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(1.) That God did not chuse men to everlasting life and happiness for any moral perfection that he saw in them; because he converts those, and changes them by his grace, who are most sinful and profligate, as the Gentiles, who were soaked in idolatry and superstition. He found more faith among the Romans, who were Pagan idolaters, than among the Jews, who were the peculiar people of God, and to whom his heavenly oracles were committed. He planted a saintship at Corinth, a place notorious for the infamous worship of Venus, a superstition attended with the grossest uncleanness; and at Ephesus, that presented the world with a cup of fornication in the temple of Diana, And what character had the Cretians from one of their own poets, mentioned by the apostle in his epistle to Titus, whom he had placed among them to further the progress of the gospel, but the vilest and most abominable ? liars, and not to be credited; evil beasts, not to be associated with; slow bellies, fit for no service. Now, what merit and attractive was here? What invitements could he have from lying, beastliness, and gluttony, but only from his own sovereignty? By this he plucked firebrands out of the burning, while he left straiter and more comely sticks to consume to ashes.

(2.) God doth not chuse men to grace and glory for any civil perfection that is in them; because he calls and renews the most despicable. He doth not elevate nature to grace on account of wealth or honour, or any civil station and dignities in the world, i Cor. i. 26. forecited. A purple robe is very seldom decked and adorned with the jewel of grace. He takes more of the mouldy clay, than of refined dust, to cast into his image, and lodges his treasures more in the earthly vessels, than in the world's golden ones. Should God impart his grace most to those who abound in wealth and honour, it had laid a foundation for men to think, that he had been moved by those vulgarly esteemed excellencies, and to indulge them more than others. But such a conceit languisheth, and falls to the ground, when we behold the subjects of divine grace as void originally of any allurements as they are full of provocations.

(3.) Their foreseen faith and good works, or perseverance in either of them, are not the cause of election ; because these are the fruits and effects, and therefore cannot be the


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causes of election, Rom. viii. 29. Acts xiii. 48. It is clear also from this text, where it is said, they are chosen to be holy, and to adoption, and therefore to faith, by which we obtain it, John i, 12. God did not chuse and elect men to grace and glory because they were holy, or because he did foresee that they would be so, but that he might purify and make them holy, And let it be observed, that the scripture attributes election only to God's good pleasure, Rom. ix. 11, 13, 16. Mat. xi. 25. And indeed, if it depended on foreseen faith or good works, we should rather be said to chuse God than he to chuse us,

4. God did not chuse some to life and happiness, because he was under any obligation to do so,

He is indebted to none, and he is disobliged by all

. He was under no tie to pity man's misery, and repair the ruins of the fall. He owes no more debt to fallen man than to fallen angels, to restore them to their first station by a superlative grace. God as a Sovereign gave laws to man, and strength sufficient to observe them. Now, what obligation is upon God to repair that strength which man hath wilfully lost, and to pull him out of that miserable pit into which he had voluntarily plunged himself ? None at all. So then there was nothing in the elect more than others to move God to chuse them either to grace or glory. It was, and must be, the gracious issue and result of his sovereign will and mere good pleasure.

2. Election is eternal. They are elected from all eternity, Eph. i. 4. chosen before the foundation of the world, 2 Tim. i. 9. He hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in

which was given us in Christ Jesus before the world began.' All God's decrees are eternal, Eph. i. 11.3 • We are predestinated according to the purpose of him who worketh all things after the counsel of his own will. God takes no new counsels, to do which would be inconsistent with his infinite perfection. Because God is eternal, his pur. poses must be of equal duration with his existence. And to imagine that an infinitely wise and sovereign Being existed from eternity, without any forethought, or resolution what to do, would be to suppose him to be undetermined or unresolved, at the time of his giving being to all things. And to suppose that the divine will is capable of new determi

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nations, is to argue him to be imperfect; which would be as much an instance of mutability in him, as for him to alter his purpose. Election to everlasting life, must therefore be eternal.

3. It is particular and definite. God has chosen a certain number of the children of men to life, whom he knows by name, so as they can neither be more nor fewer. Hence their names are said to be written in the book of life, Luke X. 20. Phil. iv. 3. and others are said not to be written there, Rev. xvii. 8. Though they are known to none, yet God knows them all, 2 Tim. ii. 19. And they are given to Christ, John xvii. 9. Therefore God's decree of election is not a general decree only to save all that shall believe and persevere in the faith; for that way it might happen that none at all might be saved.

4. It is secret, or cannot be known, till God be pleased to discover it. Hence it is called “the mystery of his will,' Eph. i. 9. as being hid in God froin before the foundation of the world, and would for ever have been so, had he not discovered it in his word.

It is unchangeable. Mutability is an imperfection peculiar to creatures. As the least change in God's understanding, so as to know more or less than that hid from eternity, would be an instance of imperfection ; the same must be said with respect to his holy will, which cannot be susceptible of new determinations. Though there are many changes in the external dispensations of his providence, which are the result of his will, as well as the effects of his power ; yet there is no shadow of change in his purpose. No unforeseen occurrence can render it expedient for God to change his mind, nor can any higher power oblige him to do it; nor can any defect of power to accomplish his designs, induce him to alter his purpose. Those who are once elected can never be reprobated. All that are elected shall most certainly be saved. None of them can be left to perish. For all the divine purposes are unchangeable, and must be fulfilled, Isa. xlvi. 10.; and this in particular, 2 Tim. ii. 19. Election is the foundation of God's house, laid by his own hand, which cannot be shaken, but stands sure; and a sealed

a foundation, as men seal what they will have; a seal of two parts securing it ; on God's part, God loves and keeps them that are his, that they fall not away; on our part, the same

God takes care that his elect depart from iniquity. It is not possible they can be totally and finally deceived, Matth. xxiv. 24. and whom God has chosen he glorifies, Rom. viii. 29, 30. When we are bid make our election sure, it is meant of certainty and assurance as to our knowledge of it, and by no means of God's purpose.

V. The next thing is to shew, that all the elect, and they only, are in time brought out of a state of sin and misery into a state of salvation.

1. All the elect are redeemed by Christ, John x. 15. 'I lay down my life for the sheep,' says he. They are all in due time, by the power of the Spirit, regenerated, converted, and brought to Christ, and get faith to lay hold on him, John vi. 37. All that the Father giveth me shall come to me.' Acts xiii. 48. As many as were ordained to eternal life believed.' Everlasting love at length breaks forth in bring ing them to grace, Jer. xxxi. 3. I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.' They are all justified, adopted, and sanctified, Rom. viii. 30.; and all of them persevere in grace, John xvii. 12. 1 Pet. i. 5. And all this by virtue of their election, Tit. ii. 14.


2. None other but the elect are brought into a state of salvation; none but they are redeemed, sanctified, and believe in the Lord Jesus Christ, John xvii. 9. Christ prays not for them. Those that perish were never redeemed, nor experienced a saving change passing upon them, as appears from Rom. viii. 29, 30. and 1 John ii. 19. God has passed them by, and suffers them to perish in their sin and guilt.

VI. I come to shew by whom the elect are saved. It is by Christ the Redeemer. Hence the apostle says, Tit. iii. 4, 5, 6. After that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour.' There is no other way of salvation but by him, Acts iv. 12. By him is all grace and glory purchased, and by his satisfaction there is a way opened for the venting of mercy with the good leave of justice. More particularly,

1. Before the elect could be delivered from that state of sin and misery into which they had brought themselves, a

valuable satisfaction beloved to be given to the justice of God for the injury done by sin. It is evident from scrip ture, that God stood upon full satisfaction, and would not

, remit one sin without it. Several things plead strongly for

this :

As, (1.) The infinite purity and holiness of God. There is a contrariety in sin to the holiness of his nature, which is his peculiar glory; and from tbence his hatred of it doth arise, which is as essential to him as his love to himself. The infinite purity and rectitude of his nature infers the most perfect abhorrence of whatever is opposite to it. Hence says the Psalmist, Psal. v. 4, 5. • Thou art not a God that: hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity.' God cannot but hate ah the workers of iniquity, and he cannot but punish them. His holiness is not only voluntary, but by necessity of nature. He is of purer eyes than to behold evil, and cannot look on iniquity.

(2.) The justice of God pleads for a valuable satisfaction for sin. And here we are not to consider God as a private person wronged, but as the righteous Judge and Governor of the world, and the sovereign Protector of those sacred laws by which the reasonable creature is to be directed. Now, as it was most reasonable and convenient, that at the first giving of the law he should lay the strongest restraint upon man for preventing sin by the threatening of death; so it was most just and congruous, when the law was broken by man's rebellion, that the penalty should be inflicted either upon the person of the offender, according to the immediate intent of the law, or that satisfaction equivalent to the offence should be made, that the majesty and purity of God might appear in his justice. He is the Judge of all the earth, and cannot but do right,

(3.) The wisdom of God, by which he governs the ra: tional world, admits not of a dispensation or relaxation of the threatening without a valuable satisfaction. For it is as good to have no king as no laws for government, and as good to have no law as no penalty, and as good that no penalty be annexed to the law as no execution of it. Hence, says a learned divine, It is altogether indecent, especially to the wisdom and righteousness of God, that that which provoVol. I,



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