the Chrift- 
 an church, at firft, was out of the Jewi(h, Ads, ii. 
 44 47. Thefe our Saviour ftiles " the men which 
 his Father gave him out of the world," John, xvii. 6. 
 For thefe it was that he fanclified himfelf, that is, fet 
 himfelf apart to fuffer for them, and for thefe he pray- 
 ed : and of thefe is made up that world whofe lin he 
 taketh away, and for whofe fins (even of the whole of 
 them,) he is the propitiation. Thefe are the men 
 that fhall bs counted worthy of the world to come, 
 Luke xx. 35. and they are as properly termed a world, 
 as that blefTed ftate and place of glory they fhail be 
 taken into ; or as the dwellers upon earth are deno- 
 minated a world, from the place of their habitation, 
 Rom. xiii. 3, 4. 8. 2. There is alfo a world of un- 
 godly, from among whom that lofler world was taken 
 rated, John, xv. 19. xvii, 6. of whom it is hid, 
 the devil is their god," 2 Cor. iv. 4. and that " their 
 
 names 
 
18* A PRACTICAL DISCOURSE 
 
 names are not in the Lamb's book of life," Rev. xiii. 
 8. but, " the whole ot itlieth in wickednefs," i John 
 v. 19. And this that world for whom Ciirift profef- 
 feclly fays, " He did not pray ;" iurely, then, " Hy 
 would not make his foul an offering for their fins." 
 
 But becaufe fo great a ftrefs is laid on the literal 
 fenfe of the word, let us (can a little further this world 
 "whofe fm is taken away. I think it cannot intend the 
 univerfality of mankind* becaufe, though the world 
 in general be concerned in Redemption, thole general 
 concerns are too light to balance the weight of the 
 text ; temporary things could in no wife anfwer the end 
 and worth of eternal Redemption ; which/ being the 
 moil tremendous act that ever the fun had feen, or 
 fhall, the effects thereof muft be aniwerably great and 
 glorious ; and, confequently, it muft peculiarly refpect 
 the elect, for it iuits adequately to none elfe. To make 
 out this, let us inquire, what that fin of the world is 
 and what the import of taking it away, Pfal. ciii. 12. 
 For the firft : it is either fome one grand tranigreflion 
 or the whole body of fins together : if a particular (in, 
 it muft be unbelief ; for that was the firft, and parent 
 to all the reft : and it is thus marked out, the or that 
 fin of the world; i. Becaufe it was the' fin of the 
 whole, both Jews and Gentiles. 2. It gave entrance 
 to all other fins ; they fprang from it as their root. 
 And, 3. It is the condemning fin ; no man periiTieth 
 but for unbelief; where the gofpel is not, they perilh 
 for not believing in God ; and where it is, for not be- 
 lieving in Chrift. Or if it be meant of ail iins uni- 
 verfally, then the text confiders them as put together, 
 and taken away at once, as ii but one. But be it un- 
 belief iingly and fpecially, or the whole body of fins 
 conjunct, it comes to one ; for unbelief is a member 
 of that body, and a capital one ; and fo that be taken 
 away, it matters not, this world i* iafe : the reafon is, 
 that Chrift, in faving from unbelief, iaves from all : 
 for as faith is a complex of erases, fo is unbelief of 
 fins ; take away this, and the c;uh>M i- (hot, all other 
 
 fin 
 
OF REDEMPTION. 183 
 
 fins difappear ; there is an end of them, both as to 
 guilt and prevak-ncy ; " he that believes (hall be 
 faved." For the iecond, touching the import of tak- 
 ing away ; i. The putting of it in the preient tenfe, 
 implies a conftant and continued aft, tlill purfuing 
 the fame end ; it alfo imports a perfect aft ; not a 
 partial taking away, or fruflrable endeavour ; but 
 complete and certain, as a man takes away any thing 
 until it be all gone. 2. That Chrift alone, and by 
 himfeJf, performs this work. 3. ThM he takes away 
 fin, as a Lamb flain ; not for himfelf (for he was 
 without fpot), but for thole whole furety he \ras. 
 And, 4. As the Lamb of God j a lamb ot God's own 
 providing, to fave the lives of his Ifaacs. This taking 
 away is no lefs than a total removing of fin, a letting 
 it at the utmoft dittance, and placing it in the " land 
 f forgetfulnefs," Jer. xxxi. 34. And further, to af- 
 fure us of its utter abolition, this taking away is term- 
 ed deftruftion, the crucifying of the old man ; flay- 
 ing the enmity, and deftroying the body of fin, Eph. 
 ii. 16. Rom. vi. 6, this was that work of the devil, 
 which the Son of God came to deftroy ; and deftroy 
 it he hath, by " nailing it to his crofs," Col. ii. 14. 
 The blood of the Lamb hath fo overcome, that there 
 needs no more facrifice for fin ; nor any thing exteri- 
 or to itfelf, to make its Redemption eternal. And 
 to have fin thus taken away, cannot be laid of the 
 world unlverfally ; the reafon is plain, becaufe fin be- 
 ing gone, nothing remains to charge the world with. 
 But nothing is more evident, than that the generality 
 of men lie plunged in fin, and are bond-flaves of cor- 
 ruption to the laft : it mud therefore ,be another 
 world (or tribe) to whom this great bleffing muft be 
 affigncd, and of whom verified: and fi nee there is 
 but one more (who are called God's eleft), 1 con- 
 clude, that they are the men, and the world intended 
 in the text : for we know that they " are of God ; 
 and that the whole world bcfides lies in wickedneis," 
 i John, v. IQ. 
 
 Obj. 
 
i84 A PRACTICAL DISCOURSE 
 
 Obj. But if Tome only are redeemed, and thofe but 
 few in comparifon ; then all ground of believing is 
 taken away from the moft of men. 
 
 Anfw. i . That Chrift did not die for all, hinders 
 none from believing, any more than that many ot 
 thofe he died for are not faved : or that becaufe one 
 only can win the prize, hinders others from running. 
 Nay, to teach (as they do) that Chrift died for all, 
 and that yet the generality of men [hall die in their 
 fins, and perifli for ever ; is a greater impediment to 
 believing, than that he died only for fome ; and that 
 every one of than forne (hall certainly be faved, 2. If 
 we judge of trees by their fruit, \\e Hull find, that the 
 generality of men (fuch as reckon the matters of reli- 
 gion worth fpeaking of,) hold ftuT'for the general 
 point ; which mews, that that notion has no great in- 
 fluence towards the working of faith : if it had, the 
 number of converts would not be fo thin. It is aifo 
 found, that the .generality of carnal men, and fuch as 
 hate to be reformed, are the great defpifers of peculiar 
 Rjiemption, as well as of Election. 3. To make 
 faith an evidence of a man's intcreft in Redemption, 
 puts by the claim of unbelievers, as much as if it were 
 a condition. 4. He that will know his own particu- 
 lar Redemption before he will believe, begins at the 
 wrong end of his work ; and is very unlikely to come 
 that way to the knowledge of it. The firft act of 
 faith is not, that Chrift died for all, or for you in 
 particular : the one is not true ; the other not cer- 
 tain to you, nor can, until after you have believed. 
 He that would live, muft fubmit to mercy, with 
 " peradventure he will lave me alive/' 5. Any man 
 that owns himfelf a (inner, hath as iair a ground for 
 his faith, as any in the world that hath not yet be- 
 lieved -, yea, as any believer had before he believed ; 
 nor may any perfbn, upon any account, exclude him- 
 fell from Redemption ; unlefs, by his obftinate and 
 reiolved continuance in unbelief, he hath marked out 
 
 himfelf 
 
 There 
 
OF REDEMPTION. 18$ 
 
 There are reafons enough, and of greateft weight, 
 to induce men to believe, without laying general Re- 
 demption for the ground of their faith: as, (i.) That 
 " faithful faying and worthy of all acceptation, that 
 Jefus Chrilt came into the world to lave finners," 
 2 Tim. i. 15. and fuch are you. (2.) That he gave 
 his life a ranfbm for many, Matth. xx. 28. and you 
 niay be of that number, as well as any other. (3.) 
 That thofe he died tor, fhall be juftified upon their 
 believing, Rom. v. 9. and (hall have faith aifo, upon 
 their feeking for it, as a part ot his purchase, a,ud giv- 
 en on his behalf, Phil. i. 29. (4.) That. to bei ; .-'ve 
 on his Son, is the will and commandment of the ever- 
 lafting God, Rom. xvi. 26. i John, iii. 23. whom 
 we ought to obey, though fo it were that iaivatioa 
 were not concerned in it. 5. Thofe many faithful 
 promifes, alluring falvation to them that believe, 
 John, iii, 16. 36. and chap. vi. 47. Laflly, The 
 remedilefs danger of unbelief, Mark, xvi. 1 6. John, 
 viii. 24. And if iuch considerations as thefe will not 
 prevail with you to believe ; the notions of general 
 Redemption, together with the general fuccefilcfihefs 
 of it, will never do it* 
 
 Obj. The extending of Redemption to the whole 
 race of mankind, lends to magnify the grace of 
 Chrift ; but confining it to a remnant, is a leiiening 
 of it. 
 
 Anfuo. It no more difparages the grace of Chrilt, to 
 die peculiarly for that remnant, dun his choofing a 
 (ingle nation, and feweft in number out of the uni- 
 verfe, and giving them laws that tended to life ; while 
 he fuffered all befides to run wild, in the broad way, 
 which inevitably leads to deftrudion. And as for 
 Redemption made general, with conditions annexed ; 
 it is lo far from magnifying the grace of Chrift, that 
 it plainly contradids it : for it he knew from ihe be- 
 ginning who they were that believed not, nor would 
 ever believe ; it would rather have argued a degree 
 of grace and favour, not to die for them - 3 than that 
 
 their 
 
r86 A PRACTICAL DISCOURSE 
 
 their fin and condemnation fhould be thereby (o great- 
 ly aggravated : as it had been better for fome, they 
 had never known the way of righteoufnefs, than to 
 depart from it, 2 Pet. ii. 21. 
 
 Obj. This leaves the moft of men without remedy. 
 
 Anfvo. The fallen angels were higher than we, yet 
 have no caufeto complain, that no Mediator was ap- 
 pointed for them ; and if any be left remedilefs, the 
 fault is their own : for, if freedom of will, as now it 
 is, impowers men to make a remedy (foil, by accept- 
 ance and application), much more, as it was, it might 
 have kept them, if they would, from needing a reme- 
 dy. You will fay, perhaps (as fome do), why were 
 men left to this freedom of will, if forefeen thus to 
 life it ? nay, rather, why do men, afterfo woeful an 
 experiment, choofe to be fo left ? they have their 
 option ; let them look to it. 
 
 And fo 1 leave their objections : for I heartily wifh, 
 both for the truth's lake, and for peace, to fee thefe 
 contefts buried, rather than agitated, left they eat 
 out the life of religion. (They breathe in a health- 
 lefs air, who make them their element.) And I ver- 
 ily think, that if the controverted texts were duly 
 weighed (that is, if fpiritual things were compared 
 With fpiritual, and fldhly confultations fet afide), the 
 prefent differences would quickly be compofed, being 
 moflly fomented by a loofe and luxuriant way of phi- 
 loiophizing in divinity ; and by holding to words of 
 an indefinite fignification, more than to the fcope 
 and context. 
 
 INFERENCES. 
 
 Infer. I. Upon what hath been faid of the work 
 and ends of Redemption, I would turn (a while) to 
 thofe of the general point ; I mean not fuch as are 
 men profeiling godlmffs (too many of which are yet 
 leavened with it), but thole very fordid and difingen- 
 fpirits, who pretend to the genera!, ranfom (cov- 
 ering 
 
OF REDEMPTION. 587 
 
 erins; themfelvcs with the fhadow of it), and yet ftudy 
 nothing lefs than to anfwer its ends : who dream of 
 Redemption from hell ; but for Redemption rom 
 fin, it comes not into their mind : they contend, 
 that Chrift died for all ; and yet carry it as if he died 
 for none ; at lead, not for them : for they have no 
 mark or tin&ure of fuch a Redemption upon them ; 
 but remain evidently bond- (laves of corruption. Can 
 you think that the Son of God died for you, while 
 yon defpife a living to him, hate them that love him, 
 oppofe whatever is dear to him, and perfecute to the 
 death (if your line would reach it) thofe that r.::ve 
 any fpecial mark of Redemption upon them ? D;d 
 he make his foul an offering for fin, to procure men a 
 lit'.rty of finning ? or, was Chrift crucified, that the 
 body of fin might reman unmortified ; yea, get 
 ground, and be the more rampant upon it ? Is this 
 your kindncfs to your friend, to be fo in love with 
 his enemies (the fpear and the nails that pierced him), 
 that you will fpend and be (pent for the iervice of your 
 lufts ? He died, that thofe he died for might live : 
 live to whom ? Not to themfelvcs, but to him that 
 died for them : and did you really believe that he 
 died for you, you could not but fo judge ; his love 
 would confuain you. Redeemed ones are the Lord's 
 freemen ; and you are free to nothing but the devil 
 and (in. Is this the badge of your freedom ; the 
 cognizanre by which the luhjecls of Chrift are known 
 from rebels ? No ; it is the rebels brand, and you 
 will find it at laft. This is that will aggravate your 
 condemnation, and make it a condemnation to pur- 
 pole, thus to deny the Lord that bought you : you 
 are haters of God, and he will make you to feel it : 
 wrath will come upon you to the utterrnoft. If God 
 fpared not his own Son. who had no fin (but by im- 
 putation), how fhall hetpare you, that are nothing 
 elfe but fin ? " He that defpifed Moies's law, died 
 without mercy : of how much forer punifhment fhall 
 he be thought worthy, who hath trodden under loot 
 
 the 
 
iW. A PRACTICAL DISCOURSE 
 
 the Son of God ; and counted -that blood (which you 
 pretend to believe was (bed for your redemption) an 
 unholy thing r" Heb. x. 28, 29. The wrath of the 
 Lamb is. dreadful ; he will tear you in pieces, and 
 none iliall deliver you. Bethink yourfelf, therefore, 
 in time : confider how you (hall bear that weight of 
 wrath which the Son of God funk under ! There is 
 yet hope concerning this thing : and if ye have any 
 mind to efcape, delay it not : " If ye will enquire, 
 enquire to purpofe ; return, and come.*' Ifa. xxi. 12. 
 
 Infer. II. 'The doctrine of peculiar Redemption 
 may not be taken to difcourage or weaken the hopes 
 of any in their coming to Chrift for falvation -, any 
 more than that " many iliall feek, and fhall not be 
 able to enter," Oiould keep men from driving :. but^ 
 on the contrary, which allo was ChriiVs intent in tell- 
 ing us fo, it mould quicken our diligence and fpeed 
 in going to him, left the door fliould be fhut ; which is 
 certainly open while he calls. Suppofe the worft : fup- 
 pofe, I lay, that your intereft in Redemption were only 
 as it is, general, that is, for temporal mercies, even that 
 deferves all you can do, and more. What criminal 
 is it, that lying at his prince's mercy, would not think 
 himfelf obliged to fpend the time of his reprievement 
 in his prince's fervice j efpeciailv confrdering, that 
 even that fervice (ball have its reward ? But why 
 will you (hut out yourfelf ? no man is namely ex- 
 empted ; and for any to exclude himfelf, is to fin 
 againft his own foul ; and to be a fecond time guilty 
 of deftroying himfelf. Put it upon the trial : you 
 can lofe nothing by venturing : but ail without. Who 
 can tell, but your na-me- may be written on the High- 
 Pi bit's breait-plate ; as well as Reuben's or Judah's ? 
 belides, you have no way to prove it, but by going 
 to lee ; which never any, in good earned did, but 
 they found it fo. 
 
 Infer. III. From what hath been faid of Redemp- 
 tion, as peculiar to the elcd, with the plaufible (hews 
 brought againft itj I infer, the important n?ceflity of 
 
 u trying 
 
OF REDEMPTION. 189 
 
 cc trying the fpirits, and the doftrines they bring, 
 whether they be of God." A plaufible outfide, and 
 fair (hew in the flefh, are no argument of truth in the 
 bottom : takingnefs with nature, fhould render things 
 fufpicious to us, rather than approved. Our beft rule 
 of judgement in this cafe, is that of our Saviour, 
 <c The tree is known by its fruits." And if by this we 
 meafure the general point, it will be found wanting in 
 what it pretends to, and not a little improvable : for, i. 
 Inftead of magnifying the grace of Chrift, and merit 
 of his fufferings, it does, in effect, nullify both : it makes 
 Redemption general, as to perfons, but not as to 
 things : it redeems the whole of mankind from part 
 of their bondadge, but no part of them from the 
 whole : or upon fuch a condition as no man in nature 
 is able to perform : which is .too defective to be the 
 device of ibvereign wifdom and grace. That cannot 
 be called a catholicon, or general remedy, that fuffers 
 itfelf to be generally worded by the difeafe : nor that a 
 perfect Redemption, which leaves ftill under bondage. 
 I doubt not at all, that the blood of the Son of God in 
 cur nature, is of infinite merit ; but withal, that it is 
 of like infinite virtue and efficacy, and will for. ever 
 operate accordingly. But, if the fuccefs and (aving 
 etfecls thereof mould depend upon fomething to be 
 done by men, which Redemption itfelf doth not in- 
 veft them with ; then will men come in for a fliare 
 with Chrift, in the glory of their falvation : yea, in 
 this cafe, any addition of human ability annihilates 
 the grace of Chrift, Gal. v. 2. whereas, to depend 
 upon Chrift for fanclification, as well as righteoufneis ; 
 to expecl from him a power to repent and believe, as 
 well as acceptance upon your believing, gives him his 
 true honor, as intitling him to the whole of your fal- 
 vation ; which is indeed his proper due, and due to 
 him alone. And this may be a main nafon, why 
 ; .en proiefling the name of ChriiV, are fo generally 
 i I rangers to faith and holinefs : they do not- leek it at 
 hands of Chrift, (John, v. icu) as a part of his 
 
 purchafe ; 
 
130 
 
 A PRACTICAL DISCOURSE 
 
 purchafe ; but rely on their own ability. 2. Inftead 
 of laying a foundation for faith, and a help to believ- 
 ing : the general doctrine muzzles the foul in its un- 
 belief, upon a preemption of power in himfelf to be- 
 lieve when he will. We little think how much pre- 
 fumption and carnal fecurity derive from this root ; 
 whereas peculiar Redemption, in the vigour and lati- 
 tude of it (namely, as procuring for us a right to 
 faith and holinefs, with the Spirit of Chrifl to work 
 them effectually in us), is far greater encouragement 
 to apply ourfelves to Chrift for them, as a part of his 
 purchaie, Phil. i. 29. and that without which we 
 cannot partake of the other benefits of his death. 
 And I cannot but think, that any man in his right 
 mind, Luke, viii. 35. (upon a due enquiry, and 
 thorough coniidering the matter), would rather de- 
 pend upon fuch a Redemption as redeems from all 
 iniquity, though the perfons concerned in that Re- 
 demption be but few, than on that which is fuppofed 
 to redeem all universally, upon condition of faith and 
 repentance, but does not redeem from impenitency 
 and unbelief. In that redemption let my part be, 
 Inat faves from fin, that flays the enmity, that recon- 
 ciles to God effectually, that makes an end of iln, and 
 brings in everlafling righteouihefs ; that does not on- 
 ly bring into a falvable (late conditionally, but works 
 alfo and maintains thofe conditions and qualifications 
 that have falvation at the end of them. 
 
 Infer. IV. If Chrifl gave him'ell- a ranfbm for the 
 ele6t, then is Redemption alfo of grace, and free as 
 Eiedion it (elf ; which befpeaks both our thankful 
 remembrance, and all fclf-denial. There is a great 
 aptnefs to forget our original ; to piv tribute where 
 it is not due, and to withhold it ivhcrr it Is. It was 
 needful counlel of old, and no lels at i his ekn ; " Ye 
 th.ir follow after righteoufnefs, look to the rock 
 whence you were hewn," Ifa. li. i. Your Redeemer 
 firft brought you out of nothing ; and when you had 
 fold yourillves for nought, he himielf became your 
 
 ranibm, 
 
OF REDEMPTION. igt 
 
 ranfom, though he needed you not : fee, therefore, 
 that ye afcribe all to his love. It was not any better- 
 nefs of yours that gave you preference in Redemption, 
 nor was it your ingenuous compliance that made Re- 
 demption effectual to you (thofe are flight pretences) ; 
 had not your Redeemer bought you from yourfelf, 
 releafed you from your imaginary freedom, and faved 
 you from unbelief, you had never known what this 
 Redemption had meant, nor what it is to be free in- 
 deed. No, it was purely your Redeemer's love : he 
 valued you as being his Father's gilt ; and as given 
 to be one with himfelf ; " He therefore loved you, 
 and gave himfelf for you." When you were in your 
 blood, and no eye pitied you (no not your own) ; 
 then was the time of his love : even then he accepted 
 the motion made by his Father and yours, and figned 
 the contract. He knew both your weight and your 
 worth ; your natural unfitnefs for him, and averfenefs 
 to the match : he alfo knew what it muft coft hirri 
 to make you both meet and willing ; and that it was 
 fo ftupendous a work, that all the hofts of heaven 
 would have broken under. He further knew, that 
 after all he fliould do and fuffer for you, you could 
 not advantage him in the leaft ; only he mould have 
 the fuisfaction to have -made you happy againft your 
 unrenewcd will ; and yet he declined it not : he came' 
 " leaping upon the mountains, and ikipping over the 
 hills" (of death and difficulties), as longing for, and 
 delighting to be in that work ; he was ftraightened 
 until it was accomplifhed ; fuch was the intenfenefs of 
 his love to you ! And a great deal ado he had with 
 your wills, before you were brought to be willing. 
 And for all this, he only expects you will carry it 
 worthy of fo great a lover, and fuch manner of love : 
 which is, in effect, but to accept of, and to continue 
 in, his love, and be willing he Ihould fave you freely ; 
 an 1 own this love of his, as the immediate fountain 
 whence your hapuinefs is derived. 
 
 lifer. V. 
 
1 9 * A PRACTICAL DISCOURSE 
 
 Infer. V. Since your propriety in Redemption is 
 founded in electing love, " give all diligence to make 
 your eledion fure :" Ipare not for pains -, its fruit 
 w>ll be worth all the labour and coft you can lay but 
 upon it ; if clear in this point, the whole body will 
 b*. -all of light. And amongother evidences of Elec- 
 tion, review the marks fpecified before under that 
 head. Make out alfo your intereft in Redemption, 
 by walking worthy of redeeming love ; which cannot 
 be, but by doing and being fomething more than 
 others ; tome fingular thing muft warrant your claim 
 to that fingular privilege : hold forth, therefore, in 
 your life, the effects of your union with Chrift in his 
 death : let the fcqpe of Redemption be the fcope ot 
 your convention. You have no fuch way, if 1 may 
 fo (peak, to gratify your Redeemer,, as by letting him 
 fee the travail of his foul : a thorough newnefs of 
 life, with a total devoting yourfelf to God, will illuf- 
 trate Redemption not a little, and proclaim convinc- 
 ingly both its merit and efficacy. It will alfo be a 
 good office done to yourfelves, as an evidence of youf 
 Ipecial concern in Redemption ; and much more vin- 
 dicate your ChrifHanity, than formal profeffions, or 
 eager contefts. And in order to this, 1. Determine 
 to u know nothing but Jefus Chrift, and him crucifi- 
 ed :" count all things elfe not worth your knowing ; 
 for, in truth, all knowledge elfe will come to nothing. 
 Let ail, therefore, be " lofs and dung, for the excel- 
 lency of the knowledge of Chrift Jefus our Lord," 
 Phil. iii. 8. And fludy the doctrine of his crofs ; 
 that ye may not (land by and hear him; defamed, and 
 not have a word to fay for him : fo alfo obferve him, 
 that when the world and he part, you may know 
 your own Mafter, and be known by him. 2. Let 
 nothing be fo dear to you, as not to part with it for 
 your Redeemer when called for ; and rife early to do 
 it : take up your crols, and inure yourfelf to the 
 bearing of it, before it be laid On : the Lord parted 
 with his delight for you from eternity -, there is noth- 
 ing 
 
OF REDEMPTION. 195 
 
 ing more reafonable, nothing more natural to an 'heart 
 rightly poftured, than to love and live to him who 
 died for you : anil whoever hath known the grace of 
 God, and the love of Chrift in truth, cannot but fo 
 judge. 3. Deal with lin according to its kind ; the 
 c'rradful nature- whereof nothing difcovers, nor can, 
 but hell itfeif, and thfe fufferings of Chrift, and moftly 
 theic : kt it die no other death but that of the crols, 
 and the more it cries out to be fpared, do you cry- 
 out the more urgently that it may be crucified. 4. 
 Let not Chrift be divided : his offices are re quifitely 
 conjoined, and cannot be feparated with our fecurity j 
 nay, not without our certain ruin. Know him, 
 therefore, for your Prophet arid Lord, as well as your 
 Redeemer ; and for your wifdom and fanftificatiori, 
 as well as your righteoufnefs ; (one and all.) Take 
 orders from him as your Captain-general ; receive 
 your law from his mouth ; whatever he bids you do, 
 do it : follow him wherever he goes, and carry it as 
 becomes his attendants : the armies in heaven follow 
 him upon white hoifes, and arrayed in white : be 
 not your own director in any thing, nor over-hafty ; 
 llir not up your beloved until he pleafe, but await 
 his counicl and conduct, as preferring his knowledge 
 of times and leafons, with the manner and method of 
 his working and prefcribing, before your own. 5. 
 Let nothing divide you from Chriit : let nothing but 
 death, yea, let not death itfelf (eparate between you 
 and him. Nothing, you fee, could fe.pafate him 
 from you, nay, had it not been for you, and fuch as 
 you are, he had not died ; " We are not our own, 
 we are bought with a price," i Cor. vi. 20. which 
 is the higheft engagement in every (late and duty, 
 whether living or dying, to be the Lord's, Rom. 
 xiv. 8. 
 
 Infer. VI. ChrifVs giving himfelf a ranfom for you, 
 warrants your larged expectation, of good things from 
 him : what fins too great to be pardoned ? or iniq- 
 uities fo ftubborn as not to be iubdued ? Heb. ix, 
 N 14- 
 
J94 A PRACTICAL DISCOURSE 
 
 14. or graces fa precious as not to be obtained ? 
 The Lord delights in nothing more than mercy -, 
 the only bar was Cm ; which being diilblved by the 
 blood of Chrift, grace and glory run freely. The 
 making us kings and priefts unto God, yea, " one in 
 the Father and hirnfdf," John, xvii. 21. being the 
 -thing he died for, no inferior good thing can be with- 
 holden from us. Faith and holinefs arc great things 
 indeed, and highly to be valued : yet, let me lay, 
 that even thefe, and all other good things laid togeth- 
 er, will be but a very little heap, to that grace which 
 put us into Chrift ; the honour and privilege of 
 union with him , and the price he hath paid for our 
 ranfom ; " Herein is love, that "God fent his Son to 
 be the propitiation for our fins !" i John, iv. 10. 
 : The purchaie is paid, releafes are fealed, and he in 
 poileilion ; all things are ready : it is now but his 
 giving forth the revenue that lies by him, which alfo 
 he delights to do. 
 
 Other notes of ufe this doctrine affords, which I- 
 can but touch, as Jonathan the honey : i. It mews 
 the high efteern that God has for hischofen ; whom 
 he " went himfelf to redeem, and purchaftd with 
 his own blood," 2 Sam. vii. 23. Arts, xx. 28. 2. 
 That by this ftandard thofe favourites of heaven 
 mould , value themfeives i not weighing the world's 
 Contempt, nor clouding thofc marks of worth Re- 
 demption has put upon them, 3. It mews the con- 
 tagious nature of fin ; the deadly venom whereof 
 nothing but the precious blood of the holy One 
 could poffibly antidote, nor withstand the torrent of 
 that fiery lake : as alib its dreadfulneis, in that the 
 Son of God died in the conflict. 4. It argues the 
 greatneis and precioufnefs of the foul ; the Redemp- 
 tion whereof had cealed for ever, if Chrift, the Son of 
 God, had not made his own foul an offering for it. 
 5. That the world is not a little beholden to God's 
 people for all the good tilings they poffds -, for they 
 have them o;i their account, and ihould therefore af- 
 ford 
 
OF REDEMPTION. 195 
 
 lord them better quarter. 6. That God will not 
 lightly pafs by the wrongs done to his people : Re- 
 demption hath made them kings, Rev. v. 10. againfl 
 whom even hard fpeeches are criminal : how feverely 
 then will he make inqu'uition for blood ! Pfal. ix. 12. 
 7. It argues the abfolutenefs of Election, for that an 
 infinite price was irrevocably decreed and paid to 
 confirm its title. 8. It alfo evinceth the abfolute 
 Ireeneis and independency of electing love, fince crea- 
 tures could not poffibly deferve or bs worthy of (o 
 great a ran Com. 9. It infers the exceeding weighti- 
 neis oi" that glory, which required fo vafl a price, and 
 could not be had for lefs. Laflly, It further yields a 
 chief corner-ftone for the faints perfeverance : for, 
 i. They are not now at their own difpoie - 3 Redemp- 
 tion has transferred their title to another, who loves 
 them better than to leave them expofed to a fecond 
 lapfe, from which there is no recovering. 2. Re- 
 demption being a valuable confederation, and fo ac- 
 cepted, even the righteoufnets of God is engaged to 
 fave them ; and mud therefore prevent, remove, or 
 over-rule whatever would hinder that falvation. On 
 all which accounts (and others) Redemption fhould 
 be much the fubject of our difcourfe and contempla- 
 tion : it was the firfl-born promife after the fall ; by 
 the repetitions whereof, and further explanations, the 
 Lord hath perfumed the breath of all his holy proph- 
 ets which have been fince the world began. Our 
 Lord and Saviour himfeif was frequently (peaking of 
 it ; which thews that his mind was much upon it, 
 and that the fame mind thouid be in us. It is a 
 theme that glorified faints take pkafure to dilate up- 
 on ; witnefs Mofes and Elias on the holy mount, 
 Luke, ix. 31. and John, wrapped into heaven on the 
 Lord's day, found them at this: fervice before the 
 throne of God, Rev. i. 10. ctvap.. v. 9. 12, 13. where 
 I cannot but note (by the way) three obfervables. 
 i. That the faints in heaven were celebrating the 
 work of creation, and that of Redemption, both in 
 
 ono 
 
196 A PRACTICAL DISCOURSE 
 
 one day ; and it was the Lord's day : a good argu- 
 ment for our Lord's day Sabbath ? 2, That they 
 afcribe the lame glory and honor unto the Lamb that 
 was ilain, as to him that fits on the throne ; an 
 evident proof of ChrifVs divinity ! And, 3. That 
 the ground of their triumph and exultation was 
 not the general point (no fpeech of that in heav- 
 en), but peculiar Redemption : a good confirmation 
 oi the prefent truth. And further, our Lord and 
 Saviour ftili bears about him the marks of his cruci- 
 fixion ; he appears " as a lamb that had been flain," 
 Rev. v. 6. and he glories in it. u I am he that was 
 dead," Rev. ii. 8. and i. 18. and with thefe marks 
 he will appear when he cometh to judge the world, 
 Zech. xii. 10. Till when, the Lord's day, and its 
 moll folemn ordinance, are for an unchangeable re- 
 membrance of him, i Cor. xi. 26. Whatever there- 
 fore befalls us, fbould mind us of t^is glorious tranf- 
 aclion : it k be evil, that Redemption hath laved 
 from the evil of it ; if good, Redemption hath pur- 
 chafed it for us ; whether good or bad in itfelf> Re- 
 demption will fanclify it to us. But when ye think 
 of heaven, and the heaven of heavens, as your portion, 
 with all that heavenly viaticum (angels food, and bet- 
 ter) that attends you at every (rage, " until ye ap- 
 pear before God in Zion," Pial. Ixxxiv. 7. efpecially, 
 when ye are admiring, for what it is ye cannot think, 
 I fay, when ye are admiring that tranil-endent glory 
 which fhall arife from that ineffable onenefs, to be 
 then completed between the Father and Chrift, and 
 his faints ; fay with that heaven- born Pfalmift, " What 
 fhall I render unto the Lord for all his benefits ?" 
 And anfwer yourfelf with him ; I will <; take (not 
 this or that fingie- benefit, but) the cup of faivation 
 (glorious Redemption, which th.it cup iignifieth), 
 and call on the name of the Lord." All the divine 
 attributes centre in Redemption, as light and heat in 
 the fun, and are thence iavingly reflected upon men 
 redeemed : and this is the moit compendius way of 
 beholding the glory of God, and of celebrating our 
 
 dear- 
 
OF REDEMPTION. 197 
 
 dear-bought happinefs. Something, perhaps, like 
 this may that " fruit of the vine'* be, though unfpeak- 
 ably beyond it, which Chrift and his difciples " (hall 
 drink new in his Father's kingdom," Matt. xxvi. 29. 
 " vvh^n he that fowed, and we that reap fhall rejoice 
 together," John, iv. 36. Therefore, " unto him that 
 loved us, and wafhcd us from our fins in his own 
 blood, be glory and dominion for ever. Amen," 
 Rev. i. 5, 6. 
 
 III. That the purpofe or intent of drift's death 
 cannot be fruftrate ; that is, thofe for whom 
 Chrift died fhall certainly obtain all the benefits 
 accruing by his death. 
 
 All the counfels of God from eternity ; all his pro- 
 mifes and declarations holding forth thole counfels ; 
 and all his difpenfations in order to their accomplim- 
 ment -, have a fpecial relation to Chrift as dying for 
 his people, and their actual falvation thereby, as the 
 end thereof. Now the end of a thing, is that for 
 which the thing itfelf is ; and but for which, it had 
 not been ; it i& that the chief agent principally purr 
 pofeth, and aims at ; and if he be wife, he will cer- 
 tainly ufe and appoint fuch means, and order them in 
 fuch manner, that the thing defigned mall not mif- 
 carry. Men indeed may mifs of their end ; they 
 aim at this, and that is produced, as in building the 
 tower of B:\bel : but this is ftill from fome imper- 
 fection in themfelves ; either the thing itfelf is not 
 feafible, or the way to it imprudently contrived, or the 
 means unduly applied ; their minds alter, or they are 
 made to defift by a power above them, &c. But with 
 the only wife and Almighty God it is not io ; none 
 ot thofe things which impede the defigns of men can 
 happen to his ; there can be no other event of them, 
 but what he fetly intended ; the lead of his purpofe^ 
 fhall not fuffer difappointment, much lefs that great 
 defign of men's faivation by the death of his Son, 
 
 That 
 
198 A PRACTICAL DISCOURSE 
 
 That the thing itfelf is feafible, is attefted by that in- 
 numerable company already in heaven on his account. 
 It was To wifely contrived, that all interefts concerned 
 are fecured and fatisfied : God is juft in juftifying , 
 the finner fayed, while yengeance is taken on his fin ; 
 and Chrift well pleafed with a leed to ferve him. 
 The way of obtainment is fuch as will certainly com- 
 pafs the end ; the divine power is engaged in it ; 
 which reds not in the leaft on the concourfe or com- 
 pliance of any mutable agent, or fruftrable inftrument. 
 His heart cannot be taken off from it ; it is that his 
 bleffed thoughts have run upon from eternity ; and 
 thole thoughts of his ftand fa ft to all generations. 
 And lajlly^ no higher power can fuperfede his decree ; 
 he is fovereign Lord and controlleth all. 
 
 To confirm the point, take the following argu- 
 ments. 
 
 Arg. I. Is from Redemption itfelf; wherein, 
 i. The greatnefs of the price ; 2. The kind or man- 
 ner of payment ; and, 3. The fcriptural import of the 
 word, are not a little confiderable. 
 
 i. For the price ; it was the life of the Son of God 
 \vhofe perfonal dignity was fuch as put a tranicenden- 
 cy of merit upon his death ; which therefore could not 
 be parted with for a doubtful or uncertain purchafe ; 
 nor could any obtainment, inferior to falvation, com- 
 penfate the price. In this lies the ftrefs of the apof- 
 tle's argument ; who, to fet forth the happy ftate of 
 Grid's eled, and to prove them out of danger, brings 
 in the price of their redemption ; " Who fhall con- 
 demn ? it is Chrift that died, Rom. viii. 33. The 
 eminency of the perfon, and the fufFe rings he fubmit- 
 ted unto, as they greatly illuftrate his love to men ; 
 fo they flrongly affirm and infure the event of his 
 death : " For, if reconciled to God, by the death of 
 his Son, much more (hail we be faved by his life," 
 ^chap. v. 10. 
 
 2- The kind or manner of payment ; it was by 
 fuffering. Had the ranibm been of the nature of 
 
 depofitable 
 
OF REDEMPTION. 199 
 
 depofitable things (namely, to fecure fatisfaction, in 
 cafe the treaty took effect, and to be relumed, in 
 cafe it fucceeded not), it had much altered the mat- 
 ter ; there had no great damage accrued to the de- 
 pofitor ; he might have received his own again, 
 though not with advantage : but fufferings once un- 
 dergone cannot be recalled ; they are as water fpilc 
 upon the ground ; they cannot be gathered up again, 
 unlefs in their fruits, namely, in the accompli fhment 
 of the end they were defigned for ; which, duly 
 weighed, will not allow Redemption to be condition- 
 al, nor its intended effects to depend upon things 
 contingent. Eefides, that which is infinite, will not 
 admit of addition ; nor can that which hath all worth 
 intirely within it, find any thing of worth without 
 itfelf to depend upon. But this, methinks, mould 
 not need arguing, fince it is fo apparent, 
 
 3. From the icriptural ufage and import of the 
 word : which ihews, that Redemption hath made 
 eternal life our due ; and that all fuppofeable condi- 
 tions, all manner of graces, means, and helps, which 
 mud come between our natural (late and glory, with 
 glory itfelf, were all intentionally in the defign of it, 
 purchafed by it, and contained in it ; as the {talk 
 which the flower muft grow upon, is virtually in the 
 fame feed with the flower itfelf. Redemption doth 
 not only allow men their book, and fave them in 
 cafe they can read (that is a heartlefs notion), but 
 enables them to read, and that in point of will, as 
 well as knowledge. Faith is to ialvation, as livery 
 and feifm are to poffeflion ; they are no part of the 
 price, nor condition of your right ; but a legal and 
 notifying introduction to your actual enjoyment ; 
 yea, the purchafe-money entitles you to them, as 
 well as to the inheritance. As we can afk nothing 
 of God, either warrantably or fuccefsfuJly, but as en- 
 titled thereto by Redemption ; fo, on Redemption's 
 account, ye may afk any thing that hath a tendency 
 
 to 
 
A PRACTICAL DISCOURSE 
 
 to its end ; ye may claim faith in order to falvation, 
 as well as falvation as the end of your faith. 
 
 And now, that Redemption doth not barely make 
 men releafeable, or capable of being laved ; but dcth, 
 by his own proper virtue, profecute its end to per- 
 fedion, that the actual complete falvation of redeem- 
 ed ones is bound up in it, and whatever might let it 
 taken out of the way, I {hall clear by a (hoit indue-* 
 tion of particulars, i. Redemption imports fatif- 
 fadion. ; Without this the world had not been rec- 
 onciled j nor could it be faid, " The pleafure of the 
 Lord hath profpered in his hand :" but both thefe 
 are affirmed, Ifa. liii. 10. " It pleafed the Lord to 
 bruife him." It does not intend only, that it was 
 the pleafure or will of God, that the thing (hould be 
 done, but that he was well-pleaied by the doing of 
 it ; that is, he was again pacified towards us, in 
 whofe ftead he fuffered ; hrejuftice being thereby 
 atoned. And this very reafon ye have annexed in 
 Ifa. xlii. 21. " The Lord is well -pleafed for his 
 righteoufnefs fake ; he fhalj magnify the law and 
 make it honourable $" that is by levying fatisfadion 
 upon Chrift : which alfo accords with, and expli- 
 cates that in Rom. iy. 31. " PO we then make 
 void the law through faith ? God forbid j yea, we 
 eftablifh the law." It is further confirmed by 2 Cor. 
 v. 19. " God was in Chrift reconciling the world to 
 himfelf :" this mud be reciprocally underftood, for 
 elfe the breach had continued : but, furely, the Lord 
 would not be at fuch coft, to have his work but halt 
 done ; for what is reconciliation, but the renewal of 
 friendfhip on both fides ? and that this is Chrift's 
 own fenfe upon the word, is evident by Matt. v. 23, 
 24. " If thy brother hath ought- againft thee, go and 
 be reconciled to thy brother." It muft, therefore, 
 take in God's reconcilement to us, as well as ours to. 
 him ; which could not be without fatisfadion ; his 
 juftice would not permit it ; he will by no means 
 dear the guilty. And to put it beyoncrdifpine, our 
 
 erand 
 
OF REDEMPTION. 20 r 
 
 V. 
 
 grand Creditor plcclaims himfelf fatisfied, bv his 
 lending from heaven to releafe our Surety, Matth, 
 xxviii. 2. It was to fay in effed, that he had no 
 further demands upon us. 2. Redemption alfo im- 
 ports juftification, or freedom from guilt, Ephel. i. 7. 
 " In whom we have Redemption through his blood, 
 the forgivenefs of fins." Rom. iii. 24. te Being juf- 
 tified freely by his grace, through the Redemption 
 that is in Jefus Chrift," Rom. v. 9. Gal. iii. 13. 
 " Chrift hath redeemed us from the curie of the 
 law, being made a curfe for us : he blotted out the 
 hand-writing that was againft us, nailing it to his 
 crofs," Col. ii. 14. 3. It imports the eviction, van- 
 quifhing, or binding of the ftrong man ; who would 
 not elfe have let go the prey, nor have left his pof- 
 ieffion ; " By death he deftroyed him who had the 
 power of death ; that is, the devil,*' Heb. ii. 14. 
 " By the blood of his crofs, he fpoiled principalities 
 and powers, and triumphed over them/' Col. ii. 1 5. 
 4. It imports freedom from the power of fin, Rom. 
 vi. 6. " Our old man was crucified with Chrift, 
 that the body of fin might be deftroyed ; that hence- 
 forth we fhould not ferve fin :" upon which it fol- 
 lows, " He that is dead, namely with Chrift, is freed 
 from fin," verfe 7. And Cl fin fhall not have domin- 
 ion over you," verfe 14. 5. It imports inherent ho- 
 linefs, or fandification, Col. i. 21. " You who were 
 fometimes enemies in your minds, now hath he rec- 
 onciled, in the body of his fiefh, through death, to 
 prefcnt you holy," verfe 22. Heb. x. 10. " We 
 are landified through the offering of the body of Je- 
 fus Chrift : Rom. vi. 18. " Being then made free 
 from fin, ye became the fervants of righteoufnefs :" 
 And that it was by virtue of Chrift/s death, appears 
 by verfe 8. " For if we be dead \\ith Chrift, we 
 fhall alfo live with him." It is his blood which 
 " purges the confcience from dead works, to ferve 
 the living God," Heb. ix. 14. 6. It likewife im- 
 ports refurreciion, John, vi. 54, 55. " I will raifc 
 
 him 
 
203 A PRACTICAL DISCOURSE 
 
 him up at the laft day ; for my flefh is meat indeed," 
 (that is, as crucified.) Chrift dying, was the death 
 of death, Hof. xlii. 14. "In Chrift (hall all be 
 made alive," 2 Cor. xv. 22. 7. It further extends 
 to the actual poflefTion of redeemed ones with blef- 
 fcdnefs and glory, Rom. viii. 30. " Whom he juf- 
 tified, them he glorified." Liberty of entering into 
 the holieft, is by the blood of Jefus, Heb. x. 1 9. 
 " Thou haft redeemed us to God by thy blood/' 
 Rev. v. 9, 10. It is the voice of thofe in heaven. 
 Now, that all thefe.are in Redemption, is evident ; 
 and as evident it is, that Redemption, thus qualified, 
 is not, cannot be, liable to frustration, for it brings 
 us to heaven ; and then we are fure beyond the reach 
 of danger. And for this it was, that Paul cared not 
 (he need not cure) " to know any thing, in compan- 
 ion, but Jefus Chrift, and him crucified," i Cor. ii. 
 2. It is true, the refurrecYion of Chrift, his afcenfion, 
 fitting at God's right hand, and interceflion, have 
 their refpedtive influence into all thefe glorious priv- 
 ileges and parts of eternal glory ; but they all fpring 
 from his crucifixion ; if he had not. died, he had not 
 been a prieft for ever, as he is. 
 
 Arg.\\. The end of Redemption cannot be fruf- 
 trate, becaufe the righteoufnefs of Chrift is, at Jeaft, 
 as prevalent and effectual to his feed, as Adam's tranf- 
 greflion was to his. All his pofterity, indeed, were 
 involved in the curfe ; yet, Co, that there- ftill remain- 
 ed, through the intervention of grace, a pombility of 
 releafe ; but the righteoufnefe of Chrift hath fo per- 
 fectly recovered and eftabliflied his feed, that their 
 juftified ftate can never be loft : and the reafon is, 
 becaufe grace hath out-done fin, and gone beyond it ; 
 grace hath abounded much more," Rom. v. 20. 
 Which fuper-abounding of grace cannot refer to the 
 fubje<5h of grace, as if they were more in number 
 than the fubjects of fin ; for fin came upon all, and 
 grace cannot come upon more than all : but it is 
 meant of ths prevalent efficacy of graces an ^ the per- 
 manency 
 
OF REDEMPTION. 203 
 
 i-nanency of its effects towards all that are the fubjedts 
 of it : and thence it is, that grace is fa id to reign 
 through righteoufnefs, and that to eternal life, Rom. 
 
 V. 21. 
 
 Arg. III. If the end ofChrift's death might poffiblybe 
 fruftrate, as poffibly might the main end of God's mak- 
 ing the world fuffer difappointment. All things were 
 made for himfelf ; and by this fcale they afcend to him ; 
 the world for the elect, and the elect for Chrift ; arid 
 Chrift for God. All his works praife him ; but above 
 all, that of Redemption, as of higheft note and emi- 
 nency. Mod conlpicuoufly doth the glory of God 
 fhine forth in the face of Chrift as dying, and as dy- 
 ing for fuch an end, namely, the falvation of his peo- 
 ple. It is the chief ot the ways of God, the very 
 meridian and height of his glory (not effential, but 
 manifeftive), both in this world, and that to come. 
 Redemption was defigned to glorify all the divine at- 
 tributes ; it therefore behoved lo to be laid, that of all 
 his defignments, this might be fure to fucceed : fordo 
 but fubtract the furenefs of its effect, and leave his re- 
 deemed in a perifhable condition, & it draws a blernifb, 
 inftead of beauty, upon all the divine attributes. For, 
 j. The end of God's fetting forth Chrift as a propiti- 
 ation, was to declare his righteoufnefs in the <c remif- 
 fion of fins," Rom. iii. 25. which it does doubly, i. 
 That without fatisfaction, fin could not juftly be re- 
 mitted. 2. That fatisfaction being given, it could not 
 juftly be imputed, chap. viii. 34. But if thole for 
 whom fatisfacton has been given, fhould not be jufti- 
 fied and faved, divine juftice would be as liable to im- 
 peachment, as if they had been favcd without-: and 
 fo, the thing defigned for the honour of his righteouf- 
 nefs, would turn to its difparagement. 2. It would not 
 accord with the love and goodnels of God towards his 
 elect) that that which was meant for their recovery, 
 and was alfo a price well worthy their ranfom, fhould 
 poffibly turn to their deeper condemnation ; for fo it 
 mu ft, if they be not effectually faved, Johri, iii. 19. 
 
 This 
 
A PRACTICAL DISCOURSE 
 
 This could not be that pleafure of the Lord, which 
 profper in the hands of thrift* 3. It would not be 
 according to the faithfuinefs and truth of God, that 
 Chrift fhould fail of that he was promifed, and ear- 
 neftly looked for, as the fruit of his fuffering ; which 
 was " a feed to ferve him," Ifa. liii. 10. The thoughts 
 of which were mattter of complacency to him from 
 everlafting, Prov. viii. n. But if thofe he died for, 
 fhould not only abide in the fame condemnation he 
 came to deliver them from, but under a much forer 
 vengeance than if he had not undertaken for them : 
 how grievous would it be to him, and contradictious 
 to the faithfuinefs of God : 4. Another end of Re- 
 demption was, that the manifold wifdom of God 
 might fhine forth in the fight of angels and men. 
 " Chrift crucified is the wifdom of God," i Cor. i. 
 24. But if it were fo contrived, that the thing chief- 
 ly dcfigned might pollibly mifcarry, it would be no il- 
 luftration of wiidom. Will one of common prudence 
 part with his jewels and choiceft treafure, and leave 
 his purchafe knowingly under hazard ? Men, indeed, 
 may poffibly wafte their eftates in trials and eflays 
 that come to nothing ; but did they foreiee the event 
 they would not fo expofe their prudence to reproach. 
 5. The greatnefs and power of God would fuffer an 
 eclipfe if it were in the power of creatures to defeat 
 his moft wife and holy defignments ; and hinder the 
 accomplishment oi his greateft work. What would 
 the Egyptians fay, but that he deftroyed them, be- 
 caufe not able to go through with that he undertook ? 
 iqftfy, if the end of ChrifVs death might poffibly be 
 fruftrate, then that bleffed projedt for glorifying the 
 grace of God might poffibly be difannulled and come 
 to nothing ; for none but faved ones do, or can, glo- 
 rify that grace. 
 
 Arg. IV. Another argument for the fure effecls of 
 drift's death, is that he hath the managemant of the 
 whole work committed to himfelf j as well the appli- 
 cation of Redemption, as the procurement of it. 
 
 He 
 
OF REDEMPTION. WL *$ 
 
 VI 
 He is the rcpofitory, root, and treafury, N wherein all 
 
 the benefits of Redemption are laid up > and the 
 great Almoner by whofe hand they are difpenfed. 
 Adam was no more a public perfon after his fall : 
 the new flock was not intruded with him, but put 
 into the hands of Chrift, who will give a better ac- 
 count of it. 
 
 Arg. V. There is nothing wanting to our Lord 
 and Redeemer, which might any way conduce to the 
 final completement of his work. There are five 
 things mainly requifite to make a great undertaking 
 fucceisful, namely, authority, ftrength, underftand- 
 ing, courage, and faithfulnefs : all which the Captain 
 of our falvation is eminently invefted with : " The 
 Father loveth the Son, and hath given all things into 
 his hands," John, iii. 35. 
 
 T. Authority : he was appointed to his office (for, 
 as Mediator, the Father is greater than he) : " He 
 came not of himfelf, but the Father fent him," John, 
 ix. 42. He was " called of God," Heb. v. 4, 5. 
 It was laid on him, and undertaken by him, in the 
 way of covenant, Ifa. xlii. 6. and confirmed by an 
 oath, Heb. vii. 21. never to be reverfed ; which allo 
 may partly be the meaning of God the Father's 
 fealing him, John, vi. 27. " The government is 
 laid upon his (boulder/' Ifa. ix. 6. He hath the 
 key of David committed to him," Rev. iii. 7. which 
 thews the abiolutenefs of his authority : without 
 him, no man can lift up his hand, or his foot, in all 
 the earth. 
 
 2. Strength, or power : thefe cannot be wanting 
 to him, if all in heaven and earth be fufficient for 
 it : for this he hath, Matth. xxviii. 18. and he hath 
 it to this end, that he might give eternal life to as 
 many as he undertook for, John, xvii. 2. which if 
 they fhould mifs of, it would be laid that all his pow- 
 er was not able to fave thcrn. He that made the 
 world, is furely well able to govern it, and to over- 
 rule whatever comes into it : he would never have 
 
 fuffersd 
 
ao6 A PRACTICAL DISCOURSE 
 
 fufferecl (in, the only enemy, to invade it, if he could 
 not have quelled it at plealure : their " Redeemer is 
 Itrong : the Lord of hofts is his name $ he (hall 
 thoroughly plead their caufe," Jer. 1. 14. He mull 
 " reign until he mall have put all enemies both under 
 his own feet and ours/' i Cor. xv. 2. 
 
 3. Underftanuing, or knowledge, : this cannot be 
 wanting to him, who is the wiielom of the Father : 
 the Lord hath given him the <c tongue of the learned, 
 that he might fpeak words in feafon to him that is 
 weary, 11 a. 1. 4* He knows his work ; what it is j 
 how to effect it ; and who they be that are concerned 
 in it. i. He knows what his work is ; it was, in 
 fhort, " to leek and to fave that which was loft :" 
 jiot to bring them into a falvable condition (us fome 
 fpeak), but to fave them, and that from their fins, 
 Match, i. 21. He came to open the blind eyes ; 
 and to bore the deaf ears ; to reftore the withered 
 limbs ; to cleanfe the lepers ; to heal the fick ; to. 
 raiie the dead ; to caft out devils ; to preach the 
 goi'pel ; and to caufe thole it belongs unto to hear 
 and receive it : he knows they are dead, and he 
 knows as well that he is to quicken them ; and 
 thence w^ have it in John, v. 25. the " dead lhall 
 hear and live : and chap. x. 16. " Other flieep I 
 have ; them allo muft 1 bring, and they ihall hear 
 my voice.'* He is alfo to keep them, and to look to 
 them, fo as not one be loll, John, xvii. 12. 22. 
 ch.ip. vi. 39. and, finally, to raiie them up at the laft 
 clay, and to take them to heaven with him : all which 
 he is perfectly acquainted with 5 his work is before 
 him," ifi. xl. 10. 2. As he knows his work* what 
 it is, io the bed feafon and method for its perform- 
 ance. He can in the fulnefs of time ; when things 
 were ripe for his coming : He came then when there 
 was mod need of him ; the devil's kingdom at the 
 higheit j his oracles in greateii credit ; the world 
 overwhelmed by the Roman power ; and the true re- 
 ligion near quite depraved among the Jews. It ar- 
 gues 
 
OP REDEMPTION. 207 
 
 gues a textrous underftanding, to take an enemy in 
 his ruff, at his higheft pitch of ftrengtU and confidence, 
 and throw him on his back ; to iuccour a diftrefifed 
 friend or ally, when brought under foot, and let him 
 on his high places. This the fcripture calls, " a 
 ftrengthening of the fpoilecl againft the ftrong," 
 Amos, v. 9. and thus doth our Lord Jefus Chrift, 
 who is partly, therefore, {aid to be of quick under- 
 ftanding, Ifa. xi. 3. In all his undertakings he deals 
 prudently, chap. lii. 13. And to this it is that Han- 
 nah afcribed fuccefs : ft The Lord is a God of knowl- 
 edge, and by him actions are weighed," i Sam. ii. 3. 
 He knows who they are for whom he is to do it. 
 The fruits of his death are not as things to be given 
 in common -, they fall not indifferently upon men, as 
 rain upon all forts of ground : he knows whom he 
 came to redeem ; not their number only, but their 
 perfons ; they were all written in his book : and fo 
 well is he verfed in it, that " he calleth them all by 
 their names, John, x. 3. he does not omit any, nor 
 call one for another : he knows whom the Father 
 hath chofen and given to him, chap. xvii. 2.6. he 
 can neither forget them, nor miftake them : they 
 are written in his breaft, and on the palms of his 
 hands* Ifa. xlix. 16. 
 
 4. To a great undertaking is required courage or 
 greatnefs of fpirit, to confront oppoiltion, and cut 
 through difficulties : a v nd if this be wanting, all other 
 endowments will iignify little as to fuccefs. And 
 how was our Lord and Redeemer qualified as to this ! 
 When he was entering into his pnflion (againit which 
 he prayed, " If it were poffible that cup might pals 
 from him"), he then needtd courage in the abftrad, 
 and we find that he had it anfwerably. In the ^oth 
 of Ifaiah, the prophet brings him in as putting on 
 his armour of proof ; iC Therefore have I fct my face 
 as a flint, and I know that I lliill net be confounded," 
 Ila. 1. y. In the greatnefs of this his (Irengch did he 
 travel through ail thole contradictions of finners, 
 
 temptations, 
 
A PRACTICAL DISCOURSE 
 
 temptations, reproaches, blafphemies, &c. And whea 
 his hour was come, he did not recoil, nor hide him- 
 fell from them ; no, nor ftay till they came where he 
 was, but goes to meet them, John, xviii. 4. And 
 though he might have had more than twelve legions 
 of angels for aiking, he waves their afliftance, and his 
 own fingle perfon undertakes both this world and the 
 powers of darknefs, yea, and the wrath of his Father 
 too, which was much more grievous, and of far greater 
 terror than all the reft : and in all this he was alone, 
 there was none with him ; and that an angel appeared 
 to him from heaven fircngthening him, Luke, xxii. 
 43. it was rather a token and part of his deep hu- 
 miliation (that the mighty God mould feem to want, 
 and fo admit the proffered fcrvice of his creature), 
 than akflenin^ of his fuffcrings. "Now all this was 
 for the procurement of Redemption ; and can he then 
 be wanting to the efTeclual application of it ? he can- 
 not (brink at the light of ftra^gling parties, that hath 
 won the pitched battle, arid remains abfolute matter 
 of the field ; for this a!lb, we have a fure word of pro- 
 phecy, " He fliall not fail nor be difcounged, until 
 he have fet judgment in the earth," I fa. xlii. 4. 
 
 5. Faithtulnefs ; this alfb is a grand and neccffary 
 qualification for an high undertaking ; and ior this 
 our Redeemer is alfo iignally eminent. To do the 
 Father's will, was that he came about from heaven : 
 and this was his will, " That of all he had given him 
 he fnould lole nothing ; but Ibould raife it up at the 
 lai'tday," John, vi. 38, 39. that is, that he mould 
 give them eternal life, chap. xvii. 2. And we find 
 him prof effing, that he had done it accordingly, verfe 
 12. and that he will do it, (ver. 26.) according to his 
 promife fo olten repeated in the 39th, 4Oth, 4^th,45th 
 verfes of the 6th of John. And he keeps them in faith- 
 fulncfs to h's truft, namely, u That the Scripture 
 might be fulfilled, John, xvii. 12. Judas was let go, 
 to tall by his own tranfgreffion ; whom doubtlcfs he 
 could and would have kept as he did the reft, had he 
 
 b'een 
 
OF REDEMPTION. 209 
 
 been, as they were, committed to his charge : for he 
 gives to every one accord ing as he received for them, 
 as is feen by comparing Pfalm Ixviii. 18. with Eph. 
 iv. 8. In the one place it is faid, he received gifts for 
 men ; and in the other (which is a quotation of the 
 former) he gave gifts to men : thofe, therefore, for 
 whom he received eternal litej cannot fail of it, unlefs 
 he-mould fail of his truft; which, indeed, he cannot 
 do ; for, he is faithful in all his houfe, Heb. iii. 5. 6, 
 and that as a Son ; and joint intereft, you know, is a 
 natural and prevalent obligation to faithfulnefs. If 
 any mould offer to difpofTefs him, he would anlweras 
 Naboth did Ahab ; God forbid that I mould part 
 with the Inheritance of my fathers," i Kings, xxi. 3; 
 And this faithfulnefs further appears, in that he makes 
 it a main part of his bufinefsj now in heaven^ to have 
 this work perfected ; " he ever liveth to make inter- 
 ceflion for them,'' Heb. vii. 25. There is great 
 weight put upon this, in Rom. viii. 34. " Who is 
 he that condemneth ? It is Chrifl that- died ; yea* 
 rather, that is rifen again -who aTo maketh inter- 
 ceffion for us: 1 ' and the fiim of his prayer is, thofe 
 given to him might be kept from evil; that they 
 might be one in the*Father and himfelf ; and that 
 they may be where he is, to behold his glory," John, 
 xvii. 24* 2ii 15. Now, then, if the falvation of thofe 
 he died for was the end of his death : and the price 
 that he paid well worthy the purchafe : if it be the 
 Father's will that they fliould be laved : if alfo this 
 falvation be the thing for which he prays, and whatfo- 
 ever he afketh of God, he will give it, John, 3d. 22* 
 It needs inuft follow, "that the intent of his death 
 cannot be fruftrate." 
 
 Yet does not this truth go unoppofed ; not for any 
 fault of its own, but th#t it will not give place to 
 another, which unduly affeds the pre-ecninence. De- 
 nied in terms it is not ; none will fay directly, tha-t 
 Chrift's intent in dying may be fruftrated : bur, that 
 intent of his is fo narrowed by fome, and fo clogged 
 O with 
 
sia A PRACTICAL DISCOURSE 
 
 with conditions, as would bring it to nothing. The 
 rife whereof, or its ufe, I understand not ; but fuppoie 
 that neceffity drove to it (ior want of a better), to 
 fhore up the general point. 1 thought, at firft, of no 
 objection here : but, having fince found this in the 
 way, 1 would put in the facred balance, and try its 
 "Weight. The (um alledged is this. 
 
 Qbj. That the intent of Chrift' s death was only to 
 bring men into falvable flate ; with fuch means and 
 helps as will bring them to (alvation, if they will ufe 
 them : and that any are not faved, is from their unbe- 
 lief. 
 
 Anjw. i. That unbelief is the condemning fin, 
 needs no proof: but men's not believing in Chrift is 
 not the only, or firft procuring caufe of their condem^ 
 nation ; but their apoftacy and rebellion againft God : 
 although the condemnation of thofe who believe not, 
 is greatly aggravated by rejecting the remedy ; as one 
 condemned for treafon, relufing his pardon, that re- 
 fufal is, indeed, the next and immediate caufe of his 
 . execution, and perhaps mail heighten the rigour of it, 
 but his treafonable practice was the firft procuring 
 caufe of his death ; which alfo he fhould have fuffered 
 for, if no fuch pardon had been offered. There will 
 need no accufation from Ckrift to juftify the condem- 
 , nation of Tinners : Mofes, whofetew they have broke, 
 (hall witnefs againft the Jews ; and the law of nature 
 agakift the Gentiles* That faith is the one thing 
 neceflary on our partj in order to bur being laved, is 
 a foundation truth, and mod nece.flary to be known : 
 and as true it is, that this faith adds nothing of merit 
 or virtue to the crofs of Chrift. Where men are faid 
 to be juftified or faved by faith, it is meant of the 
 object of faith, and not oi the ad, though not without 
 it. For as bread muft be eaten, and taken in, before 
 it can nourilh ; fo muft the righteoufnefs of Chrift be 
 apprehended by faith, before we can be juftified by it. 
 But as the acbon ot earing or chewing if not the 
 matter or fubftance of ournourifhment, but tbe bread 
 
 we 
 
OF REDEMPTION. 211 
 
 we eat ; fo neither is our , act of believing, but the 
 righteoufnels of Chrift alone, apprehended by faith; 
 the matter of our j unification. But, 
 
 2. Why fhould Redemption depend on a fove- 
 reign power to bring about its end ? Why fliould fo 
 great a thing be left in the hands of a human arbitre- 
 ment, to fucceed, or be defeated at the pleafure of a 
 perverfe will ? That Chrift Ihould die, ought rather 
 to have been conditional, and not the falvation of 
 thole he fliould die for; arid fo, in prudence, Ihould 
 have been deferred until the end of the world, to fee 
 if any fruit would come of it ; and if not, then not to 
 die at all : for why fliould he die in vain ? But that 
 Chrift fhould die, and at that very time when he did, 
 was fore-determined of God, and confirmed with an 
 bath ; whereby it was made nccefiary, and impoflible 
 to be reverfed. It cotild hot, then, (land with the 
 wifdom or truth of God, that the end of his death 
 fhould poffibly mifcarry; or be fruftrable ; which it 
 mud be obnoxious to if dependent on the human will ; 
 a thing fo fickle arid uncertain, that it knows not this 
 moment what it will do, oi 4 pitch upon the next ; 
 befides a natural antipathy to the thing itfelf: but 
 evident it is, that the end has the fame infurarice as 
 the means, namely, decree, promifes, and oath. And 
 now, fhall fo great fblertinity, and expe&ation upon 
 it, evaporate into contingency ? Chrift was promifed 
 a feed to ierve him, and fuch a fight of the travail of 
 his foul, as fliould fatisfy him : That he fhould divide 
 the fpoil with the ftrong, Ifa. liii. io, 11. " That 
 the heathen fhould be his inheritance/' Pfal. ii. 8. 
 " That kings fhould fep and arife ; princes alfd 
 fliould worfliip," Pfal. xlix. 7. and his enemies be- 
 come his footftool, &c. Pfal. ex. i. And this, as a 
 reward of his fufferings ; and he fits in heaven, ex- 
 pecling until it be done, Heb. x. 13. And now, fhall 
 hipfed creatures ufurp a negative vote to their Sove- 
 reign's will ? fliall it be at their pleafure, whether he 
 who is heir of all things fhall poflefs his patrimony ? 
 
 (hall 
 
ai* A PRACTICAL DISCOURSE 
 
 fhall finful dud fo arrogate to itfelf, as to fay, My 
 Creator's will fhall be done, fo mine may be the ftan- 
 chrd of it ? Shall thofe flatutes of heaven, in favour 
 of the conditional doctrine, run thus? The ftrong 
 man armed fhall be fpoiled and cafl out, if he will : 
 The heathen, whofe god is the devil, fnall renounce 
 him, and turn tenants to Chrift, if he will content to 
 it, and they alfo think it their intereil : Kings and 
 princes fhall arife and worfhip him, if their own gran- 
 deur will bear it ; and enemies become his foot'ftool, 
 in cafe they be free to fubmit to it, &c. Who 'would 
 not tremble to hear fuch indignities put upon Cl\rift ? 
 3. There was no realon why Chart, the Son of 
 'God, fhould die for fo fmall a purchaie, as to make 
 men but conditionally livable : that the greateli 
 thing in the wcrid .ihould be hung on ib weak a pi a 
 as' would not bear the weight cf an apple. I call it a 
 fmall purchafe, becaule they had more than this in 
 Adam : they had then a pure freedom of >vi!l, with- 
 out bias to evil. But now, fay you, they are htlped 
 by motives and arguments from the danger they. 'are 
 in, and the benefits attainable by changing their c 
 but what are thefe as the caTe (lands ? \Tfiat m otives 
 will move, while infenfib'le of that danger, and igno- 
 rant of the benefits propoled ? Such mo'tiv'es alfo they 
 had before, and more amply than now j inaTmucri ;is 
 the prefent fenfe of a happy condition was more at- 
 tractive and prevalent to keep it, than the mere pro- 
 pofal of a diftant and unknown privilege can be to 
 attain it (for ot things unknown, men are not defirous) ; 
 elpecially when things that are more tuttable to pref- 
 ent fcnie are theirs in potieffibn 5 and to leave thcfc 
 for thofc they uncerftocd not^ is contrary to their rea- 
 fbn : they fee neither danger nor privilege, and there- 
 fore defpife both. Or if they have fkin-deep convic- 
 tions at times, the prefent content they dream to have 
 in their lufts, carries them head-long, as with wind 
 and tide. 
 
 ... If 
 
O.F REDEMPTION. 213 
 
 4. If rational motives and argumentations were of 
 that weight and efficacy for the working of faith, as' 
 fome have pretended ; then thofc of the largefl en-' 
 dowments of nature fhould b^ the moft capable fub- 
 jecls, and moft likely to be wrought upon. But do 
 any of the Pliarifees believe on him ? Do not the 
 princes of worldly wjfdom account the preaching of 
 the crofs loolifhnefs ? Do we not fee men of renown 
 for human fapience; highly pretending to moral fanc- 
 tity, and higheft flown in their free-will principles, 
 neverthelefs to defpife the ways of holinefs ; yea, de- 
 fpoiling thrift himfelf of his deity, and the chriftian 
 religion of its chief-eft glory? Nothing rriore plain 
 to common obfervance ! furely, then, it could hot be 
 reafonable, that this glorious Redemption fhould lie 
 at the mercy of a perverfe will ; fmce that is the 
 thing which hath letted, and will let, until it be taken 
 out of the way. Chrifl was but once delivered to 
 the wills of men, and then they crucified him, Luke, 
 xxiii. 24. and ever fmce they crucify his crofs. 
 " Had they known him; they would not have crucifi- 
 ed the Lord of glory," i Cor. ii. 8. but fo it is in 
 the wifdom of God, that " the world by wifdom 
 know not God," chap. i. 21. The wifdom of men 
 never was the author of faith, either to themfelves, or 
 others, chap. ii. 5. the preaching of the crofs is to 
 the Jewifh legalifts a ftumbling-block, chap. i. 23. 
 and foolifhnefs to the rational philoicpher, and thole 
 at Athens, Adts, xvii. 1 1. 
 
 ;;. Conditionally will not confort with the fcopc 
 of Chrift's Redemption, nor yet with the nature of 
 the bondage it refers unto : it is fummarily termed, 
 the bondage of Corruption : in parcels, it bears the 
 name or blindnefs, darknefs, death, hardneis, unbe- 
 lief, enmity, &c. And, that deliverance from thefe 
 was the very fcope and end of Redemption, might be 
 made out particularly ; I fhall inflaace only two or 
 three generals : " For this purpofe the Son of God 
 was manitefled, that he might deftroy the works of 
 
 the 
 
si4 A PRACTICAL DISCOURSE 
 
 the devil,'* i John, iii. 8. " Our old man was cru- 
 cified with Chrift, that the body of fin might be de- 
 ftroyed," Rom. vi. 6. " God lent his ow;i Son, in 
 the likenefs of finful flefh, and for Tin, condemned fin 
 in the flefh," chap. viii. 3. Which texts, left they 
 plight feem defective for want of univerfality, that 
 alfo is fypplied, in Tit. ii. 14. " Who gave himfelf 
 for us, that he might redeem us from all iniquity," 
 Ephef. v. 25, 26, 27. Chrift gave himfelf for the 
 church, that he might fandtify and cleanfe it, " and 
 prefent it to himfelf a glorious church, not having 
 fpot or wrinkle, or any fuch thing/* But was it not 
 a thing in defign only, and liable to frustration ? No, 
 it was determined and fixed : for, " he (hall redeem 
 Ifrael from all his iniquities," Pial. cxxx. 8. and the 
 blood of jefus Chrift his Son " clean feth us from all 
 fin/' i John, i. 7. it is fpoken of in the prefent tenfe, 
 as a thing flill and always in doing. And this all 
 here muft be taken uniyerfally $ becaule, if not faved 
 from all, it would be, in tl^e. end, as if faved from 
 none : one mite left on the fcore, binds over to 
 wrath ; efpecially unbelief, 'John, iii. 18. W T hy then 
 iliould they of all the reft 'be exempted or difputed ? 
 is it, that we think faith fo eaiy a matter, that we 
 need not trouble our mafter about it ? Few believ- 
 ers have found it fo : or do we think ourfelves better 
 able to deal with our own hearts, or truer to our in- 
 tereft than he ? Is it our hearts deceitfulnefs that 
 makes us think fo : or fhall we iinpofe upon Chrift 
 ibmething of ours to increafe his merits, or to make 
 them efftftual ? He abhors it ; for tc if ye be cir- 
 cumcifed, Chrift fliall profit you notliing/' Gal. v. 2. 
 or do we afpire to fit on his right hand in the glory 
 of Redemption : I know not what it is ; but am 
 fure, that (omething not right lies in the bottom, 
 though unfeen. For fjnce the honour of Redemption 
 lies in laving from fin, he that iitves from unbelief, 
 which is the capital, lhares dcepeft in that honour:' 
 unbelief is the lock oi'0ur chain 'and bondage ; anc\ 
 
OF REDEMPTION. 
 
 till that be unfliot, there is no getting loofe. Chrift's 
 Redemption is not like thofe laws of men, who hold 
 the fmall, but let the great ones break through : no, 
 Redemption aims at the head, and it was fo defigned 
 from' the firft, Gen. iii. 15. But how are men faved 
 from unbelief ? is it their own aft, or another's ? if 
 their own, then it is of works : which will not con- 
 (brt with grace, Rom. iv. 4. and chap. xi. 6. if anoth- 
 er's, that other does it either abfolutely, or condition-, 
 ally : if abfolutely, the objection ceafes : if condi- 
 tionally, what was the condition of it ? It could be 
 nothing in us before we believed ; for " whatfoever 
 is not of faith, is iln,"-Rorn. xk T . 23. It rnuft then 
 be for another caufe, and without condition, and that 
 can be only Redemption itfelf, for nothing elfe can 
 pretend to it ; and the pretenfions of that are good, 
 for Chrift is expreflly faid to be the author of our 
 faith, Heb. xii. 2. and the evangelift John affirms all 
 grace to be out of his tulnefs, John, L 16. Paul alfo 
 (hews, that Chrift apprehends us, not becaufe we do, 
 but that we might apprehend him, Phil. iii. 12. 
 And further, the Holy Ghoft (who is the immediate 
 operator of all grace) is (lied upon us, through Jefus 
 Chrift our Saviour," Tit. iii. 6. That faith which 
 is not from Chrift intirely, as its author and root, ^iil 
 never lead the foul to Chrift as its object and centre. 
 But methinks the doctrine of conditioaal Redemp- 
 tion mould be ever filenced, by that one declaration 
 of our Saviour himfelf, " I am found of them that 
 fought me not," Ifa. Ixv. i. 
 
 Now fhall this truth be yielded, namely, that 
 Chrift's Redemption made an end -of fin? or fhall 
 we fay, that our old man was crucified all but his 
 vital parts ? that all the works of the devil are de- 
 flroyed, except his mafter-piece ? that Ifrael is redeem- 
 ed from all his iniquities, fave only the worft and 
 moft condemning ? Does the fcrip'ure fpeak falla- 
 cioufly ? or does vain man deal deceitfully in his cov- 
 enant ? I would afk (with great ferkuinefs, for the 
 matter requires it), what good fhall Redemption do 
 
A PRACTICAL DISCOURSE 
 
 us, if it fave only from fome fins, and not from all ? 
 or ii from all excepting unbelief? this would too 
 much referable a pardon for petty trefpaffes (petty in 
 comparifon), while the guilt of cur treafon lies ft ill 
 upon us : to purchafe falvation upon terms of be- 
 lieving, without purchafing faith alfo, is too like an 
 undertaking to cure a man of his phrenfy, upon con- 
 dition he will be fober : what will they do, who con- 
 tent themfelves with fuch a Redemption as this ? 
 
 Laflly, Confider Redemption in its type : the peo- 
 ple's fins, under the law, had not been expiated by 
 the facrifice, without fprinkling the blood ; and it 
 was not themfelves that fprinkied it, but the prieft : 
 and can we then think, that Chrift (lied his blood for 
 thofe on whom he will not fprinkle it ? that he will 
 not give a little faith to thofe he died for, when-as 
 without that, all that he doth befides will not profit 
 them ? hath he wrought fo great a delivercnce for 
 his fervants, and now (hall they die for thirft ? Judges, 
 xv. 1 8. It is impofiible that his love fhould be fo 
 cooled (fince his going to heaven), as to be in- 
 different touching the travail of his foul : fhall he 
 perifli for whom Chrift died, for want of a good word ? 
 especially when that word can be fpoken effectually 
 by nobody elfe : if any fay, he would, but they will 
 rot ; 1 anivver, this will- not is their unbelief, and the 
 great thing they are to be fived from ; he that is 
 iaved from that, is faved every whit- ; and this Chrift 
 is to do by making them willing : a. will to believe, 
 is beheving ; and in the day of hs power they find it. 
 And for any to fay, that a will to believe is not pur- 
 chafed by Chrift, and effectually applied by him, but 
 depends on fomething to be done by men, is a great 
 derogation to the merit of his fufferings : it is, in ef- 
 fect, to fteat a jewel from our Sovereign's crown, and 
 to wreath it on a, fool's cap. 
 
 INFERENCES. 
 
 Infer. I. The iinpo.'iibility of fruft rating the end of 
 death, is a mamici! proof and argument ci 
 
 peculiar 
 
OF REDEMPTION. 217- 
 
 peculiar Redemption. For if the falvation of thofe< 
 he died for, was the end of his dying, and the intent 
 of his death cannot be fruftrate* then he had not 
 in his eye aoid defign the falvation of thole that are- 
 not faved- 
 
 Infer. II. Take heed what you hear, and how* 
 Beware of thofe doclrines which tend to enervate the 
 covenant of grace ; reducing it to. a covenant of 
 works, or fomewhat more difficult : a principal one 
 is, that which makes Redemption conditional, and 
 dependent upon fornething to be done by men, which 
 Chrift is not the doer of : of its evil coniequences I 
 (hall mention two. 
 
 i. It bereaves us of that folid ground of comfort 
 (for the joy of the Lord is our ftrength) which the 
 abfolutenefs of Redemption intends a,nd offers to us, 
 expofing our naked fkin to every blaft of temptation. 
 Who can promife the (landing of that fabric whlc^ 
 refts on a doubtful foundation ? To build hay and 
 ftubble on the rock, has not half that danger in it, as 
 gold and filver on the fand. The one (hall be faved, 
 though with difficulty $ the other loies both his work 
 and himfelf : for let Redemption be never fo firna 
 and folid in itfelf, if yet its {landing and efficacy de- 
 pend upon that which is fleeting and unfixed, the 
 ground of our confidence is gone : it is like thofe 
 pumps that have water within, but yield you none, 
 unlefs you firft put in fome of your own, which yet 
 ye have not ; (like Jacob's well, but nothing to draw 
 with.) But for men to annex conditions, is to offer a 
 bar to their own pardon ; and, inftead of amendment, 
 to add a deftrudive provifo to the bill of free grace ; 
 that paradox of the preacher feems pertinent here ; 
 " Be not righteous over much, neither make thyfelf 
 over wife : why fhouldft thou deftroy thyfeif r" 
 Ecclef. vii. 16. 
 
 2. To make Redemption dependent on our faith, 
 attributes to created grace and honour what is clue 
 only to Chrift, which redeemed ones fhpuld be very 
 
 lewder 
 
3i8 A PRACTICAL DISCOURSE 
 
 tender of. Was he alone in'the obtainment of Re- 
 demption, and fhall we think he needs a coadjutor in 
 its application ? Shall we impute to that glorious at- 
 chievment, a need of our help to make it fuccefsful ? 
 No, whatever graces ye have, you muft thank Re- 
 demption for them, and not them for your being re- 
 deemed. The whole conftellation (nines by a bor- 
 rowed light 5 they have, none of their own, but what 
 the Sun of Righteoufnefs communicates to them. 
 Haft thou faith ? Have it to thyfelf, and know it 
 for thy good : take it as an effect and , evidence, but 
 not as the caufc of your intereft in Redemption. 
 Each grace is of u(e in its place, and beautiful ; as 
 each flar hath an orb of its own ; and to move it out 
 of that, is to break the harmony of its fpheres : even 
 gofpel graces legalized, lofe their excellency. I muft 
 lay to faith in this cafe, Friend, fit down lower ; this 
 place belongs to your author ; you are Redemption's 
 creature ; from that you had your birth : and in that 
 you live and move : ye are welcome as a gueft, yea, 
 as a chief ruler of the feaft, though not as the bride- 
 groom's compeer. But true faith, and unclouded, is 
 more ingenuous than to incur fuch a rebuke. 
 
 Infer. III. If all merit and grace be virtually in. 
 Redemption, and thence diip'enfed by the hand of 
 our Redeemer himielf ; this yields both a friendly 
 reproof, and direction together : reproof to expectan- 
 cy any where elfe ; and direction to poor thirfting fouls, 
 where and how to be fatisfied. Undone you are in 
 yourfelves, that ye find ; and would gladly put this 
 ruin under the hand of Chrift, Ifa. iii. 6. as one that 
 is able to repair it. Thus far ye are right : but fome- 
 thing you feek in yourfelf that may ftrengthen your 
 hope, and induce his favour to you. Away with fuch 
 pretences, and flee to your Redeemer as you are ; for 
 from him alone is that fruit to be found, Hof. xiv. 8. 
 Be as fenfible of your deformity and unworthinefs as 
 you can, and walk humbly under the fenfe of it ; but 
 let it not Slacken your pace, nor abate your hopes. If 
 
 any 
 
OF REDEMPTION. i, 9 . 
 
 any thing may render you worthy, that is, a fuitable 
 object of mercy, it is your coming boldly to the throne 
 of grace with all your unworthinefs about you. It is 
 a difguftful modefty to be fhy in accepting from thofe 
 above us : it looks as if we would not be thought to 
 need their kindnefs ; or elfe, as if we thought they 
 needed our requital ; or, at leaft, as if we were unwil- 
 ling to be obliged to them : much more unbecoming 
 it is, to be backward in accepting the offers of grace 
 from fo great a perfon as our Lord and Redeemer. O, 
 the unnaturalnefs of our natural hearts, even to our 
 own good ! We are pitiful objects of charity : all 
 f ulnels is in Chrift, and may be had forgoing for ; 
 and yet, as if he wanted clients, he is fain to make 
 proclamation ; " Ho ! every one that thirfteth, come 
 ye to the waters ; and he that hath no money, Ifa. Iv. 
 i. and, if any man thirft, let him come to me and 
 drink, John, vii. 37. Great things are proffered ; 
 and what is the price ? Nothing ; it is but come and 
 take : and yet this nothing will be found to be fome- 
 thing ; yea, a thing both of the greatefl moment and 
 difficulty : it is one of the hardeft '.natters under the 
 iun to become nothing (nothing in ourfelves), and to 
 fly directly to Chrift, that we may be fomething : 
 but go to him even for this. Had the prodigal de- 
 fered his return till he had better cloatheson his back, 
 and a vifage more like the ion of fuch a father, rags 
 muft ftill have been his cloathing, and hufks his en- 
 tertainment. Do but confider how it is ; Jefus 
 Chrift calls yon, becaufe you are blind, to come to 
 him for eye (alve ; and you will not go until you can 
 fee better : you are naked, and he calls you to come 
 and receive change of raiment ; and you will not go 
 until better arrayed : he offers you gold, for he knows 
 your poverty, and you will not take it, until you have 
 fomething of your own to give for it, tstc. Look over 
 it again, and fee if this be handfome dealing either 
 with yourfelf or him. It is free grace in Redemption 
 that is to be glorified ; but fomething of your own 
 
 would 
 
2o A PRACTICAL DISCOURSE 
 
 would leflp your need of Chrifl, and lower your ef- 
 teem of his grace ; nay, it wpuki be.a means to keep 
 you from him, as farms and oxen did the invited 
 guefts from the wedding (upper. Confider further, 
 no man was ever accepted of Chrift for what he 
 brought to him : they are. beft welcome that bring 
 nothing, and yet expect all things. What did you 
 give to Chrift, or what did you for him, or even can, 
 that might move him to die for you ; Yea, to be 
 made fin and a curie for you ? Did he go into hell 
 to fetch you thence, and pawn his foul (his precious 
 foul) for your ranfom ? And can you think that he 
 will ftick at petty matters ? Defervedly may you and, 
 I be upbraided with, " O fools, and flow of heart to 
 believe !" He knows we have nothing, and would 
 have us know that he knows it ; and withal that he 
 hath all things for us : and, for our invincible encou- 
 ragement, that all things are ours in a way of right ; 
 hs purchafe hath made them fo : we are his invited 
 guefts, and fliall not need to bring our feat, or provi- 
 iion with us. 1 fhall add but one confident'ion more ; 
 namely, whether your keeping oft from Chrift, until 
 fit for his prefence (as ye urm it), be the way to bet- 
 ter your ftate : fearch, and fee, if fomething like pride 
 fee not at the bottom : fomething you would have, 
 ere you come, that might render you acceptable ; and 
 that you can have only from him ; and you cannot 
 have it, but by coming without it. Redemption, 
 hach in it infinite treasures of what we want ; and our 
 Redeemer is infinitely more pleafed to ^ive them 
 forth, than we to receive them. Think, therefore, 
 you are always hearing that joyful found, " Come 
 unto me,, ail ye that labour, and are heavy laden, and 
 1 will give you reft," Matth. xi. 28. *' and him that 
 cometh unto me, I will yi no wife caft out," John,, 
 
 vi. 37- 
 
 Infer. IV. This gives to believers the higheft en- 
 couragement in their fpirital conflict. "For'ifour 
 old man waa crucified with Chrift, that the body oi 
 
 fin 
 
OF REDEMPTION. sat 
 
 fin might be deflroycd," and the intent of his death 
 cannot be fruftrate, then " fin (hall not have domin- 
 ion over you," Rom. vi. 6. 12. 22. than which there 
 is nothing more fortifies our faith in righting againft 
 fin y nothing more comforts the foul " concerning 
 the work and toil of his hands," Gen. v. 29. For, 
 to take away fin being the end of Redemption ; to 
 make the work fui e, Chnfc himfelf was made fin, im- 
 putatively, not inherently : all the fins of thofe he 
 died for, met on him ; he and they were fo incorpo- 
 rated, as not to be (eparated by death j fin could not 
 die, unlefs Chrift died ; Chrift could not die without 
 being made fin ; nor could he die, but fin mud die 
 with him : whole Chrift, both Head and members 
 xinivedally, were all crucified together, and they all 
 role together ; all, excepting fin, and that he left in 
 his grave ; and let us remember it is there. So that 
 now, we have nothing to do, in comparifo'n, but to 
 take ttie prey ; for the enemy is beaten to our hands; 
 l Efeazar flew, and the people returned after him only 
 to fpoii, 2 Sarn. xxiii. 10. and fo it is here : and 
 herein is* that faying verified, " one foweth,'and an6th- 
 er re'apeth," Jo ; hn, iv. 37. Our bufifiefs nowls'tb 
 xli![>lay our general's trophies ; to tell of his' victories ; 
 : ancl prepare ourfelves for his triumph, Hiat we may 
 be fuitable attendants on him, *atr that gbri'ous and 
 longed-for day. 
 
 There are ftraggling parties, indeed, who xvatch 
 for our halting ; and ieldorn, elfe, cati they have ad- 
 vantage againil us : but their heart is'brofce ; and if 
 followed in our Captain's victorious name, they will 
 ft ill be recoiling ; nothing daunts them inbre than to 
 fee you (land to it. Your adverfary wouM make 
 you a bridge of gold, or any thing, even to tlie half 
 or his kingdom, fo you would found a retreat, or 
 fpeak no more in that name, " gird up, therefore, the 
 loins of your mind ;" let an holy magnanimity poi- 
 Tefs you ; as knowing your conflicl: (hall end in your 
 feeing crowned. You run not for an uncertainty, 
 
 therefore 
 
a* A PRACTICAL DISCOURSE 
 
 therefore fight not as they that beat the air : for it is 
 neverthelefs true, that your enemy is llubborn, and 
 your conftant purfuit will make him defpcrate ; fincc 
 he may not have quarter, he will do all he can not to 
 .die alone - ? .he will ftand on his flumps when his legs 
 are off, or lie on his back and fight : for his malice is 
 implacable : he will never give over, until quite out 
 of breath : which yet he will not be quite without, 
 while we have any $ we expire together. But here 
 lies the odds, that we^ dying in the conflict, (hall rife 
 again with marks of honour, and our laurel hold green 
 to eternity, yea, we mail fit with our glorious Captain 
 in his triumphal chariot, Rev. iii. 21. But our ene- 
 my lies in eternal filence, and his name forgot ; or 
 remembered only to greater! our exultation and glory : 
 only, as before, be fure you ftand to it $ fet your face 
 as a flint, as your Lord and Maftef did : and know, 
 that as he was not confounded, io neither , mall you r 
 all that he had, you have on your fide, and the merit 
 of his improvement added to it : what power the 
 Father gave to him, he delegates to you ; even a 
 " power over all the power "of the enemy :" as it were 
 an antidote or fuperfedeas, to invalidate all that comes 
 againft you. Wherefore then iliould you doubt ? 
 though they come about you like bees, "in the name 
 of the Lord you fhall deftroy them," PfuL cxviti. 12. 
 Remember the advantages you have ; befid.es the 
 bruifing of your enemy's head, and that incurably,- 
 your own Head is in heaven ; and he is there .as on a 
 mount, to behold both yours and your enemy's pof- 
 ture, and to fend it relief, which " he never fails to 
 do at a dead lift," Ifa. xli. 17. chap, xxv. 4. And 
 ." he makes interceffion for you," Heb. vii. 25. 
 While you are fighting, his hands are up, and never 
 weary, and therefore you may be confident of fuccefs.* 
 Jt was by virtue of his prayer that Peter's faith did 
 not fail, when there was but a hair's breadth between" 
 him and death : the devil winnowed, but Chri ft flood 
 
OF REDEMPTION. 223 
 
 by, and " held the wind in his fift," Prov. xxx. 4. 
 Jer. xxxi. n. But, 
 
 Lqftly, Suppofe you be foiled ; things go not with 
 you as they were wont, as you expefted ; and that 
 cafts you back in your faith ; makes you cry out, 
 " If it be fo, why am I thus ? Gen. xxv. 22. Here 
 the Lord fays to you (as once to his fervant Jofhua), 
 " Get thee up ; wherefore lied thou thus difcouraged 
 upon thy face," Jofh. vii. 10. There is fornething 
 to be done : find out the troubler of thy peace; and 
 give it no quarter ; and if it be too hard for thee, as 
 certainly it will, call in the mercy promifed in Pfal. 
 xii. " For the opprefllon of the pofcr, for the fighing 
 of the needy, now will I arife, faith the Lord, and fet 
 him in fafety from him that puffeth at him," (verfe 5.) 
 And then go on with your work : let nothing flop 
 you of your boafting in this region, this upper region 
 of the grace that is in Chrift Jefus : in that let your 
 ftrength be renewed, the journey elfe will be too great 
 for you, i KingSj xix. 7, 8. and in that ftrength (oar 
 aloft ; take the wings of that eagle, and mount tow- 
 ards heaven, above all the fmoak and duft, both of 
 fe'f-ability and felf-weaknefs. Make your boaft of 
 God all the day long : in the Lord have I righteouf- 
 neis and ftrength : Of myfelt I can do nothing ; but 
 through Chrift (the ftrength I have from his Re- 
 demption) nothing fhali be too hard for me. "O 
 death, where is thy fling ? O hell, where is thy victo- 
 ry ? The (ling of death is fin, and the ftrength of fin 
 is the law : but thanks be unto God, who giveth us 
 the victory, through our Lord Jefus Chrift. Amen." 
 i Cor. xv. 55, 56, 57, 
 
6 F 
 
 EFFECTUAL CALLING, 
 
 T 
 
 H E docVme of Calling (which I term Ef- 
 fectual, to diftinguilli it from that which is outward 
 only, and prevails not) refpecls the means whereby, 
 and the manner how, God's cleft are actually prepar- 
 ed for that falvation he hath choien them to : it is 
 God's revealing his Son in them j and he doth it by 
 the Holy Ghoft, whole office it is to fanctify whom the 
 Father hath eleded, and Chrift redeemed, i Pet; i. 
 2. Jude, verfe i. Theie three acts ot grace are pe- 
 culiar to the three perfons of the facred Trinity ref- 
 pedively, and are all predicated of the fame fubjeds ; 
 and that as a party feiecl, and diftinguimed from oth- 
 ers : they are u chofen out of the world/' John, xv. 
 19. " redeemed from among men" Rev. xiv. 4. and 
 taken 4< from among the Gentiles/' Ads, xv. 14. 
 
 Next to the glory of his grace, and the honour of 
 his Son, the Lord hath placed the bleilednefs of his 
 choieu as the principal fcope and end ot all he Lath 
 done in the world, or will do. It could not, there- 
 fore> (land with his holy wifdom, to leave thofe he 
 was pleaied to choofe unto falvation, to the conduct 
 of their own underftanding and will, with fuch means 
 and helps as they have in common with other men, 
 and thereon to fufpend the whole ot his great defign ; 
 for by luch a courie it would not only be liable to 
 P truftration, 
 
*i6 A PRACTICAL DISCOURSE 
 
 fruftratfoh, but be certainly defeated. For preven- 
 tion whereof, and that the purpofe of his grace might 
 Hand, he hath made it of the fubftance of predeftma- 
 tion, to prepare and apply the means, as well as to ap- 
 point the end ; which in facred language is termed a 
 " giving of all things pertaining to life and godli- 
 nefs," 2 Pet. i. 3. 
 
 The fumofwhat I intend on the prefent fubject is 
 ^omprifed in the following proposition, namely, 
 
 Prop. That whatever things are requifite to falva- 
 tion, are given cf God freely to all the elect ; 
 and wrought in them effectually, by the divine 
 power, in order to that falvation to which he 
 hath appointed them. 
 
 By falvation here, I underftand the faints perfect 
 fettlement in blefiedneis and glory : and, by things 
 requifite thereto, all tbofe gifts, graces, and opera- 
 tions, that are any way neceiTary to their actual ob- 
 tainment of that ftate. The divine power, is that 
 ability of working which God hath referved to him- 
 fe'lf ; and is not moved or governed by the creature's 
 act, but by the good pleafure of his own will. 
 
 That divers things are requifite to falvationj needs 
 no proof : my buiinefs therefore is to (hew, 
 
 I. What thefe requisites to falv'jtion are. 
 
 II. What root it is they proceed from. 
 
 III. Whom they do belong unto, and by what right. 
 
 IV. The way and manner of Gcd's dilpenfing them. 
 
 I. What thefe requifitesto fa! ration are. 
 
 They are of three forts ; feme to be done for us ; 
 iome upon us, or in us ; and others by us ; yet to as 
 not without the fpecial aid and affiftance of the firil 
 :io,enf, that good Spirit who began. the work, and 
 worketh all in all. The great thing to be done for 
 us (next after election), is redemption from fin : this- 
 
 was 
 
OF EFFECTUAL CALLING. to 7 
 
 was a work of infinite moment, and as far above the 
 Undertaking of creatures : for, I. The jaftice of 
 God, that muft be fatisfied, by a bearing the turfe 
 due to tranfgreflbrs : by this we arc faved from wrath ; 
 and without this, divine juftice will not open the 
 houfe of his prifoners. 2. All righteoufnefs muft be 
 fulfilled by an ablolute perfect fubje&ion to the law : 
 by this; we are interefted in eternal Hie - 9 and without 
 this, there is no entering into reft. 3. The devil, 
 who had the power of death, muft be deftroyed, and 
 his works of darknefs (by which he leads captive at 
 his will) diflblved ; that life and immortality might 
 be brought to light, and the prey delivered. None 
 of wh ; ch works could ever have been effeded, but by 
 one of the fame nature with the parties peccant or 
 aggreffing, and yet equal in power and dignity with 
 the majefty offended 3 for which caufe and end, 
 *< God fent forth his Son, made of a woman, and 
 made unde* the law/' &c. Gal. iv. 4, 5. that what 
 the law .could not do, becaufe of its weaknefs through 
 the fkfh, the Son of God, in the likenef$ of finful 
 flefh, might perform $ and fo condemn fin in thst 
 flcfh which gave it entrance, Rom. viii. 3. This 
 was the proper fubjed of the former head, namely, 
 Redemption : the end of which (partly) was, to 
 bring in the next fort of things requifite to falvation, 
 that is, fuch as are to be done upon and in the eledr, 
 namely, their reconcilement to Gocl, and receiving 
 the adoption of fons. This is the adual performance 
 of what was intentionally in el.-ftion, aud virtually in 
 the death of Chrift, as the neceffary way and tnean^ 
 to their ultimate end. The fum of thefe requifites 
 confift in faith and fanftification, 2 ThefT. ii. 13. the 
 orie imports otir right, the other our capacity ; faitk 
 intitles; and hblinefs rriectens : both which, though 
 exprcfled as two, go always together, as if but one ; 
 and are as infeparable as light from the fun : and, 
 without thefe, our little world would ftill be in dark- 
 nefs, notwithflanding all the light that fhines about 
 
 us. 
 
2*S A PRACTICAL DISCOURSE 
 
 us, or within -us : neither knowing our danger, nor 
 how to cfcape it. 
 
 i. Faith. This, in general, is that fpiritual light in 
 which we fee ourfeives by nature children of wrath, 
 and wholly unable to change- our (late, and withal, do 
 apprehend " God j unifying freely by his grace, through 
 the redemption that is in Jeius Chrift," Rorn. iii. 24. 
 and to that end, do roll ourfeives upon him, and give 
 up ourfeives to his laws and government. It is ot the 
 elfence of faith, to empty the foul of (elf-ability. 
 And, i. Of its own underftanding : It is a beam of 
 divine light, which evidenceth all a man's natural 
 knowledge to be ignorance and darknels, as to fpiritu- 
 al things : the apoltle fpeaks of it, as of a faculty new- 
 Jy given, i John, v. 20. and the nature of its new 
 objects requires it ; for the natural man cannot dif- 
 cern the things of God, i Cor. ii. 14. They that 
 have the bed eyes now, were fometimes darknefs. 
 Faith empties the foul of its own righteoufnefs ; i. 
 By difcovering the uncleannefs of it, Ifa. Ixiv. 6. 2. 
 By thewing the neceility of a better, Rom. iii. 20. 
 3. In whom this better righteoufnefs is to be found, 
 chap. x. 4. 4. That it may be attained and had, 
 chap. iii. 21. 5. That being attained, the foul is 
 fafe, and may triumph over all, chap. viii. 34. and 
 chap. vii. 25. 6. That this better righteoufnefs and 
 its own cannot Pi and together, Gal. v. 2. Rom. x. 3. 
 And then, 3. The next work ot faith is, to empty 
 the ioul of its own (trength ; that is, of all confidence 
 in himleif, as to the -Qbtainrrient of that better righte- 
 outnefs. He makes it, indeed, his bufinefs to be 
 fhut of his own, and nioft gladly world be inveftcd 
 with the righteoufnefs of God ; but finds it a matter of 
 tranlcendent difficulty : now he is convinced it is n.) 
 eaiy matter to be laved ; lance to believe, and to keep 
 the whole law, arc things of an equal facility -, that is 
 they are both alike impoflihle to him ; but nothing, 
 he knows, is too hard for God, and therefore takes 
 hold of his flrcngth, lia. xxvii. 5. To work this 
 
 faith 
 
OF EFFECTUAL CALLING 
 
 faith in hirr?; and fo, by a faith unfeen, believes to a 
 kith that is viiible, Rom. i. 17. it is faith that is at 
 work all this while, though the foul knows it not till 
 afterwards. 
 
 2. The other grand requiiitc to faivation, is lanc- 
 tifkation, or perional inherent holinefs. Justification 
 is by a righteoufnefs imputed ; fandlification, infuied ; 
 the former is firft in order of nature ; they commence 
 together in point ot time, even as light in the air at 
 the fun's approach ; or as the reverfing an outlawry 
 inftantiy re-inflates the party in his former privileges ; 
 or as the cancelling a bill oi attainder reflores the 
 biood. Sandification is the divine nature communi- 
 cated ; by which the whole man is expr lied, with his 
 deeds, or rather fubdued 1 and brought under; for 
 they are not totally nulled in this life ; only proud 
 flefh is put down from its feat (and that is a great 
 matter), its dominion is taken away, and the feed of 
 God enthroned in its ftead : and fb we are faid to be 
 tranflated out of Satan's kingdom, or government, 
 into Chrift's, Col. i. 13. It is lometimes called Re- 
 generation, or a being born again, John, iii. 3. the 
 ieparating a man from his wild ftock, and grafting 
 him in the true, Rom. xi. 17. the forming of Chrilt 
 in us, and the law written in the heart. Heb. viii. 10. 
 that is, difpofitions according to God, or an heart af- 
 ter his own. It is alfo termed, the patting away of 
 old things, and a becoming new of all, 2 Cor. v. 17. 
 there is a change of principles, fcope, and end of a 
 man's life. Not that the old faculties are blotted out 
 or deftroyed, but reduced or renewed, according to the 
 " image of him that createth it," Col. iii. 10. Rom. 
 viii. 29. As the body, when it is regenerated (or 
 raifed again), mail be the fame that was fown ; but 
 f ) changed, and dignified in its qualities, as if it were 
 another : fo, in the foul's regeneration, the lame urv- 
 demanding, will, and affections do remain ; buttjuite 
 otherwife difpofed and qualified, according to the new 
 ohjefts they are to fconverfe with, And this is fb 
 
 mala 
 
23P A PRACTICAL DISCOURSE 
 
 main a requifite to falyation, that we arc not capable 
 of heaven without it : even the local heaven would 
 not be a place of happinefs (o a foul unfan<5lif]ed : 
 no communion there without concord : and that 
 is the reafon why Ipiritual notions are fo difguflful to 
 carnal men ; and if they cannot endure the (hadow, 
 how fliould they bear the fubftance and thing it (elf ? 
 in this work the foul is paffiye : but being thus quick- 
 ened by the Spirit of life from God, and fet upon 
 their feet, they ar.e capacitated for adion ; and now 
 (fay they, as Daniel, now) " let my Lord fpeak, for 
 thou baft ftrengthened me," Dan. x. 1 9, And thence- 
 forth their work and bufi.nefs is; :f to walk worthy of 
 the Lord jV to glorify that grace which hath favecl 
 them ; to walk before God in the daily cxercife o 
 thofe graces he hath given them ; and. to prefs after 
 perfection, that is, a ripenefs in grace,, or rneetnefs for 
 that ftate of glory which ajl tfctfe are preparatory to ; 
 to (bew forth his praifes ; tue virtues of him that 
 hath called thern ; making his law their rule, and his 
 glory their end above all -, and all it) a way of dutiful 
 gratitude : for though ye may, and pgght to have 
 reipcct to your own ialvation, peace and comfort ; yet 
 fo, as to fubftitute all to the glory of the grace ot 
 God : and take this by the way, to encourage you in 
 your duty, that the glory of God, and his people's 
 bleiTednefs are fo enterwoyen, as never to be divided : 
 while ye keep that moft directly in your eye and fcope, 
 your own concerns are moft currently going on ; they 
 fall in together, and keep in the fame channel. 
 
 II. Whence thefe requifites to falvation dp proceed. 
 
 That men mi^ht know thcmfelvcs to be creatures, 
 it was needful to. know the world had a beginning, by 
 whom, and how : and no lefs needful to know the 
 original of the world renewed. The not minding of 
 which, may have bc^en the occaficm of men*s alcrib- 
 ing. the r.cv. n to the coixou.rfe of free-will 
 
 ' atoms ; 
 
OF EFFECTUAL CALLING. 231 
 
 atoms : which teems at lealr, as irrational as the 
 contingent coming together of the viable frame. 
 
 Our prcient inquiry therefore is, touching the nu- 
 thor of faith and holinefs : what root they fpring 
 from ; who, or what is the efficient caufe of regene- 
 ration ; what power it is by which the new creature 
 is formed, and brought forth. Our afiertion is, that 
 the new creature is God's workmanfhip, entirely and 
 alone. This the Scriptures fcems evident for, and de- 
 livers in pofitive terms in James, i. 17. " Every good 
 o-ft, and every perf eel gift, is from above, and cometh 
 down from the Father of lights :" which is fo full 
 an anfwer to the queftion, as one would think admits 
 of no reply. But being a truth unacceptable to na- 
 ture, and fuch {hiving among men to intitle the hu- 
 man power and will to the fatherhood of this new 
 creation, it muft be argued : and our argument for 
 it is this ; that the new creature muft b^ wrought, 
 either by a divine power, en* by a natural power, or by 
 a concurrence of both together. But, 
 
 Firfly It cannot be wrought by a natural power, 
 and that for fuch reafons as thefe : 
 
 Arg. I. Becauie it is a creature ; and, of all crea- 
 tures, the nobltft and moft excellent. All the vir- 
 tuofi in the world are not able to make an atom : 
 they may refine and fublimate things that are, but 
 cannot give being to the lead thing that is not. How 
 then fhould the natural man give being to the new 
 creation ? To luppole fuch a thing would be a de- 
 grading to the divine nature ; a letting the image of 
 the heavenly below that of the earthly : for he that 
 builds, is worthy of more honour than the thing that 
 is built by him, jrkb. Hi. 3. 
 
 Arg. IL Nothing can afford what it hath not in 
 itfelf. Now, every foul, in nature, is darknefb, and 
 pofleffed with an habitual averfion irom God : but 
 light is not brought out of darknefs, nor iricndihip 
 out of enmity : no man will exped grapes from 
 thorns ; the prgdudt will be* accorviing to that ci 
 
*3* A PRACTICAL BISCOURSB 
 
 which it is produced ; every feed will have its own 
 body, i Cor. xv. 38. an evil tree cannot bring forth 
 good fruit, Matth. yii. 18. that which is born of the 
 flefh is flefh, John, iii. 6. and will never be better . 
 therefore the new creature, being a divine thing, can- 
 not be educed of natural principles. 
 
 Arg. III. The natural man is not only void of all 
 virtue and property that tends to regeneration ; but 
 is oppofite thereto. To be grafted into the true ol- 
 ive-tree, is contrary to nature, Rom. xi. 24. " the 
 carnal mind is enmity againft God," Rom. viii. 7. 
 and enmity being a principle uncapable of reconcile- 
 ment, it cannot be fuppoied it will help to deftroy it- 
 ielf : " they will not io much as feek after God, nor 
 take him into their thoughts/ 3 Pfal. x. 4. Satan 
 they follow with natural motion, John, viii. 44. but 
 as for the word of the Lord, they profefs ftoutly, they 
 ff will not hearken unto it/' Jer. xlix. 6. '*. they have 
 loved llrangers, and after them they will go/' chap. 
 ii. 25. So defperately wicked are the hearts of men, 
 chap. xvii. 9. they are even made up of ftefhly lufts, 
 which war againft the foul, and whatfoever hath ref- 
 pect to its happy reftorement. And this enmity is 
 maintained and animated, ( i.) By the darknefs that 
 is in them ; which all men in nature are filled with ; 
 or with falie lights, which are equally pernicious and 
 obftra&ive to this work : by reafon whereof, the 
 mod glorious objects, though juft before them, are 
 hid from their eyes : they do not, nor they cannot 
 difcern the things which are of God, i Cor. ii. 14, 
 they have falfe conceptions of every thing ; call good 
 evil, and evil good ; put light for darknefs, and dark- 
 nets for light ; and the moil excellent things are com- 
 monly turtheft off their approbation. It is a known 
 experiment, that the more fpiritual any truth is, the 
 more will carnal rcafoa object againft it : " how can 
 thefc things be ?" John, iii. 9. and " how can this 
 man give us his fkih to eat '" chap. yi. 52. By ail 
 the underflanding that men have before conversion, 
 
 they 
 
OF EFFECTUAL CALLING. 133 
 
 they are but more ftrongly prejudiced againft the 
 truth, Acts, xvii. 18. i Cor. i. 19. 23. (2.) This 
 enmity is further confirmed and fixed by the natural- 
 ity of it. If it were an adventitious quality, it might 
 poflibly be leparated ; but now it cannot by any ht> 
 man power. And that it is natural, appears, in that 
 the univerfality of mankind is infecled with it : it is 
 not here and there one, but all and every one, Jews 
 and Gentiles, are all under fin ; " none that under- 
 ftandeth j none that teeketh after God ; none that 
 doth good, no, not one," Rom. iii. 9 18. all fk(h 
 had corrupted his ways," Gen. vi. 12. every abom- 
 ination of their heart is only evil, and that continual- 
 ly," chap. viii. 2f. " every man is brutifh and alto- 
 gether filthy," Jer. x. 14. <c and this is their root ; 
 conceived in fin/ 1 Pfal. li. 5. " they go aftray from 
 the womb/* P/al. Iviii. 3. It alto grows up with 
 them ; and the longer it lives, the worie it is, and the 
 more impregnable, Jer. xiii. 23. "it is not {abject to 
 the law ot God, neither indeed can be," Rom. viii. 
 7. And though, at times, they look another way 
 (like bullets of ftone or lead, which, acted by a for* 
 eign power, are mounted into the air), their upward 
 motion quickly ceafeth, becaufe it was not natural j 
 they come again to th?ir centre of their own accord, 
 and there they live and die : as was verified in Saul, 
 Ahab, Agrippa, and others. 
 
 Arg. IV. The new creature cannot be the produd 
 of natural power, becaufe every thing is received and 
 improved according to the nature of that which re- 
 ceives it. Plants, and other creatures, turn all theic 
 nourifhment into their own fpecies and property. A 
 vine and a thiftie, both planted in one foil, have the 
 lame fun, dew, air, and other influences common to 
 both, yet each one coverts the whole of that it re- 
 ceives into its own fubftance aad kind. You may 
 plant and prune, dig and dung an evil tree, btftowt 
 what pains you will upon it, it does all but enable 
 the more pregnant production of evil fruic : pil fq 
 
 dbtk 
 
234 A PRACTICAL DISCOURSE 
 
 doth the natural man, even turn the grace of God iri~ 
 to lafcivioufnefs, jude, ver. 4. as to the pure ail 
 things are pure ; io to the impure all things are defil- 
 ed, Tit. i. 15. " David, by his afflictions, learned io 
 keep God's Jaws, P!kl. cxix. 6, 7. but Ahaz treipaf- 
 ied yet more, 2 Chron. xxviii. 22. Good Jofiah's 
 heart melts at reading the law, he humbles bimfelf, 
 and falls to reforming, chap, xxxiv. 27. 31. but wick- 
 ed Johoiakim, he cuts the roll in pieces, and burns it, 
 Jer. xxxvi. 23. thus fin, that is, corrupt nature, 
 works death by that which is good, Rom. vii, 8, 
 io. 
 
 Secondly > That the new creature is not wrought by 
 the concurrence of divine and natural power together, 
 the following argumets (hew. 
 
 Arg. I. The Holy Ghoft needs no afliftance in his 
 work : who and where is he that flood up for his help 
 when he moved on the waters, and brought forth 
 this world into foi'm ? Gen. i. 2. Job. xxxviii. 4. 
 when he weighed the mountains in kales, and the 
 hills in a balance ? -I fa. xl. 12. 14. He that made all 
 things of nothing, cannot be fuppofed to need the aid 
 of any. As man had nothing to do in the concep- 
 tion of ChrifVs human nature, but the power ot the 
 Moft High was alone in that work ; fo alfo it is in 
 forming Chrifl within us. Why fhould he call in the 
 aid of another, unlets deficient in himfelf ? and he 
 muft be greatly put to it, that takes in the help, of an 
 enemy. 
 
 Arg. II. If the Holy Ghofl had need of help, the 
 fiefh affords not the leaft, nor can. For, (i.) The 
 natural man is " without ftrength," Rom. v. 6. 
 The bed natured man in the world (until regenerate) 
 is but flefb ; and '< all fleflris grafs, and the glory of 
 it as the flower of grafs," i Pet. i. 24. which fades in 
 a moment ; it is an arm that has no ftrength, Job, 
 xxvi. 2. makes a fhew, but can do nothing. And it 
 is not weak only in itfelf, but it renders weak and 
 impotent whatever reJies upon it, cr may be ufe-d by 
 
 it. 
 
OF EFFECTUAL CALLING. 335 
 
 K, for any fpiritual end : a firaw in the hand of a gi- 
 ant will make no deeper imprefTicn than if in the hand 1 
 pf a ftrippling : the law itfelf, " which was ordained 
 to life, is made weak through the flem," Rom. vii. 
 lo. with chap. viii. 3. The flefh is on an oppofite 
 principle, at perfect enmity againft the holy feed ; as 
 you lee before : it anfWets, as Pharaoh, " Who is 
 the Lord, that I fhould obey him ?" Exod. v. 2. its 
 whole bufmefs is to crufh the workings of the Spirit ; 
 and the conflict ceafeth not, but in the total over- 
 throw of r.he one party. The flefh and the fpirit al- 
 ways have been, are, and will be two -, yea, even where 
 the enmity hath loft its dominion, it will maintain a 
 conflict to the laft -, and if the one fights againft the 
 other after the new creature is formed, it will doubt- 
 lefs oppole the firft formation of it. (3.) If we iliould 
 fuppofe the flefh able, in any refpecl, to give afliftance 
 in this work, the Holy Ghoft would none of it : 
 what concord hath Chrift with Belial ?" 2 Cor. vi. 
 2. Such mixtures are an abomination to him : he 
 -would not permit his people to yoke an ox and an afs 
 together in ploughing, Deut. xxii. 10. nor to fow 
 their land with divers feeds, verfe 9. and if in building 
 an altar their tools were lifted upon it, the Lord reck- 
 pns it defiled, Exod. xx. 25. (4.) Suppofe a poffibil- 
 ity of conjunction : what would be the iffue of it ? 
 " when the fons of God went in to the daughters of 
 men, giants were born to them," Gen. vi. 4. If crea- 
 tures of tveral kinds fhould couple together, what 
 can be produced b>ut a monfter in nature 7 luch mon- 
 fters in fpirituals are hypocrites and temporary believ- 
 ers : in whom there is fomething begotton OH their 
 wills, by the common drivings and enlightenings of 
 the Spirit, which attains to a kind of formality, but 
 proves, in the end, a lump of dead flefli : it never 
 comes to be a new creature : as you fee in Her- 
 od and Agrippa. An owl's egg, though -hatched by 
 a dove or eagle, will prove but a night-bird : the feed 
 of the bond-woman wifi be carnal, though Abraham 
 hi&felf be the father of it. Tq 
 
236- A PRACTICAL DISCOURSE 
 
 To illuflrate this a little farther, I would briefly re- 
 count what moil probably mould influence the hearts 
 of men, and lead them to repentance ; with their 
 common, if not conftant effect, when left to their 
 free-will improvements. I reduce them to five : a 
 profperous condition ; afflictions ; the word of God - y 
 the Drivings of the Spirit ; and miracles. 
 
 1. Proiperity : this, we find, hath not done it. 
 How many have been the worfe, and how few, if 
 any, the better for it ? even " Jefhurun waxed fat 
 and kicked," Deut. xxxii. 15. In the time of the 
 Judges, whenever they had refpite from trouble, they 
 prefently fell to idolatry : " when Uzziah was ftrong, 
 his heart was lifted up to his deflru&ion," 2 Chron. 
 xxvi. 1 6. Some there be that are not in trouble like 
 other men ; their eyes ftand out with fatneis -, they 
 have more than heart can wifh, &c. But are they 
 bettered by it ? no ; ^ pride compaffeth them about 
 like a chain, and they fet their mouths againft the 
 heavens, 1 ' Pfal. Ixxiii. 3 <). fo true is that maxim, 
 " Let favour be fhewn to the wicked, yet will he not 
 learn rrghteou-fncfs : in the lancl of uprightnefs will he 
 deal unjuflly," I fa, xxvi. 10. 
 
 2. Afflictions and judgments will not do it. It 
 appears by Amos, that that people were loaded witl\ 
 variety of judgments, " yet they turned not to him 
 that finote them," Amos, iv. 612. the more they 
 were (Fricken, the more they revolted," Ifa. i. 5. 
 " The Lord was wroth with Ephraim, and fmote 
 him y he hid his face from him, and was wroth" 
 (which, if any thing, fhould have moved him) : but 
 what cares Ephraim ? " he went on frowardly in the 
 way of his heart," Ifa. Ivii. 7. The Jews continue 
 to t'.iis day in their unbelief, though " wrath be come 
 upon them to the uttermafl." The antichriftian 
 world, ' when vinls of wrath were poured forth upon 
 them, <c they blalphemed God, and repented not/' 
 Kev, xvi. 9 n. Hof- vii % 9, 10. thus, " bray a 
 fool in a mortar, yet will not his foolifhnefs depart 
 
 from 
 
OF EFFECTUAL .CALLING. 237 
 
 from him," Prov. xxii. 27. it is natural to him, and 
 therefore infeparable. 
 
 3. The word of God and his ordinances. Neither 
 is it in thefe to turn the heart back again. Of this, 
 the people of lirael are a pregnant example ; * c to 
 them were committed the oracles. of God," Rom. iii. 
 
 2. no nation had God fo nigh them as they, Deut. 
 iv. 7. and yet the mod ftubborn, ftiff-necked people 
 that ever the earth bore. " The Lord fends them 
 his prophets, rifing early and fending," 2 Chron. 
 xxxvi. 1.5, 16. and fee how they are ufed ! firft, 
 " they flight his meflengers, and fend them away 
 empty," jer. xxv. 3, 4. then they fall to " beating 
 and impriioning of them," Jer. xxxvii. 15. yea, they 
 proceed farther (for this enmity knows no bounds), 
 iorne they ftoned, others they " flew with the fword," 
 Luke, xx. 10 15. when was there one that efcaped 
 them ? At lad he fends them his Son ; furely, "they 
 \viil reverence him !" No, this is the heir ; come, let 
 us kill him," Mat xxi. 38. and thus they went on, 
 until there was no remedy," 2 Chron xxxvi. 16. 
 
 4. The world of ungodly in Noah's time. After 
 warning of the flood, they had the " Spirit of God 
 flriving with them fix-fcore years together," Gen. vi. 
 
 3. and yet, not a man in the whole univerfe prevail- 
 ed upon. The people in the wildernefs how many 
 ways did the Lord ftrive with them, by mighty de- 
 liverances, terrible appearances, merciful providences, 
 dreadful judgments ; and this forty years together ! 
 and yet, ftiil they went on " rebelling againft him, 
 and vexing his Holy Spirit," I(a. Ixiii. 10. 
 
 5. Miracles will not do it. What a multitude of 
 thete, mingled with judgments, were (hewn upon 
 Pharaoh ! all which did but further harden him, 
 Exod. vii. 14 22. chap. viii. 19. chap, ix, 7, &c. 
 Then the people of the wildernefs : take but that 
 one inftance of Corah and his company ; " the earth 
 clave afunder, and fwallowed up the chief of the mu- 
 tineers, with all that they had : they went alive into 
 
 the 
 
*3* A PRACTICAL DISCOURSE 
 
 the pit," Numb. xvi. 32. two hundred and fifty 
 more were confumed by fire from heaven, verfe 35. 
 which one would think mould caufe them to fear the 
 Lord, and do not more prefumptuoufly ; and yet the 
 next thing we hear of them, on the very morrow, 
 they are at it again ; and that not a party of them* 
 but the whole congregation, verfe 41. All which 
 confidered and laid together, it follows, with much 
 evidence, 
 
 Thirdly, That the new creature is the produd of 
 divine power alone. A point of great concernment, 
 if duly confidered. 
 
 The evangelift John is clear on our fide, touching 
 this original and pedigree of it ; both whence it is 
 notj and whence it is : " it is born, not of blood ;" 
 that is, it belongs hot to, nor is brought forth in any, 
 as they are men made of flefh and blood 5 nor as they 
 are " Abraham's feed according to the flefh,"' Rom. 
 ix. 7. nor is it born of the will of the flefh ;" the 
 carnal and fenfual affections have nothing to do in the 
 fpiritual birth : " nor of the will of man " the ra- 
 tional faculties, by which men are fet above the rank 
 of other creatures, even thefe contribute nothing to 
 our divine fonfhip : c< but it is of God," John, i. 13. 
 that is, it is his work alone ; and the natural man 
 has nothing to do in it : he is as perfectly unaclive 
 in it, as the dry bones in cauiing themfelves to live, 
 Ezek. xxx vii. 5. 9. 14. or as Lazarus in reviving 
 himfelf ; of whom it is faid, " He that was dead 
 came forth bound Innd and foot," John, xi. 44. 
 which was fuch a demonftration of divine power, that 
 the Phanfees themfelves acknowledge, " if they now 
 let him alone, all men will believe in him," John, xi. 
 48. (And it it were not fo, the Lord alone ftiould 
 not be exalted.) And with this falls in that other 
 beloved difdple, James ; < c Of his own will begat he 
 us," James, i. 1 1. 2 Pet. i. 8. that is, by his own 
 divine power he forms and brings forth the new crea- 
 tion, without any affiltince from the old, or co-opera- 
 tion 
 
OF EFFECTUAL CALLING. 239 
 
 tion of it : they contribute no more to it, than thofc 
 who fleep in the duft to their own refurre&ion. Pe- 
 ter, he alio tells us, " It is born of incorruptible feed," 
 i Pet. i. 23. and John, again, that " it is born of 
 the Spirit," John, iii. 8. which is plainly to be of the 
 offspring of God. Of like tenor is that of the proph- 
 et, " Thou haft wrought all our woiks in us," Ifa. 
 xxvi. 12. and that of Paul, " We are his workman- 
 mip," Ephef. i. 10. as alfo that of the Pfalmift, " It 
 is he that hath made us, and not we ourfelves, his 
 people," Pfal. c. 2. We find it here, and in John, 
 expreiled both negatively and pofitivefy ; as purpofely 
 and for ever to exclude whatever is in man, from be- 
 ing fo much as thought contributary to the new cre- 
 ation ; and tnat the whole work might be fathered 
 upon God only : which is, indeed, the natural refult 
 of all thofe Scriptures which ipeak of it under the no- 
 tion of a creature ; which neceilarily implies, that 
 the whole of it, both matter and form, is from the 
 Creator : for, in truth, a creature's foundation is 
 nothing, befides the good plea fu re of God. Jt may 
 further be noted, that in James, " the Father of 
 lights" is (aid to beget it ; and in the Galatians* 
 " Jerufalem which is above" to be the mother of it ; 
 and in John, as before, that it is born of the Spirit. 
 No'y, it father and mother, begetter and bringer 
 forth, are both in heaven, what mall the man of 
 earth found his pretenfions upon, as to the parentage 
 of the new creature ? 
 
 And further, it is worthy of remark ; I. What 
 fort of initruments were moftly ufed in this work. 
 Not the learned, but illiterate men : and of thefe, 
 fuch mod: eminently as had neither elegancy of fpeech, 
 nor majeftic prefence, i Cor. x. 10. and the end oif 
 this was, that it might appear* and men might be 
 convinced, that " their faith flood not in (was neither 
 made nor maintained by) the wifdom. of men 3 but 
 the power of God," i Cor. ii. 3, 4, 5. 
 
 the 
 
 
4S A PRACTICAL DISCOURSE 
 
 The natural unaptnefs of the perfons commonly 
 wrought upon, to receive thofe high-born principles : 
 not many of the wife and noble, but the poor, bale, 
 and foolilh ; that is, in comparifon of others. And 
 'why thefe ? Truly it was to make good the truth 
 that is here afferted, namely, " That no flefh might 
 glory in his prefence," chap. i. 26 29. And yet 
 like wife take notice, that the wife and noble were not 
 excluded j witnefs the wife of Herod's fteward, Jo- 
 feph, Nicodemus, and Sergius Paulus, a prudent man : 
 which further iiluftrates the power of God, in that he 
 did, by thole weak and contemptible means, bring in 
 alfo fuch as thefe. 
 
 3. The Scripture is fo erilphaticaity afcribing this 
 work, unto God : which kind of afcription were very 
 knproper, if faith and holinefs were things fo common, 
 and eafily attained, and the natural man fo able and 
 virtuous an engine in that work, as mod men imag- 
 ine. Paul (tiles it, " The faith of the operation of 
 God," Col. ii. 12. Ifaiah makes it dependent on 
 the <f arm of the Lord revealed," Jfa. liii. i. that is, 
 made bare, and put forth to the utmoft. Our Sa- 
 viour, he attributes it to God the Father, as Lord of 
 heaven and earth, Matth. xi. 25. And Paul, again, 
 to the " exceeding greatnefs of his mighty power, 
 even the fame by which he raifed Jefus Chrift from 
 the dead, Col. i. 12. even then, when the fins of all 
 his people lay upon him ; and all the malice, ftrengtb, 
 and fubtilty of the powers of darkneis were up in 
 arms againtt it : which was indeed the higheft indi- 
 cation ot divine power that ever was put forth, or 
 (hall be. 
 
 HI. The next thing to be N (hewn is, who thole blefTed 
 ones are to who.n thefe requifites to falvation d 
 belong ; and by what title. 
 
 The anfwer is they all do belong to e-ecl: perfons, 
 and rhat in right of their Election. Elect and Believer 
 
 are 
 
OF EFFECTUAL CALLING. * 4 t 
 
 arc convertible terms : every believer is an elect perfon, 
 & every elect perfon is a believer, or fhall be in his time. 
 This right, indeed, isnextly founded upon redemption; 
 but being originally from Election, I mall fpeak here 
 only to that. To put effects in the place of caufes, and 
 caufes of effects, is a great abfurdity in natural things; 
 and yet how prone are we to it in matters of divine 
 concernment ! which chiefly comes from the pride of 
 cur fpirits, who fain would be fomebody in procuring 
 our own happinefs ; and do therefore afcribe it to 
 any caufe, rather than that which is proper to it* 
 This is a great evil ; and the more perilous and catch- 
 ing, becaufe efpoufed by fome of no common profeffion 
 and that with great pretences of reafon for it. To re- 
 fute which, your moll rational courfe will be to fearcli 
 and confult the Scriptures ; whole teftimony, and 
 right reafon, do always fort together : and if by this 
 afcent you follow falvation, and all the conducements 
 thereto up to their head, you fhall find them all to 
 be intirely and abiolutely of God, and contained in the 
 fame decree ; and, contequently, that faith and holi- 
 nefs are the effects and certain confequences of elec- 
 tion. 
 
 The genuine import of Scripture-falvation is broad 
 and comprehenlive, extending to all manner of icqui- 
 fites which any way conduce to the perfect accom- 
 plifhment of the thing itfelf. Outward falvation, 
 whatever belongs to the outward man's prelervation ; 
 as water, bread, walls, bulwarks, &c. I fa. xxvi. i. 
 " Salvation will appoint walls and bulwarks ;" that 
 is, the promife of falvation implies and carries in it all 
 things pertaining to fafety : fo fpiritual ialvation, 
 whatever pertains to blefTednefs and glory ; as redemp- 
 tion from fin, faith, holinefs, and holding out to the 
 end : any of which being abfent, would invalidate all 
 the reft, as one round of a ladder plucked out, hin- 
 ders your afcent to the top. If one gives me a piece 
 of land that is all around inclofed, the law gives me a 
 way to it (thpugh no exprefs mention thereof in my 
 CL deed), 
 
tip A PRACTICAL DISCOURSE 
 
 deed), fo as to v take the profits ; his gift would 
 otherwife little avail me. Salvation is that the cleft 
 are endowed with ; faith and holinefs the neceffary 
 way to their actual pofleffion : and, therefore, thefe 
 they muft he ordained unto, and are, as well as to fal- 
 vation itfelf : for, being predeftinate to the adoption 
 of fons, Eph. i. 5. and to be conformed to the image 
 of " Chnft," Rorruviii. 28. (which is not perfectly 
 accomplished until hisapearing in glory) i John, iii, 
 
 2. they muft be predeftmated alfo to all thofe inter- 
 mediate difpenfations and graces which are requillte 
 thereto. For, right to the end, gives right to the 
 means : they are therfore laid to be chofen to falvati- 
 on, through fandification of the " Spirit, and belief 
 of the truth/* 2 TherT. ii. 13. In order of intention, 
 God wills the end firft, and then the means ; in or- 
 der of execution, the means firft, as directive to that 
 end, Rom. viii. 30. The eni is the caufe of the 
 means, Eph. ii. 4, 5. and election the caufe of them 
 both, chap. ii. 8. 10. 
 
 The promile of Canaan to Abraham's feed, did 
 virtually contain whatever t muft come between the 
 making of the promife and the final performance of 
 it : as, i. To multiply his feed into a nation. 2. To 
 keep Efau, Laban, and others, from hurting them, 
 
 3. To provide for them in time of famine. 4. To 
 preferve and encreafe them in Egypt y notwithftand- 
 ing the Egyptian's craft and cruelty to fupprefs them. 
 5. To bring them forth with an high hand, in con- 
 tempt of Pharauh's refolvednefs againft it, and his 
 potency to withttand it. 6,, To divide the lea be- 
 fore them, and provide them a table in the wildernefs. 
 7. To caufe their enemies hearts to faint, and become 
 as water. 8. To fend the hornet before them, and 
 to fight for them, &c. For otherwife the Lord's 
 giving them Canaan, had been but as the Pope's giv- 
 ing England to the Spaniard, that is, if he could get 
 it. And, laftly, to pardon their manifold great, and 
 high provocations ; by which they expofed them- 
 
 felves 
 
OF EFFECTUAL CALLING. 
 
 felves to wrath and extirpation daily. So is it in the 
 cafe of election ; it draws with it even all that is ten- 
 dent to the faints actual inveftiture with glory. The 
 apoftle, therefore, linketh eternity patt, with eternity 
 to come : he mikes Election and Glorification the 
 two extream points of the compafs ; Calling and Juf- 
 tification (which are parts intermediate) he founds 
 upon the firft, in order to the laft ; and gives you 
 their fet-courfe. In Rom. viii. " Whom he did 
 foreknow, them allo he did predeftinate (to what ?} 
 to be conformed to the image of his Son ; and whom 
 he did predeftinate, them alfo he called/* Rom. viii r 
 20;. And what did he call them to ? He called them 
 to holinefsj to glory and virtue, 2 Pet. i. 3. and 
 sc whom he called, them alio he juftified and glorifi- 
 ed/' Rom. viii. 30., Thefe all do belong to the 
 fame perfons, arid that by virtue of the decree 3 and 
 no one of them did ever go alone. 
 
 The like fuccefliori of caufes and effects ye have in 
 the 1 6th of Ezekiel, 6 12. The Lord finds them 
 in their blood, that is, in their natural loft condition : 
 he enters into covenant with them, and makes them 
 his own ; there,. is their Election : then he wafhes 
 them, and that thoroughly : there is their juttifica- 
 tion : and then adorns them ; there is their fanctifi- 
 cation, which always is confum mated in glory. In 
 the i yth of the Acts, ye have Paul preaching at Thef- 
 falonica, ver. i 4. The fame doctrine was pro- 
 pounded to all indefinitely ; and it muft be ib, for 
 the minifter knows not the elect from other men ; 
 but the Holy Ghoft, who fearcheth the deep things 
 of God, and hath the management of this work com- 
 mitted to him, he knew the elecl: by name, John, x. 
 iii. and accordingly took them, " gathered them one 
 by one," Ifa, xxvii. 12. (each one in his proper time) 
 <s and opened their ears to difciplirte," Job, xxvi, 10. 
 making them what they were chofen to be. And 
 the fame apoftle, in his epiftle to the Theflalonians, 
 where he celebrates the effefls of this fermon, brings 
 
244 A PRACTICAL DISCOURSE 
 
 in their Eledion as the caufe of their converfion ; 
 " Knowing, brethren, beloved, your eledion of God ; 
 for our gofpel came not to you in word only (as it 
 did to others), but in power," i Thef. 4, 5. So in 
 the Ads, " As many as were ordained to eternal life, 
 " believed," Ads, xiii. 48. and <; the Lord added to 
 the church daily (whom did he add ?) fuch as fhould 
 be faved," chap. ii. 47. Effectual Calling is a fure 
 demontlration of election, and the firft effect by which 
 it can be known. 
 
 That precious faith through which we are faved, is 
 obtained " through the righteoufnefs of God, and our 
 Saviour Jefus Chrift," 2 Pet. i. i. i. It is given 
 through the righteoufnefs of God the Father ; and fo, 
 it either refpeds his ordaining us to eternal life ; in 
 which ad he did implicitly engage himfeif to give us 
 faith, which may therefore be " called the faith of 
 God's eled," Tit. i. i.-or elfe it refpeds his promife 
 made to Chrift, " that making his foul an offering 
 for fin, he mould fee his feed/ 1 Ifa. liii. 10. Tit. i. 2. 
 with 2 Tim. i. 9. or it may be intended of both. 
 2. The righteoufnefs of Chiift is concerned in it two 
 ways : i. As the meriting or procuring caufe there- 
 of ; and fo this faith belongs of right to every one he 
 died for, Phil. i. 29. Or, 2. As he is that faithful 
 fervant, who gives to every one according as he hath 
 received of the Father for them, Ephef. iv. 7, 8. in 
 all which refpeds it evidently flows from Eiedion. 
 To confirm which, Peter fays expreffly, in his former 
 epiille, that they were " eleded unto obedience, and 
 fprinkling of the blood of Jefus Chrift," i Pet. i. 2. 
 So the myflery of his will is made known, according 
 to his good pleaiure, which he had purpofed in him- 
 felf, Eph. i. 9. The fame intend ment we have in the 
 Corinthians ; '* The preaching of the gofpd is to 
 them that perifh, foolimnefs : but to us who are fav- 
 ed, it is the power of God," i Cor. i. 18. and in 
 Timothy, " Who hith faved us, and called us with 
 an holy calling," 2 Tim. i. 9, ia both places laving 
 
 is . 
 
OF EFFECTUAL CALLING 245 
 
 is put before calling, and then it mud be before faith : 
 and how men are faved before they believe, unlefs by 
 Election (or Redemption, which is commenfurate 
 with Election), doth not appear to us. To this pur- 
 pole it is further obfervable, that in Rom. viii. 30. 
 the apoftle fets predeflination before calling , as in 
 Timothy and the Corinthians, he doth faving : and 
 in Rom. ix. 23, 24. he puts calling in a tenfe fubfe- 
 quent to Election, or preparing unto glory. The 
 apoftle Jude, his fentence alfo accords with it : he 
 directs his epiflle " to them that are fanctified by 
 God the Father, and preferved in Jefus Chrift, and 
 called," (ver. i.) where, by fanctifted he means elect- 
 ed, feparated, or fet apart : in this fenfe the word is 
 ufed elfewhere, where it will not admit of any' other, 
 Exod. iii. 13. " I am the Lord that doth fanctify 
 you :" and more plainly in Numb. viii. 17. " All 
 the firft-born of the children of Ifrael are mine : on 
 the day that I fmote every firft-born in the land of 
 Egypt, I fanctified them for myfelf :" here no other 
 thing but choofing, (electing, or letting apart, can be 
 intended : aud I fee no reafon why it fhould not be 
 fo underftood in that of Jude. 
 
 And it is termed an holy calling, not only as it 
 calleth us to holinefs ; but as it is facred, peculiar, fet 
 apart, and appropriated to an holy people, namely, 
 thole whom the Lord fet apart for himfelf : whole 
 eternal lanctifying them in his decree, was the origin- 
 al caufe of their being fanctified actually ; " he loved 
 them with an everlafting love, and therefore with lov- 
 ing-kindnefs doth he draw them, 7 ' Jer. xxxi. 3. and 
 this their actual fanctification is fo indubitable a con- 
 fequent of the decretive, and fo appropriate to the 
 fame perform, that the fame word is ufed for both ; 
 as it is alfo for Redemption : " for their fakes (fays 
 Chrift) I fanctify myfelf,'* John, xvii. 19. A like 
 inftance of this we have in Eldad and Medad, who 
 though they came not up to the tabernacle with their 
 brethren, yet, being of them that were written, 
 '* the Spirit came upon them, and they prophefi- 
 
 ed 
 
346 A PRACTICAL DISCOURSE 
 
 phefied in the camp," Numb. xi. 26. (Eleftiorj 
 finds out men when they think not of it.) So the 
 Lord firft determines Jeremy t j his office ; then puts 
 forth his hand, and fits him for his work, Jer. L 9. 
 Even Chrift himfelf was firft appointed to his media- 
 tory office -, and then the Spirit came upon him, be- 
 caufe fo appointed, Ifa. Ixi. i. 
 
 Qiter. In the i ft of John, 16. it is faid, that " to 
 them which received him, he gave power to become 
 the (ons of God ;" which feems to put their believ- 
 ing before their fonmip. 
 
 Solut. Albeit that faith goes before the manifefta- 
 tion of our ton (hi p, yet not before our fonmip itfelf ; 
 " the adoption of ions, is that we were predeftinated 
 to before the foundation of the world/.' Ephef. i. 4, 5. 
 That therefore in John, muft be underftood with that 
 of Mofes, when he pleads with God for his prefence 
 with his people ; fo fhall we be (eparated from all the 
 people that are on the face of the earth," Exod. 
 xxxiii. 13. not that this feparation was now to be 
 made ; it was done before, Let. xx. 24. but his 
 meaning is, that by the Lord's going with them, this 
 their feparation fhould ' be manifefted. The fame 
 fenfe of the word ye have in Matth. v. " Love your 
 enemies ; blefs them that curie you ; that ye may be 
 (that "is, that ye may appear to be) the children of 
 your Father which is in heaven/' Dcut. vii. 6* Matt, 
 y. 44, 45. iri like manner we become " the fons of 
 God by faith," Gal.'iii. 26. 
 
 T he budding of Aaron's rod was noC the caufe oi 
 God's choofing him to the priefthood, Numb. xvii. 
 5. 8. nor the falling of the lot upon Saul, and after- 
 wards upon Matthias, the reafon why God defigned 
 them, the one to the kingdom, and tfte other to the 
 apoftleuYip ; they were " both appointed before, and 
 thofe events were but the effects of their fore- appoint- 
 ment, and evidences of it, i Sam. ix. 16. with chap. 
 .21. Acls, i. 24. 26. So the giving of the Spirit 
 is |%f v:l,ich fellows eleflion , " becaufe fons, GoU 
 
 hath' 
 
OF EFFECTUAL CALLING. 247 
 
 hath fent forth the Spirit of his Son into your hearts," 
 Gal. iv. 6. Although the manifestation of our adop- 
 tion, and our adual enjoyment of its privileges, are in 
 time ; yet the thing itfelf we were predeftinated to 
 from everlafting, Eph. 1.4,5/9. n. Purfuant to 
 this, our Saviour manifefts the Father's name to the 
 men he had given him out of the world ; and Iheie 
 receive it, John, xvii. 6. 8. The iheep hear his 
 voice, and follow him, chap. x. 27. Of others he 
 faith expreffly, " Ye believe not, becaufe ye are not 
 of my fheep," ver. 26. ' He that is of God, hear- 
 cth God's words ; ye therefore hear them not, be- 
 caufe ye are not of God," chap. viii. 47. The lame 
 reafon he gives for his different minifhation towards 
 his own and others ; to the one it was given to know 
 the myfteries of the kingdom of God ; to the other 
 it was not given," Matth. xiii. n. and, therefore, 
 having ended his parables, he difmifies the multitude, 
 as having no more for them ; but to his difciples he 
 expounded every thing in private, Mark, iv. 34. and 
 ye fee he puts it upon eledion, as that which had in- 
 vefled them with this prerogative above the reft ; 
 " To you it is given ;" that is, it belonged to them 
 by God's donation and appointment : they are firib 
 faints by election, then faints by calling, Rom. i. 7. 
 
 When Chrift appeared to Paul going to Damafcus, 
 they that were with him were all in a maze ; a voice 
 they heard, but knew not what it fpake ; why fo, 
 fince they were as likely to yield as he ? it was not in- 
 tended for them, and therefore their ears were not 
 beared, nor the fpeach dire&ed to them, but to Paul, 
 and to Paul by name : but why to Paul above the 
 reft, iince he was the ring-leader and chief perfecutor 
 in the company ? Paul was achoien vefiel ; and this^ 
 in brief, was the reafon of it, as you have it recorded 
 in Ads xxii. 14. " The God of our fathers hath 
 chofen thee, that thou thouldefl know his will. " The 
 Jews had many means of knowing the Mefliah, and 
 inducements to believe in him, which the Gentiles 
 
248 A PRACTICAL D1SCC&JRSE 
 
 had not ; and yet thefe embrace the gofpel, while the. 
 Jews reject it. Thofe who fought after righteoufnefs, 
 fell fhort of it ; when thofe who fought it not, attain- 
 ed it, Rom. ix. 30, 31. For the bottom reafon of 
 which different dilpenfation, we are referred to electi- 
 on ; "The election hath obtained, and the reft were 
 blinded." chap. xi. 7. 
 
 How varioufly are feveral men affected in hearing 
 the fame word ? The iheep, and the reft, have both 
 the fame outward means ; one neglects it, attends not 
 at all, or regards not what he hears ; a fecond quar- 
 rels at it ; as the Jews often did : a third is perfuaded 
 almoft ; as Agrippa was, and thofe that would hear 
 Paul again of that matter : a fourth is pricked in the 
 heart, and perfuaded altogether. It is a ftumbi ing- 
 block to fome, foolifhnefs to others, and to fome it is 
 the power of God : and thefe fome are fuch as were 
 elected ; of thofe to whom the promife was made, 
 Acts, ii. 39. and are therefore termed, the Called ac- 
 cording to his purpofe, Rom. viii. 28. and according 
 to his own purpofe and grace, which was given them 
 in Chrift before the world began, 2 Tim. i. 9. they 
 are firft chofen, and then caufed to approach unto 
 God, Pfal. Ixv. 4. 
 
 There is almoft no end of Scriptures to this pur- 
 pofe : I fnall inftance one more, and fo cloie up this 
 particular. All the bleffings which the faints are 
 .bleffed with, in time, are all beftowed according to 
 God's decree of election before time ; as is manifeft 
 from Ephef. i. 3, 4, 5. Where 1 obferve, i. That 
 election goes before the actual donation of fpiritual 
 bleiTings : for thefe are given in time, that was be- 
 fore time ; and that which comes after, cannot be 
 the caufe of that which went before it : one effect 
 'may be the caufe of another ; but not the caufe of 
 that which caufeth itfelf. 2. That the actual dona- 
 tion of fpiritual bleflings is according to election ; 
 that is, election is th; rule by which the difpenfatioa 
 is guided ; it i? adequate with cleft ion, and anfwera- 
 
 ble 
 
OF EFFECTUAL GALLING. 249 
 
 b!e thereto ; even as the impreflion is to the printing 
 types ; or as the fafhion of David's body, to the plat- 
 form thereof in God's book ; and the tabernacle, to 
 the pattern (hewn in the mount, according to which 
 all things are made, as well in relpect of number, 
 weight, and meafure, as form and figure. Spiritual 
 bleffings are not given to one more or fewer, or in 
 other manner, but juft as election had laid it forth : 
 which alfo is further confirmed by Rev. xxi. 27. 
 where we find, that none are admitted into the holy 
 city, but fuch " whofe names were written in the 
 book oflife ; and whoever was not found written in 
 that book, was cad into .the lake of fire," Rev. xx. 
 55. which (hews, that at the latter day it will be ta- 
 ken for granted, that " as many as were ordained to 
 eternal life, believed ;" and that all and every one 
 without the lift of election, died in unbelief; that 
 " the election obtained," Acts, xiii. 48. " and the 
 reft were blinded," Rom. xi. 7. therefore faith and 
 holinefs are not the cauie, but the certain effects and 
 confequents of election. 
 
 Now if any fhould afk (by the way) wherein the 
 fpeciai love of God to elect perfons difcovers itfelf be- 
 fore their conyerfion ? I cannot affign any plain or 
 open difcoveries of it, by which the elect "may be 
 known from other men, fince all outward things fall 
 alike to all : " the heir, while a child, differs nothing 
 from a fervant, although he be lord of all," by Elec- 
 tion, Gal. iv. i. And yet there are divers gracious 
 operations of that love towards them, even in com- 
 mon providences, albeit they are not perceived till af- 
 terwards : as, 
 
 T. In keeping alive the root or ftem they were to 
 grow from : this, perhaps, was not the lead caufe of 
 adding fifteen years to Hezekiah's life ; namely, for 
 Jofiah's fake, who WL\S to come of his lineage ; Ma- 
 nafleh, who was to be his grand-father, not being yet 
 born : fo thofe days of tribulation were fhortened, 
 and many of the Jews, by fpeciai providence, kept 
 
 alive, 
 
A PRACTICAL DISCOURSE 
 
 alive, for the elecTs fake that fhould be of their pro- 
 geny, perhaps two thoufand years after. 
 
 2. In preferving the elecl themfelves from many a 
 death they were obnoxious to before their converfion, 
 as he alfo did Manafleh : and this was the caufe, 
 when Satan had them in his net, and had dragged 
 them to the brink of hell, that " the Lord fent from 
 heaven, and faved them," Pfal. Ivii. 3. " Deliver 
 him ; I have found a ranfom," Job, xxxiii. 24. q. d. 
 He is mine, and I have defigned him to another end. 
 
 3. In keeping them from the unpardonable fin : 
 thus Paul, being a chofen veffel, was kept without 
 that knowledge of Chrift which fome of the Pharifees 
 had ; for otherwife his perfecuting the church of God 
 had been incapable of pardon, as appears from i Tim. 
 i. 13. "I obtained mercy, becaufe I did it igno- 
 rantly." 
 
 4. In cafting the lot of their habitation where he 
 hath planted, or will plant, the means of grace ; or 
 bringing them, providentially, "where fome effectual 
 word (hall be fpoken to them : the one is verified in 
 thofe who dwelt at Corinth, where Paul cnuft preach, 
 and not hold his peace ; for, fays the Lord, " 1 have 
 much people in this city," A&s, xviii. 9, 10. the 
 ether, in thofe were come to Jerufalem at the feaft of 
 Pentecoft, from all parts of the world j which gave 
 them the opportunity of coming together, and of 
 hearing Peter's fermon, by means whereof thoufands 
 were converted, chap. ii. 5. It is further exemplified 
 by theftory of the Eunuch, chap. viii. 27. as alfo that 
 of Zaccheus, whofe intent reached no higher than to 
 fee what manner of perfon Chrift was, being fo much 
 talked of abroad ; and being low of flature, he climbs 
 into a tree, and there falvation meets both him and 
 his houfe, Luke, xix. 2- -9. 
 
 IV. Our lad enquiry is, Of the way and manner 
 of God's difpeniing fpiritual bleffings : and that 
 is effectually and freely. 
 
Qf TBB 
 
 OF EFFECTUAL CALLINGim $F I V JH^ 
 
 , Effectually. The foul is not turned to God 
 by a twine-thread ; nor doth the Lord content him- 
 felf with wifhing and woulcling that it might be fo, 
 after the manner of men, who either are iomewhat 
 indifferent about the thing, or have not wherewith to 
 effect their defires : nor merely by propounding, mov- 
 ing and driving, by moral fuafions, in{tructions,threat- 
 enings, and the like (which are ot little avail with a dark 
 understanding, and fixed enmity, which every natural 
 man is acted by ;) but by the putting forth of a pow- 
 er invincible : a power that will not be faid nay ; but 
 what it wills, that it will do ; what it undertakes, it 
 goes through with. To do a thing effectually, is to 
 it perfectly, thoroughly, fuccefsfully : fo to ufe and 
 apply the means, that the end defigned is fureiy 
 brought to pafs ; and this, notwithftanding all the 
 weaknefs, averfenefs, and repugnancy of the carnal 
 mind againfl it. 
 
 I might produce inftances not a few, touching 
 God's effectual working to bring about things of leffer 
 moment. How unwilling was Mofes to be his mef- 
 fenger to Pharaoh | pxod. iii. and iv. fo oppofite to 
 it, that when he had no farther plea nor excufe to 
 make, he carries it perverlely towards the Lord ; 
 ct Send by the Jiand of him whom thou fhouldeft 
 fend," fays he, chap. iv. 13. but God having defigned 
 him for the work, leaves him not until he had won 
 him to it, verfe I'S. So Pharaoh refolved he would 
 'not let the people go : but " I will ftretch out my 
 hand (fays God,) aod he (hall let you go." Much 
 more will he make his arm bare for the lalvation of 
 his chofen, whom he loved from everlaiting : and it 
 mull be fo done, 
 
 Arg. I. Becaufe, otherwife, the eleft fhould be in 
 no better condition than other men ; for, until con- 
 verfion, Satan hath as faft hold of them as of the 
 reft, Adam's fall was the devil's mafter-piece : to 
 bring men into his own condemnation, is the trophy 
 he glories in 3 and being a prince, both proud, fubtil, 
 
252 A PRACTICAL DISCOURSE 
 
 and imperious, you may not think he will be baffled 
 or complimented out of his hold : intreaties, mena- 
 ces, and force of arguments, are of no weight with 
 him j he laughs at your ftrong reafons, and counts 
 them but rotten wood ; Jefus 1 know, and his Spirit 
 I know, Acls, xix. 15. but what are thefe ? No ; 
 this kind goes not forth by confent ; nothing will 
 move him, but that power which heaven and earth 
 do bow under ; he that made him (and he only) can 
 caufe his fword to approach unto him, and take the 
 prey from this terrible one. And for this it was, that 
 our Saviour tells the apoftles (when he (ends them 
 to <c turn men from Satan unto God/') that " all 
 power in heaven and earth was committed to him," 
 Matt, xxviii. 20. Luke, ix. i. which was indeed but 
 needful ; for they had furely gone on a fleevelefs er- 
 rand (a weak and fruitleis ,defign,) if Chrift himfelf 
 thus impowered had not gone with them. And for 
 the eled themfelves, they are (of themfelves) no bet- 
 ter difpofed to this work than thofe that never fhall 
 be wrought upon : they are enemies 'in their minds, 
 darknefs, dead in fin, and children of wrath, even as 
 others : and this they are by nature : their ftate, 
 therefore, could be changed, if a power invincible, and 
 invincibly refolved in what he undertakes, were not 
 engaged in it. Ephraim, though an elect veflel, yet 
 while in nature, was of fo bad a nature, that all mo- 
 ral endeavours were loft upon him. Let mcfTengers 
 be fent to him early and late, he pulls away the 
 fhoulder : the Lord was wroth with him, fmote 
 him, hid his face from him ; he dill went on forward - 
 ly ; fhew him his ficknfs, fo that he cannot but fee 
 it ; and he fends to king Jareb, takes any courfe ra- 
 ther than turn to him that fmote him, Hof. v. .13. 
 take off the yoke from his jaw, give him the (cope 
 of his will, and the firft thing he takes to fliall be 
 the forbidden fruit : lay meat to his mouth, that 
 which is meat indeed, and he will rather ftarve than 
 eat ; (men left to their own will, will rather go to 
 
 hell, 
 
OF EFFECTUAL CALLING. 253 
 
 hell, than be beholden to free grace for falvation.) 
 But, fays God, " Is Ephraim my dear fon ?" one 
 whom I bought with a price ! " Is he a pleafant 
 child ?" Jer. xxxi. 20. whom I loved from everlaft- 
 ing : and fliall I fo lofe him ? fhall it be faid, that I 
 raifed up a creature whom I cannot rule and bring to 
 my bent ? or, that I made him for fuch an end, as 
 that any thing conducible thereto may not be done 
 for him ? fhall my will be forced rather than his ? 
 mine to deftroy him, rather than his to be faved ? 
 No , I have not done all this to lofe him at laft : nor 
 have I (uffered thofe unworthy repulfes, for want of pow- 
 er to prevent them, but that Ephraim might fee what 
 would become of him if left to the conduct f his 
 own will ; (free indeed to nothing but his own ruin !) 
 and now I will heal him : and the firft effect of this 
 healing" was, Ephraim's applying himfelf to God ; 
 " Turn thou me, and I fhall be turned," chap. xxxi. 
 1 8. Thofe cords of love, by which the Lord draws 
 men to himfelf, are not love and kindnefs merely 
 propounded, with fruftrable motives to perfuade ac- 
 ceptance, but " divine love fhed abroad in the heart," 
 Rom. v. 5. not written with ink (a thing of human 
 compofition) but by the Spirit and power of God. 
 And hence it is that we find that thofe imperial terms, 
 " I will, and ye ftiall," fo much in ufe about this 
 matter. Thus the Lord began with the ferpent 
 (which was a leading cafe to all that follows," " It 
 mall bruife thine head j" in which compendius word, 
 the deftruction of Satan and fin is effectually provid- 
 ed for : and elfewhere he fpeaks as much for quick- 
 ening the foul ; " A new heart alfo will I give you, 
 and 1 will put my fpirit within you, and caufe you to 
 walk in my ftatutes ; ye (hall be my people and I 
 will be your God," Ezek. xxxvi. 26, 27, 28. " They 
 fhall return to me with their whole heart," Jer. xxiv, 
 7. with many others. The Lord flill utters himfelf 
 in terms of imnipotency, as putting forth an almighti- 
 rcfs of power ; which, as it needs not, fb it will not 
 
 (yea, 
 
i$4 A PRACTICAL DISCOURSE 
 
 (yea, it cannot with a falvo to his honor) admit the 
 lead dependence upon created power to make it fuc- 
 cefsful : *' his word fhall not return unto him void 5 
 it (hall accomplish that which he pleafeth, and prof- 
 per in the thing whereunto he fends it," Ifa. lv. i \ 
 ct He that was dead, comes forth at his word, though 
 bound hand and toot," John xi. 44. 
 
 Arg. II. Converfiori is a creation- work ; which, 
 though done by degrees, muft be gone through with; 
 and that by hirri who laid the foundation ; or all the 
 foregoing parts (as conviction, &c.\ will moulder and 
 come to nothing, As, when Adam was to be made,; 
 the Lord firft prepares the earth, then moulds it in 
 iuch a form, and then " breathes into him the breath 
 of life ;'* elfe that lump had never been a living fouL 
 So, in the new creation, the Lprd works, and goes on 
 to work, and leaves it not, until he fets it a-going, 
 He doth not only caufe the light to fhine into dark- 
 nefs, but gives, withal, a fuitable underftanding, i 
 John, v. 20. a faculty connatural with the object, as 
 without which the darknefs would never comprehend it, 
 John, i. 5. Ezekiel might have prophefied till doom's 
 day, ere thofe dry bones would have lived, if the 
 Lord himfelf had not cauted breath to enter into 
 them : and, probably, he is called " the Father of 
 lights," James, i. 17. (plural) to denote, that as well 
 the light comprehending (or capacitating our com- 
 prehenfion) is from God, as that to be comprehended, 
 2 Cor. 'v. 6. " Jn his light we fee light/' Plalmi' 
 xxxvi, 9. 
 
 Arg. ill. God's effectual working in this matter/ 
 and the neceflity of his fo working, may alio be argu- 
 ed from the common lenle ot thofe already wrought 
 upon, and brought in ; by whofe prayers and confef- 
 fions it is evident, that they ftill needed a powerful 
 and effectual influence to carry on the work already 
 begun : " Turn thou me, and I ih'all be turned," 
 Jer. xxxi. 18. "Quicken us, and we will call upon 
 thce," Ffal. Ixxx. 18. " Draw me, we will run after 
 
 thee," 
 
OF EFFECTUAL CALLING. t$s 
 
 thee," Cant. i. 4. " Not that we are fufficient of 
 ourfelves to think any thing, but our (ufficiency is of 
 God," 2 Cor. iii. 5. " I live, yet not I, but Chrift 
 liveth in me," &c. Gal. ii. 20. Hence >t readily fol- 
 lows, that if thofe already turned, and made partakers 
 of the divine nature, whole hearts are fixed in the 
 good ways of God, and who defire nothing more than 
 to walk in them ; cannot yet keep themfelves going, 
 without a continued efficacious influx and fpring from 
 above ; much lefs can the natural man (without the 
 like fupernatural and divine efficacy), effectually bend 
 himfeli to a compliance with them : for, " It is an 
 abomination to fools to depart from evil," Prov. 
 xiii. 19. 
 
 Arg. IV. If the Lord did not work effectually, he 
 fliould lofe the honour of his work. If the efficacy 
 of grace mould depend on the human will (that is, if 
 grace mould be rendered effectual by fome motion or 
 a6t of the will, which grace is not the author of), 
 then will nature aflume the priority ; works will glo- 
 ry over grace, and free-will will be (aid to be better 
 than free-grace ; for, that the lefs is blefled of the bet- 
 ter, is without contradiction, Heb. vii. 7. and that 
 that which fanctifies, is greater than that which is 
 fanctified by it, is io obvious, that Chrift appeals it to 
 the reafon of fools and blind, Matt, xxiii. 19. If, 
 therefore, you will grant, that grace is better than 
 nature ; follow it muft, that the will is blefled and 
 fanctified by grace, namely, by its powerful and ef- 
 fectual operation upon it. And here, indeed, lies the 
 honour and efficacy of grace ; not in a vincible mov- 
 ing, exciting, perluading, or threatening the will to a 
 compliance ; but in taking off its natural bias, and 
 placing it, as it were, on the other fide ; working the 
 heart into a kindly agreeablenefs with the divine will, 
 which before was io contrary to it : and thus the 
 Lord doth, and thus he will do, wherefoever he will 
 be gracious ; though never fo much againft the pref- 
 ent mind and natural propenfion of the fubject : and 
 
 yet 
 
z$6 A PRACTICAL DISCOURSE 
 
 yet there is no fuch thing as forcing the will, as ye 
 will fee afterwards. 
 
 Arg. V. The doctrine of effe&ual calling is further 
 confirmed, from the office of Chrifl as a Redeemer j 
 which was not only to purchafe, but to put us in ac- 
 tual poflefiion of the good things he purchafed for us. 
 Redemption, forgivenefs of fins, and reconciliation, 
 are relatives, commenfurate, and infeparable, Ephef, 
 i. 7. chap. ii. 13. 16. Heb. ii. 17. It is not only a 
 reconcileable ftate that Redemption puts us into, but 
 a date of actual reconcilement, Rom. v. 8, 9, 10. 
 Col. i. 20, 21, 22. it " abolifhes the enmity," Eph. 
 ii. 15. " makes an end of fin, and brings in everlaft- 
 ing righteoufnefs," Dan. ix. 24. On this account 
 our Saviour bears that glorious title, " Thou (halt 
 call his name Jefus ; for he mail fave his people from 
 their fins," Matt. i. 21. and for this caufe was the 
 Son of God manifefted, that he might deftroy the 
 works of the devil," i John, iii. 8. Now, of thole 
 works blindnefs of mind is the firft-born, and fofter- 
 mother to all the reft, 2 Cor iv. 4. it is that keeps 
 the foul in unbelief, as under locks and bars ; and 
 therefore muft of neceffity be difpelled ; which can 
 only be done by caufing trie true light to fhine effec- 
 tually : as he did the light of this world in the firft 
 creation, which the fcripture refembies it to, ver. 6. 
 Hence thofe frequent mentions of his being lent " to 
 open the blind eyes," Ifa. xliii. 7. to give light to 
 them that fit in darknefs, Luke, i. 79. and to bring 
 forth the pri toners fro in the prifon-houle, Ifa. xlix. 9. 
 which may not be valued as things in defign, yet lia- 
 ble to obftrudion ; but to be as certainly performed 
 as that Chrifl mould die. In the cviith Pfalm, it is 
 fpoken of as done already ; " He brought them out 
 of darkneis and the (hadovv of death, arid brake their 
 bands in funder," Pfai. cvii. 14. and that he fpeaks 
 it of redeemed ones, appears by verfe 2. Firft, take 
 them as in darknefs ; and he is to to give them light, 
 as to " guide thesr feet into the way oi pe^e," Luke, 
 
 i. 79. 
 
OF EFFECTUAL CALLING. 257 
 
 1.79. The ftory of the blind man in Mark, is a per- 
 tinent fhadow of it ; Chrift fpits on liis eyes, and puts 
 his hand upon him ; as yet he faw but darkly, " men 
 as trees walking ;" but he puts his hands on him 
 again ; and difmifles him not until he hath made him 
 lee clearly, Mark, viii. 23, 245*25. Then take them 
 as pri (oners, and prifoners in the pit, Zech. ix. n. 
 and he that will deliver them mud not only open the 
 gate, but difarm their guard, knock off' their (hackles, 
 and bring them forth as the angel dvd Peter, even 
 " while the keepers flood before the door," Acts, xii. 
 6, 7. He fo calleth his llieep, that he " leadeth 
 them out," John, x. 3. and this he doth, by the 
 blood of his covenant ; it is that makes thofe in the 
 pit to be pri(oners of hope, Zech. ix. n, 12. And 
 thefe effects as duly flow from Redemption, as light 
 from the fun : it is therefore expreffly faid, that " the 
 blood of Jefus Chrift cleanfeth from all fin," I John, 
 i. 7. and that "we are fanctified through the offering 
 of his body once for all," Heb. x. 10. This gave 
 the apoftle to argue fo pofitively in Rom. vi. that 
 " if planted together in his death, we (hall be alfo iri 
 his refurrection/' Rom. vi. 5. and to put that em- 
 phafis upon it ; that " if reconciled to God by the 
 death of his Son ; much more (hall we be faved by 
 his life." Rom. v. 9, 10. That faying of Chrift is 
 much to our purpole ; and " other fheep I have, 
 them alfo muft I bring, and they (hall hear my voice," 
 John, x. 1 6. this mujl, imports a duty not to be dif- 
 penfed with ; he had received a commandment for it 
 from the Father, ver. 18. and this//W/, that effectu- 
 al working, whereby he fubdues ail things to him- 
 felf ?" and whereby they are made to believe, Eph. i. 
 19. The fheep, of themfelves, lie as crofs to this 
 work as other men : " What have I to do with thee," 
 cries the poflefled Gadarene ? Mark, v. 7. but being 
 his Iheep, he muft make them willing, Pfal. ex. 3. 
 But fuppofe they flop their ears ; then he is to bore 
 them ; for " he received gifts for the rebellious," 
 R Pfal. 
 
*5* A PRACTICAL DISCOURSE 
 
 Pfal. Ixviii. 1 8. Men's averfenefs does not lofe Chritt 
 his right ; nor mall it render his work ineffectual. 
 For this very end God railed him up, namely, " to 
 blefs his people, in turning them from their iniqui- 
 ties," Ads, iii. 26. and to give them repentance, and 
 tiiat fuch as hath forgivenefs of fins annexed to it, 
 chap. v. 31. which aiio he doth as a prince ; that is, 
 as one invefted with power to remove whatever might 
 let the effed of his purpofe : to him are committed 
 " the keys of hell and ot death," Rev. i. 18. From 
 thefe premifes I fafely conclude, that what Chrift, as 
 a Redeemer, came to do, that he doth, and will do ; 
 and that none of his work thall fall to the ground. 
 What he iaith in the xviith of John, is prophetical of 
 what he will fay at the latter day : " I have finithed 
 the work which th. u gaveft me to do ; of ail that 
 thou haft given me, 1 have loft nothing ; I have man- 
 ifeited thy name unto the men which thou gaveft me 
 out of the world ; I have given them the words which 
 thou gaveft me, and they have received them," John, 
 xvii. 4. 6. 8. More might be added ; but by thefe 
 I hope it is evident, that Jefus Chrift was not only a 
 Redeemer to pay our ranfom, but the officer appoint- 
 ed of God to let us at liberty, even that glorious lib- 
 erty of the fons of God : and this is that pleaiure of 
 the Lord which Ihould profper in his hands, I fa. xlix. 
 10. ?s it hath done, and doth, and for ever ihali : 
 and it is matter of great coniolation to them that take 
 hold of his covenant. 
 
 Secondly, Ail that God doth for men, or gives to 
 them, in order to their falvatiori, is given and done 
 freely. Now, a thing is then faid to be thus given or 
 done, when it proceeds from the meer good-will and 
 favour ot him that worketh, or giveth ; without re- 
 fped to any thing done or deierved by the receiver ; 
 it is a voluntary at ; fuppofing no obligation in hjm 
 that gives ; nor any attractive or obliging virtue in 
 him that receives ; nor yet expectation ot recompence 
 from him. Much Heed not bs laid to prove the free- 
 giving 
 
OF EFFECTUAL CALLING. 259 
 
 giving of the things we are fpeaking of, did we duly 
 tonfider, i. The fovereign greatnefs of him that 
 gives : it is the Mod High God, poiTefTor of heaven 
 and earth ; who is infinitely and independently blef- 
 fed in himlelf, and therefore cannot be added unto, 
 nor receive from any creature. Who can give to 
 him, that gives to all their life and breath ? 2. The 
 (uper-excellent, unfpeakable worth of the things that 
 are given : the firtt and chief is our Lord Jefus 
 Chrift ; whole dignity was fuch, that heaven and earth 
 were too low a price to fet them at, efpecially to be 
 given as he was ; and in him righteoufneis and 
 ftrength, adoption and reconciliation, grace and glory. 
 3. The vanity and wretchednefs of thofe on whom 
 they are bedewed : both Scripture and experience 
 fpeak nothing of them in their naturals, but what be- 
 fpeaks a condition every way deplorable, and incapable 
 of yielding motives for fuch a gift ; as is fhewn be- 
 fore. But being fo greatly in lov with ourielves, and 
 fond of our own improvments, and io ftifHy bent to 
 a covenant of works, to help us off thofe dangerous 
 fhelves, let us dwell a while on the following argu- 
 ments. 
 
 Arg. I. Is taken from the nature and import of 
 the covenant of grace. This covenant is that which 
 all profeiTing Chriftians profefs to be faved by, how- 
 ever they differ about the import and latitude of it. 
 But if we receive the fcriptural notion (which needs 
 mud be the righted), we mall find, that it is of the 
 very nature and fubdance of this covenant, to give 
 freely and abfoJutely ; without conditioning for any 
 thing to be done by men, as the ground or motive 
 thereof. All that God doth for thofe he will fave, is 
 for his name's fake ; which name is recorded in 
 Exod. xxxiv. 5. 6. u The Lord God, gracious and 
 merciful," &c. To be gracious, is to do well to one 
 that deferves ill ; and if dtherwife, it would be but af- 
 ter the covenant of works, or firft covenant : which, 
 yet was not faulty or defective in itfelf, for it gave a 
 
 fufficiency 
 
2 6o A PRACTICAL DISCOURSE 
 
 fufficiency to obtain the benefits propofed by it ; which 
 if they had u fed and improved as they might, there 
 would not have needed a fecond. But the Lord fore- 
 knowing the creature's mutability, and, confequently, 
 what need there would be of another kind of power 
 and grace than that Adam was created with, did 
 therefore determine of a fecond : which in Scripture 
 is called the hope of eternal life, which God, who 
 cannot lie, promifed before the world began, Tit. i. 
 2. It is called the covenant of grace, not only as 
 defigning the glory of his grace in the faving of men ; 
 but as giving freely, and of meer grace and favour, 
 whatever mud bring about that falvation : for where 
 elfe can lie the difference between the two covenants ? 
 It cannot be in refpecl: of the eafincls and difficulty of 
 the duties enjoined ; for faith and repentance are 
 much more above the compals of natural power, than 
 to forbear the forbidden tree : but the difference lies 
 in this, that the new covenant con lifts in better pro- 
 mifes ; and this betternefs, in the free, abfolute, in- 
 dependent engagement of God himfelf, to invetl his 
 covenant ones with all things conducing to the blef- 
 fednefs held forth ; as well that to be done on their 
 part, as on his own upon their doing of it : that is, 
 plainly, to give to them, and work in them, whatever 
 in this covenant he requires of them. The law (hews 
 matter of duty, but gives not wherewith to perform 
 it : the covenant of grace does both, by writing the 
 law in the heart : and without this, it would ftiil have 
 been but a covenant of works, be the duties enjoined 
 whatever you will. It therefore runs not upon con- 
 ditional or fallible terms, u I will, if ye will." but 
 abfolute and fovereign, t; I will, and ye (hall." This 
 covenant does not only give life upon terms of believ- 
 ing ; but faith alfo and holinefs, as the nerelfary 
 m. j ans of attaining that life : and this, not upon your 
 ingenuous compliance (as fome.term it), or better 
 improvment of what you have in common with other 
 men ((uch allegations the Lord diialiows, and often 
 
 cautions 
 
OF EFFECTUAL CALLING. *6r 
 
 cautions againft), but of grace. It is a covenant made 
 up of promifes ? and promife (by Scripture intendment 
 is always free : both freely made, and freely per- 
 formed, without the delert or procurement of men. 
 Take Ifaac for inftance : Abraham's body was now 
 dead, and for Sarah (befides her natural barrennefs,) 
 " it ceated to be with her after the manner of wo- 
 men," and yet Sarah fliall have a fon, Gen. xviii. 
 ii. 14. But how ? The promife had in it (though A- 
 braham and Sarah had not) whatever might tend to 
 Ifaac's conception and birth ; and for this caufe he 
 was called " the fon of the promife," Gal. iv. 23. 
 28. as alfo believers are, Rom. ii. 8. Gal. iii. 29. 
 they are alfo termed " heirs of promife ," Heb. vL 
 17. And on this account Chrift is cal'ed the " pro- 
 mifed feed," and the Holy Ghoft the " Spirit of pro- 
 mife ; namely to (hew the independent freenefs of 
 thofe divine gifts ; the promife of fending them, 
 their actual coming, and effectual operations, are all 
 free, and free in all refpects. This " dew from the 
 Lord waiteth not for men," Micah, v. 7. 
 
 For further illuftration, the Jews are a pertinent 
 inftance, as ye read in Jeremy, (Jer. xxxii. 30 35.) 
 they had done nothing but evil from their youth up, 
 and were a continual provocation ; and when fcatter- 
 ed among the nations, were no whit bettered ; but 
 caufed even the heathen to blaipheme : and yet not- 
 withftanding all this, the Lord will gather them, and 
 "give them an heart to fear him forever." ver. 37 44. 
 and this, even while they were not moved, neither 
 could they blufh, chap. viii. 1 2. See alfo with what 
 inexpreffible freeneis of grace the Lord deals with 
 them in the xliiid of Ifaiah, " I, even I am he that 
 blotteth out thy tranfgreffion, and will not remem- 
 ber thy fins," Ifa. xliii. 25. But what is the intro- 
 duction to this fo great a promife ? fee it, and wonder 
 at it ! " Thou haft not called upon me, O 
 Jacob, but thou haft been weary of me, O Krael : 
 thou haft not brought me the fmall cattle of thy 
 burnt-offerings ; thou haft bought me no fweet cane 
 
 wich 
 
26; A PRACTICAL DISCOURSE 
 
 with thy money ; but haft made me to ferve with 
 thy lies, and wearied me with thine iniquities," ver. 
 12, 23, 24. " !, even I (whom thou haft dealt fo un- 
 gratefully with and difingenuoufly, even I) am he that 
 blotteth out thy tranfgreflions, tor mine own fake," 
 ver. 25. And this was a great thing they looked not 
 for : as, indeed, confidering themfelves, and what their 
 demeanour had been, they had no reafon to look for 
 it. From all which it is clear, that grace refpeds 
 not the worthinefs of men in what it does for them ; 
 nay, it muft refpect their unworthinefs rather, as that 
 by which grace is more illustrated, and the glory 
 thereof more advanced ; in that, " where fin abound- 
 ed, grace did much more abound," Rom. v. 20. And 
 Paul proclaims it as verified on himfelf ; " I was a 
 blafphemer, and a perfecutor, and injurious : but I 
 obtained mercy ; and the grace of our Lord was ex- 
 ceeding abundant," (iTirn. i. 13.) and hereupon he 
 falls to adoring that grace ; ^ Now, to the King eter- 
 nal, immortal, mvinfible, the only wife God, be ho- 
 nour and glory for ever and ever. Amen," (verfe 17.) 
 The riches of mercy is made out by facing the chief 
 of tinners, and in quickening them when dead, (Eph. 
 ii. i. 4.) and it is very obfervable, that the apoftles, 
 whenever they mention the^grace rf God in faving, 
 quickening, &c. give not the leaft intimation of men's 
 worthinefs, preparedneis, compliance, or any fuch 
 thing ; but dead in fins, and quickening, come one on 
 the neck of the other (a$ light does upon darkncfs, 
 yvh'ch in no fort induces the light, or prepares the 
 dark earth or air for it), as is abundantly evident in 
 all their epiflles. And how often does the Lord de- 
 clare aoainft all the pr.etenfions of men, as to their ac- 
 tivenefs in this nutter, in liaiah, Jeremiah, Ezekiel, 
 Hoiea ?. &.c. and as a bar to thole pretenfions, the ho- 
 ly people he calls, " A people fought out ;" and 
 proclaims, " I am found ot them that fought me not/' 
 This I fhail end with a very obiervable inltance with- 
 jn my own memory , and I bring it not in for proot, 
 
 but 
 
OF EFFECTUAL CALLING. 165 
 
 but illuftration. 1 knew a man, who when he came 
 under convidlions, endeavoured with all his might to 
 flifle them : his conviclions grew ftronger, and he 
 hardened himfelf againft them : he Taw their tendency ; 
 but was fo oppofite to it, that he refolved, in exprefs 
 terms, he would not be a puritan, whatever came of 
 it. To the church he muft go, his mafler would have 
 it fo ; but this was his wont, to loll over the feat, witk 
 his fingers in both his ears : (here general or condi- 
 tional grace was furely nonplufled.) But a chofen 
 veflel muft not be fo loll : now fteps in electing grace, 
 and, by a cafual flip of his elbow, drew out the ilop- 
 pers, and fent in a word from the pulpit, which, like 
 iire from heaven, melted his heart, and cad it in a 
 new mould. Surely, in this the Lord did not wait 
 for the man's compliance or improvements ; his work 
 was not originated thence, nor dependent thereon. 
 
 Arg. II. If all that pertains to falvation were not 
 given freely, falvation itfelf would not be of grace ; 
 for " to him that worketh, is the reward not reckoned 
 of grace, but of debt," (Rom. iv. 4.) but Salvation 
 is of grace, (Eph. ii 5.) " By grace ye are faved." 
 And again, ver. 8. "By grace ye are faved, through 
 faith :" where alfo, left the adding of faith ihould oc- 
 cafion a Jeffening of that grace, or feem to detract 
 from the freenets of it, he cautioufly jubjoins, that 
 this faith is the work of that grace, " not of your- 
 ielves, it is the gift of God." For if grace be perfect- 
 ly free in choofing, it muft be anfwerably free in giv- 
 ing and Applying the means to bring about the end it 
 hath chofen us to : for if the effect of the means 
 iliould depend upon fbmething to be done by men, 
 xvhich grace is not the doer of, then works would put 
 in for a fhare in the glory of men's falvation ; and fo 
 the grace ot God would be dethroned, and be as if it 
 were not ; grace is no more grace, as is argued in 
 Rom. xi. 1 6. 
 
 . 111. Spiritual blefllngs muft be given freely, 
 of pure grace, becaufe the natural man cannot 
 
 perform 
 
264 A PRACTICAL DISCOURSE 
 
 perform any fach act as might be motive for fuch a 
 gift. Things materially good they may do, as Cain 
 in offering the firft-fruits ; but not acceptable, be- 
 caufe not done in a due manner ; that is, in faith ; 
 the want of which makes incenfe itfelf an abomination, 
 Ifa. i, 13. 14. If without faith it be impoffible to pleafe 
 God, then it muft be impoffible to do ought before 
 you believe, that may move God to give you faith. 
 Salvation is promifed to faith, remiffion of fins to re- 
 pentance, the bleffed vifion to purity of heart : but 
 we find not thefe graces promifed to any act or quali- 
 fication inferior to, or going before the graces them- 
 felves ; our holy calling, and the warning of regenera- 
 tion, we are not intitled to by works of our own, 2 
 Tim. i. 9. Tit. iii. 5. 
 
 Arg. IV, If any of the requifitesto falvation fhould 
 be given upon condition, reafon would it fhould be 
 that which in worth and virtue containeth all the reft, 
 and without which the reft had never been, or been 
 of none effect, and that is our Lord Jefus Chrift ; of 
 whom it is faid, that " all the fulnefs of the godhead 
 dwells in him bodily," Col. ii. 9. " and that out of 
 his fulnefs all grace is received," John, i. 16. the giv- 
 ing of whom was the mod fuperlative commendation 
 of God's love to men, Rom. v. 8. and is therefore 
 termed cc the," or " that gift of God," John, iv. 10. 
 being fuch a gift as comprehends all others. And as 
 touching the free and unconditional giving of Chrift, 
 fee that ancient authentic record in Gen. iii. 15. " It 
 lhali bruife thy head :" wherein is contained an abfo- 
 lute free promife to fend the Son of God, in human 
 flefh, to be a Redeemer. And we evidently know, 
 that his actual coming and performance thereof, was 
 not iufpended on any delert or worthinefs of men : 
 how could it, when after the fall they did not, nor 
 could do any thing but what might turn his heart 
 more-againft them ? For evidence hereof, we need 
 not go out of the context : do but obierve the firfl 
 Adam's carriage, and the manner of it, a little before 
 
 the 
 
OF EFFECTUAL CALLING. 265 
 
 the promife was made : firft, they believe the ferpent 
 rather than God ; then they break the commandment 
 of life, when they had neither need nor occafion fo to 
 do. This done, and finding themfelves loft, they do 
 not fo much as leek after God for help, but rather to 
 hide themfelves from him ; fo far from conferring 
 themfelves faulty, that they charge God foolilhly, and 
 fhift the blame of their mifcarriage upon him ; " The 
 woman whom thou gaveft to be with me, (he gave me 
 of the tree nnd the ferpent (which alfo is a creature 
 of thy making), he beguiled me," &c. Here is noth- 
 ing in their deportment that looks like the motive of 
 fuch a promife. But, though they run from God, 
 he will not fo part with them ; yea, he follows them, 
 finds them out, and, for a door of hope, freely pro- 
 nounceth this gracious promife, of fending his Son to 
 deftroy this old ferpent, the devil; and, confequently, 
 the ferpencine nature, that had now inftilled and min- 
 gled itfelf with theirs. It is the firft promulgation of 
 the gofpel, and fpeaks with as much abfolutenefs as 
 words can exprefs, " It mail bruife thy head." This 
 I infift the more upon, becaufe it- is the firft that was 
 made in time, and that out of which all following 
 promiies are educed. 
 
 The intent of this promife, was Adam's recovery 
 and comfort ; who, doubtlefs, at this time, was in a 
 very difconfolate condition ; as lying under a frefh 
 fenfe of the happinefs he had loft, and the woful eft ate. 
 he was now plunged into ; and therefore it was ne- 
 ceflary (if Adam mall have comfort by it), that the 
 terms thereof be altogether free and abfblute : for, 
 fuppofe them to be conditional, as, namely, if Adam 
 (hall now repent and convert himfelf ; if he fliall bet- 
 ter improve a fecond flock (or rather, the cankered 
 remnant of that he had at firft), my Son then iliall 
 come into this lower world, to ftill that enemy and 
 avenger : his life mail go for thy life ; I will be friends 
 with thee, and reftore thee to thy former ftate. All 
 this, and more of this kind, had yielded but little 
 
 comfort 
 
*66 A PRACTICAL DISCOURSE 
 
 comfort of hope to a guilty and defiled confcience, 
 who found itfelf not only naked, and wholly bereft of 
 its primitive righteoufnels, but at enmity with its Cre- 
 ator, and a bond-flave to Satan : for fuch reafonings 
 as thefe would have broke in like a flood, to bear 
 down, and ilifle all hopes of future fuccefs, especially, 
 if when 1 was in fo blefled a (late, and endued with 
 power to keep the law, upon fo flight a temptation I 
 yielded and fell ; how ihould I rife now 1 am down, 
 and my ilrength is gone ? If when 1 had freedom of 
 will, and ftood upright, 1 fo eafily warped into crook- 
 ed paths ; how can I hope to return, and do better, now 
 my will is fo perverted, and bent to a contrary courfe ? 
 If whilfl I had eyes in my head, and law things with 
 clearnefs I yet loft my way, and wandered ; how 
 mould I think to recover it, being now both fadly 
 bewildered, and my eyes put out ? How (hould I 
 brwig a clean thing out of an unclean, who kept not 
 my heart clean when it was fo ? How mould I gain 
 more with fewer talents, who ran myfelf out of all 
 when I had abundantly more ? Grapes will not 
 grow upon thorns, nor figs on thiftles : nay, were my 
 primitive ftate reftored to me on the former terms, I 
 could not expect to keep it, having this woful expe- 
 rience of io caufelefs and dreadful an apoftacy, &c. 
 
 It was therefore importantly neceflary, that this 
 firft promife, made upon fo great and folemn an oc- 
 cafion, and bearing in it all the hopes and comforts of 
 God's people to eternity, mould be thoroughly free 
 and abiolute, and not depend, in the leaft, upon any 
 good thing to be done by men as the condition of it. 
 And if Chrift be given freely, there is good ground of 
 arguing thence, the free giving of lefler things : for, 
 " he that Ipared not hh own Son, how fhall he not 
 v.lth Ivm freely give us all things ?" Rom. viii. 32. 
 4< Is not the life more than meat ?" Matt. vi. 25. Is 
 not Chrift more than faich and all grace ? Has God 
 given us the flefh of his Son, which is meat indeed ; 
 and will he not reftore our withered hand to receive 
 
OF EFFECTUAL CALLING. 267 
 
 jt ? It cannot be ; efpecially confidering, that this 
 may be done with a word ; and without this, the 
 other would be loft, and as water fpilt in the ground. 
 But though this promife of (Thrift be virtually a prom- 
 ife of all grace ; yet, becaufe of our flownels of heart 
 to believe, and to win us off from our legalizing no- 
 tions, the Lord condefcends to gratify his people in 
 words, as well as fubftance : and therefore, 
 
 Ar. V. To make it exprefsly evident, that all 
 fpiritual bleflings are perfectly free, he hath put them 
 all into abfolute promiiis. Not that all promifes run 
 in that tenor : many of them have conditions annex- 
 ed ; which alfo (in their place) have a very fignificant 
 ufefulnefs : i. As proofs of our willing fubjedion to 
 God, Gen. xxii. 12. 2. As directives by what medi- 
 ums we mull get to the bleflednefs detigned us, John, 
 iii. 16. and xiv. 6. and how qualified for the enjoy- 
 ment of it, Matth. v. 8. 2 Cor. vii. i. 3. As marks 
 and evidences of our being in the way to it, and of 
 thofe to whom it doth belong, Mark, xv. 16. Rom. 
 viii. i. John, x. 9. But this annexion of condition 
 idoes not imply a power in men to perforrn them ; 
 though performed they muft be, before we come to 
 the promife reward ; nor does the effect of thofe 
 promifes depend upon any aft to be done by us, which 
 iome other promiie doth not provide us with. But 
 that great fundamental promiie, on which is founded 
 our hopes of eternal life, was abfolute ; it was given 
 before the world ; Tit. i. 2. Though clearly condi- 
 tional to him with whom the compact was made, yet 
 perfectly free and abfolute to us ; and, therefore, the 
 adding of conditions to after-promifes, may net be 
 taken as invalidating that firtl promife, or as a defea- 
 sance to it. It is a Scripture maxim, that " the cov- 
 enant which was before confirmed of God in Chrilt, 
 the law (which was four hundred and thirty years af- 
 ter) cannot difannul, that it mould make the promife 
 of none effect," Gal. iii. 17. The like may be (aid 
 of promifes made in time, namely, that the condi- 
 tionally 
 
2 68 A PRACTICAL DISCOURSE 
 
 tionality of fome does not make void the abfolutenefs 
 of others. As the law was to Chrift, fuch are condi- 
 tional promifes to the abfolute ; they fhew what we 
 fhould be and do ; and, by confequence, that we can 
 neither be nor do as we fhould ; and thence infer to 
 us, the neceffity of divine grace to undertake for us ; 
 and then, indeed, and not till then, is the freenefs of 
 grace adorable, which promileth help in terms of an 
 abfolute tenor. And accordingly we find that what- 
 ever is in one fcripture made the condition of accep- 
 tance with God, and eternal life, in other fcriptures 
 thofe very conditions are promifed without condition ; 
 fome of which we have a profpedt of in the following 
 balance, which being that of the fanctuary, may well 
 be allowed to caft it : nor would it be once debated, 
 if men knew their intereft ; for intereft will not lie. 
 
 Conditional Promifes, Promifes of the Condition. 
 
 " Wafh ye, make you " Then will I fprinkle 
 
 clean : ceafe to do evil ; clean water upon you, and 
 
 learn to do well : come, ye mail be clean : from 
 
 now, and let us realon to- all your filthinefs will I 
 
 gether ; and though your cleanfeyou," Ezek.xxxvi. 
 
 fins be as fcarlet, they 25. " I will forgive your 
 
 (hail be white as fnow," iniquity ; and your fin I 
 
 Ifa. i. 16, 17, 18. will remember no more, 
 
 Jer. xxxi. 34. 
 
 <f Repent and turn ; fo "I will put a new fpirit 
 
 iniquity fhall not be your within you/' Ezek. xi. 19. 
 
 ruin," Ezek. xviiii. 30. " A new heart alfo will I 
 
 " Make you a new give you, and a new fpirit 
 
 heart, and a new fpirit," will J put within you," 
 
 Ez.k. xviii. 31. Ezek. xxxvi. 26. 
 
 " Hear, and your foul " Thou fhalt return, 
 
 fhall live," Ifa. Iv. 3. " If and obey the voice ot the 
 
 thou (halt feek the Lord Lord/' Deut. xxx. 8. 
 
 thy God, thou (halt find " They fhall return unto 
 
 him, if thou icek him me with their whole heart j 
 
 with Jer. 
 
OF EFFECTUAL CALLING. 
 
 269 
 
 Conditional Promifes. Promifes of the Condition. 
 
 with thy whole heart," 
 Deut. iv. 29. 
 
 <c Then (hall we know, 
 if we follow on to know 
 the Lord, Hofea, vi. 3. 
 
 " Circumcife, therefore, 
 the forefkin of your heart, 
 Deut. x. 1 6. 
 
 c; Return, O backflid- 
 ing children/' Jer. iii. 14. 
 
 " If ye be willing and 
 obedient, ye fhall eat the 
 good of the land," I fa. i. 
 
 " I will yet for this be 
 enquired of by the houfe 
 oflfrael," Ezek. xxxvi. 
 
 37- 
 
 " He that endureth 
 
 unto the end, the fame 
 fhall be faved," Matth. 
 xxiv. 13. 
 
 Jer. xxiv. 7. " I am 
 found of them that fought 
 me not," Ifa. Ixv. i. 
 
 " Thou (halt call me, 
 My Father, and fhalt not 
 turn from me," Jer. iii. 
 19. 
 
 " The Lord thy God will 
 circumcile thine heart," 
 Deut. xxx. 6. 
 
 " I will heal their back- 
 Hidings," Hof. xiv. 4. 
 
 " Thy people fhall be 
 willing," Pfal. ex. 3. "I 
 will caufe you to walk in 
 my ftatutes, Ezek. xxxvi. 
 27. Phil. ii. 13. 
 
 " I will pour upon the 
 houfe of David, the Spirit 
 ot grace and fupplica- 
 tions," Zech. xii. 10. 
 
 " They fhall not de- 
 part from me," Jer. xxxii, 
 40. cc Who fhall confirm 
 you unto the end," i Cor, 
 i. 8. Jer. iii. 10. 
 
 Thefe are fome of thofe many exceeding great and 
 precious promifes, by which we are made partakers of 
 the divine nature, 2 Pet. i. 4. and if duly confidered 
 would much conduce to eftablifh the prelent truth, 
 which affirms the abfolute free giving of " all things 
 pertaining to life and godlinefs," ver. 3. and this noth- 
 ing more painly contradicts, than to make the dif- 
 penfements of grace to depend on the wills and im- 
 provements of natural men : to exclude which is a 
 principal fcope of abfolute promifes, " that no flcih 
 
 fhould 
 
?70 A PRACTICAL DISCOURSE 
 
 fhould glory in his prefence," i Cor. i. 29. fince if i 
 God that vvorketh all in all, both to will and to do ; 
 and that ot his own good plealure, i Cor. xii. 6. 
 PhiL ii. 13. 
 
 There are yet divers things alledged againft this 
 doctrine ; which the holy Scriptures, with reafons 
 drawn from thence and lanclified experience, do af- 
 ford a plentiful bar and anfwer to : and this fervice 
 they have done us, to bring fome things to mind (be- 
 fore omitted) which may prove to the further clearing 
 and confirmation of the truth. 
 
 Obj. All men univerlally (others as well as thofe 
 you call the elect), are endued with means fufficient 
 for falvation. 
 
 Anfw. It (hall be far from us to leffen the means 
 afforded to any ; or their fin in not living up to what 
 they have : they have all meafts to be better than 
 they are ; and yet we cannot alTent, that all men now 
 (fince the fall) have the fufficiency alledged : for, of 
 all the reft, the name of Chrift, and faith in him, 
 muft not be excluded ; but thefe all men have not. 
 In a great part of the world Chrift is not fo much as 
 named, and " how fhall they believe in him of whom 
 they have not heard ?" Rom. xi. 14. and where the 
 gofpel is, f% all men have not faith," 2 TheiF. iii. 2. 
 For men to believe (or fancy rather) that fome excel- 
 lent perfon hath interpofed an atonement, to keep off 
 vengeance from finful men (as fome fpeak), is not to 
 believe on the name of the Son of God, but rather to 
 erect an altar to an unknown Jeity, and to worthip 
 they know not what. Our Saviour tells the Jews 
 (who knew that Mefli.ih comethj, " If ye believe not 
 that I am he, ye (hall die in your fins," John,viii. 24. 
 For other realons alfo, we cannot admit the objection. 
 i. B^cau'e it fets man in the fame (late now, as be- 
 fore the fall ; then,, indeed, they had a (ufficiency to 
 regain their prefent (late ; but ever fince, all are born 
 children of wrath, and enemies to God. 2. Becaufe 
 the objection, while it teems to magnify common 
 
 grace, 
 
OF EFFECTUAL CALLING 271 
 
 grace, it nullifies the fpecial ; as if God no more re- 
 garded his own ekdt than other men. 3. Bccaufe it 
 lays a foundation for felf-boafting : for, if all have 
 but the fame means given from above, the betternefs 
 of any mud be from themfelves ; men muft make 
 themtelves to differ ; which is contrary to all reafon, 
 fince the fame means can have but the fame effc6b 
 upon fubjecls alike qualified. 4. Becaufe the Scrip- 
 ture fpeaks expre-flly the contrary ; and that of thofc 
 who had ihe likelieft fufFiciency of any others ; and 
 yet they could not believe," John, -xii. 39. and of 
 believers themfelves, that " they cannot think," 2 
 Cor. iii. 5. and of Chrift's own difciples (who, of all 
 believers, had the higheft means), that without him 
 they can do nothing," John, xv. 5. and if fuch as 
 theft can neither do, nor think, where is the fufficiency 
 boafted of ? You fay, they have power to believe, if 
 they will : not fo, but if they will, they have power. 
 Power and will, in this matter, are the tame thing 
 varioufly exprefled : it is common to fay, we cannot, 
 when nothing is wanting but will. And, for power 
 to will (if fuch a thing could be) without a will to 
 put that power into ad, it would fignify no more 
 than an arm without ftrength (which makes a mew 
 but can do nothing) ; like the feet and ankle-bones 
 of him that was born a cripple. But is not that a de- 
 plorable kind of fufficiency, which leaves " without 
 hope, and without God in the world ?" Eph. ii. 12. 
 and yet fuch is the (late of a very great part of man- 
 kind. You will fay, perhaps, they had a fufficiency, 
 but by mil-ufage they loft it : and can there be a 
 more palpaple instance of a thing's infufficiency, than 
 its inability to prelerve itlelf, and the general luccefl- 
 fulnefs of it ? But'means may be proper enough, and 
 in their kind fufficient, towards the production of iuch 
 an event, and yet that event never fucceed, for want 
 of fomething elie which alfo was requifite for it. S<ime 
 of the Jews, by the evident teftimonies ot Chrift's di- 
 vinity, were convinced that he was the Meffiah ; but 
 
 it 
 
272 A PRACTICAL DISCOURSE 
 
 it came not up to a perfect work ; " they did not 
 confefs him," John, xii. 42. and this becaufe lf the 
 arm of the Lord was not revealed to them," Ifa. liii. 
 i. that is, as Mofes fpeaks, "the Lord had not given 
 them a heart to underftand," Deut. xxix. 4. Plant- 
 ing and watering are proper, and fufficient in their 
 kind, as means and fecondary caufes ; but nothing as 
 to increafe, without a blefiing from God. Who 
 could reafon more -ftrongly than Paul ? or (peak more 
 eloquently than Apollos ? and yet rhe fuccefs of their 
 mimftry was " as God gave to every man," i Cor. 
 iii. 5. it is God that worketh both will and deed, 
 Phil. ii. 13. it is he that openeth the ear todifcipline, 
 Job, xxxvi. 10. and lealeth inftruclion, chap, xxxiii. 
 16. when his hand is fet to, then it is authentic and 
 powerful, and not before. Of this, thofe ancient Jews 
 area downright inftance : they had means of being 
 purged, and yet were not purged, Ezek. xxiv. 13. 
 but afterwards, the Lord takes the work into his own 
 hand ; " I will fprinkle clean water upon you, and ye 
 lhall be clean ; from all your filthinefs, and from all 
 your idols will I cleanfe you ; a new heart al'fo will f 
 give you, and caufe you to walk in my ftatutes," 
 Ezek. xxxvi. 25 28. by which it appears, that the 
 Lord will not afford them means, as aforetime, and 
 leave the improvement thereof to themfelves ; for 
 that he faw would not do : but now, he will take the 
 whole upon himfelf : not to exempt them from their 
 duty, but enable them for it j adding alfo his own 
 divine power to make the means cffedlu.il : as is 
 plainly implied in that of the prophet Jeremiah, u I 
 will bring it health and cure, and I will cure them," 
 Jer. xxxiii. 6. that is, he would give them an honed 
 and good heart, which lhall bring forth fruit to per- 
 fection, Luke, viii. 15. Theie are the means proper 
 and fufficient for falvation, and lets than this will not 
 do., 
 
 Obj. They have as full a fufhciency as is meet and 
 .juft for. God to give. 
 
OF EFFECTUAL CALLINO* 275 
 
 Anfw. i. Is it meet and juft to do good ? Why 
 not then the chiefeft good that men are capable of, 
 which is, to have their hearts perfectly turned to God, 
 and united to him for ever ? 2. The objection at- 
 tributes more to man, in the bufinefs of his falvation, 
 than to God : for, if all that God can juftly or meetly 
 do in order thereto, will not fave him, without fome- 
 thingdone by himfelf, which God is not the doer of* 
 then man will be reckoned chief agent in the work, 
 and fo, " the ax will boaft itfelf again (t him that han- 
 dles it," Ifa. x. 15. Suppofe a plaifter OB medicine 
 to be made up of twenty ingredients, and one of therri 
 to be of that fovereign virtue, as to influence all the 
 reft ; all which if that be wanting; will but ulcerate 
 the wound, or heighten the diftemper j that one muft 
 be counted the principal. 3. It is not to be fuppof- 
 ed, that the great and only wife God would frt up a 
 creature, whofe will he cannot juftly and meetly over- 
 rule, efpecially in things requlfite to the very end for 
 which he was made : nor, that he fiiould make him 
 for fuch an end, as that any thing condticible thereto 
 may not meetly and juftly be done, in order to its ac- 
 complifhment. 4. It would not anfwer the end of 
 Ch rift's receiving gifts for men ; yea, for the rebel- 
 lious, to bring in whom, all power was given to him. 
 Suppofc a general (hould take in the leiler forts of a 
 revolted city ; but leave the fort royal, which com- 
 mands all the reft in the enemy's hand : (hall he tell 
 his prince they would not yield, and that, being mei* 
 of reafon, he thought it not fair to force them ? 
 would this be a fair account of his expedition ? I 
 trow not ; for it would be to lay, in effect, that he 
 did not reduce them, becaufe they were rebels. 5. 
 It cannot be righteous or meet for men to affirm, 
 nor for the honour of fovereign majefty to admit, that 
 the creature's will fhould limit, 'divert or fruftrate, 
 the will and intent of the Creator. Shall it be at the 
 will of one poffefied, whether of no the devil (hall be 
 caft out ? fhall every bafc and pitiful toft have a 
 S 
 
274 A PRACTICAL DISCOURSE 
 
 ative vote to that which has paffed the Trinity's fiat ? 
 It was religioully (aid of one, <c I will not have him 
 for my God, that hath not power over my will." 
 And, laftly^ Suppoie a man crazed in his head, and 
 you intend htm an honour or office, which he never 
 will be capable of without the full ufe of his reafon ; 
 is it not mceter, and doth it not argue an higher de- 
 gree of love, prudence and juftice, to cure his dif- 
 temper, though in a way contrary to his prefent 
 mind, than to wait his complying with your pre- 
 fcriptions, which (as he is) he will never underftand ? 
 And what hinders, but that God may do fo by his 
 people ; even give them a heart to know him, and to 
 fear him for ever, fave only that this boggy principle 
 of human liberty will not comport with it ? 
 
 Obj. But if a fuffkiency of means to repent and 
 believe be not afforded to all, how fhali God be juft 
 in punifhing for neglecls ? 
 
 Anfw. The juftice of God will not need our falv- 
 ing, efpecially by a balm of our making : whether he 
 judge or juftify, he is juft in what he doth, though 
 purblind reafon fees not how. His judgments are a 
 great deep ; not to be fathomed by human compre- 
 henfion.- In founding at fea, will it follow that there 
 is no bottom, becaufe your line will not reach it ? 
 God dealt not fo (in refped of means) with any na- 
 tion as with Ifrael : and the men going with Paul to, 
 DamafcLis. The Lord would not give them to fee his 
 face, nor to hear his voice ; both which he vouchfa- 
 ) Paul, and yet he needs no vindication or apol- 
 ogy .for .punching their unbelief : tw They that have 
 finned without law, (hall peiifh without law," Rom. 
 ii. 12. Bdides, men arejuitly obnoxious to puniili- 
 ment,:/or neo feeling or not improving the means they 
 have ; albeit thole means, when made the befl of 
 tint nature can, will not fave them : they are pun- 
 ima'olc for not feeding and not cloathing : and yet 
 by doing theie, men are not juftified. The lea(t 
 Uv.nigrcffion lays men open to wrath ; and we cannot, 
 
 by 
 

 OF EFFECTUAL CALLING. 275 
 
 by keeping fome commands, compenfatc the breach 
 of others. 
 
 Obj. Where it is (aid, " I will write my law in 
 the ; r hearts : and caufe them to walk in my fh- 
 tutes," &c. there is no more intended by it, but the 
 giving ot things or means proper to inch an end. 
 
 Anlw. If one obliged to fave your life, fhould thus 
 expound his engagement, you would not think it 
 good payment, nor that he had dealt faithfully with 
 you. The fenle objected cannot be the mind and 
 limit of that mbft gracious promife : for, i. The 
 promife muft be as broad and large as the precept : 
 it would elfe be too fhort to repjfe our confidence in. 
 If, then, the precept intends as much as the words 
 of it do literally import, then aHb doth the promife : 
 but the precept not only requires a ufmg the means 
 that tend to the duty enjoined, but the perfecl:, effec- 
 tual performance of the duty itfelf, both as to matter 
 and form ; therefore doth likewiie the promife : and 
 then it will follow, that to write the law in the heart, 
 and caufe us to walk, crV. is more than a means : it 
 is the thing itlelf. 2. That doctrine is hardly be- 
 ftead, and not much to be credited, which, for its 
 fupport, muft put fuch a conftrudion on the higheft 
 and mod abfolute promifes that God hath made, as 
 would render them weak and fruitlefs things. 3. 
 Where God hath abfolutely faid, that fuch a thing he 
 will do ; for men to put in conditions or limitations, 
 is to raze or interline a record ; which is a felonious 
 ad : and how he will deal with thofs who add to, or 
 take from, the words of his prophecy, you have re- 
 corded in the laft chapter of his book : (it is ill tri- 
 fling with facred things.) 4- A phyfician that under- 
 takes to cure a man of his phrenzy, and to keep him 
 in his right mind, is not faid to have done his work, 
 or made good his word (whatever means have been 
 applied to him), if the patient continue his former 
 diftradion, or relapfe into it. 5. There is no need 
 or reafon, why the Lord ihould promife, or make 
 
 (hew 
 
2 7 S A PRACTICAL DISCOURSE 
 
 fhew of promifing, more than he intends to perform 
 (for that would be as a broken ftafF) : or why he 
 fboald exprefs himfelf in terms of a fuller or more 
 abfolute engagement, than might in all points confift 
 with his wifdom,juftice, holinefs, cffc. 6. Laftly y The 
 objection is further excepted againil and rejeded, not 
 only as it makes man the chief agent in his own fal- 
 vation ; but as denying that God doth any thing 
 more for them that are faved, than for them that per- 
 ifh. If men make themfelves to differ, the gofpel 
 defign of magnifying grace, is dallied at once. And, 
 truly, it is matter both of wonder and grief, to fee 
 how induflrioufly witty fome men are to enervate the 
 proaiifes of God ; as if they could not accept of fal- 
 vation, unlefs their own wills may flanci partners with 
 his grace. 
 
 Oi>j. But is it not faid, tc To him that hath fhall 
 be given ?" Matt. xxv. 29. that is, he that ufes com- 
 mon grace well, ma!! have fpecial. 
 
 Jnfw. i. If that gracious prornife, of writing the 
 law in our hearts, intend only the affording of means 
 (which is but common grace), where fhall we find a 
 promife of the fpecial ? The well ufing of common 
 grace, is indeed a duty incumbent upon all ; but is 
 no way meriting, or moving God to bellow the fpe- 
 cial : he is above all human motives - t and is not 
 wrought upon by them, as men are. This is feen by 
 Paul, whom fpecial grace took hold upon, even while 
 in the heat of mifuling that which is common : there 
 \\as nofpace of time between his being a perfccutor, 
 and his obtaining mercy, i Tim. 5. 3. with ACTS. ix. 
 4, 5, 6. 2. What proportion is there, in value, be- 
 tween a handful of clay, and a talent of gold ? Infi- 
 nitely more is the disproportion between the grace of 
 faith, and all that a natural man can do for the ob- 
 taining of it : they that are in the flefh cannot pleafe 
 God, Rom. viii. 8. 3, Whatibevcr is not of faith is 
 ilii ; but a man's fin cannot be a motive for his good : 
 to plead your improvement^ i& to make your filthy 
 
 rags 
 
OF EFFECTUAL CALLING. 277 
 
 ngs an argument why God fhould accept you. Re- 
 member the condition he was in, that proffered mo- 
 ney for the gift of the Holy Ghcft, (Ac"ts, viii. 
 19. improvements (or faith is no better. 4. It would 
 not become the Wifdom, power, or grace of God, to 
 build on a foundation made ready to his h;md : he 
 needs it not, nor will it ibrt with- his dJign which 
 is to have his grace acknowledged the alpha and 
 omega of men's Talvation. LafJy, A wil! to imp: 
 is as much from God as the thing, to be improved : 
 <c A man can receive nothing, txcept it be p.iven him 
 from above," John, iii. 27. the thing given, and \ 
 er to receive and improve it, are both from thence : 
 and things from above are not fetched down by men ; 
 but they come down when, and upon whom, ihe 
 Father of lights pleafeth, James, i. 17. 
 
 Qbj. Men are commanded to make them a new 
 heart, (Kzck. xviii. 31.) which muft imply an ability 
 fo to do : for how can it be juft to require things im- 
 poflible ; and that under fo fevere a penalty ? 
 
 Anfw. Whatever is implied in the command, fuch 
 allegations do furely imp'y, that the framers of them 
 are much unacquainted with the fcriptures, or ex- 
 tremely rafh in drawing conclufions from them. 
 There are reafons enough, and holy ends, which do 
 juilly warrant fuch commands, without fuppofing 
 thofe to whom they are given able now to perform 
 them : as i. Perhaps the Lord (peaks it ironically; 
 deriding their vain confidence, as Elijah did thepriells 
 of Baal, when he bids them, " Cry aloud, for he i? a 
 " god," i Kings, xviii. 27. will you hence infer, that 
 Baal was a God ? or that idols can lliew things to come, 
 becaufe the Lord bids them to do it, thereby to 
 evidence their godhead ? lia. xli. 23. or that Aciam 
 had advantaged himfclf by his fall, becaufe the Lord 
 fays, " The man is become like one of us ?" Gen. 
 iii. -22. The like form of fpeech is lometimes ufed con- 
 cerning Babylon ; %< Take balm for her pain, if fo be 
 (he may be healed ' even then when " his device was 
 
 to 
 
278 A PRACTICAL DISCOURSE 
 
 to deftroy her," Jer. li. 8. with chap. 1. So, here, as 
 upbraiding thofe carnal Jews with their fond opinion 
 of felf-iufficiency, freedom of will, and power to do 
 great matters ; " Make you a new heart, for why 
 will ye die r" q. d. " You know that the end of thefe 
 things is death : you pretend to an high pitch of 
 ability, that men may be good if they will, and turn 
 when they pleafe, and yet you go on in an evil vvay : if 
 ye can make you a new heart, do it ; why will ye, by 
 neglecting fo eafy a matter, fall under a fentence of 
 death ?" 2. To let men know, God hath not loft his 
 right of commanding, though they have loft their 
 power of obeying ; time was when they had it, and 
 power to keep it ; but, having loft it, God is not 
 bound to reftore it, nor unjuft in puniiliing thole ne- 
 glec-ts which arife from the want of it. It is man's 
 duty to feek after God, though it be a peradventure 
 whether they fhall find him or not, Ah, xvii. 27. 
 3. Hereby to convince them, what was that one thing 
 necefiary, namely, the change of heart ; as, without 
 which, ail labour is fpent in vain upon them ; as in 
 the parable of the lower. The rpot muft be holy be- 
 fore the fruit ; grapes will not grow upon thorns ; 
 nor the ftony, thorny, or highway ground bring forth 
 to perfection, Luke, iii. 12 15. when Ephraim was 
 turned, then he repented, and not before, Jer. xxxi. 
 19. 4. That being convinced of the neceffity of 
 fuch a change, and rinding their own endeavours 
 wholly ineffectual, as Paul did, Rom. vii. 8, 9. 23. 
 they might alfo fee the neccfiity of free grace, and of 
 the divine power to do it for them ; and ib have their 
 eyes turned off from them (elves, and drawn thither- 
 wards, even thofe hills of ftrength, which the church 
 had an eye to when they pra\ed, " Turn thou me, 
 and I fhall be turned," Jer. xxxi. 18. 5. If the giv- 
 ing a command from God infers in men a power 
 to obey ; then, it will follow, that men have a power 
 to keep the whole Jaw, and that without turning alide 
 ' or to the kic ; and to make them- 
 
 feivcs 
 
OF EFFECTUAL CALLING. 2-9 
 
 fclves holy, as God is holy ; for thefe he comrr 
 ed, Deut. v. 32,^33. 2 Pet. i. 15. But, 6. Th:\t 
 the Lord intends not fuch a conclufion !, 
 made upon his command, appears from the 
 Jer. ver. i. " The 1m of Judah is wiitten \\ : 
 of iron, and with the point oi a diimond graven on the 
 table of their heart ;" that is, fo as not Vo be bi 
 out by human wit or flrcngth : and therefore, 7. I-Je 
 tells them exprefsly, it isas impoffihl. '<>r them t - make 
 themfelves a new heart, " as for the JSthiope-an to 
 change hs fkin," Jer. xiii. 23. " For who can 1 
 a clean thing out of an unclean ?" Job, xiv. 4. 
 " They that ian&ify themfelves, they that offer Iwine's 
 fleih, (hall both be confumed together, Ua. Ixvi. 17. 
 
 Qbj. Why then are men enjoined attendance on 
 means, if there be fo little in them ? 
 
 Anj'w. If there were no other reafon or end,- this 
 were enough, that God had commanded it ; that 
 binds us to ufe the means, though not the means n 
 efred: the thing it is ufed for : nor is the means fo 
 much to be confidered, as God's in dilution and ap- 
 pointment ; nor the ufe thereof to be reded on, but 
 the grace and power of God giving influence tlv r 
 who himfelf is not bound to means or method : ori- 
 ginally he is found in his own way, and out of it we 
 are not to look for him. 
 
 Qbj. But to what end is the gofpel preached in 
 terms univerfal, and univerlaliy to all, it fome parti- 
 cular and determinate pcrfons only can receive it ? 
 
 Anfw. The counfel of God concerning ebtfion is 
 fecret : the minider knows not who are the objects of 
 it; and therefore mud preach to all, according to hi:, 
 commidion. The Lord deals in tliis, as in the mat- 
 ter of lots : Saul wa :ted to be 1, 
 all Ifrael mud come together, and lets mud be cait 
 on the whole nation, as if the pcrlon were yet u-i- 
 dcfigned, (i Sam. ix. 16. with c'Uc.p. x. -20, 21. The 
 failing of the lot was wholly con: , as to men : 
 another might have been taken as well as he it !e [ 
 
 u;on ; 
 
*So A PRACTICAL DISCOURSS 
 
 upon : but the Lord difpofed it, and cafts on the 
 right perion, Prov. xvi. 33. So, touching the gofpel, 
 it is fent to a place where (perhaps) but one, or very 
 few elect perfons are, and thofe only fhall be taken by 
 it, and yet it muft be publi(hed to the whole city 
 promifcuoufly : but the Holy Ghoft, " who knoweth 
 the deep things of God," brings it to the hearts of 
 thofe for whom it is prepared, and there it fixeth : 
 which the jailor, Lydia, and other examples make 
 evident. 
 
 Obj. Man is a rational creature, and accordingly to 
 be proceeded with : but this way and manner of con- 
 verfion deftroys all freedom of will : and makes con- 
 yeriion a compulfory thing. 
 
 Anjw'. The will cannot be forced : the man may 
 be forced to act againft his will, but not to will againft 
 his will : or, he may will that to" day which yefler- 
 day he willed not : but this change is fo far from be- 
 ing an infringement, that it is rather an effed; and de- 
 monftration of his freedom. 'There are three forts of 
 compulfion, violent, natural, and rational, i. Vio- 
 lent ; when a man is conftrained to do that which his 
 will is oppofite to : thus the liraelites, to ferve the 
 Egyptians, and go into captivity : fo alfo Paul, and 
 other faints, are led captive to that they would not, 
 Rom. vii. 9. but the will in converiion cornea not 
 under this kind of conftraint, nor any thing like it. 
 2. There is a natural compulsion : thus men and 
 other creatures are compelled to eat, drink, ileep, and 
 breathe ; there needs no violent hand to impoit it, 
 Kor arguments toperiuade to ir ; they do it by in- 
 ftincl, which God hath endu;\l iiK-ra with for their 
 OWQ confervation : this kind oi compuluon is prbper. 
 to the foul converted, in refcx : r_e to a fpiritual life 
 and actions. 3. There is alio : iational compulfion, 
 which is neareftthe cafe in hand : this is when the^ 
 undetil-iiuling and judgment arc convinced of the 
 goodnefs, nec'effity, or e:;pedicn..:y of a thing ; which 
 before h: indeed othtrrvv- ice the prod- 
 
 igai' 8 
 
F EFFECTUAL CALLING. i3i 
 
 igal's reafons for returning to his father. Luke, xv. 
 17. and the lepers forgoing to the Syrians camp, 2 
 Kings, VIK 3, 4. there reafon told them, it was better 
 to go where there was hope, than tarry where there 
 was none. See alfo the arguments for the faints liv- 
 ing to Chrift ; the love ot Chrifl conftrains them ; 
 they cannot but fo judge, namely, that if Chrift died 
 for them, they are bound to live to him, 2 Cor, v. 
 14. yet no breach of their liberty, albeit that other 
 while they were otherwile minded. 
 
 The firft of thefe, namely, that which is violent, 
 our doclrine hath nothing to do with : it is true, 
 there is a drawing in converfion ; and there would be 
 no converfion without it ; no man can come to Chrift 
 except he be drawn, John, vi. 44. which drawing 
 implies an averfenefs, or at lead a difability in him 
 that is drawn, and, confequently, a kind pf force 
 or extrinfical power put forth upon him. But let me 
 fay, it is fuch a force, as the enlightened foul moft 
 gladly fubjecls itfelf unto, and would not be from un- 
 der the power and bleffed influence of it for a world. 
 Let it therefore be obferved how the Father draws : 
 it is in the moft genuine and kindly way that can be 
 conceived : he draws by teaching, John, vi. 45. not 
 as Gideon taught the men of Succoth, Judges, viii. 
 1 6. nor as the talk-in afters drew the people to their 
 burdens, Exod. v. 16. but Jacob was drawn into 
 Egypt ; who need not be forced to diflodge, and re- 
 move his tent, when he found himfelt furrounded 
 with famine, and he heard there was corn in Ky,ypt ; 
 that the king had fent waggons for him, and provi- 
 lions for the way ; telling him withal, that the good 
 of all the land was before him ; efpecially confide ring 
 that his beloved Jofeph was there alive, and in the 
 greateft honor, ready to receive him, Gen. xlv. In 
 like manner, when the foul hath a fight of the holinels 
 of God, and of its own vilenefs ; of the puiity, 
 ftraitnefs and juft feverity of the lav/ ; with its own 
 crookednefs, guiltincfe, and difability, 
 
 either 
 
A PRACTICAL DISCOURSE 
 
 either to keep it, or bear the vengeance of it j that , 
 in God alone is all its blefTednefs ; and that yet it 
 cannot poffibly come at him, but as dried Ruble to 
 a devouring flame : and yet again, if he comes not, 
 he dies in the place where he is, and muft dwell with 
 everlafting burnings ; and withal hears of a mediator, 
 who came from heaven to fave fuch as himfeif is ; 
 and who cafts out none that come to him ; and by 
 whom he may come to God both fafely and accepta- 
 bly : there will need no violent hand on the will ; 
 even love to himfeif makes the foul wings. There 
 is, indeed, a violent (or rather, almighty) constraint 
 and cafling out of him that did ufury upon the will, 
 and perverted it, by deluding the underftanding with 
 falfe glolTes and carnal reafonings ; which being dif- 
 pelled by the true light 's minning, the will fails in 
 with it, and follows with perfect freedom. Chrift offer- 
 ed no violence to the man when he cad out the le- 
 gion ; but thereby reftored him to his proper freedom : 
 for we prefently find him at Jefus's feet, clothed, and 
 in his right mind, (Luke, viii. 35. deiiring now to 
 dwell with hirn, the fight of whom before was a tor- 
 ment to him : here, no man will fay, the patient was 
 wronged, though his will was croiTed 5 if any do, there 
 is caufe to enquire, -r himfelf be yet in his 
 
 right mind. When the faculties are put in order by 
 renovation, the understanding is the fpirit of the will , 
 which therefore looks and goes the lame way as of 
 courfe, as the wheels did alter the living creatures, 
 Ezek. i. 19. without any foreign or violent con- 
 ftraint : it hath now ?. ipring within it. by which it 
 is moved and guided (itfelf being alfo renewed and 
 landified) according to this renewed light : as a 
 needle that is rightly touched, needs not to be forced 
 to look towards the pole ; it will do it by iymparhy : 
 " if the eye be finale, the whole body is full of light," 
 .Matt. vi. 22. 
 
 But fuppofe the thing objected to be true (namely, 
 that in converfion the will luffered violence,) it no 
 
 way 
 
OF EFFECTUAL CALLING, aSj 
 
 way deferves to be filled cruel and tyranical, as fome 
 (extremely tender in nature's concerns !) do prefume 
 to fpcak, nor indeed to be complained^ of in the lead, 
 fince the tendency and iffue thereof is an infinite 
 good. What father would not crofs the will of his 
 child, rather than fee him deftroyed by his iool-har- 
 dinefs r fhall parents, as it were, torce their children's 
 will ror their good, and be blamelefs ; and (hall not 
 much more the Father of fpirits, that we may live ? 
 Heb. xii. 9. Was it not a mercy to Jeremiah, that 
 " the word of the Lord was as fire in his bones, that 
 he could not forbear fpeaking," Jcr. xx. 9. rather 
 than be confounded for holding his peace ? How 
 much better is it to enter into life halt or maimed, 
 than go into heii with a whole fkin ! I hope there is 
 none ib much befide themfelves as to judge otherwile 
 of it j or complain of their being compelled to go to 
 heaven, though it was by a whirlwind and chariot of 
 fire. At firft, 1 grant it is pure necefiity drives to 
 Chrift : but afterwards, his perlonal excellency and 
 lovelinefs conitrain to abide with him ; (a fweet 
 and bielTed compulfion !) and now you would 
 not leave him again, although the firft neceflity of 
 your going to him were quite at an end : but ftill we 
 fay, as before, that the will is not violated, but chang- 
 ed, and that in a due and orderly way, by being 
 made fubjea to an enlightended underfbnding, than 
 which there is nothing more pleafant and natural 
 to it,, 
 
 INFERENCES. 
 
 The inferences from this doctrine I reduce to two 
 forts ; i. Cautionary, to prevent the mifufing fo great 
 a truth : 2. Directive, to draw forth fome ot the 
 fpirits of it into practice : and of thele, iiUermi: 
 and briefly, though capable of much enlargement. 
 In general, take notice, that the fcope and r 
 the doctrine, is not to fofter remifnefs in duty, nor to 
 
 countenance 
 
A PRACTICAL DISCOURSE 
 
 countenance a ftupid, or carnal quiet : but, to fet 
 forth the fulnefs, freenefs, and prevalent efficacy of 
 divine grace, with the creature's nothingnefs (as to 
 any confiderable act) in this matter. More particu- 
 larly : 
 
 Infer. I. Prefume not yourfelf interefted in the 
 promife of eternal life, until you find it yourfelf thofe 
 neceiTary evidential qualifications of faith and regen- 
 eration : or, lead, a truly earneft and reftlefs purluit 
 after them : " I will not let thee go, except thou bids 
 me," Gen. xxxii. 26. 
 
 Infer. II. Let not the means be defpifed, or lightly 
 regarded, becaufe of them* elves not fuificient to lave. 
 Where the means are, the Lord expects that men 
 ftiould ufe them ; and we read not of any faved 
 wifhout, where they might be had. 
 
 Infer. III. Let no man fit ftili in the wilful or 
 carelefs neglect of his duty, pretending, that if elected 
 he (hall furely be faved ; if not, ail he can do will 
 not help him. Such a difpofition argues a great 
 height of pride, or fallen nefs of fpirit, and enmity 
 againft God: fly from it, as from hell - a for it is truly 
 that death which hell follows after : as, on the con- 
 trary, ye cm hardly have a more hopeful fymtom of 
 your ftate, than a fericus attendance upon God in his 
 way. And, in feeking to know your election, begin 
 at the right en 1 ; give all diligence to make your 
 calling fare ; and the certainty of your election will 
 fall in upon it. 
 
 Infer. IV. Take notice, from the import and tenor 
 of the contrary doctrine, what (landing need and ufe- 
 fulnefs there is of ihoi'e often repeated cautions, to 
 " try the fpirits ; fcarch the Scriptures ; take heed 
 how you hear ;" and nor co be led by Cf fair Ihirxvs in 
 the fleih." The more Imooth and pleating notions 
 are to the carnal ear. ; be iufpecied, and 
 
 thoroughly examined bcf / pa's. Let the drift 
 
 of the law and the teP:imony determine the queftion , 
 and that will tcii YOU. tl . ? are not to be 
 
 held 
 
F EFFECTUAL CALLING. *&5 
 
 held guiltlefs, that cry up that excellent creature 
 rrnn ; with the ftrength and capacity of natural rea- 
 ibn ; the iufHciency of the free-will grace ; power of 
 improvement (and truly I know not what, for they 
 arc not after the pattern of wholefome words) ; mak- 
 ing thefe the great hinge whereon the defign (that 
 glorious ddign) of grace in election, the mediation 
 of Chrift, and the Holy G heft's operations, mud all 
 hang and move ; yea, be fruftrate too, and come to 
 i-jig, except thereafon of man will dethrone itfelf, 
 and fubrnit to that which it reckons foolifhnefs. God- 
 linefs is a myflery, i Tim. iii. 16. and a great one 
 (it is a fpiritual myftery ;) which it could not be faid 
 to be, it reafon could comprehend it. With all your 
 care and circumfpeclion, fly from that dangerous 
 quickland ; which the Jews funk into and perifhed, 
 Rom. ix. 31, 32. and how many in our days are in 
 danger of it ! It hath flain its thoufands, for others 
 fingie tens. As preventive of this, I would put in a 
 three-fold memorial. 
 
 i. That there is a fpecinc difference between moral 
 virtues, and divine, or holinefs of truth. True holi- 
 nels has all morality in it ; but all that is called moral 
 may be without true holinefs, nor will ever rife to it ; 
 iublimation does not vary the kind ; holinefs mull 
 have a root of its own : he that belt knew the nature 
 of things, and what may be made of them, affirms ic 
 as irrational to think othenvife, as to expecl. 
 from thirties, Matt. vii. 16. That they proceed frcni 
 ft'veral heads, appears from their feveral ends. Whac 
 rifes from the divine nature, directs its courfe towards 
 God, and ceafes not until it arrive at him ; and what 
 riles in (elf, terminates there ; as a circle, wherefoever 
 it begins, there it ends, fetch it never io far a com- 
 p.ils. Paul was a moralifl of no ordinary fize ; his 
 often quoting it, (Lews the efteem he had once had 
 of it : but. when it pleafed God to reveal his Son in 
 him, Gal. i, 15. he counts it all but dung, Phil. iii. 
 S. Which ha would not have done, had the new- 
 creature 
 
A PRACTICAL DISCOURSE 
 
 creature fprung out of the old : but thus far he 
 was when he knew better things from his former 
 fondness ; and fo ftall we. Think not, therefore, to 
 find in yourielves the materials of gofpel hoiinels, or 
 to raue them out of the duft of your natural endow- 
 : which .though of goodufc in their place, 
 Will not bear of the right kind, Matt. xii. . till 
 headed by the ingrafted word, James, i. 21. He that 
 thinks to draw faving graces out of natural principles, 
 does but fp, n out of his bowels to die in his own 
 
 web. 
 
 2. You may not think to obtain fpeciai orace up- 
 on your improvement cf that which is common : he 
 that does, builds on a wrong foundation, and is yet 
 under a covenant of works 5 under which no man 
 was ever faved, or mall be, Gal. iii. IO . This was the 
 cafe : with thoie who followed after the law of rioht- 
 'oufnefs and did not attain to it : what was it that 
 hindered ? They fought it (as it were) by the works 
 of the law, Rom. ix. 31, 32. and yet the Gentiles, 
 who fought it not, attained it, Rom. ix. qo. Where 
 note (by the way,) that thole who do not at all feek 
 after nghteoufnefs and life, are as likely to fpeed, as 
 thofe who feek it unduly ; that is by works of their 
 own. In vain is falvation looked for from the hills 
 natural freedom, free-will-grace, human improve- 
 ments, or whatever elfe is of higheft efteerri witli 
 en : none in fuch danger of being broke off (that 
 ; of loofing that they profefs and feem to have,^ as 
 oie who are high minded, who (land on their terms, 
 and will not yield without taking their baggage with 
 them : it was the very fame with theft carnal Jews, 
 VV e have Abraham to our father ; were never in 
 bondage to" any imn," John, vrii. 23. And are we 
 1 blind ?" John, ix. 40. If thy carnal heart hath 
 hankering that way, and is now.bought off, blefs 
 Lord for it; remember the danger thoii haft ef- 
 -a, and come no more there ; and bear in thy < 
 tout, as a frontlet between thine eyes, that good 
 
 word 
 
OF EFFECTUAL CALLING 487 
 
 word recorded in Jeremy, which fhews the danger of 
 making " ilefh thine arm/' and the biefledneis of 
 Uniting only in the Lord, Jer. xvii. 5, 6, 7. And 
 this, 1 verily think, is the cauie that fonie, who have 
 made a fair .profeffion, do fall off and wither; they 
 make the promifes of grace conditional, and the ef- 
 ficacy of them to depend upon their free-will's dif- 
 poie, and treat them accordingly. Such faith is but 
 of human axtract ; it is of men, and therefore it 
 comes to nought ; whereas, " if it were of God, it 
 could not be overthrown," Acts, v. 38. 
 
 3. Human wifdom is no competent judge in this 
 matter. Ye may as well try metals on a brickbat, or 
 judge of colours by moon-light, as of fpiritual things 
 by natural reafon ; they are above it, though not con- 
 trary to it : nor will the ckarnefs of light without 
 help in this- cafe ; high-noon and midnight are both 
 alike to one that was born blind ; the light of the 
 fun, if (even -fold, would but more dazzle the fight 
 that is not adapted for it. Divine things are not vif- 
 ihle but by an organ fuitably difpofed ; in the want 
 ot which the Scripture itielf is too often perverted ; 
 and the letter of it fet up to obliterate its meaning. 
 The very difciples of Chrift knew not the Scriptures, 
 but as he opened their underftarvding, i John, v, 20. 
 with John, xx. 9. and Luke, xxiv. 45. and (Lone 
 into it : and enabled by this, they looked upon and 
 handled the word of lite as iuch, i John, i. i. they 
 beheld his glory, the glory as of the only begot ton 
 Son of the Father," John, i. 14. when, at die fame 
 tune, the learned Icribes, with all their moral and 
 literal endowments, faw no fuch thing ; but counted 
 him a deceiver, and one pofTdffed, John, vii. 12. 20. 
 chap. x. 20) "The things of God knov/eth no man 
 but the (pint of God," and he to whom the fpirit will 
 reveal them: " but the natural man (while fuch) re- 
 cciveth not the things of the Spirit," i Cor. ii. 14. 
 " they arc foolifhnels to him," i Cor. i. 18, 19. and 
 ILb. i. 5. " neither can he knew them, becaufc they 
 
 arc 
 
A PRACTICAL DISCOURSE 
 
 are fpiritually difcerned," and not otherwifc. " But, 
 be that is fpiritual, endued with power from on high, 
 Luke, xxiv. 49. judgeth all things, yet he him (elf is 
 judged of no man/' i Cor. ii. i ^. no unfpiritiial man 
 underftands him, nor his principles j it is a " new 
 name, which no man knows but he that hath it/' 
 P^ev. iii. 17, Hence they are called unintelligible 
 notions ; and u what will this babler fay ? when he 
 preached Jefus, and the refurreclion of the dead," 
 Ads, xvii. 18. And for this caufe the apoflle dill 
 prays for thofe he writes unto, c< that God would give 
 them the fpirit ofwifdom and revelation, and enlight- 
 en the eyes of their underftanding," Eph. i. 17, i2. 
 where note, that one of the great things they were to 
 difcern, was, the " exceeding greatnefs of the divine 
 power put forth in them that believe," ver. 19, and, 
 that " they might abound in knowledge, and in all 
 judgment ; and this, that they might approve things 
 that are excellent/' Phil. i. 9, 10. or try things that 
 differ, as the margin hath it. So, for the Coloffians ; 
 " He ceafeth net to pray for them, that they might 
 be filled with the knowledge of his will, in all wildom 
 and ipiritual understanding/' Col. i. 9. Which Scrip- 
 tures plainly import, that there is not in every man 
 this knowledge ; nof yet enough in the beft : For 
 why mould he pray fo folemnly for that which is com- 
 mon, or eafily obtained ? fo then, wifdom is the prin- 
 cipal thing, Prov. iv. 7. and it muft be wif^o^i froju 
 above, James, iii. 17. without which the mind is r.ot 
 good, nor capable of right judgment, however gar- 
 iiiihcd with human habiliments : but, endued with 
 this, thofe other will be ferviceable handmaids ; if 
 tin? eye be iingle, the whole body (hall be full of light. 
 Thofe IciTcr lights are yet of ufe, and may ferve to 
 rule the night (which they were made for), but when 
 the day-ftar is up, they vanifh ; t'qen thofe wild beafts 
 of human abilities, lie down in their dens, and man 
 poes forth to his work, Pfal. civ. 22. wirh another 
 kind oi &iil and power than erer he had before, and 
 
 with 
 
OF EFFECTUAL CALLING. 289 
 
 with better fuccefs. Therefore get wifdom, and with 
 all thy getting, get underftanding," Prov. iv. 7. " It 
 is a well-fpring of life to him that hath it," Prov. xvi. 
 22. the image of God and eternal life begin here, 
 John, xvii. 3. Col. iii. 10. The firft flep towards it, 
 is your fenie of its want : " he that thinks he knows 
 any thing, knows nothing yet as he ought to know, 
 i Cor. viii. 2. The more ye know in truth, the 
 deeper fenfe fhall.ye have of your fcanty attainments. 
 " He that will be wife, let him become a fool (in his 
 own light), that he may be wife," i Cor. iii. 18. 
 " Whom God will teach knowledge, and make to 
 iinderitand dc&rine, he weans from the milk, and 
 draws from the breait" Ifa. xxviii. 9. of their mother- 
 wit and carnal underdanding. Your next ftep is, to 
 feek wifdom where it is to be had, namely, at the 
 fountain-head, " the Father of lights," James, i. 5. 
 He that thinks to obtain of himielf (a phrafe too 
 much in ufe with fome), goes to a wrong tic.or ; and 
 is but as likely to fpeed, as a beggar that iifketh an 
 alms of himfelf : and hence it is, that in f) many 
 feekcrs, there are lo few that find. When Solomon, 
 from a fenfe of his childhood in knowledge, fought 
 wifdom of God, he obtained it ; when of himfelfV 
 though better (locked than before, he failed ; " I 
 laid 1 will be wife, but it was far from me," Eccl. vii. 
 23. he teemed (at this turn ; to be of trie free-will 
 perfuafion, and he fped accordingly. He therelore 
 puts upon this courfe a mark of ignominy ; '* He 
 that truiteth to his o.vn heart is a fool," Prov. 
 xxviii. 26. I heartily wifh it may not be laid to any 
 among us, " thy wiidom and thy knowledge, it hath 
 perverted thee," Ifa. xlvii. 10. And having once 
 got tnis ipivitual faculty, preferve it like fire u^on.the 
 altar;- let it never go out," Lev. vi. 13-. arid for your 
 growth in it, live up to what you know. " He that 
 will do his will, fhall know of his doctrine," John, 
 vii. 17. 2 Pet. i. ; 8. 
 
 T Infer. V. 
 
290 A PRACTICAL DISCOURSE 
 
 Infer. V* If the divine power be io abfolutely ne- 
 celiary ; then reft not on means or mini dry, though 
 the beft ; u;e them as means, but ftill have your eye 
 towards that power and grace which alone can make 
 them effectual. Eliiha Jrnote the waters with Elijah's 
 mantle but it was the God of Elijah that parted them 
 hither and thither, to make a way over, 1 Kings, ii. 
 14. M n rolled the ftone from Lazarus's grave ; 
 but Chntl was he who brought Lazarus forth, John, 
 xi. 41 44. to, the minifter preaches Chrift ; but it 
 is God only that gives an undei ftanding to know him. 
 Our bufineis is, -to mind our duty, and to have our 
 faith in God, as the principal part of it : for, he it is; 
 who is both the maker of our plaifter, and the layer 
 of it on ; who ailo doth influence and manage it for. 
 us, from firft to lad ; he is both author and finiiher, 
 Heb. xii. 2. "It is God that worketh all in all," 
 i Cor. xii. 6. 
 
 Infer. VI. In looking over the feveral parts of this 
 great work, and parties concerned about it, let not 
 the grace of Jefus Chrift be overlooked ; nor let it be 
 lightly considered, how little (indeed lefs than noth- 
 ing") you or I have done to induce or help it on. See 
 how manifeftiy our Lord and Redeemer approves 
 hmiklf the good (hepherd : he is not fatrsfied to fend 
 his Servants, put he goes himfelf ; and fuch is his care 
 an-.i love to our fouls, that he leaves no place un- 
 iea/ched ; ranges t'^e briars and thickets; balks neith- 
 er m,ju.-;tuin$ nor Valleys ; no, not the valley of the 
 fhadow < i de.Uii -, nay, he kn.-ws, that there he ismoft 
 likely to meet them, and refts him not until he has 
 found, lie doth, as it were, forget the ninety and 
 nine ot his very fii-p, that are already brought in (yee 
 io, a^ not to leave than without a good guardian), 
 and all to fetch in a ftraggler : Which having found, 
 he doih n ,t yet tiiiiik it found, till he have it at homj 
 in the fold, it is not enough with imu to move, ar- 
 mje, jxriuade, tarraicn ; and if they will not comply, 
 ici 'Jic.ii take th.ir coaae, and Ked on the fruit of 
 
 their 
 
dF EFFECTUAL CALLING; *$j 
 
 their doings : his mercies are nof like our free-will 
 mercies to ourfelves : to fee th< rh but deeper p'ung- 
 ed, by all lie hath done f?>r them, would rot 1 e to 
 fee of the travail of his foul and be fatisfivd.. But if 
 all this will not do (and he khous it will not), he .,p- 
 prchehds his loft fheep 'as he did Manaffeh nn^.Paul, 
 or as an officer does a fugitive), lays it on his Ihou!- 
 ders, and brings it home , which plainly mews the 
 fheep's averfenefs to return : For, if it vvnuld either 
 lead or drive, the flitphefd would not trouble himfelf 
 to bear it oft his back. O that the love and faithful- 
 fiefs of Chrift might have its weight on our hearts, to 
 love him highly, a'nd ourfeives only for his foke, who 
 faves us at fir (I againft Our wills, in laving us from 
 felf-willednefs : and fo making us willing to be laved 
 indeed ! 
 
 Infer. VII. If all that pertains to falvation be given 
 in right of eledion, then let every foul that feeks for 
 fpiritual gifts, and wouid be fure to fpeed, apply him- 
 klf to electing love : and let all your thankfulnefs 
 for all that you have or hope for, be referred to that 
 love : for that is the rock out of which they are hewn, 
 the fountain and fpring from whence they proceed- 
 See the bounty and noblenefs of it ! electing love not 
 only provides your home, but fends you waggons and 
 provision for the way : regard not you'r fluff: what- 
 ever you have of your own ? be it good, or be, it bad ; 
 for, * c the good of all the land is yours/' Make 
 mention of nothing that is properly thine, except the 
 " greatriefs of thy fins," as David, Plal. xxv. 11. the 
 power of indwelling corruption, as Paul, Rom, vij. 
 thy inability to ferve him, as Jofhu.i and Jeremiah, 
 Jum. xxiv. i$. Jer. i. 6'. that without faith thou 
 canft not pleafe God, nor give glory to him ; that 
 without holinefs t hotter. nil not (hew forth his virtues, 
 nor andver the end for which he hath chofen thee : ' 
 and, finally, that thou canft be fandified by that will 
 only, which wills thy fandification, Heb. x. 10. 
 
 When 
 
292 A PRACTICAL DISCOURSE 
 
 When Mofes would prevail for the gracious pref- 
 ence of God with that people, what docs he plead for 
 it ? "Remember (fays he), this nation is thy people; 
 and wherein (hall it be known, that I and thy people 
 have found grace in thy fight? Is it not in this, 
 that thou goeft with us ?" Exod. xxxiii. 13. 16. 
 Here, you fee, he makes God's prefence with them 
 an evidence of his having chofen them ; and from 
 his choofing them, he draws an argument why he 
 fhould be with them. Mofes durft not fay, <c They 
 are a people that keep thy commands ; they are per- 
 fons of a very honeft, ingenuous difpoikion (as (ome 
 fpeak) ; a tractable fort of men, that have complied 
 with thee,and better improved thy favours than their 
 neighbours have done > therefore own them, and go 
 with them :" no, but " confider, I pray thee, that 
 they are thy people ; thou haft choien them above 
 all people," Deut x. 15. and therefore deal with them 
 above the rate of thy dealings with other men. 
 
 In like manner, having received any ipeciai favour 
 from God, facririce not to your better defervings ; 
 but as Daniel, who though a man of lingular wifdom, 
 yet, fays he, '' this fecret is not revealed to me, for 
 any wiidoni that I have more than any living," Dan. 
 ii. 50. Thus alfo we find David deporting himfeif, 
 when Nathan brought him that gracious mefTage 
 from God, how great things he would do for him, 
 and for his houfe ; what does David put it upon ? 
 " Thou, Lord Gc-d, knowdt thy fervant j" that is, 
 thou knoweft that 1 have done nothing which might 
 move thee to this munificent bounty : but " for thy 
 word's fake, and according to thine own heart, thou 
 haft done ail thefe great things," 2 Sarn. vii. 20, 21. 
 this is the voice of the man alter God's own heart. 
 
 Again, luppofe you have any lignal fervice f< r 
 God ; retire into fell-abafement, and magnify God, 
 that he was pleafed to vouchfafe you that honour. 
 Thus alfo did D:ivid, when letting his aftc&ion to the 
 houie of God, he had gathered that huge incredi;>ie 
 
OF EFFECTUAL CALUKG. 193 
 
 it 
 mafs of treaiure for the building it : he wonders mt 
 
 fo much at his having goten it (though that mi^ht 
 well be wondered at) ; as that he had an heart fo 
 freely to devote it to that facred ufe : " Who am I 
 (fays he), and what is my people, that we fliould be 
 able to offer thus willingly ? for all things are of 
 thee," i Chron. xxix. 14. He acknowledged their 
 willingnels to offer to be as much of God, as the of- 
 fering itfelf. And Paul, having laboured more abun- 
 dantly than all the apoftles, puts from himfelf the 
 honour of it : " Not I, but the grace of God which 
 was with me," i Cor. xv. 10. 
 
 Three or four things, in feeking for fpiritual blefl- 
 ings, be fure to keep (till in your mind. 
 
 1. That you mud be nothing in yourfelf. New 
 wine is not for old bottles ; the bottles muft firft be 
 undone, and made up a-new ; or elfe the wine will 
 be fpilt, and the bottles perifh, Matt. ix. 17. All 
 your imaginary righteoufnefs, wifdom, ftrength, &c. 
 mud be parted from you ; and it is as neceiTary, as to 
 leave your made ground, to build on the firm rock, 
 
 2. That fpiritual bleffings are a gift, and will not 
 admit of any plea which may teem to make them wa- 
 ges. Lazarus loved Chrift, yet would not his fifters 
 ufe that as their argument ; but, " Lord, " he whom 
 thou loveft is fick/' John. xi. 3. What the Scrip- 
 ture holds forth as a motive with God, that you mjy 
 plead, and that in his naaie : and, indeed, nothing 
 elfe is pleadable at the throne of grace. Elteem not 
 yourfelf the better for what you may carry with you : 
 think not to be accepted becaufe of your prefent ; it 
 is not your money, Ifa. Iv. i. John, vii. 37. nor your 
 double money in your hand, that will fetch you corn 
 from above, though it may from Egypt : filver and 
 gold, your own works and worthinefs, are of no value 
 at the mint of free-grace ; but there it is, and thence 
 you muft have whatever may render you welcome at 
 the court of heaven, 
 
 Be 
 
^54 A PRACTICAL DISCOURSE 
 
 Be not over- r ol c ; tous how you (hall (peed ; por 
 think you fhail fare worie for coming in fo tattere4 
 and pitiful a condition. Free-grace is compafllonate, 
 rich, bountiful : you are not the lefs welcome, be- 
 cauic you bring nothing : the bcft qualification is to 
 find youriclf iil- qualified, empty, hungry, poor, na- 
 ked, blind, miferable. Electing love hath -proyided 
 enough, and more : not bread and water only (though 
 tbefeare very welcome to an hungry and th'.rfty foul), 
 but wine and milk, " wine on the lees, a feaft of fat 
 things," I la. xxv. . not aprons made of fig-leaves, 
 or coats of beafts '{kins ; but " long robes of lin^n, 
 fine and vvb : te ;" Rev. xix. 8. not money made o 
 leather, or bafe metal, that would burthen one to car- 
 ry a month's proyifion of it ;' but gold, and of that 
 the fineft, and tried in the fire, Rev. iii. 18. which 
 hath nothing of drofs or cankering ruft adhering to 
 it. And if thou have but little, look on that little as 
 an earned of more ; " to him that hath (hall be giv- 
 en :" although thou be but Cl fmoaking flax, he will 
 not quench thee," Ifa. xiii. 3. But to make fure 
 this important work. 
 
 4. Be fure you leave not out your Mediator, the 
 Lord Jefu's Chrift. Ele<5ling love doth all in him, 
 and fp muft you : afk all in his name, and then fay, 
 41 Lord, he is worthy for whole fake thcu fhouldeil 
 v'j this." And, withal, take heed of patrhing ; joia 
 not law and grace together, left the rent be made 
 worfe : the riglneoufneis wherein you muft appear be- 
 fore God, is not mide up of divers forts and pieces, 
 partly his and partly ycur own ; but a feamlefs vef- 
 ture wrought throughout of one kind of fubftance, 
 and by one Hand : in this you may approach with 
 boldnefs, and touch the top of the golden fceptre. 
 
 Infer* VIII. Having fo firm and impregnable a rock 
 to found your faith upon ; why fhould the greateft 
 of difficulties, even' the power of inbred 'corruption, 
 difcourage any feu! from cafhng if I' If upon elccliiig 
 love., 2$ that which is perfectly able ; and the very 
 
 ciehga 
 
OF EFFECTUAL CALLING. 295 
 
 defign of it is, to fubdue iniquity, as well as to par- 
 don it ? It chole us, not bccaufc we were, or would 
 be holy, but that we might be to, Eph. i. 4. and, to 
 that end, undertakes the whole of our work for us. 
 It is between us and fin, as it was between Ifrael and 
 the Canaanites ; until the Lord began to drive, they* 
 did not ftir ; they were giants, too big for grafhop- 
 pers to deal with ; had iron chariots, and cities walled 
 up to heaven : and yet that company of grafhoppers 
 turned them out ; and this, becaufe the Lord, who 
 gave them that land, was at the head of them ; he 
 went before them, and cut their way tor them ; while 
 he drove, they were driven ; when he ceafed, the 
 work Hood ftill, Pfal. xliv. 23. Exod. xxiii. 28. nay, 
 his own people were routed and put to the worfe, 
 Jolh. vii. 4. And we fhall find both Mofes and 
 Jofhua flill uling arguments fetched from the coven- 
 ant that God had made with them, by which always 
 they were fupported. Let us do likewife, make elec- 
 tion our all ; our bread, water, munition of rocks, 
 and whatever elfe we can fuppofe to want : here we 
 are lure of fupply and lafety : it is a tower that is re- 
 ally walled up to heaven ; a never-to-be emptied 
 cloud of manna, and a Jacob's well that is never dry ; 
 it is deep indeed, and you have nothing (of your own) 
 to draw with ; yet be not difheartened ; ftay by ir, 
 and the well itfelf fhall rife up to you. Numb. xxi. 
 17. rather than you fhall want. 
 
 Infer. IX. Having done all you can, and in the 
 rnidft of your doing, walk humbly, as living on anoth- 
 er's bounty. AfTume not to yourfelf, but afcribe the 
 whole of your falvation, and of all the conducements 
 thereto, to electing grace, and hang on that root 
 alone : even faith itfelf, as it is the believer's act, is 
 not to be refted in, nor to mare in this glory. We 
 may fay of faith, as he to Felix, whom Csefar fet over 
 them, " by thee we enjoy much quietnefs ;" but the 
 honour chiefly belonged to Cieiar, who gave them 
 that governor. Give unto faith its due ; " accept 
 
 always ^ 
 
296 A PRACTICAL DISCOURSE 
 
 always, and in all places, the benefits you have by it, 
 with all thankfulntfs," Ads, xxiv. 2, 3. for it does 
 you many good offices, and you cannot indeed live 
 without it j only in the throne, let grace be above it ; 
 for that is the potentate which puts faith in that ca- 
 pacity, an I maintains it there : and the truth is, true 
 faith is beft p!eafed with its own place. To this end, 
 the Lord tells his people, it was not their fword nor 
 their bow that drove out their enemies : but, fay 
 fome, it was the fword and bow which God put into 
 their hands, and which they manfully employed : no, 
 God will not have men arrogate fo much to thern- 
 felves ; but to acknowledge, " it is God that fubdues 
 our enemies under us," Pfal. Ix. 12. The people 
 with Gideon he reckons too many to give the Medi- 
 anites into their hands ; why ? Left they mould 
 vaunt themielves againft him, Judges, vii. 2. Faith, 
 and other graces, are mighty only through God : as 
 they are his workmanfhip, fo it is he only can keep 
 them going, (as a watch, or other engine, cannot 
 wind up itielt.) To frame a perpetual motion, no 
 man hath ever attained ; no, not in trifling matters. 
 As thou hadft no hand in changing thy heart at firft, 
 fo, neither, of thyfelt, in carrying on the work after- 
 \vards : all our fufficiency is of God, even all the 
 ftrivings of the faints are " according to the workings 
 of God in them," Col. i. 29, A good tree will bring 
 forth good fruit ; but not without fun, air, dew, and 
 other heavenly influences ; for if feparate from thefe, 
 the tree itfelf will die : fo, witho'ut a continual com- 
 munication of virtue from above, Cant. iv. 16. the 
 new creature can neither act nor live. Depend, there- 
 fore, on that radical grace (that is, on the God of all 
 grace), for preferving and actuating the grace he hath 
 giv n you : reft not in this, that you know God ; 
 but, rather, that you are known of him. 
 
 By this, I hope, the proportion is made evident, 
 with forne thing of its ufefulnefs, namely, that what- 
 ever 
 
OF EFFECTUAL CALLING. 297 
 
 ever things are requifite to falvation, are freely given 
 of God to all the elect, and wrought in them effectu- 
 ally by his divine power, as a part of that falvation to 
 which they are appointed ; and are all contained in 
 the decree of election. And I cannot but reckon it 
 one (and that a principal part) of thofe works of 
 God that (land for ever ; and is fo perfect, that noth- 
 ing can be taken from it, nor any thing added to it ; 
 and is a good introduction into, yea, and argument 
 for, the final perleverance of believers. 
 
 QF 
 
O F 
 
 PERSEVERANCE; 
 
 O R, 
 
 The invincible Progrefs of BELIEVERS 
 in Faith and Holinefs. 
 
 JF O R the firmer fupport and comfort of his 
 people (notwithftanding the prefent weaknefs of their 
 faith, and daily infirmities of the flefh,) as alfo to al- 
 lure and bring in others, who are hankering about the 
 door, or yet in the high-ways and hedges, it h::t!i 
 pleafed the holy and only wife God, to indulge us 
 with plain and pofitive ailurancc of the certain con- 
 tinuance and going on of all who have once believed 
 and received the grace of God in truth, albeit that 
 many concerned in this affurance attain not to it. 
 That faith and holinefs do infeparably follow election, 
 is fhewn before : our bufinefs now is to (hew, that 
 faith and holinefs are of an abiding nature, and (hall 
 never be loft : and this is what we call perfeverance, 
 \vhich being the crown and glory of all the former 
 points, and that* which fecures to us the comforts 
 arifing thence, being alfo as much impugned as any 
 of thole, the proof and confirmation thereof is appar- 
 ently neceilary, and tending to profit. And, I truft, 
 
 ft 
 
5oo A PRACTICAL DISCOURSE 
 
 it (hall not only appear that the doctrine is true, but 
 alfo replete with arguments promotive of holinefs, by 
 which the contrary opinion will bed be contradicted : 
 for, fo it is, in the wifdom of God, that every truth hath 
 that in it, which properly tends to its own defence and 
 eftablifhment. It is the property of men truly wife, to 
 entefprite only attainable things, and things worthy 
 their wifdom, as alfo, fo to frame and model the means, 
 as not to mifs their intent : much more muft it be- 
 come, and be incumbent upon him who is wifdom it- 
 felf fo to do. If then the ultimate end of all things is 
 the glory of God ; and the fecond great end the fal- 
 vation of his chofen ; it may well be concluded, thac 
 the propereft means for attainment are pitched upon, 
 and thofe, fuch as will compafs his end. Hence alfo 
 we may be fatisfied, that all intermediate occurrences 
 (however improper in their own nature, and caiuai to 
 us), were all tore-appointed of God, and that by a de- 
 cree moft wife and fixed ; and, confequently, are, and 
 fhali be, fo difpenfed and overruled, as not to hinder, 
 but help on, and bring about, the thing principally 
 defigned ; which therefore fhall not (cannot; mifcarry, 
 nor be finally defeated. However, therefore, men of 
 corrupt minds may ftumbie at the word, change the 
 truth of God into a lie, and turn his grace into lafciv- 
 iouihefs ; and fome others, not of defign, but by 
 miltake, and unacquaintednefs with the true date of 
 the queftion, may difapprove and object againft it : 
 yet may not the truth be difcarded, nor its friends 
 iliy to own it ; but drive the more induftrioufly, by 
 their fobriety, meeknefs, holineis, and all good fruits, 
 to make the world know, that u to the pure, all things 
 are pure 5" while to other men (through the impuri- 
 ty of their own fpirits) all things are defiled aad turn- 
 ed into fin ; and, in particular, that the doctrine of 
 God's unchangeable love to his chofen, and their 
 endlefs abiding therein, is no way an inlet or encour- 
 agement to fin, or reoiiffnefs in duty ; but the moft 
 
 powerful 
 
OF PERSEVERANCE. 301 
 
 powerful ftrengthener againft apoftacy, and mod ef- 
 it-dual quickener to gofpel- obedience. 
 
 The iubftance of what I intend lies in this propo- 
 lition : namely, 
 
 That all and every one of God's elect, being once 
 regenerate and believing, are, and fhall be invin- 
 cibly carried on, to the perfect obtainment of 
 bkifednefs and glory. 
 
 Towards the evidencing of this truth, 
 I. Let us take in things of a lower conlideration 
 than that of eternal falvation, and obferve how thofe 
 peifons, formerly inftanced, being deftined of God to 
 eminent fervice in the world, were carried through, 
 and that completely, to the end of their work j not- 
 withftanding the greateft of difficulties, and natural 
 impoffibihties, which ftood in the way to obftruct it : 
 by which will appear the certain effect of God's pur- 
 pofes ; and will contribute not a little to illustrate the 
 point in hand. 
 
 . i.I begin with Abraham's feed. In Gen, xii. 7. 
 the land of Canaan -is given them by promife : Kaac, 
 in whom this feed mould be called, was not yet born ; 
 nor yet, until both his parents were paft age, Gen. 
 xviii. ii. To help this, the Lord brings back the 
 fun many degrees ; makes it a new fpring time with 
 them, and gives them Ifaac, chap. xxi. 2. When 
 Ifaac was married, his wife proves barren : after twen- 
 ty years writing, the Lord (in anfwer to prayer) gives 
 her conception, chap, xxv. 21. Now, two children 
 they had ; the elder of which the Lord rejects, ver. 
 23. and the other, to whom the promife belonged, in 
 danger every day to be killed by his brother, and IQ 
 the line of the promile in danger of failing, chap. 
 xxvii. 41. Jacob, to lave his life, flies to Padanaram, 
 chap, xxviii. 2. there Laban deals hardly with him, 
 chap. xxxi. 41. and when he made homewards, fol- 
 lows him with evil intenc : but the Lord in a dream 
 
 takes 
 
SO* A PRACTICAL DISCOURSE 
 
 i 
 
 takes him off, ver. 23, 24. No fooner is he efcaped 
 from him, but Efau comes againft him with four hun- 
 dred men, full bent to revenge the old grudge, chap. 
 xxxii. 6. the Lord turns his heart in a moment, and 
 melts him into brotherly affection j that inftead of de- 
 ftroying Jacob, he proffers himfelf to be his guard and 
 convoy, chap, xxxiii. 4. 12. 
 
 When Simeon and Levi had fo highly provoked 
 the Canaanites, that it was a thouland to one but they 
 would come and cut off Jacob's family at once, chap. 
 xxxiv, 25. the Lord caufes a terror to fall upon 
 them, that they do not (o much as to look after them, 
 chap. xxxv. 5. When a feven years famine was com- 
 ing upon the land (likely enough to eat up poor Ja- 
 cob and his houfe), the Lord, by a ftrange provi- 
 dence, fends a harbinger to make providon for them 
 in Egypt, chap, xxxvii. 28. with chap. xli. 54. When 
 oppreffcd by the Egyptians, and all means ufed to 
 deftroy them, and that both with craft and cruelty, 
 the Lord fo orders the matter, that the more they 
 were oppreffed, the fafter they grew, Exod. i. 12. 
 and by an high hand brings them out at laft. In 
 the wiidernefs, they carry themfelves as unworthily 
 towards G xi as ever people did ; doing all thnt in 
 them lay to cut off the intail of that gjod land, by 
 their unbelief, and daily repeated rebellions ; info- 
 much that the Lord threatens to dtfpdflVfs them : 
 but, for his promife lake made with Abraham, with- 
 draws his hand, and (pares them. I might inlla.ice 
 alfo the great fl raits and dangers they were in at the 
 red fea, which tlie Lord divided for them : after- 
 wards for want of water, which he brings them out of 
 a rock : then for bread, which allo he gives them 
 from heaven : how they were denied paifage by to me, 
 and way -laid by others ; and yet carried on and de- 
 livered : and at laft, how the Lord drove out thole 
 giants, whom they defpaired of overcoming : and fo 
 gave them the land in poflefiion, according to his 
 promife hundreds of years btfcre : there failed not 
 
 cu-ht 
 
OF PERSEVERANCE. 303 
 
 ought of any good thing the Lord had promifed : it 
 all kame to pals, Jofhua, xxt. 45. 
 
 2. Jofeph. Little Jofeph is one the Lord will 
 honour ; which in feveral dreams he intimates to him, 
 Gen. xxxvii. 7. 9. n. his brethren therefore hate 
 him : and to fruftrate his dreams (which fignified 
 their fubjeclion to him), they confpire to kill him, 
 verfe 18. and how fhall Jofeph efcape ? they are ten 
 to one, and he the lead. Reuben, who being the 
 eKieft, was mod concerned, in point of honour, to 
 hinder Jofeph's advancement ; he (hall relent at the 
 very motion of making him away ; and, out of ref- 
 pecl to his father, (hall deliver him, verfe 22. Well, 
 though they will not prefently ki'l him, they will cad 
 him into a pit, where, in all likelihood, he muft per- 
 ifh : but, in the good providence of God, the ifh- 
 maelite merchants pals by in the very inftant, ere any 
 wild bead (hall have found him, or his brethren de- 
 termined worfe againft him, ver. 24. 28. to them they 
 fell him, and by them he is brought into Egypt (far 
 enough out of Jacob's enquiry), and fold to the cap- 
 tain of Pharaoh's guard, a perfon likely enough to deal 
 roughly with him. But here the Lord owns him, and, 
 to bring him into favour, makes ail that he doth to 
 profper : which his mafter obferving, puts the man- 
 agement of all his eftate into JofepU's hands, chap, 
 xxxix. 3, 4. Now there is fair hopes of his coming 
 to honour : but how loon is it dafhcd ! Jofeph be- 
 ing a goodly perfon, his lafcivious miftrefs tempts him 
 to folly ; which the fear ot God keeping him from, 
 ihe miireports him to his mafter, charging her own 
 wickedneis upon him. Hereby Potiphar's favour is 
 loft, and Joieph caft into prifon, and laid in irons, 
 Gen. xxxix. 7. 9. 17. 20. Pfa!. cv. 18. Now all 
 hopes of preferment are gone, and what will become 
 of his dreams ? yet ftill the counfel of the Lord, that 
 {hall ftand ; and this downfall of Joieph (hall prove 
 another ftep of his riling : and to make way tor it, 
 two of Pharaoh's lervants (hall fall under their lord's 
 
 difpleafure, 
 
504 A PRACTICAL DISCOURSE 
 
 {iifpleafure, be put in prilon, and committed to Jo- 
 feph's keeping : here they fhall dream, Jofeph fhall 
 interpret, and the event (hall anlwer it. Now the 
 day begins again to dawn upon Jofeph, and, by the 
 chief butler's reilorement, fome hopes of his enlarge- 
 ment : but this again is foon overcaft ; for the butler 
 forgot him, Gen. xl. 23. notwithftanding all which, 
 the providences of God doth ftill puriue his decree, 
 and ceafeth not until Jofeph is Lord over Egypt, and 
 his brethren bow down before him, chap. xli. and ch. 
 xlii. -6. and chap. J. 18. 
 
 3. David. God promifeth David to give him the 
 kingdom, and anoints him to it, i Sam. xvi. 12. 
 What, notwithstanding all poffibie entervenicncies ? 
 Yes, for the promifc is abfolute : hath the Lord (aid 
 it, and ihall he not do it ? If, therefore, Saul caft a 
 Javelin at him (unfufpected,) to nail him to the wall ; 
 a (harpnefs of eye, and agility of body, (hall be given 
 him to ditcern and avoid it, chap, xviii. it. If he 
 determine evil againft him, Jonathan fhall advertife 
 him of it, chap. xix. 7. Jf he fend melfengers to 
 Naioth to apprehend him ; they ihall forget their 
 errand, and Jail a prophefying : and if he lend others, 
 and others after them, they (hall do likewife ; yea, 
 Saul himfeli ihali turn prophet for a day and a night 
 together, that David may have time to efcape, ver. 
 20. 24. If he be in a city that will betray him, 
 and" not a friend among them to adviic him of it, 
 the Lord himlclf will be his intelligencer, and fend 
 him out, chap, xxiii. 12. If Saul's army hnv.e en- 
 compaffed him, and no way left to efcape ; the Phi- 
 lillines fhall invade the land, and tidings ihall come 
 in the very inllant, and take him o0> verie 26, 27. 
 If an hoft do encamp againft him, he will not be 
 afraid, Pial. xxvii. 3. why fo ? The Lord had made 
 an abfolute promile ; and, therefore, if no help on 
 earth, " he (hall fend from heaven, and fave me," 
 Plalm Ivii. 3. Yea, David's wavering at times, and 
 the weakn-eis of his faith, (hall not hinder it ; and the 
 
 realon 
 
OF PERSEVERANCE. joj 
 
 reafon of ail was this, the Lord took him to be ruler 
 over his people, and therefore he was with him where - 
 foever he went, i Chron. xvii. 7, 8. 
 
 4. Jofiah. " A child lhall be born in the houfe 
 of David, Jofiah by name, who fhali offer the bones 
 of Jeroboam's priefts upon his alter," i Kings, xiii. 
 2. If, therefore, Athaliah determine to d^ftroy all the 
 feed-royal, Joafh fliali be ftolen from among the reft, 
 and preferved, 2 Kings, xi. 2. and by him David's 
 line mail be continued : and Hezekiah, though fick 
 unto death, he mail not die, but be healed, as it weix% 
 by a miracle, and fifteen years added to his lite, 
 rather than ManafTeh, who muft be Jofiah *s grand- 
 father, fhall be unborn* chap. 20. 6. 
 
 5. Paul. Paul was a chofen vefTel, appointed to 
 preach Chrift to the Gentiles, and,' at laft, to bear 
 witnefs of him at Rome : and this muft be done, al- 
 though bonds, imprifonments, arid death itfelf, do 
 attend him in every place* If, therefore, they lie in 
 wait for him at Damafcus, and watch the gates n'ghc 
 and day, to kill him, he mail be let down by the wail 
 in a bafket, and fo efcape them, Ads, ix. i 25. If 
 all Jerufalem be in an uproar to kill him ; the chief 
 captain fhall come with an army, and refcue him, 
 Acts, xxi. 31, 32. though no friend to Paul, nor to 
 his caufe. If more than forty men have bound 
 themfelves with an oath, that they will neither eat 
 nor drink until they have killed him, his kinfman 
 fhall hear of it, and by his means the chief captain 
 (hail be his friend again, and grant him a fuf- 
 ficient convoy, chap, xxiii. 14 23. and this 
 attempt fhall be an occafion of fending him to Rome, 
 where his laft teftimony is to be given. If Jews and 
 Gentiles make an affault together, to ufe him defpite- 
 fully, and to ftone him, he fhall be aware of it, and 
 by fleeing fave himfelf, chap. xiv. 5, 6, 7. by which 
 means ailo the gofpel mail be further Ipread. But 
 fuppofe he be left in their hands, and they fo far pre- 
 vail as to ftone him, and drag him out of the city, 
 ver. 19. then, fure, his work is at an end : no, all 
 
 U this 
 
3o6 A PRACTICAL DISCOURSE 
 
 this (hall not hinder ; death itielf (ball not feparate 
 Paul from his work. It is not his being once ftoned, 
 nor his thrice fullering fliipwreck, nor his being in 
 deaths often, nor any thing elfe, that fhall make void 
 the purpoie of God for his bearing wftnefs of Chrifl 
 at Rome, as is abundantly evident by the (lories of 
 him, and the event at lait. 
 
 Other inflances might be produced to the fame ef- 
 fect ; but by thefe we may take an eftimate of the 
 things under proof, and rationally inter, that if the 
 Lord be fo exact and punctual, in performing his 
 word, touching thefe lefler things, carrying-on his 
 work through fuch a prefs of natural oppofitions, 
 much more will he be, in fecuringand bringing about 
 the eternal welfare of his chofen : that as he dealt by 
 his people of old ; Ci he bore them upon eagles wings," 
 Exod. xix. 4. (above the reach of danger) and " kept 
 them as the apple of his eye," (with all poffible care 
 and tendcrnefs) "' until he had brought them to him- 
 felf," Deut. xxxii. 10. fo will he carry it towards his 
 eject ; for he values the world but little, fave with 
 rdpe<5t to them. 
 
 II. Now for a more direct proof of the propofi- 
 tion ; though two or three witricfles might fuffice to 
 eftib iih it ; yet, iliive the fcriptures do abound with 
 teftmionieb for it (the colled ion whereof may be very 
 uieful to us, for the help of our faith, in a time of 
 temptation, as, alfo to fortify cur fouls ag-iinft the 
 aflaults of fuch as teach final apoftacy,) I fnall fome- 
 what enlarge in reciting them, with foine of thofe 
 genuine deductions that flow from them. In the Old 
 Teftament are many petitions and refolves made by 
 holy men, which imports the truth of this dodlrine, as, 
 that " the Lord will perfect that which concerns them : 
 that he will not forfake the work of his own hands," 
 Pial. cxxxviii. 8. < that he will not guide them by 
 his counlel, and after receive them to glory," PjiL 
 Ixxii. 24. and that, in the mean time, '* none of their 
 iteps (liall Hide," Pi", xxxviii. 31. and this, bccaufe it is 
 
 God 
 
OF PERSEVERANCE. 3 7 
 
 God that girds them with firength, and he will rmke 
 their way perfect," Pfal. xviii. 32. (with abundantly 
 more ; as alio in Paul's Epiftles.) In every of which 
 is implied a promife of the thing prayed for, or con- 
 cluded upon : for, without fuch a promife, they could 
 not have done it in faith, nor juftly have given them 
 down as matter ot indrucYion to others. But we 
 know they (pake as they were moved by the H ly 
 Ghoft, 2 Pet. i. 21. who knowing the deep' things of 
 God, what his decrees were, and what was container! 
 in the " promife of eternal life betore the world be- 
 gan," Tit. i. 2. drew out their hearts to believe, and 
 tormed their prayers accordingly. 
 
 But, betides thefe, we have' matny exprefs promifes 
 and affirmations of it. In the tenth of John, our 
 Saviour fays, 'his fheep fhall never perifh," ver. 28 
 which is, in effect, their faith (hall never fail ; for, 
 late they cannot be from perifhing, without the ie- 
 rurement of their faith. Again, fpeaking of the 
 Spirit of holinefs which believers receive from him, 
 John, iv. 14. he faith exprelsly," Whofoever drink- 
 eth thereof, lhall never thurft : but it ihall be in him 
 a will of water, fpringing up to everlafting life, then 
 it (hall not be dried up, Prov. x. 30. " The right- 
 eous (hall never be removed," that is, they fhall never 
 fall back into their former ftate ; and the reafon 
 is, becaufe " the way of the Lord is ftrength to the 
 upright," ver. 29. Whether by " the way of the 
 Lord" be meant his way or manner ot dealing with 
 upright perfons, which is to increafe their ftrengtrt 
 (according to Job, xvii. 9. or, of the genuine pro- 
 perty of God's ways, which is to afford that peace 
 and fatisfadlion- to thofe who walk in them, that they 
 are daily more habituated and connaturalized to them, 
 and eitranged from all ways elfe ; they are both to 
 the purpofe in hand. Prov. xxiv. 19. "A 
 juft man falleth feven times, and rifeth up again ;" 
 he falls not lo as to lie where he fell ; he falleth not 
 into mifchief, as the wicked doth ; yea he rather gets. 
 
 ground 
 
3 <s8 A PRACTICAL DISCOURSE 
 
 ground by his fall, as verfe 5. " A man of wifoom 
 mcreaieth ftrength," from a fenfe of his own weak- 
 nefs, he is led to firength everlading, as was Paul, 2 
 Cor. xii. 10. 
 
 Prov. xii. 21. " There fhall no evil happen to the 
 ju(V then, not the greateft and word of evils, which 
 is, to " depart from the living God :" io verie 3. 
 " The root of the righteous (hall not be moved ;" 
 his fruit may fometimes be blighted, or blown off, 
 his branches tolled with a temped ; but dill his root 
 is waere it was -, his life is hid, and free from all 
 commotion, and (hall therefore renew both his fruit 
 and branches ; " he that trudeth in the Lord, fhall 
 not ceafe from yielding fruit," Jer. xvii. 7, 8. 
 
 Jer. xxxii. 40. " I will put my fear in their 
 hearts, that they fhill not depart from me. This, lay 
 Ibme, is the prormle of affording them means, but not 
 of effcding the end ; therefore iee chap. iii. 19. 
 " Thou (halt call me, My Father, and fhall not de- 
 part from me : and this, becaufe he worketh efftrdu- 
 ally in them that believe, i TherT. ii. 13. as at fird 
 in cauling them to believe, fo now, in maintaining 
 and perfecYmg their faith. 
 
 Plalm Ixxxiv. 11. "The Lord wkhhokkth no 
 good thing from them that walk uprightly : and 
 if fo, then continuing to walk uprightly mall not be 
 withheld from them ; which deduction is alio war- 
 ranted by this ; " that the righteous fiiali hold on his 
 \vay, and he that hath clean hands ihall be dronger 
 and dronger," Job, xvii. 9. as alfo from Prov. iv. 18. 
 "The path of the jud is as the fhining light, which 
 fhineth more and more unto the pciicft day." And 
 David further backs it, where, from his prefent faith t 
 he concludes his future progrefs, " I have truded I 
 mall not flide," Pfal. xxvi. i. and this, becaufe the 
 Lord hokieth his foul in life, and fuffereth not his 
 feet to be moved, Pfal. Ixvi. 9. 
 
 Mark, xvi. 16. " He that believeth fliall be 
 faved : and John, xi. 26. " Whofoever liveth and 
 
 bciieveth 
 
OF PERSEVERANCE 309 
 
 believeth in me (lays Chrift) (hall never -die," that is 
 he that once has taith (hall never loic it : for to (ay, 
 he fhall keep it, if he do not lofe it (as fome vvnuid 
 give the fenie) had been a comfortlefs and empty 
 notion, and injudicious way of fpeaking. This is yet 
 further confirmed by John, v. 24. " He that believ- 
 eth is pafled from death unto life, and (hall not come 
 into condemnation : the reaibn of which is this, that 
 their faith is founded on a rock j which winds and 
 waves may beat and break themfeives againft : but 
 never the rock ufelf, nor that which is built upon it, 
 Mat. vii. -15. " He that trufteth in the Lord, is as 
 mount Zion, which cannot be removed," Pial. cxxv. 
 i. no, not fo much as one of the ftakes of that taber- 
 nacle (hall be removed, and that for ever, I fa. xxxiii, 
 20. ] Pet. ii. 6. " They (hall not be athamed nor 
 confounded, world without end," Ifa. xlv. 17. 
 
 It would very much allay that fuperlative caufe of 
 rejoicing, that our names are written in heaven, if 
 poflibly they might be blotted out again ; fmce we 
 find in ourfelves fo great a pronenefs to revolt, which 
 every one acquainted with his own heart muft ac- 
 knowledge : but we are fure Chrift would not pro- 
 pound to us a fallible ground of rejoicing: for that 
 kind of dependence he is evermore calling us from. 
 Believers are indeed fometimes foiled, but never over- 
 come : though they fall, and that feven times in a 
 day (as was faid), as often do they rile again : and it 
 is no difparagement to their leader : nay, it is the 
 glory of a general, to give his enemy advantages, and 
 take them again at his pleaiure, to his enemies grea- 
 ter confufion and overthrow. Satan got nothing by 
 his winnowing Peter : Peter loft fome of his chaff, 
 which well might be fpared, and the tempter loft- 
 many aa after-advantage ; for the world of believers 
 have been the warier ever fince. To this I fhall only 
 add that of the holy apoftle, in Rom. viii. he was per- 
 fuaded (that is, he was thoroughly fwayed in his faith, 
 to believe it for himfelf, and deliver it down to the 
 
 ages 
 
3 io A PRACTICAL DISCOURSE 
 
 ages to come,as a truth infa.llible)that " neither height, 
 nor depth, nor any other creature, fhall he able to ie- 
 parate from the love of God, which is in Chrift Jefus 
 cur Lord," ver. 38, 39.) He reckons up all that 
 can be named ; and, left any thing might have flipt 
 him, he brings in height and depth ; as being thofe 
 two extreams that take in all, and more than men 
 can think : and then refolves, that even thele fhall 
 not be able to do it. And furely, if the fuper-celertiaj 
 height of God's holinels, nor the intra-infernal depth 
 of finful fin, fhall not ieparate from that day of glo- 
 ry, vyhich the ions of God were predeftinated to, and 
 for which chey were both made and redeemed, called 
 into, and groan for, then are believers roundly fecuied 
 againft final apoftacy. 
 
 III. A third fort of evidence for confirmation, arc 
 certain arguments or reafons why the faints mud needs 
 perfevere in faith and holinefs. 
 
 By needs muft, 1 underftand no other kind of ne- 
 ceffity, than well confute with perfect freedom ; fuch 
 as was ppon Paul to preach the goipei, which was a 
 work he rejoiced in ; and fuch as was upon Jefus 
 Chrift to bring home his {heep, and to lay down his 
 life for them ; he " rnuft needs fuffer," Ads xvii. 3. 
 Yea, he was, ftraitened till it was accompliihed,' ' 
 Luke, xii. 50. That it was written in his heart, was 
 no hinderance to the freedom of his will. 
 
 Arg. I. The firft argument, in proof of perfever- 
 ance, is founded on the faints extract or original, 
 " they are born of God," John i. 13. and this hath 
 the force of a double argument. 
 
 i. As God is their father and eternal root. Our 
 Saviour holds forth this relation as the ground of our 
 faith in prayer, Matt. vi. 9. and he begins with it 
 himfelf, when he prays for his own glory, and that 
 hisdilciples might be partakers of it, John xvii. i. 
 to the fame end,he frequently ufeth that ftile of Fa- 
 ther in the gofpel of John ; as taking delight in men- 
 tioning tUt relation, " the Father himfeif loveth 
 
 you," 
 
OF PERSEVERANCE, in 
 
 you," chap. xvi. 27. and " I afccnd to my Father, 
 and your Father," chap, xx. 17. It is to ftrengthen 
 our faith, in God (through himielf) on the account 
 of his fatherhood to us. " the Father lovcth the 
 Son/' ch. iii. 25. and he loves his believers, as he lov- 
 eth Chrift himielf, chap. xvii. 23. on which "round 
 the apoflle concludes, that " he cannot but give us ail 
 things el(e," Rom. viii. 32. Believers are the product 
 cf his love, both in refpecl of election and regenera- 
 tion ; and being Ib, he cannot but have a paternal 
 affection lor them ; to admiiiifter to them whatever 
 tends to their fuftentation and growth, and to keep 
 off whatever would intercept or weaken his gracious 
 influences towards them : " having once loved them, 
 he loves them for ever," John, xiii. i. They may 
 therefore be confident, that "what he hath begun in 
 the fpirit, he will not let end in the fleth :" that 
 <c having begun a good work, he will alfo perform 
 it," Phil. i. 6. for, as they have their fpiritual being 
 trom him, as the Father of it ; fo it is as natural to 
 him to diffufe his virtues into them without intermil- 
 fion, as for a vine to lend up its fap into its own bran- 
 ches, or the fun to cherifh the plants of its own pro- 
 duction. All the natural affections that are in creatures 
 towards their own, are but drops of his immenfe 
 fulnefs : a mother may polTibly forget the child of 
 her womb ; but the Lord cannot forget his offspring ; 
 <f that none may hurt them (nor they themfelves,) he 
 will keep them night and day, and water them every 
 moment/' I fa. xxvii. 3. they are born by him from 
 the Belly, and carried from the womb ; and even to 
 their old age he will carry them, and deliver them, 
 Ila. xlvi. 3, 4. 
 
 2. The new creature as it comes from God, fo it 
 exifts in him, and lives upon him, and it is natural to 
 it to feck its nourishment where it had its original : 
 nothing can latisfy it, but that great deep from whence 
 it fprung : as a new- born child, that has not the u!e 
 of reaibn, will hunt for the breaft by natural inftinft, 
 
 and 
 
3U A PRACTICAL DISCOURSE 
 
 and not be quiet without it. As foon as ever Paul 
 was converted, "Behold he prays," Acts, ix. n. 
 Having once received the Spirit of Chrift, they can- 
 not but incline after him, as Elifha did to Elijah, 
 upon the caftirig of his mantle on him, i Kings, xix. 
 19, 20. it is natural to them, as for fparks to fly up- 
 wards. They are laid to be " baptized with fire i" 
 not only becaufe of its purifying nature j but in 
 reipect of its afpiring quality ; it wijl be mounting, 
 and not reft till it comes to its own element. Ob- 
 ftrudicns many it meets withal ; but dill it prefTeth 
 onwards, and by degrees bears down all before it, and 
 carries that with it in which it dwells, to the place of 
 its birth ; as the dove could not reft, tillfhe came to 
 the ark, whence fhefet out. This is lively fet forth by 
 our Saviour, in John, vii. 38. " He that believeth 
 in me, out of his belly [hall flow rivers of living 
 waters j" rivers, that bear down ail oppoiition , and 
 rivers of living vvaters, not land floods, which are but 
 of fhort continuance ; or (landing pools, fubject to 
 drying up , but rivers, and thofe fuch as have an im- 
 mortal head. We fee how all things tend to their 
 centre : " The wicked fleep not unlcfs they do evil, 1 ' 
 Prov. iv. 16. They can bear the want of things 
 moft neceflary to their being, rather than ceafe from 
 fin : they are of the ferpent's brood, and the " lufts 
 of their father they will do," John, viii. 44. Judas 
 was a devil, and that carried him headlong to his own 
 place, Ads, i. 25. And if being born of the devil, 
 habituates men with fo ftrong and rcftlefs a bent to 
 devilifh lufts, the divine nature muft needs work as 
 efficacioufly towards God, and God-like actions : his 
 love con (trains them, 2 Cor. v. 14. And if it were 
 not fo, the ingrafted word had never born an human 
 flock to heaven : the firft fruits of the Spirit potTefs 
 them with an earneft expectation and longing for the 
 barveft, Rom. viii. 23. It is true, the remainders of 
 the old man will ftill be oppofing the new, and many 
 ccntefts there are between them : but grace (like him 
 
 that 
 
OF PERSEVERANCE. 313 
 
 that is advocate for the king) will ever have the lad word, 
 and will alfo go out victor. Ye may fee it in Jere- 
 miah, the word of the Lord was made a reproach to 
 him ; he therefore refolves to fHfle it, and will no* 
 more fpeak in his name : but how fucceeds this car,- 
 nal relolution ? %c The word of the Lord was in his 
 heart, as fire (hut up in his bones, he was weary of 
 forbearing, he could not hold," chap. xx. 8, 9. And 
 Jonas, when he thought himielf cut off, and in the 
 belly of hell ; yet (faith he, yet) will I look again 
 towards thy holy temple," Jonah, ii. 2. 4. Pfal. Jxxxiv* 
 6, 7. ( as the needle, that is rightly touchtd, never 
 refts, but in pointing towards the pole ,) and when 
 obftructed in their courfe, they cry the molt earnestly > 
 " O, when fhall I come and appear before God ?-" 
 Pfal. xlii. 2. 
 
 Arg. II. Another argument is taken from the graces 
 themielves which are the fubjedls of perfcverance ; 
 namely, faith and holinefs : which let us confider, 
 firft, as they are a gift, then in the genuine ufe and 
 property of them. 
 
 i. As they are a gift. They are of thole good and 
 perfect gifts which come down from above, from the 
 Father of lights, with whom is no variablenefs, nor 
 fhadow of turning, James, i. 17, 18. This attribute 
 of God's unchangeablenefs is fitly and fignificantly 
 added, to (hew, that as good and perfect gifts are 
 from God, and from him only ; fo that he never 
 changeth in his purpofe concerning thole to whom he 
 once gives them j they are of chofe gifts which are 
 without repentance : as alfo, that thefe his gifts do 
 partake of his own unvariablenefs ; they cannot die, 
 nor turn to be any other than what they were at firft, 
 fave only in point of perfection. There can happen 
 no after-unworthinefs in thofe he gives them to, which 
 he did not forefee when he gave them, (which feems 
 to be implied in the following words, " Of his own 
 will begat he us/') and fo, no caufe why he mould 
 withdraw them, which would not as well have hindeitd 
 
 his 
 
314 A PRACTICAL DISCOURSE 
 
 his giving them at firft. As the word of God 
 is not yea and nay, fo neither are his gifts. They 
 are alfo God's workmanfhip ; and " we know (faith 
 Solomon) that whatfoever God doth, it (hall be for 
 ever, nothing can be put to it, nor any thing taken 
 from it," Eccl. iii. 14. 
 
 2. Let faith and holinefs be confidered in the ge- 
 nuine ufe and property of them. Nothing fo endan- 
 gers the foul as felf-tulnefs ; iaith, therefore, was or- 
 dained to nullify that, and devolve the foul on another, 
 namely, Chrift ; which the more it does, the fafer it 
 is ; and having once done it, it never undoes it again. 
 Faith alfo is an adive grace, and diligent, and 
 therefore thriving ; he that hath it, (hall have more 
 of it, Luke, xix. 26. (then fure he (hall not loole 
 -that he hath !) it is always travelling, and never tired ; 
 
 1. Becaute it travels in the ftrength of omnipotence, 
 <c which never faints, nor is weary," I fa. xl. 28. and, 
 
 2. Becaufe it works by love, Gal. v. 6. which is the 
 mod kindly and efficacious principle of fervice and 
 great acls. Love is an endlefs fcrew : it has truly at- 
 tained the perpetual motion ; it enables to render all 
 things, and faileth not, i Cor. xviii. 7, 8. All that 
 God doth for his people is from love, John iii. 16. 
 and all that they do tor God grows from the fame 
 root ; they love him becaufe he loved them firft, 
 i John, iv. 19. Love is that which renders a work 
 both pleafant to the agent, and acceptable to the ob- 
 ject of it ; faith, therefore, working by love, fhaJl 
 never be weary of its work, nor fail of its end -, " it 
 is of faith, that it might be by grace," and confe- 
 quently fure, Rom. iv. 16. And as for holinefs, 
 (which is a difpofaion according to God, and capaci- 
 tates for the blefled vifion,) a little of it, in truth, is 
 of infinite value ; the very fmoak of it (hall not be 
 quenched, Matt. xii. 20. and it would be flraHge, if 
 a thing fo precious mould be liable to putrefaction : 
 but it is not ; yea, it changeth other things, but is 
 itielf f never changed. It is of a fpreading nature ; 
 
 compared 
 
OF PERSEVERANCE. 315 
 
 compared therefore to leaven put into dough, and hid 
 there, till the wh^le lump be leafoned. It is of an 
 affimulating property there is an heavenly ; tindlurc 
 in it, which fanftifies all that it toucheth ; " to the 
 pure all things are pure," Tit. i. 15. It allo rneetens 
 for converfe with God, and it draws and cngageth the 
 foul to him ; there it is in its proper element, and 
 out of which it cannot live : and by this converte 
 it is both increafed, and fublirnated. 
 
 A natural body, once in being, can never be redu- 
 ced to nothing : how then fhouid things of divine 
 lubftance ? they are born of incorruptible feed, which 
 liveth and abideth for ever, i Pet. i. 23. and as the 
 Iced is, (Itch will be the fruit ; the older it grows, the 
 firmer it is ; he that hath clean hands, (hall be ftron- 
 ger and ftronger, Job, xvii. 9. They are the holy 
 ieed ; and, therefore, though they caft their leaves 
 (at times), their lubftane is in them, Ifa. vi. 13. by 
 which they are ftill renewed. Hoiinels is the iced of 
 glory ; and holy perfons are in glory, as to its kind, 
 and the certainty of their obtainment ; albeit it has 
 no glory at prefent, in comparifon of that which dial I 
 be, as the (eed of the rofe or lilly, compared with the 
 flowers they will grow into, and which are virtually in 
 them. According with this is that of our Saviour, 
 "He that believeth, hath everlafting life, John. iii.j6. 
 it argues the certainty of their perieverance, the law 
 of his God is in his heart ; none of his ileps mall flick, 
 P&l. xxxvii. 31. and therefore he faith, " Deftroy ic 
 not, there is a bledingin ic," Ifa. Ixy. 5. 8. 
 
 Arg. III. Another" proof arifes from the nature, 
 extent, and deiign of providence ; or from the intent 
 and purpoic of God, in that great variety of things 
 which believers are exercifed with in the world. 
 There are three things conliderablc, to make out this 
 argument : 
 
 i. That there is a divine providence which governs 
 the world ; as in dividing to the nations their inher- 
 itance, and bounding their habitations, at firft ; fo, 
 
 by 
 
3 i6 A PACTICAL DISCOUE 
 
 by continuing them in pofleffion, or outing them, 
 at his plea fu re ; and this, fometimes, by very unlike- 
 ly means, and over-ruling things accordingly. Seir 
 being given to Efau, and Ar to the children of Lot, 
 and their term not yet expired, the Lord inclines 
 them to let Krael pafs through, and to give them 
 meat ior their money : whereas the Amorites, who 
 were deftined to deftruclion, he hardens their {pints, 
 and makes them obdinate," Deut. ii. 29, 30. that they 
 deny them paffage, and come out agaiiul them in 
 battle. So, whan he would tranflate the Chaldean 
 monarchy to the Perfians , he enfeebles the one, but 
 iltrs up the others fpirits ; and " girds them with 
 ftrength," Jer. xv. n. Ifa. xiv. i 5. How oitea 
 doth the Scripture repeat, that the Lord reigneth : 
 that he puts down one, and fets up another, Pial. 
 xciii. i.xcviii. i. Ixxv. 7. that he doth according to 
 his will in the armies of heaven, and amongd the in- 
 habitants of the earth, Dan. iv. 35. How evident 
 is it in his humbling of Pharaoh, Nebuchadnezzar, 
 and others r This providence reacheth t,o all manner 
 of periuns, times, and things, and circum(< .nbes them, 
 it leaves not the lead things to a conri agency ; even 
 ravens, fparrows and lilies ; yea, and the hairs of your 
 head are all numbered, and under the conduct of the 
 providence of God, Matt. vi. 26. 
 
 2. That the defign and courfeof God's providence 
 is to accompiifh his purpofe. As providence gov- 
 erns the world, fo purpofe is the director of provi- 
 dence. He is a provident man that orders his affairs 
 prudently; that is, fo that nothing is wanting, nor 
 any thing fpent in wade. Both thefe are in the pro- 
 vidence of God eminently : for, i, It is allfufficient ; 
 funplies all needs ; gives all things pertaining to 
 means and end. 2. It does nothing in vain, nothing 
 fuperfiuous or impertinent to his purpofe. Things 
 mod caufual to men, are levelled at a fet and certain 
 end : what the Lord fpeaks with his mouth, he ful- 
 fils with his hand, i Kings, viii. 24. and his act (hall 
 
 not 
 
OF PERSEVERANCE. 317 
 
 not vary a tittle from his decree : for, known unto 
 God are all his works from the beginning of the 
 world. Whence was it that Eiau tarried fo long at 
 hunting, that he was over- faint ? that Jacob was 
 making pottage jull when Elau comes in, which fet 
 his appetite on edge after it, but that the purpofe ot 
 God, according to ele&ion, might (land ? the elder 
 muft ferve the younger ; which now came to pafs, 
 by the fale of his birth-right? and thus the provi- 
 dence of God makes even the profanenefs of men 
 fubferve to his end. The Lord had determined to 
 caft Judah and Jerufalem out of his fight for their 
 obftinacy ; and to this end (that is, to make way for 
 it), " It came to pafs, that Zedekiah rebelled agairift 
 the king of Babylon,'* a Kings, xxiv. 20. it was to 
 fulfil the word of the Lord before declared, 2 Chron. 
 xxxvi. 21. though that was far from the rebeller's 
 intent. So he gave Cyrus all the kingdoms of the 
 earth, that he might build his temple at Jerufalem ; 
 and it was to fulfill his purpofe before alfo recorded, 
 as is evident, ver. 22, 23. In like manner Herod, 
 Pilate, and the Jews, they all confpire the death of 
 Chrift, and each party on a feveral account ; not 
 thinking in the leaft to fulfil the determinate counlel 
 of God ; yet that was it which providence intended, 
 as is plain by Acts, ii. 23. As alfo the foldiers, in 
 parting his garments, and piercing his fide : it was 
 their barbarous rudenefs which put them upon it -, 
 but providence defigned to make good a prophecy ; 
 thefe things therefore the foldiers did, John, xix. 24. 
 All that God doth in the world, is the tranfcript or 
 imprcflion of his ancient decrees, 
 
 3. That the providence of God never fails of its 
 end. If he will work, who mall let it ? for our "God 
 is in heaven, and doth whatfoever he will, Plal. cxv. 
 3. And what will he work ? the things that arc 
 cotivng, and mail come, Ifa. xliv. 7. he hath both 
 devifed, and done it, Jer. li. 12. His purpofe is to 
 prefcrve his people j and, therefore, " no v 
 
318 A PRACTICAL DISCOURSE 
 
 is formed againd: them (hall profper : whofocver ga- 
 thers together againft them (hall fall for their fakes," 
 Ifa. liv. 15. 17. " for as he hath purpofed, fo it (hall 
 fland," chap. xiv. 24. The Scriptures abound with 
 infhnces of this kind : as, on the contrary, when the 
 Lord will execute judgment, the thing fhall be done, 
 be the means never fo weak and improbable ; <c though 
 the army of the Chaldeans were all wounded men, 
 yet fhall they burn Jerusalem witli fire," Jer. xxxvii. 
 10. Shamgar fbail kill fix hundred men with an ox- 
 goad, Judges, ni. 13. and Sampfon a thoufand with 
 the jaw-bone of an afs, chap. xv. 15. Thefe things 
 confidered, and laid together (though moftly refer- 
 ring to temporal things), do flrongly inforce the ar- 
 gument for things ot ipiritual concernment : inaf- 
 much as things of eternal moment are worthy of 
 more peculiar regard and fecurity. 
 
 Now, all a believer's exercifes, which may feem to 
 endanger him, are either from the guilt of fins com- 
 mitted ; from the power of indwelling corruption ; 
 from Satan's temptation, or perfecution from the 
 world : none of which come on them accidentally, 
 but as things fore-appointed of God, and for a good 
 intent. It is " for the elect's fake that all things elfe 
 have their being," 2 Cor. iv. 15. and are all caufed 
 to work together for their good/' Rom. viii. 28. as. 
 namely, to humble them for tin ; to wean them from 
 the world ; to endear Jefus Chrift to them ; to fhew 
 them the ufefulnefs of ordinances ; to exercife and 
 try their graces ; to purge out their drofs ; to enable 
 them to fuccour others , to demonflrate the wifdom, 
 power, and faithful nets of God towards them ; to 
 ineeten them for glory ; and to make them groan 
 and long to be clothed upon with their houfe from 
 heaven : as might plentifully be made out by the 
 Scriptures, and the vifible effects thereof upon thote 
 who rnve been exercifed thereby. To inftance a few 
 particulars : David, after that great miscarriage in the 
 nutter of Uriah, with his broken bones upon it, walk- 
 ed 
 
OF PERSEVERANCE. j I9 
 
 cd the more humbly and warily all his days : he was 
 alfo the more intent on that great duty of " teach ; ng 
 finners the way of God," Pfal. li. 13. Peter, he allo 
 got ground by denying his matter : thereby he came 
 to fee his own weaknefs, the ne?d he had of Chrift's 
 fupport, and continual prayer for him ; and we hear 
 no more of his carnal confidence after that : but what 
 a rlamour and outcry does he make againft our ad- 
 verfary the devil ! i Pet. v. 8. to warn ethers by his 
 own example, what danger they are in by a carnal 
 confidence. And, doubtlefs, what the tempter got 
 by Peter's fall, he loft the double of it, by the after- 
 watchfulnefs of others ; for that is the defigned end, 
 to ftrengthen, eftabhfb, and fettle them, ver. 10. 
 Luke, xxii. 31. Paul bad a meflenger of Satan let 
 loofe upon him, to buffet him \ the end of which 
 was, to humble him, and to fhew him the fufficiency 
 of the grace of Chrift. It is likely alib, that he got as 
 much by that thorn in his flefh, as by his rapture and 
 revelation : to be fure, they did well together, and 
 poifed him the better for his work. The like eftcft 
 upon Job, Job, xxiii. 10. with chap. xl. 4. and chap, 
 x'ii. 6. Mary Magdalen, the remembrance of the 
 feven devils which once poirefTed her, and of that love 
 which caft them out ; how did it heighten her love to 
 Chrift, and keep her heart in a melting frame ! " fhe 
 loved much, becaufe much was forgiven her," Luke, 
 vii. 47. The people's forty years travel through that 
 great and terrible wildernefs ; among fiery ferpents 
 and fcorpions, it was to prove them, and to do them 
 good in the latter end, Deut. viii. 15,16. They were 
 alfo fent into captivity for their good, Jer. xxiv. 5. 
 this was all the fruit intended, to take away their fin, 
 I(a. xxvii. 9. and to make them partakers of his holi- 
 nefs, Heb. xii. 10. Thefe things, indeed, at prefent, 
 are phyfic, which nature defires not : yet^are they as 
 needful, in their feafon, as our food ; and in very 
 faithfulnefs we muft have them ; which alfo is evident 
 by the fcope of the new covenant ; as will appear af- 
 terwards. 
 
320 A PRACTICAL DISCOURSE 
 
 terwards. Now, thefe things confidcred and laid to 
 gether, I think it may be well inferred, that " ail 
 thefe things worketh God with man/' not to deftroy 
 him, but to bring back his foul from the pit," Job, 
 xxxiii. 29, 30. they are ail made to turn to their fal- 
 vation ; they have always triumphed over them, and 
 been more than conquerors, through him that loved 
 them," Rom. viii. 37. and ever (hall. And if this 
 be the fruit of all that doth or can befal a believer, 
 while in this world (and there is no more of evil or 
 danger when this is done), then welcome let them be 
 (by the grace ot God), as another demonstration of 
 their invincible Perfeverance. " Whofo is wife, and 
 will obferve thefe things ; even they fhall under ft and 
 the loving-kindnefs of the Lord," Pfalm cvii. 43. 
 
 Arg. IV. A fourth argument for the faints perfe- 
 verance, is built on their union with Chrift, which is 
 of that mtimatenefs, that the Scripture lets it forth by 
 terms of neat eft -relation, as foundation and building, 
 vine and branches, father and children, hufband and 
 fpoufe, head and members, yea, they are both called 
 (interchangeably) by the fame name ; he is called 
 Jacob, and they are called Chrift, Pfal. xxiv. 6. with 
 i Cor. xii. 12. And, winch is more, if more can be, 
 he communicates to them that title which one would 
 tnink incommunicable, namely, "the Lord our right- 
 eoufnefs," Jer. xxiii. 6. with xxxiii. 16. And this 
 union is fiich as can never be diilblved : there is the 
 like oneneis between Chrift and them, as between the 
 Father and Chrii'l, as is plain by that palfage of his 
 prayer in the xviilh oi John, 21. " That they all may 
 be one" (how one r) " as thou Father art in me, and 
 I in thee, that they may be one in us." They are fo 
 near to him, that they are laid to be " oi his fielli, 
 and of his bones," Kphef. v. 30. as, alfo, that they are 
 " one ipnit," i Cor* vi. 17. He and they are actu- 
 ated by the fime Spirit, as the head and members of 
 the fiujc ve bv c:^ ioul. 
 
 And 
 
OF PERSEVERANCE. 32 ! 
 
 And this is the reafon why believers cannot walk 
 after the flefh." < The Spiri't of life which is in Chrnt 
 Jclus (as their root) ruies in them," Rom. vni. 2. 
 They are prefer ved in Chrift, Jude, ver. i. r.s Noah 
 was in the ark ; or as branches in their own ft 
 for this difference is ftili to be noted, that bcl; 
 hive not this life in thcmfelves, as Chrift hath ; but 
 they have it in him, which is better tor them than if 
 in their gwn keeping : for, being in. him, as in a r ? 
 it is natural to him to communicate to them ; and as 
 natural to them (by virtue ot the divine nature com- 
 municates to them) to derive from him : and, ron- 
 ftqUL-nt'v, " beciiufe, and while he lives, they mall 
 live alio," J^hn, xiv. 19. " he that hath tiv S.->n 
 Lath life," i John, v. i 2. ; nJ they have it in a way of 
 right ; as he that is p iFsicd ot the foil tns ri^ht to 
 all that grov.s upon it. A ! that is Chrift's ;s c i< irs : 
 there is a l^ppy coinsrutation of intcrclls > their 
 debts, with the confluences thereof, are devolved 
 ; him ; and all that was his imputed and com- 
 municated to them. And his c^re of them is (uch, 
 that he will be able to fay at the latter day, " cf all 
 that thou hail given me, 1 have loft nothing," John, 
 xvii. 12. he will not leave an hoof behind. The fig- 
 net on his right hand (men of mining outfides) may 
 poilibSy be plucked thence, Jer. xxii. 24. but the 
 kail joint ot his finger (hall not ; no man that is 
 as mentis will fuffer the meaneft part of himfelf ta 
 gangrene and perifh, if it be in his power to help it > 
 how then mould our Lord Chrift ? who, befidcs the 
 natural affection he hath to thofe of his own body, 
 Eph. v. 25. hath alfo received a commandment from 
 the Father to keep them fafe, John, vi. 40. and is 
 perfectly qualified in all refpeclsto make it good. On 
 this account, as well as others, they arc " compleat in 
 him," Col. ii. 10. Believers arc fo one with Chrift, 
 that whatfoever he did, they are laid to do it with 
 him ; circumcifed with him, ver. n. crucified with 
 him, Rom. vi. 6. buried with him, ver. 4. rifen with 
 W him, 
 
3zs A PRACTICAL DISCOURSE 
 
 him, ver. 5. afcended with him, Eph. iv. 8. and they 
 fit in heaven with him, chap. ii. 6. It is no more 
 poffible for believers to mifcarry finally, than for 
 Chrift himfelf to be held under the power of the 
 grave ; there is one law for them both : it is a faith- 
 ful faying, " it we be dead with him, we (hall alto live 
 with him,'* 2 Tim. ii. n. " If we iuffer with him, 
 we fh all be glorified together, 51 Rom. viii. 17. As 
 Chrift once raifed, dies no more, chap. vi. 9. fo none 
 of thofe raifed with him, (hall return any more to cor- 
 ruption : for he gave himfelf for his church ; not on- 
 ly to ianctiry and cleanfe it once, but once for all ; 
 and to " prefent it without fpot or wrinkle/' at the 
 laft day, Eph. v. 25, 26, 27. by that " one offering, 
 he perfected for ever them that are fanctined," Heb. 
 x. 14. Thefe are thole " fure mercies of David," 
 recorded in the Ivth of Ifa.iah, and explained in the 
 xiiith of the A6b. f 
 
 It is not for nothing that our blefled Lord and Sa- 
 viour fo often repeats that good word and promife 
 concerning believers (which furely he did as being 
 greatly pleafed with the thoughts of it) ; " I willraile 
 him up at the laft day ;" and " I will raife 
 him up at the laft day ;" John, vi. 39, 40. 44. 54. 
 q. d. " I will b- with him unto the end of the world,, 
 and fee him fafe in heaven :" and this may be laid of 
 it (as by Jofeph to Pharaoh), " the thing is doubled, 
 becaufe it is eftabliihed of God, and he will bring it 
 to pafs," Gen. xli. 32. 
 
 Arg. V. Another argument for believers invincible 
 Perfeverance, is, that all the attributes of God do 
 ftand engaged for it. Virtue invincible has under- 
 taken it j therefore mud it needs fucceed. 
 
 i. Power. In Jer. xxxii. 27. God's fovereign 
 power over all flefh is laid down as the ground of their 
 faith, touching their return from captivity, and his 
 giving thema nevv heart ; and for his io keeping them, 
 that they " (hould not depart from him any more,'* 
 as they had done, Jer. xxxii. 36 41. So, when he 
 would {trengthen his fainting people, he ftiles himfelf, 
 
 "the 
 
OF PERSEVERANCE. 
 
 323 
 
 " the everlafting God, the Lord, the Creator of the 
 ends of ihe earth, who fainteth not, neither is weary," 
 Jfa. xl, 28. and which is yet more, his right hand, unci 
 the arm of his ftrength are engaged by oath, chap. Ixii 
 8. In 2 Tim. i. 12. the A poftle argues the cer- 
 tainty of his la! vat ion from the power of God ; (which 
 he could net have done with any good lealbn or com- 
 fort, had not that power been engaged for it. " I am 
 not afharred for I know in whom I have believed, 
 and that he is able to keep that I have committed to 
 him againft that day." And he gives the like coun- 
 fel to others, where he points at the " power of God, 
 to make all grace abound in them," 2 Cor. ix. 8. 
 The calling ailo of the Jews, and grafting them into 
 Chrift, is laid on the fame rock, for " God is able to 
 graft them in again," Rom. xi. 23. Col. i. 1 1 . In Eph. 
 vi. he tells them what kind of enemies they were to 
 wreftle with, namely, " principalities and powers, and 
 fpiritual wickedneffes in high places/ 7 Eph. vi. 12. a 
 lort of adversaries too potent for fpirits houfed in clay : 
 but to harnefs them fit for the battle, he (hews them, 
 a power that is higher than thofe, and, indeed, much 
 more above them, than they above us : and with 
 this he would have them to inveft themfelves, 
 " Be ftrong in the Lord, and in the power of his 
 might," ver. 10. this is an armour compleat j aptly 
 termed, " the whole armour of God," ver. n. and 
 in this ftrorig tower believers are ife. So likewife in 
 Eph. i. to confirm them, touching the hope of his 
 calling, he brings in the mighty power of God, even 
 " that exceeding greatnefs of his power, by which he 
 raifed Jefus Chrift from the dead, and let him at his 
 own right hand, far above all principalities and pow- 
 ers, and putting all things under his feet," chap. i. 
 19 22. wherein he fets forth Chrift as a pattern of 
 what God will do for believers ; they mail be raifed, 
 and fet above all, as he was.. And though they fome- 
 times fall (" for there is no man which finneth not," 
 i Chron. vi. 36.) let it make them more wary, but 
 
 not 
 
324 A PRACTICAL DISCOURSE 
 
 not difcourage them ; for " they {hall not be utterly 
 call down," Pfal. xxxvii 24. and this becaufe " the 
 Lord upholdeth them with his hand." The archers 
 may (hoot at them ; yet lhall their 4< bow abide in 
 flrengtlj, and the arms of their hands be made ftrong 
 by the hands of 'the mighty God of Jacob," Gen. 
 xlix. 23, 24. And well it is for us that the divine 
 power hath undertaken this difficult work : and that 
 the Scriptures do.fo clearly avouch it ; for nothing 
 lefs could be a buttrefs fufficient to (lay our faith up-' 
 on, touching our holding out to the end : but, becaufe 
 " he is ftrong in power, not one failetb," Ifa. xl. 26. 
 2. Wifdom. This is an ability to fit and direct 
 means to their proper end. In matters of lets con- 
 cern, we find the Lord fo laying his work, that it 
 cannot mUcarry : if, therefore, it be his good pleafure 
 to ordain men to (aivation ; his wild orn requires that 
 it be in fuch a way as is fure to fucceed ; and that all 
 forts of impediments be either prevented, or fo over- 
 ruled, as not to interrupt, but become fubfervient to 
 h's great end. Having counted his coft, and paid it 
 oif, and alto began to build, it behoves his wifdom to 
 fee that his work be done, and brought to perfection, 
 Luke, xiv. 29, 30, and accordingly to provide fulta- 
 bk inflruments ; fuch as he knows will do, and yet 
 not' over-do the thing intended; much like to the 
 hufbandrnan's forting his feed to the nature of the 
 foil, and threfhing inftruments to the capacity of his 
 grain ; he will not ufe a wheel, where the rod will 
 ferve ; nor a rod, where the wheel is needful : and 
 this he hath from his God, " who inftructeth him to 
 difcretion," Ifa.-xxviii. 25. 28. So, the Lord " ftay- 
 eth the rough wind in the day of the cad-wind," 
 chap, xxvii. 8. he doth not only ddv>n the end of a 
 man's journey, but every fiep in it is of his ordering, 
 Pfal. xxxvii. 23. Job, xxxi. 4. " the Lord preferveth 
 his going out, and his comming in," Pfal. cxxi. 8. 
 In Ifaiah xxvi. 7. the Lord is faid, " to weigh the 
 path of the jud ;" which is not meant only of his 
 
 obierving 
 
OF PERSEVERANCE.' 325 
 
 obferving their works, and difpenfing to them accord- 
 ingly ; but, as pre-pondering what they are to do, 
 and what is requifite for their doing of it ; and 
 portioning their faith and afliflance antwerably. As 
 at the making of the world, " he weighed the moun- 
 tains in kales, and the hills in a balance," I fa. xl. 12. 
 that its parts might be of equal weight : or, as one 
 that is to run in a race, and mud carry weights about 
 him ; it will be his wifdom to have them evenly poiz- 
 ed : fo, the Lord fets one thing againft another in 
 our foul's concernments. Paul, therefore, brings in 
 this wif l^m of God, as well as his power, to help 
 their faith touching their eltabli fhment, Rom. xvi. 
 25. 27. and the apoftle Jude, in the clofe of his e- 
 pillle, gives glory to God, " as the only wife God," 
 upon the account of " his keeping them from falling ; 
 and prefenting them faultlefs before the prefence of 
 his glory," Jude, 24, 25. 
 
 3. Honor. The concernments of God's honor, is 
 alfo an important argument for proof of his doc- 
 trine : the Lord's manner of dealing with his people 
 of old, and the reafon of it, is an inftance above con- 
 tradiction. The promife of giving them Canaan was 
 not more abfolute than the pvomife of falvation to 
 believers ; nor was it lefs clogged with conditions, 
 threat nings, and cautions (which were afterwards ad- 
 ded :) bur, the promife being once made abfolute, 
 " To thy feed will I give this land," Gen. xii. 7. 
 chap. xv. 1 8. the Lord held himfelf obliged in honor 
 to make it good. How often did he feem to be pour- 
 ring out his wrath to deftroy them ? firft in Egypt ; 
 then in the wildernefs, &c. Ezek. xx. 8. 13. 21, 22. 
 40. And what kept it off, but the intereft of his 
 honour ? this put him upon finding out ways to de- 
 liver them 5 " I wrought (fays he) for my name's 
 fake," ver. 14. The Lord did, as it were, labour to 
 fupprefs his righteous fury, incenfed by their intolera- 
 ble provocations : his name and honour were concern- 
 ed, and that held his hands : he had once made an 
 
 abfolute 
 
3z6 A PACTICAL DIS.COUJS 
 
 abfolutc promife, which therefore muft be made 
 good : though they made themfelves never fo un- 
 worthy of it. We likewife find, in the xlviiitrrof 
 Iftiah, that they had dealt very treacherously, than 
 which nothing is more provoking; but fays the Lord, 
 *' For my own fake will I defer mine anger;" and again, 
 tc For mine own fake, even for mine own fake, will I 
 do it ; for how (hould ray name be polluted ? Jfa. 
 xlvii-. 9. ii. The Lord will overlook a thoufand 
 tranlgrcfllons, rather than expofe his name and hon- 
 or to reproach, as once it was by a temporary fuf- 
 penfion ; to recover which, and that his name might 
 be farftified, he will bring them home again ; yea, 
 though it be in the eyes of men a thing impoflibie ; 
 and they themfelves do think fo likewife ; for, " our 
 hope is loft and we are cut off," fay they, Ezek. xxxvii. 
 1 1 . and, again, rny " hope is perifhed from the Lord," 
 Lam. iii. 18. Whether at home, or abroad, they 
 ftill caufed his name tp be profaned ; and for th's his 
 holy name, he had pity on them, Ezek. xxxvi. 20, 
 21. for if he fliould have caft them off for ever, it 
 would have been faid, that he did not forefee how un- 
 worthy a people they would be ; or, he was not able 
 to keep them in their own land, nor to bring them 
 back again ; or elfe, that he was changeable in his 
 purpoies, and not true to his word, &c. Some re- 
 flection or other they would caft upon him, which he 
 would not bear. AH which, and much more of a like 
 kind, is applicable to believers with refpect to their 
 perfeverance. 
 
 4. Juftice, or Righteoufnefs. There can hardly 
 be found a firmer fupport, or more full confolation to 
 believers, than that the juftice of God is engaged to 
 fave them : " for, the righteous Lord loveth right- 
 coufhefs," Pfal- xi. 7. and " cannot deny himfelf." 
 He would not juftify any, no, not his very elecl, but 
 in a way confiftent with his juftice : for which caufe, 
 he fent forth his Son a propitiation for fin. Surely, 
 then, having received the atonement, he will not ex- 
 pofe 
 
OF PERSEVERANCE. 327 
 
 pofe his juftice to cenfure, by leaving them in any 
 wife obnoxious to condemnation. Salvation now is 
 their due, his grace hath made it fo, by both giving 
 and accepting luch a price for it, as engageth right- 
 eoufnefs itfelf to fave them ; for, " who fhall con- 
 demn, firice it is Chrift that died ?" Rom. viii. 34. it 
 is as righteous a thing with God to give reft to his 
 people, as tribulation to thofe that trouble them, 
 2 ThelT. i. 6, 7. Paul therefore builds his expecta- 
 tion of the crown upon this attribute, as well as any 
 other ; " henceforth is laid up for me a crown of 
 righteoufnefs, which the Lord, the righteous Judge, 
 {hall give me at that day," i Tim. iv. 8. The right- 
 eoufnefs of God fecures to them their holding out, 
 " to finifh their courfe, and to keep the faith," as 
 well as the reward when their work is done. " God 
 is not unrighteous to forget his people's labour of 
 love," Heb. vi. 10. much lefs (Thrift's. This gave 
 the apoflle to be perfuaded better things of thofe he 
 writes to, than to be fubject to falling away, Heb. vi. 
 9. The blood of the everlafting covenant, is engaged 
 to make them perfect in every good work, to do his 
 will, chap. xiii. 20, 21. Yea, they (hall bring forth 
 fruit in their old age, Plal. xcii. 14. and this, to de- 
 clare that the Lord is upright, and no unrightcouf- 
 nefs in him, ver. 15. 
 
 5. The faithfulnefs, or truth of God, is alfo con- 
 cerned in the final perfeverance of believers. For, 
 having drawn them from ail created bottoms, to a to- 
 tal reliance on himfelf, he cannot but give them that 
 they have trufted him for. The Lonl will not be to 
 his people, as that broken ftaff Egypt was to the Jews, 
 to fail them at their greateft need -, which is, when 
 they are loft, driven away, broken, and lick, and per- 
 haps have nojmind to return ; as Ephraim, who "went 
 on frowardly," Ifa. Ivii. 17, 18. then is the fit time 
 for the faithfulnefs of God to difcover itfelf, by feek- 
 ing them out, bringing them back, binding them up, 
 healing, and comforting them, Ezck. xxxiv. 16. 
 
 To 
 
328 A PRACTICAL DISCOURSE 
 
 To heal their backflidings, as it (hews the freenefe of 
 Go .'s love, to his iaithtulnefs. " The' Lord wiil not 
 behol ; iniquity in Jacob," Numb, xxii.i. 21. that 'is, 
 he will not take notice of it, fo as to recede from his 
 word : tor he could not but iee their perverfenefs 
 and murmurings ; for which he punilhed them fe- 
 vercly ; and lorne times made ss if he would difinher- 
 it them : but (till he remembered his covenant, and 
 that retrained it ; the Lord had bleiFed, and there- 
 fore men could not reverfe it ; neither themfelves, 
 by their infuflmblfe contumacy, nor Balaam with his 
 enchantments, ver. 20. 4t The Lord lovcth judg- 
 ment" (that is, truth and faithful nefs,) and " therefore 
 he foriaketh not his faints, they are preferved tor 
 ever," Fial. xxxvii. 28. The faints are in league with 
 God, u they have made a covenant with him by fac- 
 r;n e," Pfal. 1. 5. and it is a league of his own pro- 
 pounding, by which he hath obliged himfelf to pro- 
 tecl them. And though men may break their com- 
 pacts, the holy One of Ifrael will not ; " he is not 
 man, that he fhouid lie, nor the fon of man, that he 
 ihould repent/' Numb, xxiii. 19. David having 
 made God his fortreis, concludes from thence, that 
 *' the name of God was engaged to lead, and to guide 
 him," Ptal. xvi. i. with Piul. xxxi. 3, 4. Thofe 
 Connthians were as liable to temptations, as other 
 men who tell by them ; for they had ftrong remain- 
 ders of corruption (as appears by both the epiilles), 
 and a iubtil adverfary to obferve and draw it out : be- 
 iicles, they were highly gifted, and io the more ready 
 to think themfelves above the rank of ordinary chrift- 
 ians ; than which nothing could more expofe them 
 to danger : but, notwithilanding all thefe difadvan- 
 tages, they (liall be kept ; the foithiulnefs of God, 
 that ecures them, and " fliall confirm them unto the 
 end," i Cor. i. 8, 9. for " God is faithful (fays he), 
 by whom ye were called ;" it is as if he had faid, God 
 would never have called you into the fellowship of his 
 Son, il he had not refolvcd to keep you these. So, 
 
 again. 
 
OF PERSEVERANCE 329 
 
 a<?ain, he tells them, " God will not fuffer them i 
 tempted above what they are at le ," i Cor. x. 13. 
 and he brings it in as an inference trom the faithful- 
 nels of God. He likewifc lays the firefs of his confi- 
 dence tor the Theflaionians being prelerveJ blamelels 
 unto the coming of Chrift, upon the fame attribute ; 
 66 Faithful is he that called you, who alfo wiil do it," 
 
 1 Their, v. 23, 24. And when he would move the 
 H< brews to ptirpofe, to hold faft the profeliion of thc:r 
 faith without wavering, he ufes the fame engine flill, 
 44 faithiul is he that promifed," Ilcb. x. 23. Peter, 
 he alib dinet the faints to u commit their touls unto 
 God, in well doing, as unto a faithful Creator," i Pet. 
 iv. 19. Now, the Scripture always propounds to us, 
 fii^h attributes and motives as are proper to the mat- 
 ter in hand ; and, therefore, in (tiling God, here, a 
 " faithful Creator," it is as much as to fay " he that 
 hath wrought you for this felt-lame thirg is God," 
 
 2 Cor. v. 5. who is faithful to his purpole, or firft in- 
 tent of his work, and will therefore perfect it, notwilh- 
 ftanding the fiery trial you are to pafs under, i Pet. 
 iv. 12. you may therefore build upon it, and commit 
 yourfelves to him accordingly : for " his faithfulneis 
 ihall not fail," Pfal. Ixxxix. 33. and, confequently, 
 not yours. 
 
 6. Mercy. This attribute alfo freely contributes 
 to the fiir.t's perfeverance. Mercy reipeds men in 
 diftrels, to fupport and bring them out, not having of 
 th-:ir own to help themfelves : this, nore are fo fenfi- 
 ble of as believers ; them, therefore, will mercy tf- 
 pecially provide for ; Hoi. xiv. 3. " In thee the 
 fatherlefs find mercy." Pfal. lix. 10. " The God of 
 mercy Ihall preferve me." Mercy is the name of 
 God, and his glory, Exod. xxxiv. 7. Mercy is his 
 way, " all the paths oi the Lord are mercy," Plalm 
 xxv. 10. and it is his pleafant path, called, therefore, 
 his delight, Micah, vii. 18. it pleafcth him above any 
 thing ; yea, " he takes pleafure in them that hope in 
 his mercy," Pfal. cxlvii. n. We may fay, in a good 
 
 lenfe, 
 
330 A PRACTICAL DISCOURSE 
 
 fenfe, " his throne (that is, his glory in the world), 
 is upholden by mercy," Prov. xx. 28. It is mercy 
 that makes men to fear him, Pfal. cxxx. 4. The 
 cxxxvith Pfalm throughout, is an encomium of mer- 
 cy, as that which doth all for us ; and this, becaufe 
 it " endures for ever." In the cxxxviiith Pfalm, the 
 prophet grounds his confidence, touching his perfever- 
 ance, upon this attribute exprefsly, namely, that God 
 would perfect that which concerned him, " becaufe 
 his mercy, (which began the work) endureth for 
 ever.'* The great covenant is founded in- mercy, and 
 is therefore ftiled, 4 ' the fure mercies of David," Ifa. 
 Iv. 3. I (hall not add more touching this attribute : 
 for if all the reft be on our fide (as you fee they are), 
 the mercy of God mud needs be for us \ for it is thaf, 
 indeed, which hath engaged and brought in all the 
 reft. 
 
 Arg. VI. The faints perfeverance may aifo be ar- 
 gued from the ends of their being, with the author of 
 thofe ends : this the Scripture puts weight upon. 
 Their ends are to glorify God, and to be glorified 
 with him : buc. neither of thele can be attained with- 
 out perievering ; not the firft \ for nothing fo difhon- 
 ours God as apoftacy : not the latter, becaufe luch 
 only as endure to the end mail be laved. They muft, 
 therefore, perfevere, or thofe ends will be fruftrated ; 
 which will not ftand with the author's intereft or au- 
 thority. That thefe were the ends of their being, is 
 evident, Ifa. xliii. 21. * c Thefe people have I form- 
 ed for myfelf ;" and verfe 7. " I created him for my 
 glory." The apoflle alfo is very expreis for it, in 
 2 Cor. v. where, fpeaking of that divine building in 
 the heavens, prepared for believers, he tells us, " they 
 were wrought for that felf-fame thing." The manner 
 of expredion is worthy of remark : it is not barely faid 
 this end or this thing, we were made for; but in effect, 
 this very thing, and nothing elfe (to be fure nothing 
 kfs), was the fcope and end of our .creation, both old 
 and new, even ot all God's workmanlhip upon us. 
 
 And 
 
OF PERSEVERANCE. 3jl 
 
 And as evident it is, that God himfelf is the author 
 of thole ends, and that therefore they cannot mifcar- 
 ry. Upon this ground the Lord would have his peo- 
 ple to found an undauntable confidence : as may well 
 be gathered from his fo frequent indicating of it. In 
 Ifa. xliii. he thus fortifies them againft the forefts of 
 evils ; " fear not, for I have redeemed thee j I have 
 called thee ;" and verfe 7. tc I have created him ; 
 I have formed him ; yea, I have made him, I, even 
 I the Lord," verfc n. and chap. xli. 10. "Fear 
 jthou not, for I am with thee : I will flrengthen thee, 
 I will htlp thee, yea, I will uphold thee :" the em- 
 phafis lies in the perfon active, I, that is, I the Lord, 
 (a note of infinite iignificancy and fecurity to believ- 
 ers !) the apoftle allb in that 2 Cor. v. that believers 
 might know themfelves invincibly fecuved, he poinis 
 us to God, as the great author of thole important ends, 
 and almighty undertaker for their accomplifhment ; 
 *' he that wrought us for the felf-farne thing is Gcd/' 
 It is as if he had faid, it is impoflible we mould loie 
 jthe thing we were wrought for, becaufe it is God that 
 wrought us for it. It is not the defignment of an 
 idol ; that is, of feme ignorant, rafh, fallible, or mu- 
 table agent, fuch a one as may poflibly be furprized 
 by unlooked-for accidents, circumvented by a fub- 
 limer understanding, over-born by a power above him, 
 or recede from his purpole through levity and fickle- 
 nefs of his nature, l$c. But it is God, who is <r wife in 
 heart, and mighty in ftrength," Job. ix. 4. It is he 
 from whom all things that are have their being, and 
 are perfedly under hjs rule and obeifance. He had 
 eternity before him, to lay his defign iurely ; and ac- 
 cordingly, 44 he declared the end from the beginning/' 
 Jt is therefore as impoflible for him either to do, or 
 neglecl to do, or fuffer to be done, any thing whereby 
 his purpole might furfer difappointment ; as it is im- 
 poflible that God fhould lie. He would never have 
 let up thoie ends as the fum and upfhot of his dellgn, 
 if he had not determined to fee them made good. 
 
 And 
 
332 A PRACTICAL 
 
 And therefore (as fays the apoftle) " We are always 
 confident, that when abfent from the body, we mall 
 be prefent with the Lord," 2 Cor. v. 6. 8. This is 
 alio further confirmed by that compendious promife, 
 Jer. xxxi. 33. "I will be their God, and they (hail 
 be my people :" every word here hath a peculiar em- 
 phafis -, i. That he will be a God to them ; 2. Their 
 God ; and, 3. forever : this 1 will imports both a 
 fixed refolution, and time without limit. It is as if 
 he had (aid, though other lords have had the rule 
 over you, an ' you have (till a pronenefs to revolt to 
 them, it mail not be ; I will not be outed any more ; 
 I will heal your backllidings, and be your God ftili : 
 I will carry it towards you and for you, as becomes a 
 God to do ; and I will make you fuch a people, as 
 becometh God to own : " I will not be amamed to 
 be called your God," Heb. xi. 16. It would indeed 
 be both a difparagement and diilatisfadion to God, 
 if his people fhould fail of that he made them for -, 
 which certainly cannot be, becaufe God is theirs ; 
 and if God be theirs, all things are theirs, both this 
 world and that to come, i Cor. iii. 22, 23. 
 
 Arg. VII. Laftly. For the final perfeverance of be- 
 lievers, a principal argument is fetched from the fov- 
 ereign decree of Election. I call it fovereign, partly 
 becaufe it is the hi^heft manifestation of God's abfo- 
 
 CD 
 
 lute dominion over his creatures, in choofing whom; 
 he would, and pa fling by the reft : partly, alfo, be- 
 caufe all forts of things what'oevcr are fubjected to it, 
 and made fubfervient to its final accomplimment. 
 And this I take for a principal rcaion why elecliun is 
 fo frequently placed in eternity (or before the founda- 
 tion of the world), namely, to mew, that th? very fab- 
 tic of the world and all occurrences therein, were fo 
 contrived and framed in God's decree, as having elec- 
 tion for their primary fcope and end : chat this firft 
 cauib is the fupreme moderator of all intermediate 
 caufes, and is itfclf fubjcct to none. It was not any 
 lovelinefs in eiccl; perfons, which moved God to love 
 them, at firft j io neither iliall their unlovely back- 
 
 Hidings 
 
OF PERSEVERANCE. 333 
 
 flidings deprive them oi it, though it may be eclipfed 
 by their own default, Lo the breaking of their bones. 
 The Lord chofe them for that blefTed image of his 
 own, which he would afterwards imprint upon them ; 
 and this he ftill profecutes through alldifpenlations. 
 
 That elect nation the Jews, they apoftatized from 
 God, and did worie than any other ; yet would not 
 the Lord utterly caft them off. In Samuel's time 
 their wickednefs was very great ; yet, iairh he (to 
 flay them from total apoftacy), " the Lord will not 
 foriake you :" but what is the ground of that his 
 confidence, and grand warranty ? The very fame that 
 now we are upon ; " The Lord will not forfake you, 
 becaufe it hath pleafed the Lord to make you his 
 people :" not becaufe they remembered their duty, 
 and returned to God ; but becaufe " he remembered 
 them for his covenant :" in purfuance whereof he 
 long maintained their title, notwithftanding their of- 
 ten repeated forfeitures ; and, when in captivity, 
 brought them home again. 
 
 And, indeed, there is nothing fo melts the hezrt of 
 thole in covenant with God, as that " the Lord 
 ihoulJ be pacified towards them after all their abom- 
 inations," Ezek. xvi. 63. The manner of God's 
 dealings with his people, is efpecially inftruftive to 
 help the faith of the fpiritual election upon all occa- 
 iions, as holding forth the fpecial regard the Lord has 
 for them, becaufe of his cavenant : that though he 
 may and will punifh their iniquities ; yet his loving- 
 kindnefs he will not take from them. And he puts 
 it ftill upon his having once chofen them, as ye have 
 it in Jeremiah, xli. 9. cc I have chofen thee, and not 
 caft thee away." This latter claufe, " and not caft 
 thee away," feems added to fhew, that his choofing 
 them was an act unrepealable, q. d. I knew before- 
 hand what thou wouldeft prove ; and if I had meant 
 ever to caft thee off -, yea, if I had not refolved a- 
 gainft it, I would not have chofen thee at all : but, 
 fince 1 have, be lure I will ftand by thee ; " I will 
 
 flrengthen 
 
A PRACTICAL DISCOURSE 
 
 Strengthen thee ; I will help thee ; yea, I will uphold 
 thee with the right hand of my righteoufnefs." 
 
 It is true, the body of that nation, for their un- 
 belief are now broken off; there is a fufpenfion of 
 the outward part of the covenant : not that God in- 
 tends an utter rejection of them : for fuch as have 
 part in the fpecial election, are always faved, Rom. 
 xi. 7. and the tune will come when all lirael fhall 
 be laved : for as touching election, they are beloved 
 ftill, though yet unborn. For their fakes it was, that 
 " thofe days of tribulation were fhortened," Matt. 
 x;v. 22. Which anfwers to that in Ifa. Ixv. 8. 
 " Deftroy it not, there is a blefling in it." The 
 Lord will not fo much regard what they have done 
 or deferred, as what his covenant is concerning Abra- 
 ham's feed ; which minding of his covenant, is from 
 the unchangeablenets of his purpofe ; and, therefore, 
 though broken off at prefent, " they fhali be grafted 
 in again," ver. 24. though driven into all lands ; 
 fcattered into corners ; mingled with the heathen ; 
 and become fo like them, as not be known afunder ;- 
 yet being his chofen, and within his covenant, he will 
 bring them out of their holes, and gather them one 
 by one, Ifa. xxvii. 12. he will dp it fo accurately, 
 exactly, punctually, that none fhall be wanting ; 
 " though fitted among all nations, not one grain fhali 
 fall to the earth, 15 Amos, ix. 9. The reservation 
 mentioned in Ronl. yi. was God's omnipotent f ale- 
 guarding his elect, when the reft of the nation fell to 
 idolary : they had gone all, as well as fern?, had not 
 election held them back ; it is therefore faid to be 
 according to the election of grace : election was the 
 pattern and refervation the copy of it. And that 
 this was not a fmgle cafe, or retrained to that prefent 
 time, is evident from Matth. xxiv. where our Saviour 
 foretells, that the fubtilty of deceivers, and tcmpta- 
 tations ot the times, (hall be fuch, and the tor- 
 rent rife to that ftrength, that it will be next to im- 
 poffible not to be carried away by it ; but for the 
 tied, they are fafeguarued : how r By the coming 
 
 in 
 
OF PERSEVERANCE. 535 
 
 in of the firft and fovereign caufe, by the virtue of 
 which, the whole force and influence of thofe fecond 
 caules, fhall neither be prevented, or removed, miti- 
 gated, inverted, fhortened. or over-ruled, Matt. xxiv. 
 22. and the faith of his fealed ones fo confirmed, 
 that they mall not be hurt by them, Ezek. ix. 6. 
 Rev. vii. 3. yea (and which is more,) thole very 
 things which are deftrudive to others, fhall work life 
 in them. This turned Balaam's curie into a blefllng 
 to Ifrael, Deut. xxiii. 5. and Paul's afflictions to his 
 lalvation, Phil, i. 19. they are to them a caufe of 
 " lifting up the head," Luke xxi. 28. And if it were 
 not fo, the apoftle could not exhort us to " count it all 
 joy when we fall into divers temptations," James, i. 2. 
 but that in the midft thereof " he keepeth the feet 
 of his faints," i Sam. ii. 9. for (lays God) "they 
 are my people, children that will not lie," Ifa. Ixiii. 
 8. q. d. They- are of thofe I have chofen, and let 
 apart for myfelf, and therefore they fhall not fruftrate 
 my purpofe in choofing them : which feems implied 
 in the word/0, " fo he was their Saviour ;" I will 
 fave them, becaufe I have made them my people. 
 
 And, further, it is worthy your notice, that this 
 fovereign decree is always regnant ; a kingdom that 
 beareth rule over all, and (hall never be broken, Dan. 
 ii. 44. Pfal. Ixxxix. 34. " My covenant will 1 not 
 break, nor alter the thing that is gone out of my lips : 
 my covenant fhall fland fad with him," ver. 28. 
 It is meant of the covenant made with David and 
 his houfe j or, rather, with Chrift and his Ipiritual 
 feed, of whom David was a type. And that we 
 might have ftrong confolation, the Lord is pleafed to 
 bind it with an oath ; " once" (that is, once for all, 
 and once for ever ; it was fo full, perfect and abfo- 
 lute, that it needed no alteration, amendment, or 
 repetition) " once have I fworn by my holinefs, that 
 I will not lie unto David," ver. 35. And how im- 
 poflible it was that this covenat ihould be broken, 
 appears by Jeremiah, who, /peaking in the name of 
 
 the 
 
356 PRACTICAL ADISCOURSE 
 
 the Lord, delivers it thus : " If you can break my 
 c.A-cnnnt of the day, and my covenant of the night, 
 that there fhouid not be day and night in their feaion - 9 
 then may alfo my covenant be broken with David my 
 icrvant," Jer. xxxiii. 20, 21. Here note, by the way, 
 that day and night take their turns ; but flill it is in 
 t'.eir feaion. And David himfelf fays of it, tc it; is a 
 covenant everiafiing, ordered i.n all things, and lure," 
 2 Sam. xx' ii. 5. that is, whatever might poffibly fall 
 in to interrupt it, there was that order obferved in 
 the competition of the covenant, and fuch a power 
 laid up within it ; as fhouid certainly over- run and 
 bear down thole impediments, triumph over all, and 
 hold on its way : (as all the tempefts and tumults 
 that happen in this lower world, can in no wife ob- 
 fhnct the courfe and harmony of the fuperior orbs.) 
 He therefore declares in high, yet humble exprefiions, 
 that he delires no other or better iecurity for his fal- 
 vation. And it is not unlikely, that David and So- 
 lomon were both of them left to thofe great and 
 grievous back Hidings, to give proof of the.furenefs of 
 this covenant, which indeed was fufficiently done by 
 them, and tried to the uttermoft : for they both 
 broke the covenant on their part ; and yet the cov- 
 enant was not nulled : no thanks to them, but to 
 that fove reign grace, that had laid in provifion before 
 to prevent it, by making itabfolute and unrepeatable. 
 Yet will not the Lord connive at their milearriages ; 
 but " if his children forfake my law, and break my 
 ilatutes, 1 will vifit their tranfgreffions with the rod, 
 and their iniquity with (Iripes : neverthelefs, my lov- 
 ing-kindneis will I not utterly take from him, nor 
 fuller my faithful nefs to fail," Pfal. Ixxxix. 3 r, 32, 33. 
 There was indeed (at times) a feeming to make void 
 this covenant, ver. 29. and great complaints are made 
 upon it (as well there might) but it revives, and 
 looks freth again ; joy comes in the morning j as is 
 evident by the clofe of that Pfalm ; " Blefied be the 
 Lord for evermore, Air.t-n and Ainca 1" its return 
 
 was 
 
OF PERSEVERANCE. 337 
 
 was the more welcome for its temporary abtence ; 
 and therefore he meets with a double gratu'ati m, 
 Amen and Amen ! It was but in a little wrath he 
 hid his face from them, and that but for a moment 
 of time ! " but with everlafting kindnefs will I have 
 mercy on thee, faith the Lord, thy Redeemer. The 
 mountains fhall depart, and the hills be removed ;- 
 but my kindnefs (hall not depart from thee, neither 
 (hall the covenant of my peace be removed, faith the 
 Lord, that hath mercy on thee," Ifa. )iv. 8. 10. In 
 Jeremiah another impoflibility is inftanred, to (hew 
 the eternal validity of tbis covenant ; " Thus faith 
 the Lord, it heaven above can be meafured, and the 
 fountains of the earth fearchcd out beneath, I will 
 alfo caft off all the feed of Ifrael, for all that they have 
 done, faith the Lord, Jer. xxxi. 37. The Lord (you 
 fee) has made himfelf both the alpha and omega of 
 this great fentence ; to fhew, that both ends of the 
 covenant are in his own hands. 
 
 By thefe Scriptures (with many others) it is appa- 
 rent, there fhall be no failure on God's part ; and 
 confequently none at all, becaufe he hath taken on 
 himfelf the performance of the whole ; not fo, as to 
 exempt us from our duty, but to reduce us to it, and 
 carry us through it : believers, therefore, (hall be in- 
 vincibly fecured to the end of their faith, the falvation 
 of their fouls. 
 
 Yet doth not this doctrine go free of contradic- 
 tion : and, truly, confidering how plain and pertinent 
 the Scripture is for it, it may well be conjectured, 
 that if the firft impugners of Perfeverance had not 
 found themfelves in a toil, and neceffitated to oppofe 
 it, for the maintenance of other principles they had 
 before efpoufed, and which would not ftand with this, 
 they would never have fet themfelves againft it. But 
 errors (like truths in that) do hang together, or as 
 links in a chain ; the firfl mover draws the reft after 
 it : but I truft, through help from above, all the ob- 
 jections that are laid againft this 'dodrine, fhall (by 
 X 
 
338 A PRACTICAL DISCOURSE 
 
 one hand or other) prove to its farther confirmation. 
 The chief that have occurred to me, are thefe that 
 follow ; and if I had met with any more confiderable, 
 I hope I mould not have fhunned their trial. 
 
 Obj. The doctrine of abfolute Perfeverance de- 
 prives men of the (harped bit which God hath given 
 them, to curb the unregenerate part of the foul; we 
 mean the fear and dread of eternal fire. 
 
 Anfw. The law is good, if lawfully ufed ; fo is 
 fear, in its time and place ; but out of that it is as a 
 bone out of joint. The law works by fear, as a 
 fchool-mafier unto Chrift : it is ordinarily the firft 
 occafion of our motion towards believing. The heir, 
 whilft a child, may be under the tutorage of fear ; but 
 when faith is grown up, then cad out the bondwo- 
 man and her Ion ; fear mall not be heir with faith : 
 for, though it be a good fervant, it is an ill matter. 
 For fear to predominate over faith, is for cc fervants to 
 ride, while princes walk-on the earth, which is an er- 
 ror the earth cannot bear, Eccl. x. 5. 7. with Prov. 
 xxx. 21, 22. Believers (efpecially fuch as knowthem- 
 felves fo to bL j ) " receive not the fpirit of bondage 
 again to fear/' Rom. viii. 15. they are acted now by 
 another principle, as a horfe that is thoroughly broke 
 and well waved, is better managed by a gentle hand, 
 than a biting curb. Faith works by love : it is not 
 henceforth the fear of wrath, but the fenfe of Chad's 
 love, in delivering from wrath, that both curbs the 
 unregenerate part, and carries to higher acts of obe- 
 dience than fear is capable of, although, at times, 
 all torts of motives may be needful to keep us going 5 
 and the Lord, for exercife of our graces, and other 
 holy ends, may let the deareft of his children long 
 conflict with their fears, under which he yet fupports 
 them, and brings them forth like gold, at laft. See 
 Ethan's complaint, and the clofe he makes, in the 
 Ixxxixth Pfalm : fee alfo that excellent treatife, " A 
 'child of light walking in darknefs, csV," by Dr. 
 "Goodwin. 
 
 There 
 
^ OF PERSEVERANCE. 339 
 
 Inhere be two forts of (car ; of G^d, an.-l of t' e 
 creature. Creature -tear heli vt-rs nn- Hi! 
 and with good rcaion, as ye wi 1 find afar. 
 fear is quite another thing ; it is a grace <.! tiie la 
 import : no laving grace, bi r it, 
 
 or joined with it ; which juncture (hews its impM>t :n 
 that place. It is iometimes puc for faith, Cu-n. 
 12. with Heb. xi. 17. tometimes for love, Pial. ' 
 4. with Luke, vii. 47. for reverence a! r o, P 
 Ixxxix. 7. Lev. xix. 3, Heb. xii. 28. for v: JLm<.e 
 and circumlpedion, 2 Cor. vii. ii. lor iubje&u-.n, or 
 obfervance, Mai. i. 6. Holinefs alfo is coupled with 
 fear, 2 Cor. vii. i. So is meekneft, i Pet. iii. 15. 
 So alfo is knowledge, wjfdorn, and good underftand- 
 ing, Prov. i. 7. Pial. cxi. i 2. Somet ; mes the whole 
 of religious worfhip is intended by it, Ju:iges, vi. 10. 
 Ifa. viii. 13. job, i. I. and 8. This fear arifetli 
 from the fight of God's holinefs, greatnefs, jud lever- 
 ity againft fin, with the frectiefs of his gvace, iuienefs 
 of his covenant^ fulneis that is in Chri'1, and our in- 
 tereft in him, wherewith that uavilh fear of hell will 
 not confift. On this account, the Lord our God is 
 faid to be a u fearful name," Deut. xxviii. 58. that 
 is, it is the only object worthy of our faith, love, rev- 
 erence, and religious worflaip : and, according to this 
 fenfe of the word, tc bleflcd is the man that feareth 
 always." But, touching the tear of hell, as fuppofed 
 the bed curb to fin, and promoter of perfeverance, it 
 ought to be rejected. How far it may influence an 
 unregenerate perfon, as a curb to his lufts, is not the 
 queftion here ; but if Saul and Judas ran headlong to 
 hell, with this bit in their mouths, then the fharpeil 
 bit is not the moft efiejftiial curb. Arguments againft 
 it are obvious ; i. That by which God purifies the 
 heart, and whereby believers are ftrengthcncd to a 
 concurrence with him in that work, is iurely the prop- 
 ereft curb to fin : that alfo which weakens and tends 
 to deftroy the root, mud needs be more effectual 
 than that which only hinders forne puttings of it forth : 
 
 but 
 
340 A PRACTICAL DISCOURSE 
 
 but all this is done: by faith ; this lays the ax to the 
 root : " By faith God purifies the heart," Ads, xv. 
 9. and " every one that hath this hope, purifieth 
 himfeif, as he is pure," i John, iii. 3. There is no 
 fuch virtue p.ilribed to the fear of hell ; but, plainly, 
 the fj love, of faith, and of a found mind, a 
 
 Tim. i. 7. 2. That which has the place of an end 
 'nrift's delivering from enemies, can be no let ro 
 perie-verance : but that we might ierve God " without 
 fear," has the place of an end in that deliverance, 
 Luke, i. 74, 75. 3. That which the fcripture holds 
 forth as an help to perfeverance, cannot be an hinder- 
 ance to it ; but the Scripture holds forth faith and 
 confidence in God, as a principal help to perfever- 
 ance, Rom. vi. 12. 14. Heb. iii. 14. chap. v. 35. 
 4. That which irritates the unregenerate part, 
 cannot be (aid to curb it : but this does the 
 fear of wrath ; " When the commandment came, 
 fin revived," Rorn. vii. 9. that is, it took ocCafion, 
 by the law's reftraint, to rife the more powerfully a- 
 gainft it ; and fo, the " law worketh wrath," chap. 
 iv. 15. as a torrent flopped in its courfe, grows more 
 impetuous : Cain was an inftance of this, Gen. iv. 5. 
 and even Paul, in his unregeneracy, Rom. vii. 10, 1 1. 
 when thoroughly convinced of fin, if grace ftep not 
 in as its guardian, the foul's undone. That Scripture 3 
 Matt. x. 28. gives the objedion no countenance ; the 
 fear there intended, is that which hath faith and lore 
 in it : Fear not them which kill the body, but fear 
 him that is able to deftroy both foul and body in hell." 
 The two objects of fear he puts in the balance ; to 
 fhew how little reafon-we have to balk our duty for 
 fear of men, whofe power can but reach to a bodily 
 death ; and how much more to fear him, that has the 
 keys of death and of hell ; that is, who hath pow- 
 er to caft into hell, might juftly have done it, and 
 yet hath faved us from it : and this fear is love ; as 
 is evident by Matt. x. 37. where ipeaking of the fame 
 
 tking 
 
OF PERSEVERANCE. 3i i 
 
 thing (namely, cleaving to (Thrift, parting with all for 
 him,) it is exprefsly called love ; " He that lovcth 
 Father or mother more than me, is not worthy of 
 me :" and, for ought that appears to the contrary, it 
 might be^the fear of heli that made the flothful fer- 
 vant to hide his talent ; " I knew thee, that thou arc 
 an hard man, and I was afraid, and went and hid thy 
 talent in the earth," Mat. xxv. 24, 25. It is alfo to 
 be obferved, that before the great tribunal, the fear- 
 ful and unbelieving (land linked together, Rev. xxi. 8. 
 But whatever influence the fear of hell may have up- 
 on perfons unregenerate, as a curb to their lufts ; the 
 doctrine of pedeverance deprives not of it, for this 
 concerns only believers. 
 
 The objection is further excepted againft j 
 i. Becaufe it puts an indignity on the wifdom ot 
 God, as if he had taken from believers fome expedi- 
 ent help to perfeverance, by giving them abiblute 
 promiles ; whereas, we fhould rather fufpect our own 
 underflandings, and renounce thofe opinions, which 
 necefiitate fuch unnatural deductions to fupport them : 
 for, do but feparate the promifes from their abfolute- 
 nefs, and their ftrength is gone ; they would prove, 
 as the law, " weak through the weaknefs of the flefh," 
 Rom. vii. 3. The Lord knows that believers have 
 the mod difficult work, and deepeft fenfe of their 
 own inefficiency, and that nothing more weakens 
 their hands, than doubting and fears, and for that 
 very caule hath made his promifes abiblute. Thus 
 he armed Jolhua to the battle ; " There iliall not any 
 man be able to ftanjd before thee all the days of thy 
 life : I will not leave thee nor forfake thee ;" and 
 thence draws him an argument, to be ftrong, and of 
 a good courage," Jofli. i. 5, 6. Thus alfo Samuel 
 (in the place before-mentioned,) when the people 
 were greatly perplexed becaufe of God's difpleafure 
 towards them : to confirm them in their duty, he 
 comforts them againft their iears ; " Jf ear not, yc 
 
 have 
 
342 A PRACTICAL DISCOURSE 
 
 have done all this wicked nefs, yet turn not afide from 
 following the Lord," i Sam. xii. 20. And what is 
 tie fho.ng reaion by which he fixes them ? " For the 
 Lord wi'.l not forfake his people," ver. 22. Paul, like- 
 wise, exhorting believers to that great duty of keeping 
 d \vn fin, that it might not reign, becaufe the (harp- 
 neis a- d he^t of the conflict might otherwife make 
 them recoil, he gives them, as an high cordial, sffur- 
 ai -ce of victory ; tells them exprefily, that " (in (hall 
 not have dominion over them/' Rom. vi. 14. Of 
 the fanne mind were Peter and John ; the one directs 
 to give all dilligence to make our calling and ^election 
 fure ;" and this, as a principal means to keep us from 
 falling," 2 Pet. i. 10. and the other makes it the ve- 
 ry fcope of his whole epiftle, that believers might 
 know they have eternal life, and that they might 
 " go on in believing," i John v. 13. Which kind 
 of arguments had been very improper, and unduly ap- 
 plied, it giving them affurancc, touching the event, 
 had not been a (lengthening of them in their duty, 
 and much more, if it would have proved an indul- 
 gence to the fiefh. 
 
 2. Let fear be confidered in its ordinary and nat- 
 ural effects ; and it will eafily appear 5 that nothing 
 is lefs pleafing to "God, or more unapt for the iervice 
 of perieverance. As a man's principal is, iuch will 
 be his obedience, flavilh obfervance is the beft that 
 (lav i ih fear can-produce ; which is no way acceptable 
 to an ingenuous fpirit : God loves a cheerful giver, 
 not Samaritan worfhip, " for fear of lions," 2 Kings, 
 xvii. 25. Such fervice will alfo be weak and waver- 
 ing : for nothing fo unfettles the mind as fear, it en- 
 ervates the foul, and takes away its ftrength : " Na- 
 bal's heart died within him for fe.\r," i Sam. 
 xxv. 37. and the foldiers that kept the fepulchre, 
 were as dead men for fear/' Matt, xxviii. 4. the 
 obedience, therefore, which comes from thence, can 
 be but a dead obedience ; the effect cannot rife high- 
 er than the caule. Pharaoh let liracl go becaufe of 
 
 the 
 
OF PERSEVERANCE 343 
 
 the plagues which being a little removed, he repents 
 his obedience, and chides himfelf for it, Exod. x> 
 and thofe hypocrites, though fearfulnefs had furp. 
 them, remained hypocrites ilill, Ifa. xxxiii. 14. This 
 fear will alfo con lift with the greateft impieties : t. 
 very Samaritans, who thus feared the Lord, did allo 
 worfhip their graven images, 2 Kings, xvii. 41. 
 
 3. Fear puts upon ufmg unlawful means ; liaac to 
 deny his wife, Gen. xxvi. 7. David to lie, and ! 
 himlelf mad, i Sarn. xxi. 13. Peter, and other holy 
 men, to diflemble, Gal. ii. 12, 13. It fends men to 
 Egypt for help, as it did the Jews, Ifa. xxx. 2. Hof. 
 vii. ii. yea, to hell, as it did Saul, i Sam. xxviii. 7. 
 Therefore, both Satan and wicked men are (till en- 
 deavouring to put God's people in fear, as they would 
 Nehemiah, whereby his work had ceafcd, Neh. vi. 
 13, 14. 19. And Satan flood at Jofhua's right hand 
 to refift him, that is, to accufe him ; and fo to put 
 him in fear, becaufe of his filthy garments, thereby to 
 dilcourage him in the work of his office, Zech. 
 iii. i. 
 
 4. Let fear be compared with its contrary, which 
 is faith, this removes the mountain, while fear fixes it, 
 yea, makes it feem to be where no fuch thing is. Fear 
 made the unbelieving fpies to bring up an evil re- 
 port of the good land, and to fancy impombilities of 
 obtaining it, Numb. xiii. 31. faith made caleb and 
 Jofhua magnanimous ; " Let us go up at once (fay 
 they) and porTefs it, for we are well able to overcome 
 it," ver. 30. " yea, they (hall be bread for us," 
 chap. xiv-V Thefe two, who feared no mifcarriage 
 under an abfolute promife, were carried in ; all that 
 doubted were (hut out. Peter, while confident, walk- 
 ed on the waves ; when he began to doubt, he began 
 to fink, Matt. xiv. 29, 30. It was faith made thofe 
 worthies valiant to fight, enable one to chafe a thou- 
 iand, Jolh. xxiii. 10. When fear caufed a thoufand 
 to flee at the rebuke of one, yea, at the fhaking of 
 a leaf, Lev. xxvii. 36. An handful of obedience, 
 
 fpringing 
 
A PRACTICAL DISCOURSE 
 
 fpringing from faith and confidence in God, is more 
 acceptable to him, than (heaves and loads arifing from 
 fear of wrath. If Paul, for fear of hell, had given his 
 body to be burned, it had been nothing, (i Cor. xiii. 
 3. but faith an,d love render fmall things of value 
 with God, even the widow's mite, and a cup of cold 
 water. And it is worthy of remark, that when the 
 fruits of the Spirit are reckoned up, this fear is not 
 fo much as named among them, Gal. v. 22, 23. 
 And certain it is, that the more fcnfible and lively 
 our love is to God, the lefs will be our fear of hell ; 
 for perfect love cafts out fear. 
 
 5, If fear were fuch an effectual curb to fin, or 
 help to perfeverance, there would not be fuch pro- 
 5 of delivering God's people from their fears, nor 
 would they fo affectionately blefs s God for their being 
 del'vered, nor fo refolutety fet themfelves againft it ; 
 neither would there be fo many commands and in- 
 juctions laid upon them, not to be afraid. 
 
 (i.J For commands againft fear. " Fear not thou, 
 O my fervant Jacob, for I will fave thee : fear thou 
 not, I will correct thee in meafure," Jer. xlvi. 27, 28. 
 that is, meetly and proponionably, according co the 
 fcope of my covenant, which is to fave thee. The 
 Lord would not have us think ourfelves in danger of 
 being caihiered when we are chaftened ; which feems 
 the import of that in Ilaiah, " I have chofen thee, and 
 not call thee away j fear thcu not," Ifa. xli, 9, 10. 
 So, to the Hebrews, cf Caft not away your confi- 
 dence,'* Heb. x. 35* and Chriit to his difciples, " Let 
 not your heart be troubled, neither let it be afraid," 
 John, xiv. 27. (nothing brings fuch perturbation of 
 mind as fear.) And, " Fear not, little flock ;" why ? 
 " it is your Father's good pleaiure to give you the 
 kingdom," Luke, xii. 32. Innumerable are the in- 
 junctions laid upon God's people againft fear, Ifa, xxxv, 
 4.chapxliii. 5. chap. xliv. 2. Jer. xxx. lo. Joe), ii. 21, 
 Zeph. iii. 16. Hag. ii. 5. Zach. viii. 13. 15. Matt, 
 x. 29. Acts, xxvii. 24. Rev, i., 17. $3c. Therefore 
 
 freedom 
 
OF PERSEVERANCE. 345 
 
 freedom from this fear is no impediment to Perie- 
 verance. 
 
 (2.) Promifes of delivering from fears. " Jacob 
 fhali be in quiet, and none {hall make h;m alraiii," 
 Jer. xxx. 10. " He fhall not be afraid of evil tidings, 
 Pial. cxii. 7, " He lhall be quiet from fear of evil," 
 Prov. i. 33. The promife is not made to fear and 
 fainting, but to faith and confidence ; " Be of good 
 courage and he (hall flrengthen thy heart," Pial. xxvii. 
 14, If it had been the mind of Chiift, that believ- 
 ers fhould flill be under this fear, he would not have 
 told them, they are patted from death unto life, and 
 (hall not come into condemnation, John, v, 24. that 
 they (hall fit upon thrones, Matth. xix. 28. that their 
 inheritance is referved in heaven for them, and they 
 Jcept for it j and that by the mighty power of God, 
 j Pet. i. 4, 5. The refult of all which is, that " hav- 
 ing thefe promifes, we fhould cleanfe ourfelves from 
 all filthinefs of flefli and fpirit ; perleding holiods in 
 the fear of God," 2 Cor. viL i. 
 
 (3.) Examples of Chriftian refolution not to K 
 *' Yea, though I walk through tta the valley of the 
 (haclow of death, I will fear no evil,'" Pial. xxiii. 4. 
 Iia. 1. 7. Therefore (that is, becaufe the Lord God 
 had promifed to help him ; therefore) have 1 (ct my 
 face as a flint, and I know that I fhall not be confound- 
 ed." Pfal. Ivi. 4. " 1 will not fear what flefli can do unta 
 me." And Pial xlix. 5. Wherefore fhould I fear in 
 the days " of evil, when the iniquity of my In- 
 fhall compafs me about ?" Theie, if any thi: 
 have put hr.ii in fear ; but his faith refolves againO 
 it, according to l(a f xii. 2. " I will truft, and not be 
 Afraid," that is, he would not willingly admit UK 
 mixture of fear with his faith ; and good realbn ft r 
 it, fince '' the joy of the Lord was his flrcngth," 
 Neh. viii. 10. 
 
 (4.) Inflances of thankfulnefs for deliverance from 
 fears. ."O magnify the Lord with me, and let us 
 exalt his name together/* (But \\hct is th. 
 
346 A PRACTICAL DISCOURSE 
 
 of this joyful triumph ?) cc I fought the Lord, and 
 he heard me, and delivered me from all my fears," 
 Pfal xliii. 3, 4. " and therefore will I offer in his ta- 
 bernacle iacrifices of joy ;" and the reafon of it was, 
 that God would hide him in his own pavillion," Pial. 
 xxvii. 5, 6. that is, he would fecure him from dan- 
 ger, and fet him above all his fears ; which he could 
 not, with any good reafon, have rejoiced in ; nor 
 have prayed that God would <c reftore him to the joy 
 of his falvation," if the dread of eternal fire had been 
 fo good a friend to Perfeverance. Scriptures might 
 be multiplied : but, befides thefe, it is evident in 
 experience, that nothing fo elevates the fpirit and 
 courage of a man in great undertakings, as affurance 
 of fuccefs : but while he is wavering, and doubtful 
 how he fhall fpeed, efpecially while he meditates ter- 
 rors, and of them the dreadfulleft, his hands are en- 
 feebled, nor has he his wits about him (as we ufe to 
 fpeak) to difcern and improve them, as otherwife he 
 might. That which tends really to make a man 
 " ftedfaft, unmoveable, and always to abound in the 
 work of the Lord," is not the fear of mifcarrying, 
 and looting all at lafl ; but " faith and a certain 
 knowledge that his labour fhall not be in vain in the 
 Lord," i Cor, xv. 58. 
 
 Obj. If a man once believing cannot lofe his faith, 
 why is it (aid, cc Let him that flandeth, take heed 
 left he fall ?" and, " Look to yourfelves, that ye lofe 
 not the things we have wrought ?" if no poffibili- 
 ty of looiing, what need of fuch cautions, and fo 
 great circumfpection ? 
 
 Anfw. The maker of this objection hath elfewhere 
 granted, that the obtaining of Canaan was fure to 
 Abraham's feed, (o as their unworthinefs could not 
 deprive them of it : and yet we find their induction 
 and actual poilefiion yoked (afterwards) with as many 
 conditions, cautions, and limitations, as the promife 
 of falvation to believers any where is ; and yet, nev- 
 ertheleis, certain. But for more particular anfwer., 
 
 I. That 
 
OF PERSEVERANCE/ 347 
 
 1. That a righteous man may fall, iSjJent ; and 
 as evident it is, that he cannot fall finally : f r r though 
 he fall feven times in a day, as often dees he n!e 
 again, Prov. xxiv. 16. and this, becaufc the Lord up- 
 holdeth him with his hand/' Pfal. xxxvii. 24. and 
 again, the " Lord upholdeth all that fall," Pfal. cxlv. 
 14. that is, either he ftays them when they are falling, 
 or fo orders and limits the matter, that they fall not 
 into mifchicf, as others do $ and to be hire he will 
 fet them on their feet again : the abfolute promife 
 cannot be nulled or made uncertain, by cautionary- 
 words elfewhere delivered. It cannot, therefore be 
 meant of a total and final falling away, which the 
 Scripture-current exprefsly runs againft. 
 
 2. There are confederations of great weight to make 
 believers t:ike heed of tailing, without fuppoting their 
 final apoftafy (as the danger of breaking a man'b 
 bones, is ground (ufficient for caution, though lure 
 that his neck (hail be fafe) ; the difhonourdone unto 
 his Father ; the fhame that is put upon Chrift ; 
 grieving the Comforter, fcandalizing the good ways 
 of God ; (tumbling the weak ; Strengthening the 
 wicked ; the unfitting of him for his duty ; inter- 
 rupting his peace and communion with God, &c. 
 Every of which will weigh deep with a foul that is 
 born of God. 
 
 3. The Lord does ordinarily bring about his pur- 
 pofes by means ; of which cautions are a part ; and 
 by which, as a means, he keeps off the evil cautioned 
 againft. In i John, ii. 28. the apoftle exhorts them 
 to abide in Chrift ; whom certain profeflbrs had re- 
 linquinfhed, verfe 19. And as purpofely intending to 
 obviate this objection, he tells them, that they (hall 
 abide in him, verfe, 27. whereby he ftrcngthcns them 
 to their duty. 
 
 For the other place objected (namely, " Look to 
 yourlelves, that ye looic not the things we have 
 wrought"), it is one thing to loofe for a time the 
 fcnie and comfort of our ftate, as David, Heman, 
 
 and 
 
348 A PRACTICAL DISCOURSE 
 
 and others did ; and another thing to loofe the (late 
 itfelf ; which a believer lhall never do, as is (hewn 
 before. Of much like import is that in 2 Pet. i. ^th, 
 6th, 7th, 8th, pth. verfes ; where he exhorts then} 
 to give all diligence to add one grace to another : 
 and, to help them in thir work, he tells them, i. 
 What advantages they (hall have by their fo doing ; 
 they (hall not be unfruitful in the knowledge ot Jelus 
 Chrift ; that is, 'it (hall evidence to them that the 
 knowledge they have is a real knowledge ; which can- 
 not be known from that which is formal only', but by 
 fuch an effect. That alio by this means it (hall be 
 increafed ; the ufmg of things well, and to their prop- 
 er end, being the readied way to their improvement, 
 according to John, vii. 17. " He that will do my 
 will, (hall know of my do&rine." 2. He then lets 
 before therr 'lie iofs they (hall have in cafe of r ^kct ^ 
 they will become blind, unable to fee afar off, and 
 forget that they were purged from their old fins ; re^ 
 miilheis w :: l bring obfcurity : that which- was clear 
 before, will now become clouded, and be as if it were 
 Dot : it may Icem to them, that they are fiiort of 
 that reft, which yet is fure to them \ and fo t 11 
 
 be put to begin their work anew whereas, " if . ey 
 do thefe things, they (hall never fall ; 5> th?t is. 
 (hall not fall from their (ledfaftnefs, nor lofe that clear 
 %ht and aflu ranee which they now have, touching 
 tjieir good eftate, namely, as being partakers of the 
 divine nature, and purged from their old fins - y which 
 ihofe negieds might put out of their fight ; and fo 
 iofe them- the lenfe and comfort of what they had 
 wrought. 
 
 Qbj. We read in John, vi. 66, that many of Chrift's 
 dilciples forfook him : in Timothy, of fome, who, as, 
 concerning the faith, had made (hipwreck : and of 
 Simon Magus, who once believed^ and was afterwards 
 round in the bond of iniquity. 
 
 Slnfw. The objection has an anfwer fufficient made 
 dv to its hand, in i John, it. 19* 4< They went 
 
 out 
 
OF PERSEVERANCE. 449 
 
 out from us, becaufe they were not of us : for if they 
 had been of us, they would no doubt have continued 
 with us. Seeming faith may really be loft, as theirs 
 was ; and real faith may feemingly be loft, as was the 
 apoftle's, Luke, xxiv. 21. Seeming faith is loft really, 
 becauie it was but teeming ; real faith cannot be loll, 
 becaufe it is real. Yet we (hall find, that that which 
 is but ieeming, is frequently called by the name ot" 
 that it feems to be ; as in Matt. xiii. 12. it is laid, 
 " that which he hath :" in Luke, viii. i 8. (fpeaking of 
 the fame thing) it is rendered, " that he feettittir to 
 have :" fo thofe who forfook Chrift, they were difci- 
 ples but in fhew 5 they never believed in truth -, as 
 appears by John, vi. 64. " Jems knew from the be- 
 ginning who they were that believed not : and this 
 (namely, becaufe it was but a feeming faith they 
 had) he gives as the reaton of their now forfaking 
 him. And for Simon Magus, the anfwer is as clear 
 concerning him : where let us confider, 
 
 1 . That a man may be laid to believe, and yet 
 not be a believer ; as a righteous man to fin, and yet 
 not be a finner, i John, v. 18. To be a believer, is 
 to be thorough paced in faith, to believe all that is 
 to be believed, and to have the heart united to it : 
 thus Simon believed not : and if he had, could not 
 have thought the Holy Ghoft vendible for money. 
 
 2. His faith feems to be only fuch a belief con- 
 cerning Philip, as the Samaritans lately had concern- 
 ing Simon, namely, that he was the great power of 
 God. For finding himfelf overmatched by Philip, 
 caft out the fpirits, which he, perhaps, had pofleffed 
 them with, he could not now but give the preceden- 
 cy to Philip, as having a greater power than himfclf 3 
 and, therefore, he continued with Philip, wondering 
 at what he did. 
 
 3. Simon's believing feems to be no more than an 
 outward profeffional faith, taken up for by-relpeds, 
 to preferve his interefl and repute among the people, 
 who now began to fall from him, and to follow Phil- 
 
$$o A PRACTICAL DISCOURSE 
 
 ip; whofe difciple he himfelf will profefs to be, rather 
 than to be quite cafhiered. Befides, this profeffion 
 of his might (in his conceit) be a flep towards pur- 
 chafing the gift of the Holy Ghoft, which, if he 
 could obtain, he had been again in as good a condi- 
 tion, both for reputation and profit, as before. 
 
 If any fhall fay, We read not of this diftindlion of 
 faith, into true and falfe : 1 anfwer, The Scripture 
 frequently fpeaks of perfons and things, according to 
 vulgar efteem, or what they profefled themfelves to 
 be ; Ahaz is (aid to facrifice to the gods of Damafc 
 cus that fmote him, 2 Chron. xxviiL 23. and yet 
 neither were they gods, nor did they fmite him : but 
 it is fpoke according to his own fuperftitious opinion 
 of them. So thofe four hundred men, who prophe- 
 fied before Ahab, they are called prophets, T Kings, 
 xxii. 6. not that they were fo indeed, but becaufe they 
 io profefled themfelves ; or, becaufe fo reputed by 
 Ahab, and the people. A prophet is one that is in- 
 fpired by the Ho!y Ghoit ; which thofe men were 
 not, but by a lying fpirit, ver. 22. Now, Simon 
 Magus was no more a true believer, than thofe true 
 prophets ; nor his faith any more of the right kind, 
 than their predictions true prophecies. We alfo find, 
 that the Scripture makes the coming to pafs of the 
 thing fore-told, to be the evidence of a true prophet i 
 according to which rule, perfeverance to ialvation 
 muft demonftrate the truth of faith ; and wherefocver 
 this follows not, there faith was but pretended ; 
 " They profefs to know God, but in works deny him," 
 Tit. i. 1 6. as of the Samaritans, before mentioned, it 
 is faid, " they feared the Lord ;" and prefently after, 
 that " they feared not the Lord," 2 Kings, xvii. 3-2. 
 34. they feared him in fhew, but not in truth. 
 
 4. " The foundation of God ftandeth fure ; hav- 
 ing this leal, the Lord knoweth them that are his,'* 
 2 Tirn. ii. 19. He brings it in to comfort believers, 
 touching the furenefs of their ftanding ; when others, 
 of as glorious outlides, make fhipwrcck of the faith : 
 
 it 
 
OF PERSEVERANCE. 35 i 
 
 it (lands fure, becaufe " the Lord knoweth them that 
 are his ;" he knows whom he hath chofen ; for whom 
 he hath received the atonement ; whom he hath called, 
 and caufed to take hold of his covenant :" and thefe 
 fhall furely be kept, notwithftanding the woful back- 
 flidings of others. 
 
 Gbj. If one that believes not nour, may have faith 
 hereafter ; then one that is now a believer, may lofe 
 his faith, and turn apoftate. 
 
 Anfw. It follows not, that becaufe Chrift can bind 
 Satan, and caft him out , therefore Satan can do fo 
 by Chrift. He can come into the devil's nurfery 
 when he will - s take a crab-flock, and tranlplant it, 
 and graft ic with a noble cion : but Satan cannot come 
 into God's vineyard (which is a garden inclofed), and 
 take thence what he pleafeth. One, who is now dead 
 in fin, may be quickened ; but, being once alive, can 
 die no more : it is Chrift's own aflertion, <c He that 
 liveth, and believeth in me, fhall never die," John, 
 xi. 26. which cannot be meant of any other but a 
 fpiritual death, which is all one with his lofing his faith. 
 
 Obj. A righteous man may turn away from his 
 righteoufneis ; and that fo, that he fhall die for it, 
 Ezek. xviii. 24. 
 
 Anfw. There is a two-fold righteoufnefs ; i . Mor- 
 al j iuch as Paul had before his converfion ; this a 
 man may continue in to the lafl, and yet not be faved. 
 2. There is a gofpel-righteoufnefs ; (i.) Imputed; 
 this is the righteoufneis of Chrift, by which we are 
 juftified. (2.) Infufed ; this is the divine nature 
 communicated by the Spirit of Chrift, whereby we are 
 fan&tified. Thefe two go infeparably, and can r, 
 be loft. But the righteoufneis fpoken of in the place 
 objected, ieems to be of the former fort ; namely, mo- 
 ral or outward righteoufneis -, for outward conformity 
 to the law, was the condition of their pofTe fling the land 
 of Canaan, with long life and profperity in it. This 
 (if retained) gave them a legal right to thofe prom- 
 ifes; if they turned from it, they ran into a forfeiture : 
 
 and 
 
A PRACTICAL DISCOURSE 
 
 and loie it .they might, for they haj no promife that 
 they fhould abide in it. But the new covenant un- 
 dertakes for that, as is evident, by comparing Jer. 
 xxxi. 31. 33. with chap, xxxii. 43. But if any will 
 yet (uppofe the righteous man fpoken of in the xviiith 
 of Ezekiel. to be meant of a true believer $ there is, 
 1 hope, in the anfwers foregoing, fufficient to folve it. 
 
 But fuppofe a believer be taken away in his fin (as 
 perhaps Jofiah was), and hath not time to repent of 
 it? i. It cannot be proved that this was the cafe 
 with Jofiah : he had time fufficient betwen his woun- 
 ding and his death ; as is evident by the ftory, 2 
 Chron. xxxv. 23, 24. But, 2. There was that in 
 him that would have repented, and God reckons of a 
 man according to what he would do. It being iri 
 David's heart to build him an houfe, it was accepted 
 as if he had dene it. The root of the matter is in ev- 
 ery regenerate perlbn, which, if it had time, would 
 put forth itielf in fruits : and therefore they (hall not 
 be dealt with as barren trees, which have not that fub- 
 flance in them. 
 
 Obj. The promife oi perfeverance is not made to 
 faith, that that (hall not fail ; but in reference to the 
 favour of God, namely, that if men go on to believe^ 
 they fhall abide in his love. 
 
 jfnfw. Thus to give the fenfe of the promife, is to 
 enervate it, and make it fpeak but according to the 
 covenant of works ; it bereaves it wholly of that bet- 
 ternefs the Scripture afcribes to it, in Heb. viii. 6. 10. 
 It alfo renders the promife as fpeaking fallaciously ; 
 making (hew of that it intends not : it would be as if 
 .ad laid, you (hall keep the favour of God, if you 
 d:;> not lofe it. Befides, faith is the fours coming to 
 God ; unbelief, its departing from him : the promife, 
 therefore, that fecures againft departing from God, 
 iecurcs your continuance in believing : he that un- 
 dertakes you (hall be crowned, doth virtually under- 
 take for your holding out to the end of your race. 
 
 Otf* 
 
OF PERSEVERANCE. 355 
 
 Ob). Others, again, in interpreting the promifes re- 
 corded in the xxxvith of Ezek. and xxxiid of JKr. 
 touching men's not departing from God, rcftrain them 
 to the Jewilh nation, and to the lad days. 
 
 Anfw. To this I (hall only lay, that although fome 
 particular times and perfons are -more immediately 
 concerned in the promifes of the Old Tcftamcnt (d- 
 pecially fuch as refer to temporal things) ; yet is there 
 not one promife, but, in the fpirituality of it, belongs 
 to every one that belongs to Chrift j that is, Jews in 
 fpint. No Scripture is of private interpretation ; 
 and therefore not to be confined to thole particular 
 -times or perfons, when and to whom they were deliv- 
 ered : they were written for the ufe of all, i Cor. x. 
 1 1. and we find them accordingly applied in the New 
 Teftament. The promife made to Joiliua, touching 
 the fuccds of his warfare in Canaan, is, by the apoftle, 
 applied to believers in general, as an argument againft 
 ever-much carefulnefs in a married eftate, and for 
 contentednefs with our prefent condition, Jofli. i, 5. 
 with Heb. xiii. 5. So, likewife, the prophefy of 
 Ifaiah, touching the hypocrites of his time, is by 
 Chrift applied to the Pharifees, I fa. xix. with Matth. 
 xxv. 7,8. and the promifes made to the Jews, in Ifa. 
 liv. 13. are applied to the Gentiles, in John, vi/45. 
 
 Ob). The doctrine oi abiolute perfeverance lays the 
 reins of fecurity on the neck of the fleih, and of the 
 old man, in believers. 
 
 Anfw. For anfwer, i. This objection is (in effect) 
 the fame with the firft, orly it (peaks broader ; which 
 fhews, that the farther men go in oppofing the truth, 
 the worfe language they give it. That many, who 
 difbelieve the doctrine of Perfeverance, have given the 
 fleih its full range and liberty, needs no proof : but, 
 that any believer hath made that impious ufe of it, 
 will never be made out. 2. The objection deferves 
 no quarter, becaufe it highly reproaches the goodnefs 
 and faithfulnefs of God, as if for a filh, he had 
 given a fcorpion ; for fo . it would be, if his 
 giving them abfolute promifes would prove an in- 
 y dulgence 
 
314 A PRACTICAL DISCOURSE 
 
 dulgence to the fiefh. 3. It alfo contradich the 
 known and conftant way of holy men's arguing and 
 inferring from ablolute promifes, and the higheft af- 
 furance : fee a tew inftances of this : " When Chrift 
 our life ihall appear, then fhall ye aHo appear with 
 him in glory :" the reiult of it is, " mortify, there- 
 fore, your members which are upon the earth," Col. 
 iii. 4, 5. Again, " we know that when he fhall ap- 
 pear, we fhail be like him :" and what is the fruit of 
 this knowledge ? " Every man that hath this hope in 
 him, purifieth himfelf, even as he is pure," i John, 
 iii. 2, 3. The like ye have in the Corinthians : " For 
 we know, that if our earthly houfe of this tabernacle 
 were diflblved, we have a building of God, an houfe 
 not made with hands, eternal in the heavens." Now 
 fee the effec.1 of this aiiurance ; " Wherefore we la- 
 bour, that whether prefent or abfent, we may be ac- 
 cepted of him," 2 Cor. iv. 5. 9. In the next chap- 
 ter, he repeats the turn of the new covenant ; " I will 
 be a father unto you, and ye fhall be my fons and 
 daughters, faith the Lord Almighty," 2 Cor. vi. 18. 
 Obferve now the ufe he makes of it (and all believers 
 have the fame mind) ; " Having, therefore, thefe 
 promifes (abfolute promifes), let us cleanfe ourfelves 
 from all filthinefs of fkfh and fpirit, perfecting hoii- 
 nefs in the fear of God," chap. vii. i . Job knew that 
 his Redeemer lived, and that he ihould live with him ; 
 and yet, as to holineis and integrity, not a man like 
 Job in all the earth." And that holy man Afaph was 
 fully allured of perfevering infallibly ; " Thou (halt 
 guide me by thy counfel, and " afterwards receive me 
 to glory," Pial. Ixxiii. 24. this did not looien the 
 reins, but made him cleave clofer to God, renouncing 
 all but him and his fervice ; " Whom have 1 in heav- 
 en but thee ?" And, " it is good for me to draw 
 nigh to God," ver. 25. 28. The like frame of fpirit 
 we find in David ; " Surely, goodnefs and mercy 
 fhall follow me all the days of my life :" his refult 
 alib is, I will dwell in the houie of God for ever," 
 KJ. xxiii, 6. And, that thefe were not temporary 
 
 iits 
 
OF PERSEVERANCE. 35 j 
 
 fits and flafhes, but from a fettled principle, is furthef 
 apparent by his manner of reafonmg ; " In time or 
 trouble, he lhali hide me in his pavilion (no (afer place 
 on earth nor in heaven), and now fhall my head be 
 lifted up above mine enemies round about me," Pflil. 
 xxvii. 5. But what follows upon this mounted aflur- 
 ance ? <c Soul, take thy eafe, eat, drink, and be mer- 
 ry ?" O ! no : but, therefore will I offer facritices 
 ofjoy ; " I will fing, yea, I will ling praifcs unto the 
 Lord 1" Pfal. xxvii. 6. he was now upon his high 
 places, out of the reach of danger j but did not grow 
 rcmifs upon it, reftrain prayer, and give over calling 
 upon God ; but falls the more fervently upon that 
 which fhall be the upfhot of all in heaven : he would 
 rather have been remifs without this aflurance, as 
 himfelf prefently acknowledged : " I had fainted, 
 unlels I had believed to fee the goodnefs of the Lord 
 in the land of the living," ver. 15. So Paul's aflur- 
 ance of obtaining what he run for, was a mighty 
 (lengthening to him in his race : who fo crucified to 
 the world as Paul ? fo abundant in all kind of fcrvice, 
 or more ready to die for Chrift, than he ? who yet 
 had the fullefl aflurance of holding out, and of receiv- 
 ing the crown of righteoufnefs at laft ; and that noth- 
 ing mould feparate him from it. By thefe ye may 
 gather, that believers are of a nobler extrad, than to 
 love God the lefs, becaufe he loves them fo much - t 
 and that it is no trivial flander, to infinuate that be- 
 lievers (efpecially luch as have aflurance), are moft 
 expofed and given to backflidmg : which is, fure, an 
 unnatural confequent of their being " fealed to the 
 day ot redemption." Such objections do alfo argue 
 the authors of them, not well acquainted with the 
 goodly ways of God, nor with that fpiritual obliging 
 iweetnefs that is found in them : which any one, who 
 hath tafied thereof in truth, would not turn from, al- 
 though his future happinefs were not concerned in it. 
 Nor do they confider the frame and nature of the new 
 creature, which hath fpiritual fenfes, fitted to diicern 
 what makes for its own prefer vat ion, and whatagainft 
 
 it. 
 
35 6 A PRACTICAL DISCOURSE 
 
 it. Had you fifteen years added to your life, and a 
 certainty of it ; would you therefore forfake your 
 food, and difufe the ordinary means of preferving life ? 
 The Jews had an abfolute promife, that God would 
 fave Jerufalem from the king of Aflyria, who then be- 
 fieged it : did they fct open their gates, and draw off 
 their guards upon it ? Senfe and reafon would teach 
 them otherwife, which grace does not deftroy, but 
 perfect. It is a (park of that heavenly fire, which 
 cannot live out of its element, nor can all the waters 
 under heaven quench it. It is a participation of the 
 divine nature, and fo loves and hates, as the Father of 
 it doth ; and it will cleave to him in every flate : " If 
 he fave me alive, 1 will ferve him ; if he kill me, I 
 will yet truft in him ;" in life, and in death, 1 will be 
 the Lord's. This is the natural difpofition of the new 
 creature, it favours only the things which are of God : 
 and the higher taftcd they are by affurance, the more 
 is he aloft, and above the lure of carnal divertilements, 
 not to be governed or led by them. Therefore, let 
 God be true, and his prophets and apoftlesbe reckon- 
 ed for faithful witneffes, and every one that fpeaks 
 otherwife a liar. 
 
 The next thing in courfe is, to confider what im- 
 provement may be made of this doctrine ; which one 
 would furely conclude of very great uferulnefs, fince 
 the Scriptures are io greatly concerned about it. In 
 .general, it affords matter of eminent fupport to be- 
 lievers ; efpecially in difficult cafes : it alib evinceth 
 matter of duty on the believer's part ; and from the 
 examples fore- quoted, fomething of direction in refer- 
 ence to both ; which 1 mail here put intermixedly. 
 
 Infer. I. Stand ftill, and behold the falvation of 
 the Lord ! and at the fight of this great thing, fay in 
 your hearts, with an holy aftonifhment, " What hath 
 *God wrought !" Let your iouls be filled and enlarged 
 with everlafting admirings of that grace (that fover- 
 eign grace) which has fo impregnably fecured the ial- 
 vation of his chofen, that no manner of thing, wheth- 
 er within them or without them, (hall be able to de- 
 feat 
 
OF PERSEVERANCE. 357 
 
 feat it, or hinder them of it ; " no, not the gates ot 
 hell : nay, not fo much as one of the ftakes th 
 fhall be removed, and that forever. Shaken you miy 
 be, and tofled with a temped ; but not over-turned, 
 becaule ye have an eternal root. Electing love is of 
 that ibvereignty, that it rules and over-rules all, both 
 in heaven and in earth : Chrift Jefus, our Saviour 
 and Lord, the Holy Ghoft, our Sanctifier, Counfcl- 
 lor, and Comforter ; in all they have done, do, or 
 will do, do ftill purlue that fcope. All ordina: 
 providences, temptations, afflictions, and whatever 
 can be named (whether good or bad in itielf), liie, 
 death, things prefent, and things to come, are all 
 made fubfervient to the decree of Election ; and do j 
 all work together to bring about its mod glorious de- 
 (Ignment. If the courfe and conducl of common 
 providences were lively delineated, it would yield an 
 illuftrious profpect : how much more the conducl, 
 order, and end, of thofe fpecial providences, which 
 are proper to, and converlant about election ! when 
 all the pieces thereof fhall be brought together and 
 fet in order, how beautiful it will be ! angels anJ 
 men mall ihout for the glory of it ! then it will be 
 evident, God hath done nothing in vain, or imperti- 
 nent to your blefiednefs : that whatever hath befallen 
 you here (however contrary to your prefent fenfe and 
 opinion of it), was difpenfed in very faithfulnefs to 
 you : that if any of thofe manifold, and feemingly 
 crofs occurrences, you have been exercifed with, had 
 been omitted, it would have been a blank in your fto- 
 ry, a blot in your efcutcheon of honour. When you 
 fhall fee what contrivances have been againft you ; 
 what art, fubtilty, malice, and power, they were agi- 
 tated with ; how unable you were, of yourfelves, to 
 forefee, prevent, avoid, or repel them ; and how all 
 the attributes of God and his providences, each one 
 in its time and place (which was always moft (eafona- 
 ble), came in to your refcue, retorting on your ad- 
 veriaiies, and faieguarding you ; yea, how that which 
 was death in itfelf, was made to work life in you, how 
 
 anvable 
 
358 A PRACTICAL DISCOURSE 
 
 a Triable and admirable will the ftory of it be ! that 
 when your faith was weak, the Lord did not with- 
 draw from you ; that when it was at its height and 
 flrength, he then did tor you above all you could be- 
 lieve or think, and through an unfpeakable prefs of 
 difficulties and contradictions, he carried on his work. 
 in you ; even bearing you on eagles wings, until r,e 
 had brought you to himfelf : how will you magnify 
 his work, and admire it then ! Begin it now. 
 
 Infer. II. Let us ftudy more the knowledge and 
 contents of this great truth of believers invincible 
 Perfeverance ; the rife, prpgrefs, and tendency of it, 
 and what advantages it yields to us : which are, in- 
 deed, many and very considerable. 
 
 i. As it is a part of the doctrine of election, which 
 teacheth, that nothing in us, but grace and love in 
 God, was the only original caufe of our falvation : 
 the knowledge whereof will work in the foul an holy 
 ingenuity and love towards God, whom nothing of- 
 fends but fin. Simon anfwered right, when he faid, 
 " He that had moft forgiven him, would love mod," 
 Luke, vii. 45. whence it follows, that he who believes 
 the free re million of all his fins, from firft to lad, muft 
 needs love Gcd more than he v>ho believes only the 
 pardon of thofe that are pad ; and that fo, as that 
 they may all be charged upon him again : or if not, 
 thit yet he may poffibly peri(h for thofe to come, per- 
 haps in the laft moment of his life : for he is not fure 
 (nay, it is very doubtful, if dependent on his own nat- 
 ural will) that faith and repentance fhall be his laft 
 act. Now this grace of love being the ftrongeft and 
 tnoft operative principle, he that is led by it muft act 
 accordingly ; that is, yigoroufly, and without weari- 
 nefs, as Paul did. And Jofeph having received large 
 tokens of God's love to him, and expecting more, yet 
 argues againft, and (with an holy dildain and flight) 
 puts by the temptation : " How can I do this, and 
 fin againft God," who hath dealt, and will deal fo 
 bountifully with me ! Divine love is of infinite effi- 
 cacy. 
 
 2. As 
 
OF PERSEVERANCE. 359 
 
 2. As it teacheth the foul to depend upon God 
 for its keeping, as having his almighty power abib- 
 lutely engaged for it. Whereas, it the efficacy and 
 event of all that God doth for me, fhould depend up- 
 on fomething to be done by myteif, who am a frail 
 creature, and prone to revolt, I mould ftill be in fear, 
 becaufe ftill in danger of falling, and lofing all at lall : 
 and this fear being an enfeebling paflion, mud needs 
 render my refiftance, and all my endeavours, both 
 irregular and weak ; whereas a magnanimous and 
 fearlels fpirit, who fees himfelf clothed with a divine 
 power, ihall have his wits (as we fay) more about 
 him, to difcern dangers and advantages, and, confe- 
 quently, how to efchew the one, and improve the 
 other. 
 
 3. As it gives afTurance, " our labour fhall not be 
 in vain." This made thefe believing Hebrews to 
 ct endure that great fight of afflictions, and to take 
 joyfully the fpoiling of their goods ; becaule they 
 knew they had in heaven a better and more enduring 
 fubftance." All maaner of accomplifhments put in- 
 to one, and made your own, would not fo invincibly 
 ileel your foreheads, and (Irengthen your liearts, as to 
 be fure of (uccefs, and to come off conquerors at lad : 
 the apoftle, therefore, brings it in as the higheft en- 
 couragement in our chriftian warfare, Rom. vi. 14. 
 chap. viii. 37. And our blcfled Lord himfelf (who, 
 of all others, had the hardeft taik to perform), it made 
 " his-face as a flint, becaufe he knew he fliould not 
 be confounded," Ifa. K 7. 
 
 Infer. III. Make it one, and that a main part of 
 your bufmefs, to foil and dilprove the objections that 
 are brought againfl this doctrine ; and your neareft 
 way to it is, by " growing in grace,'* 2 Pet. iii. 18. 
 with chap. i. 5 10. i. Lay afide, and cad away 
 every weight ; efpecially the iin that doth moil eafily 
 befet you ; your bolom fin, whatever it be ; caft 
 them to the moles and to the bats ; they are not fit 
 mates for day-light creatures, i ThefT. v. 5. 6. It is 
 * noble prize you run tor 5 therefore clog not yur- 
 
360 A PRACTICAL DISCOURSE 
 
 felf with any thing that may hinder or retard your 
 pace. 2. Keep yourfelves in the love of God ; main- 
 tain a fpiritual fenie of his love to you, and a lively 
 anfwer of holy affections towards him. Whatever 
 may tend to obfcure or lelFen your fenfe of it, have 
 nothing to do with it ; keep yourfelves from idols ; 
 let nothing have an intereft in your love but God ; 
 and all things elfe, but in fubordination, and with re- 
 ipecl to him only. 3. Watch againft the beginnings 
 and very firft motions of fin ; nip it in the bud ; ab- 
 ftain from all appearance of evil ; and walk not on 
 the brink of your liberty. It is eafier to keep out an 
 invader, than to expel him being enterred ; to ! 
 down a rebel, and prevent his riling, than to con 
 him when he is up. Great and black clouds have 
 imall beginnings ; the bignefs of your hand, at firft, 
 may rile and fpread foas to cover the whole heovens ; 
 therefore, keep off (in at ftaff's end. 4. Be diligent 
 and induftrious in it. Think not, becaufe it is 
 God who performeth all things for you, that therefore 
 you may fit ftill, or be remits in your duty : your 
 arms and armour were not provided to run; in your 
 tent. There may be, indeed, fuch a juncture in prov- 
 idence, that it may be your duty, and, confequently, 
 your ftrength, to fit ftill (as was theirs at the Red 
 Sea), Exod. xiv. 13. this is, when all farther motion 
 is fhut up to you ; and then the Lord will do his 
 work without you : but ufually there is fomething to 
 be done on our part. Though the Lord would go 
 forth before David, and (mite the Fhiliftines, yet Da- 
 vid muft beftir himfclf, 2 Sam. v. 24. This thing 
 is conftantly to be affirmed, that tf they who have 
 believed in God be careful to maintain good works," 
 Tit. iii. 8. and do it the rather, " to cut off occaiion 
 from them which defire occaiion ; that wherein they 
 g'ory, they may be found even as we,'* 2 Cor. xi. 22. 
 5. Cleave to Jefus Chrift, and to him only ; and 
 truft not to your holding of him, but to his holding 
 of you. This did David, when he {ays, " thou hold- 
 ell me by my right hand," Pfal. Ixxiii. 23. Follow 
 
 him, 
 
OF PERSEVERANCE. 3 fi 
 
 him, as men follow the court, whofe dependence w 
 upon it. While following him, you cannot do amils j 
 nor want any good thing, whether for counfel,flr n 
 or otherwife. 6. Forget what is behind, and pi-els 
 on towards perfeftion } that, if poffible, you may at- 
 tain to the rciurreclion ot the dead, that is, to be per- 
 fedly holy. Though perfectnels, in the perfediou of 
 it, is not attainable here ; yet the higher you a!m t 
 the higher fhall your attainment be, and the farth r 
 off from lofing what you have got. Keep the rrnrk 
 ftiii in your eye, and (hun whatever might intercept 
 your fight of it. Thefe are fome of the ways to make 
 your calling and election fure : and if ye do thefc 
 things, ye fhall prove this doctrine to be true ; and 
 either prevent or retort thofe carnal and groimdlefs 
 calumnies that are brought againft it. 
 
 Infer. IV. Since there are fuch argument's for be- 
 lievers Perfeverance, let us all fo demean ourfelves 
 that we may have them all Hand on our fide, for proof 
 and evidence that we are of that happy remnant, 
 whom he hath made and wrought for this felt-fame 
 thing : and as it was his purpofe, fo let it be our 
 fpirit and practice, to glorify the riches of his grace. 
 i. If born of God, let us mew forth the virtues if 
 our Father, and bear ourfelves as his children, both 
 towards him, and towards the worlJ. Let us live up- 
 on him, and live to him ; rejoicing always before 
 him ; fir It, for his own blefTednefs, and then for ours, 
 as derived from his, and by him referved in heaven 
 for us ; and all, as defigning to honour him as our 
 Father. 2. If we have faith, let it appear by our 
 works. It rnuft be fome fingular thing that mult 
 diftinguim. us from other men : it is not profeflion, 
 nor words, nor actions neither (as to the matter d 
 them, and fo'far as villble to men), that will approve 
 us believers ; but the principle whence they grow, 
 and the end they drive at : tbe refult of Abraham's 
 faith was, to give glory to God, and fo will ours, if 
 Abraham's feed. 3. Let us carry ourfelves, under 
 ail difpenfations, not only quietly, but thankfully ; 
 
 and 
 
362 A PRACTICAL DISCOURSE 
 
 and fo as to anfwer God's end : walk humbly ; hare 
 the thing that is evil ; have the world under your 
 feet ; efteem precioufly of Chrift : honour his ordi- 
 nances ; let every grace have its perfect work ; and 
 rejoice in hopes of that glory, which all thefe things 
 are preparatory to. 4. If one with Chrift, and he 
 our Mediator, then let us walk as he walked ; who 
 held his own will always fubjed: to his Father's ; 
 reckoning it his meat to do his will, and to finifh his 
 work : let us alfo wait his advice and counfel in eve- 
 ry bufinefs, and follow it ; commit our caule to him, 
 and intereft him in all our concernments. 5. Apply 
 yourielves to every attribute of God, according to 
 the prefent occafion ; and dwell upon them, and leave 
 them not until you have the grace and help intended 
 by them. They are all made over to the heirs of fal- 
 vation, to live upon : let it not be faid, that in the 
 midft of our abundance we are in ftreight ! 6. If 
 made for the glory of God, make good your end : 
 he is glorious in holinefs, and by holinefs only can 
 you glorify him. Bear, therefore, on the forehead of 
 your defigns and converfation, that royal infcription, 
 Holinefs to the Lord : by this, you will fet to your 
 leal, that " God is true/' and approve yourfelves to 
 be children that will not lie. It will alfo be of fingu- 
 iar ufe and fervice to yourfelves, as to that other end 
 of your being ; that you have glorified " God on the 
 earth," will be a fubftantial argument that he will 
 glorify you in the world to come, John, xvii. 4. For, 
 though your perional righteoufnes be not your title 
 to the heavenly inheritance, yet your conftant pro- 
 gretfion in holinefs will be your bed evidence (next 
 to the immediate witneflings of the Spirit), that you 
 have a title, and that your title is good. Since, 
 therefore, we were made for, and expecl fuch things, 
 what manner of perfons ought we to be, in all holy 
 conversation and godlineis ? 2 Pet. iii. n. 7. If 
 under the covenant of grace, let us reckon ourfelves 
 (lengthened with all might, and hold to it, as having 
 all our falvation in it i both keeping, fupport, recov- 
 ery 
 
OF PERSEVERANCE. 363 
 
 cry, and fettlement, grace and glory : not minding fo 
 much how any thing looks or feels at preicnt, as the 
 end it tends to ; tor if the end be, good, the means 
 (as fuch) cannot be otherwife. And", truly, we cannot 
 have a better evidence of our inttrell in this coven- 
 ant, than a total devolving and calling ourll-lvcs up< n 
 it, Ifa. Ivi. 4. 6. 
 
 And well it is for us (who find in ourfelves fo great 
 a proneneis to backflidc) that our eternal condition 
 doth not depend on ourfelves ; but upon that founda- 
 tion of God, mentioned in Timothy, where the apof- 
 tle, fpeaking of fome who had made fhipwreck of the 
 faith (left true believers fhould faint in their minds, 
 at the fight and apprehenfion of it), he tells them, that 
 reverthelefs (that is, notwithftanding thiswoful back* 
 fliding of fome, perhaps of eminent profeffion, yet) 
 " the foundation of God ftandeth lure ;" q. d. That 
 they who are on this foundation are fure to be kept : 
 and he confirms it with this feal, " the Lord know- 
 eth them that are his :" he knows whom he hath 
 chofen, and concerning whom he hath covenanted, 
 that " they (hall not depart from him ;" and there- 
 fore he will not let them go (they (hall be kept as 
 thofe feven thoufand were, from bowing the knee to 
 Baal) ; adding this caution withal, " that every one 
 which nameth the name of the Lord mould depart 
 from iniquity," 2 Tim. ii. 19. which, as it is a means 
 of God's appointing, to keep from apoflafy ; fo it 
 fhall be to them an evidence, that they are of that 
 foundation, and fhall be kept. For, it being his 
 icope to comfort believers againft their mifgivings, 
 which arife from a fenfr of their own weakneis, and a 
 like aptnefs in themfelves to refolt, he needs mufl 
 ufe an argument fuitable to fuch an end : and, there- 
 fore, in faying the foundation of God ftandeth fure," 
 he mud intend, believers {landing lure upon it : 
 the (landing fure ot the foundation, would be Irnall 
 comfort to us, if yet we might be blown off it, or link 
 befides it. Does God take care for fparrows ? f r 
 oxen ? for ravens ? much more tor believing fou's, 
 
 who 
 
364 A PRACTICAL DISCOURSE 
 
 who have committed themfelves to his keeping. Let 
 the fowler do ail he can, not a fparrow (hall fall to the 
 ground : you will lay, without the will of God they 
 cannot : and the will of God is, that they fhall not : 
 " A thoufand may fall at his fide, and ten thoufand 
 at his right hand, but it fhall not come nigh him," 
 Pfal. xci. 7. He that determined itich a fparrow 
 i"hail not fall, determined alfo'to prevent that which 
 would caule him to fall : and, therefore, either the 
 fowler (hall not find the bird, or the bird fhall clif- 
 cern his approach, or fmell the powder, and be gone ; 
 or it he moot, he fhall mifs his mark ; or if he hit, it 
 fhall light on the feathers, that will grow again, or on 
 fome fleihy part, that may be licked whole ; or, per- 
 haps, it fhall open an ulcer, that could not otherwife 
 be cured : a believers heel may be bruifed, but his 
 vital parts are out of reach, and therefore fafe. 
 
 Infer. V. Let this dcdlrine, of believers invincible 
 Perfeverance in faith and holineis, ftrcngthen our 
 hearts againft all forts of doubts and fears, which may 
 ariie from the prefence of in-dwelling fin, with its fre- 
 quent and fturdy in furred ions ; fince " he that hath 
 begun will alfo perfect his work with power," Phi. i , 6. 
 Judge righteous judgment : of ourielves, indeed, we 
 cannot think worfe than we deferve, but of our (late 
 we may : therefore, for help in this cafe, confider, 
 
 i. That though the new nature (hall certainly ex- 
 punge the old, at laft, the work is not perfected here. 
 But take this for your prefent relief, that the beil 
 principle is (till predominant, and getting ground, 
 and the old party (hall never recover its wafting con- 
 dition : for the kingdom of God once in the heart, 
 will iurely work and fpread itfelf, till the whole lump 
 is favoured by it, Matt. xiii. 31. 33. " To him that 
 hath (hall be given," chap. xxv. 29.. " He that hath 
 life, fhall have it more abundantly," John, x. 10. 
 As it was God who 'girded you with llrength, fo he 
 will make your way perfect, Pfal. xviii. 32. Though 
 faith and holineis be, at prefent, but as two little 
 flocks of kids; and fin, like the Syrians army, fills 
 
 the 
 
OF PERSEVERANCE. 365 
 
 the country ; be not difmayed ; the king of Ifrael 
 will clear the country of them ; his " Spirit fhall lift 
 up a (landard again ft them," lia. lix. 19. "And 
 though they come in like a flood, by him (kill i 
 proud waves be flayed," Job, xxxviii. i r. The 1 
 lays to you, in this cafe, as he did to Jeremiah ; '- I 
 have made thee a defenced city, an iron pi: Jar, and 
 brazen walls, againft the whole land : they (hall light 
 ag.iintt thee, but they (hall not prevail againft thee," 
 Jer. i. 18, 19. or, as once to his people, concerning 
 the giant Og ; " Fear him not, for I will deliver him, 
 and all his people into thy hand," Deut. iii. 2. 
 
 2. Tbis ficknefs is not unto death. The confl : ct 
 is not to weaken or deftroy, but for trial and impi 
 merit of your faith and other graces ; the very trial 
 whereof is precious, i Pet. i. 7. and (hall be found fo 
 at lad, born to the glory of him that tries you, and 
 yours who are tried. Abraham, David, Job, and oth- 
 ers, arc pregnant examples of this ; they came f<;i\!i 
 like gold, more pure, iolid, and flexible. David, in- 
 deed, though he held faft his confidence a great while, 
 yet ftill being purfued and overpreft, every day in- 
 volved in danger anew, and having once admitted car- 
 nal reafon into his council, he began to flag in his 
 faith ; " I lhall one day perith and all men are li- 
 ars," i Sam. xxvii. i. Pfal. cxvi. n. but it was in 
 his hafte, not considering the fureaefs of an abfohitc 
 promife ; and, therefore, when he had better weighed 
 it, he confefies his fault, and recovers from it ; and 
 his faith was improved by his trial : for, being come 
 again to himfelf, he comfortably concludes, that 
 " goodnefs and mercy fhall follow him all the days of 
 his life ; and, notwithftanding his pretent exile, he 
 (hall dwell in the houfe of the Lord for ever," Pi 
 xxiii. s. 
 
 3. Be it always remembered, that God reckons ot 
 a man according to what his mind is ; and you ought 
 fo alfo to reckon of yourfelf. This was Paul's courfc, 
 in Rom. vii. where he thus reaioncth : " Now if I 
 do that 1 would not, it is no more I that do it, but 
 
 fin 
 
366 A PRACTICAL DISCOURSE 
 
 fin that dwelleth in me," Rom. vii. 20. before con- 
 vertion, it was Saul, but now it is fin. Believers may 
 be led captive (at times), even after they have {worn 
 fealty to their true Lord : but ftill they are his in 
 their m'nd, and that is their mark. It is the fame 
 with that in John ; " Whofoever is born of God 
 doth not commit fin ; and he cannot fin, becaufe he 
 is born of God," i John, iii. 9. that is, he does not, 
 nor he cannot fin, as the devil's children do ; for 
 their wills are in it (which alfo is their mark), accord- 
 ing to John, viii. 44. " The lufts of your father ye 
 will do :" but a regenerate peribn, " the evil he doth, 
 he allows not." And this is a flaying consideration, 
 that if " with our mind we ferve the law of God," ic 
 frnll not ruin us, that " with our flefh we ferve the 
 law of fin," Rom. vii. 25. but how mail I know it ? 
 If yc-j be forced, you will cry out ; and if you cry, it 
 is a rape, and (hall not be charged to your account ; 
 ye have the law for it, in Dcut. xxii. 25, 26, 27. 
 So, he that kills a man againfl his will, is not reckon- 
 ed a murderer, nor worthy of death ; albeit the a& 
 it (elf be the fame that another man, whofe will was in 
 it, ihall die for, Exod. xxi. 13. with Deur. xix. 4. 6. 
 4. Believers are, " trees of righteouinefs, and of 
 the Lord's own planting ; and therefore they mall 
 not fear when heat cometh," Jer. xvii. 8. They 
 have their autumns indeed (too often), and blighting 
 winds (perhaps in the fpring-time to) ; and alfo lux- 
 uriant branches and fuckers, proceeding from the old 
 flock ; which rob the good ones of their fap, and 
 make their fruit lefs, both in bulk and beauty : but 
 ftill their fubftance is in them, and therefore they re- 
 vive and flouriQi again. And while thofe fuckers are 
 nipped and pruned off, the true branches are prelerv- 
 ed and cherilhed, John, xv. 2. " They (halt bring 
 forth fruit in their old age," Pfal. xcii. 14. They 
 that are now (that is, once ; they that are once) the 
 children of God, fhall never be otherwile ; fave only 
 in a greater likenefs to their father, i John, iii. 2. 9. 
 chap. ii. 27. 2 John, ver. 2. And though their liv- 
 ing 
 
OF PERSEVERANCE 367 
 
 ing on him, and their likenefs to him, be very weak- 
 ly fometimes (as the natural life of infants is), yet, 
 being born, they muft be kept ; and the will and 
 care of their Father is, to nurfe them up to a peried 
 man, Eph. iv. 13. 
 
 You will fay, perhaps, that never had any fuch 
 caufe of complaint as you ! and poflibly it may be 
 fo ; to be fure you know not that they had : and 
 thofe you compare yourfclf with, may have faid as 
 much of themfelves ; and they had the like caufc ; 
 for our hearts are fafhioned alike ; only each one be(i 
 knows the plague of his own : Argur, a man of great 
 wiidom and holinefs, fays of himfelf, that he was 
 " more brutilh than any man,'* Prov. xxx. ^. But 
 fuppole it be true, that others corruptions have not 
 broke oat as you have done - y yet may not this put 
 your faith to a (land ; much lefs make you weary, 
 recoil, or to faint in your minds : for the fame grace 
 that prevented them, can pardon you j and will, if 
 vou caft yourfelves upon it. Ye may, indeed be al- 
 lowed to complain of 1 your fins : for nothing elfe have 
 ye to complain of : therefore complain and cry out 
 as loud as you will, " O wretched man that I am ! 
 who ihall deliver me from this body of death ?" but 
 withal, betake you to the fame refuge that he did, 
 and abide by it ; "I thank God, through Jeius 
 Chrift our Lord !" Rom. vii. 24, 25. Here you 
 may triumph over all, both complaints, and the caufes 
 of them. 
 
 It muft always be granted, that to deal with fin, 
 combined, intrenched, fortified as it is, is a great un- 
 dertaking, and yet may be undertook, and g^-ru* thro* 
 wi:h too ; there is no retreat to be' ibunded, nor ar- 
 mour provided for your back ; every child of Adam 
 muft either kill or be killed in this combat ; there is 
 no compounding the difference, nor difcharge in this 
 warfare, until the day be perfectly won : but what a 
 recruit is there levied, and always ftand ready, as a 
 fure referve, that though the conflict be iharp, the 
 fuccefs is lure ! and, in order thereto (amongft other 
 
 rules 
 
363 A PRACTICAL DISCOURSE 
 
 rules and articles of war,) bear in mind thefe few fol- 
 lowing, (i.) Intangle not yourfelf ; but fhun and 
 avoid whatever may prove a cleg, or unfit you for 
 duty. (2.) Exercife yourlelf in handling your fpirit- 
 ual arms, eipecially that of your faith. (3.) Stand 
 on your guard watchfully -, that ye be not furprifed 
 by iudden excuriions, or under pretence of friendship. 
 (4.) Arm yourfeif with the fame mind that was in 
 Chrift ; fet your face as a flint, and conclude that ye 
 fball not be coniounded. (5.) Submit to the place 
 your genera] hath fet you 'in ; it mull have been 
 iome body's lot, and v-hy not yours ? and the hotter 
 it is, the more honourable; remembering withal, that 
 when temptation was appointed, then alio was ordain- 
 ed a way lo efcape ; and this you are told of before- 
 hand, that " you ni'gkt be able to bear it," i Cor. 
 x. 13. (6.) Look- that ye fight with proper weapons 3 
 which are only to be had at the covenant of gtace, 
 and the crofs of Chrift ; and there they are never 
 wanting : and be lure ye go not down to the Philif- 
 tines, either to forge or iharpen. (7.) Fight not as 
 one that beats the air ; but as having, indeed, a 
 fturdy aclveriary to deal with, whom yet you are fure 
 to overcome. (8.) Look ftiil on your Captain, to 
 obiervc what he fays and does, and do likewife : to 
 lake up the crofs and endure hardfhip, are neceflary 
 accoutrements for a foldier of Chrift. (9.) Wait on 
 the Lord to reaew your flreng{h ; who then bcftirs 
 himfelf mod, when your ftrength is gone ; he then lays 
 hold upon fhield and buckler, and Hands up for your 
 help, Pfal. xxxv. 2. (10.) Laftlyt (and to influence 
 all) mind the Lord of his covenant } even then, when 
 yourfelf, perhaps, think on it with trouble, as doubt- 
 ing your intereft in it. Pray him to remember it for 
 you j and with the fame good will wherewith he made 
 u : befeech him to look en his bow in the cloud, 
 which himfelf hath fet there, as a fure lign between 
 him and you ; that though the fides be red and low- 
 ring, the clouds return after the r.iin, and the billows 
 go over your head, you (hall net be deluged by them : 
 
 by 
 
OF PERSEVERANCE 
 
 3*9 
 
 by this it is that ye are hedged about, and walled up 
 to heaven. Therefore (land not like men in iuf- 
 pence, as unrefolved to fail on, or doubtful how to 
 come off; but on, on ; the day is your own ; the 
 Lord of hofts purfues them, and " let all the fons of 
 God fhout tor joy." 
 
 Info; VI. Since believers only are interefled in the 
 covenant, and that faith is a neceffary inllrument, 
 which the covenant will not work without, and without 
 which you cannot work with it, nor fee your intereft 
 in it ; look well to your faith : firft, that it be of the 
 right kind ; fuch as renounces felf and lives upon grace : 
 and then having found it fuch, be fure ye keep it well, 
 and improve it to the utmoih Two ufes, efpecially, 
 are to be made of it : i. As your fhield, to fupply the 
 place of all other pieces of your armour, when broken 
 or loofe, as well as to fafe-guard them when they are 
 \vholeand tight about you. If your helmet be out 
 of the way, and fieiy darts come pouring down, hold 
 up your faith between your head and them : faith is 
 the trueit quench-coal to the fire of hell. If your 
 fword be forgot, or laid afide, or wants an edge, &V. 
 your ihicld, if well applied, will retort your enemy's 
 weapons on his own head. 2. Faith is your fpiritual 
 optic, whic,h fhews you things of greateft moment, 
 and not otherwife vifible ; even chariots and horlemen 
 of fire, are not diicernable without it. If temptations 
 from the world do endanger you, turn your faith that 
 way, and through it view and confider how mallow 
 and fhort-lived the pleafures of it are, and how mo- 
 mentary your iufferings. Then look at the world to 
 come, the glory of it, and your intereft in it, and how 
 much your crown will be brightened by the trials you 
 have paired under here, and dwell on the contempla- 
 tion of it. Bend not your eye io much on the peril 
 and length of your paliage, as on the longed-for fhore 
 that lies beyond it : and reckon the (urges of that 
 dreadful gulph which is yet betwixt you and it, but as 
 i:> many ltrok.es to waft you thither. This was the 
 coutie that Moles took, Hcb. xi, 26. and Chrift him- 
 Z 
 
370 A PRACTICAL DISCOURSE 
 
 {elf, chap. xii. 2. Nothing (o blunts the edge of Sa- 
 tan's temptations, or the world's, as this faith of God's 
 elect. Therefore, fee that you hold fail your faith ; 
 keep it as your life (keep that and it will keep you,) 
 'and let it not go until ye die. Then, indeed, it will 
 leave you, becaufe then it will have done you all the 
 fervice it can, even the whole of what it was ordained 
 for. But (hall faith then be diffjlved and go to noth- 
 ing ? I would rather exprefs ir, as the apoftle doth the 
 flate of the faints that (hall be found alive at Chrift's 
 coming, " they fhall not die, but they fhall be chang- 
 ed," i Cor. xv. 51. Faith lhall then be turned into 
 light* and we (hall have the real prefence, full poflef- 
 iion, and perfect fruition of that blefTednefs we have 
 believed and hoped for. And then ihall we fay to our 
 glorious Redeemer, thou art the God that baft fed me 
 all my life long ; thy flefh has been meat indeed, & thy 
 blood drink indeed : many a good meal have I had upon 
 it in the valley of Baca ; even feafts of fat things, & wine 
 on the lees : other bridegrooms and fayiours have done 
 worthily,but thou excelled them all , they fet forth their 
 bed at firft, but thou haft kept the good wine until now ! 
 Infer. VII. Gather hence both the reafon and ra- 
 tionality of the faints defires to be diffolved, Phil. i\ 
 23. They knew, that when this earthly tabernacle 
 went down, they had a better and more capacious 
 building in heaven, 2 Cor. v. i, 2. They alfo found, 
 that fpirits, dwelling in flefh, are too much ftraitened 
 and infirm, either to bear the glory they were made 
 for, or to exprefs an anfwerable thankfulnefs for it : 
 and for this they groaned ; not to be unclothed, as 
 weary of their preient ftate ; but to be clothed upon 
 1 wfth ' their houfe from heaven, ver. 4. They were 
 now the fons of God, i John, iii. 2. but what they 
 fhould be, and fain would be, did not appear to them, 
 nor could, until the vail was rent, which hung (as yet) 
 between them and the holy of holies. The firft fruits 
 of the Spirit, Rom. viii. 23. 2 Cor. i. 22. which were 
 both an earneft and foretafte of future glory, Eph. i. 
 inipired tiiem with fervent defires of liberty ; that 
 
 glorious 
 
OF PERSEVERANCE. 37 , 
 
 glorious liberty which belonged to them, as being the 
 Ions of God, Rom. viii. 21. They had, by faith, laid 
 hold on eternal life : this they had ftill in their eye, 
 and earneflly purfued : and fo intent they were upon 
 it, that they even forgot what was behind, Phi!, iii. 
 14. though very memorable in its time : the much 
 they had attained, they counted for nothing, to what 
 was coming ; nor reckoned for any coft, to gain that 
 ineftimable pearl, namely, the prize of the high calling 
 of God in Chrift, Phil. iii. 13. This they knew was 
 a thing too big for mortal fenies, though as highly re- 
 fined and fublimated as capable of while mortal, and 
 therefore longed for that day, when immortality fhould 
 be their clothing. The love of God fhed abroad in 
 their hearts, Rom. v. 5. had given luch a divine tinc- 
 ture, and fo transformed and widened their fouls, as 
 nothing could fatisfy, but that immenfe deep from 
 whence it came. They knew, that when Chri:t, their 
 life, fhould appear, they mould be like him, and 
 fhould fee him as he is, Col. iii. 4. not under fhadows, 
 as of old ; nor in a ftate of humiliation, as when upon 
 earth ; nor, as fince, under memorials and reprefenta- 
 tions ; but in his ftate of glory : the fight of which 
 would transform them into his image indeed ; and 
 until then they could not fay, it is enough. They 
 knew, that the very quentefftnce of heavenly beatitude 
 confifts in the vifionof God ; and that heaven itfelf, wich 
 all that innumerable company of angels, and fpintsot 
 juft men made perfcdt (though a very glorious and defir- 
 able fociety), would not fatisfy heaven-born fouls, if 
 the Loi:d himfelf were not there in his glory : hence 
 thofe holy exclamations and outcries, " whom have 1 
 in heaven but thee !" Pfal. Ixxiii. 25. and, when 
 {hali I come and appear before God," Plal. Ixiu 2. 
 Good Jacob would go and fee his beloved Jofcph be- 
 fore he'died ; and thefe would die to go and fee their 
 Thus does the kingdom of heaven (as it were) iufTer 
 violence a fecond time from the heirs of iaivation ; 
 they know it is theirs ; and that they were wrought 
 for that felf fame thing ; and, being theirs, they might 
 
 lawfully 
 
37* A PRACTICAL DISCOURSE 
 
 lawfully tike it> by force upon all carnal impediments, 
 Mitt, xi, 12. 2 Cor. v. 5. 
 
 Infer. VIII. To dole all : you have feen what Paul 
 and otheis did ; go you and do likewise > " haften to 
 the day of God," 2 Pet. iii. 1 2. and w it for it, as they 
 {hat watch for tire mrrning* i. Affectionately, as a 
 t-hiug greatly defirable, etpeeially after a dark and toil- 
 forne night. 2. Patiently, and with quietnefs ; not 
 precipitatiilg, but as knowing it will come, and that 
 in the fitted time. 3. Attentively, as not willing to 
 lofc the imalleit found of your Mailer's feet. 4. With 
 diligence aHo and preparednefs ; that neither oil nor 
 lighting may be to feek when the cry is made. Be al- 
 ways ready, arid then groan : groan (I fay) for that 
 <*ay of glory, when life and immortality (hall be bro't 
 to light rn perfection : when yourfelf, with all the elect 
 of God, meeting in that great and general affembly, 
 the " church of the firft-born which are written in hea- 
 ven;'* Heb. xii. 23. may be entirely, uniterfaliy, and 
 everlastingly taken up in admiring electing love, which 
 lo gioriotilly aFKl happily thall have wrought all our 
 worRs k)r us, .arid brought us to the ultimate end it 
 deiigned us for" ; which was, to be ever with the Lord ; 
 to iee him -us lie is ; and to experience the furn of that 
 great petition- in the xviith of John, " that they may 
 be one in us, J> John, xvii. 21. 26. And* in your way 
 thither, cafry this afFura ace (till before you; that the 
 lame hands which laid the foundation, will alfo lay the 
 top-done,. and that with-fhoutings ; and you fliail lift 
 p, to eternity, that loud & joyful acclamation/' Grace, 
 grace unto it, Zech-.-iv. 7. 9. " Happy art thou, O 
 ifi^ael ; who is like unto thee,>O people,- faved by the 
 Lord i the fhield of thine help, and the fword of thine 
 excellency ! all thine enemies fhall be found liars unto 
 thec ; and chou- dial t tread upon -their high places !" 
 Dcut. xxxiii. 29; 2 Sam. xxii. i, &c. and, which is 
 more than angels -and men can utter befides, " God 
 fhall be all in all !" i Cor. xv. 28. to proclaim which, 
 was the end ! of this work. Ameiu 
 
 FINIS, 
 
UNIVERSITY OF CALIFORNIA UBRARY