A Practical Discourse of Gods Sovereignty, Part 3 · Objections
Objections I did not intend to meddle with: But conſidering that That which follows of this kind, (though done for another account) may help to diſcover the lightneſs of what is alledged againſt our Doctrine of Election, I have therefore inſerted it here; And hope it ſhall prove to its further Confirmation.
There is no Election, nor Decree of Election, of particular perſons as ſuch; but of the intire ſpecies of Men from Eternity?
Election is the Chooſing of Some from among others; and it alwayes ſuppoſeth a greater Number out of which the choice is made: And conſequently, The taking (or Chooſing) of All, is quite beſides the nature of Election. The Scripture ſayes, They are choſen out of the World, Joh. 15. 19. Then the World is not Choſen: i. e. The intire Species of Men is not the object of Election.
God hath not decreed from Eternity to Elect any perſon of Mankind upon any terms, but that in caſe he liveth to years of diſcretion, he may poſſibly periſh?
This is excepted againſt, 1. Becauſe the perſon of Chriſt Himſelf is not exempted: 2. Becauſe as poſſibly the death of Chriſt might be in vain: 3. It makes the Decree and Election two things, and divers in reſpect of time. That Election was from Eternity, is proved from Eph. 1. 4. And that the Elect ſhall not periſh, is abſolutely promiſed, John 10. 28.
Threatnings of Damnation are abſolutely inconſiſtent with a peremptory Decree to conferr Salvation?
No more then the threatning of death upon Adam, was inconſiſtent with God's purpoſe to ſend him a Saviour:Gen. 2. 17. with Ch. 3. 15. Act. 27. 22. with. v. 31. So likewiſe, that Caution [That Except the Mariners ſtayed in the ſhip, they could not be Saved] was well conſiſtent with that peremptory Promiſe [That there ſhould be no loſs of any Man's life.] The Promiſe of ſafety was abſolute; but their actual obtainment of it was Conditional: Yet ſo, as That the performance of the Condition on their part, was as Certain by the Decree, as Safety upon their performance of it: For, He that determin'd the ſafety of their lives, Determin'd alſo That it ſhould be Effected by their abiding in the Ship; and That this Caution, or threatning of danger, in caſe they went out; ſhould be a means to prevail with them for that abiding; and ſo it did.
In like manner, that ſaying of the Apoſtle, Rom. 8. 13. If ye walk after the fleſh, ye ſhall die; was very conſiſtent with what he had ſaid afore in Chap. 6. 14, That Sin ſhall not have dominion over them: and That Nothing ſhould ſeparate them from the love of God, Chap. 8. 39. For, as the Lord deals with reaſonable Creatures; So He makes uſe of Rational Arguments, Motives, and Cautions to work upon them: Both End and Means, and Inducements to the uſe of thoſe Means, were all determin'd together.
We judge it a very ſenseleſs pant …n a further, to give his child compleat aſſurance under hand and Seal, that he will make him his … againſt all poſſible interveniences; and yet preſently threaten him, if he be not dutiful, to diſinherite him?
Undutiful Children may dare to judge thus of their Fathers actions: and Children (that otherwiſe are dutiful and good, yet) whiles Children, may have Childiſh conceptions of what their Ancients do: But Men grown up, and acquainted with their Fathers prudence and goodneſs, will lay their hand upon their mouth.
The promiſe and purpoſe of God to give Canaan to Abraham's ſeed; was ſo abſolute, That (by the Objectors own confeſſion) all their unworthyneſs would not deprive them of it: It is alſo evident by their demeanour, and the Event at laſt:Exod. 32. 10. Num. 14. 12. De…t. 9. 14. yet, how often does the Lord threaten to diſinherite them? and to blot out their name from under Heaven? Did Moſes, now, go and charge God fooliſhly? Did he tell Him, 'Tis a ſenſeleſs part thus to threaten after ſo abſolute an engagement to the Contrary? No, he puts the Lord in mind of His promiſe to their Fathers; Of His Mercy in pardoning them …for…time; what reflection it would have on His honour among the Egyptians, If He ſhould now deſtroy them: &c. Not a word of Complaint, That firſt to promiſe, and then to threaten, is a ſenſeleſs thing: It had been ſenſeleſs in Moſes thus to do, and in no wiſe conſiſtent with His duty: But more directly:
It were no ſenſeleſs part in a Father, to purchaſe an Office for his Son, and ſo to ſettle it on him; that it ſ…all not be in his own power to Reverſe it: And yet, (keeping to himſelf the knowledge of that Settlement) propoſe the injoyment thereof conditionally, viz. upon terms of obedience to his fathers Commands; The tendency of all which, is but to prove himſelf the Son of ſuch a father, and to Meete… him for his place: And the more to oblige his Son to a ſtudious preparing himſelf for it; to lay before him the evil and danger of a Negligent courſe; by which (if perſiſted in) he might render himſelf uncapable.
But ſurely, ſuppoſing this Father to have the ſame power over his Son, as God hath over the heart and Spirit of His people; He will ſo order him by Inſtruction, diſcipline, and good principles; that he ſhall not run into a Forfeiture.
Beſides, Threatnings of Damnation are not properly appliable to Believers, who know themſelves ſo to be: For he that believeth, Joh. 5. 24.is paſſed from death to life, and ſhall not come into Condemnation: However, at times, for want of a thorow knowing their State, unthankfulneſs for it, or ſome other miſcarriage; they bring themſelves under doubtings of it. But for ſuch as have Compleat aſſurance under God's hand and ſeal, (as the Objection ſpeaks) They are ſealed up to the Day of Redemption, Eph. 4. 30. Rom. 8. 15.with a Seal that never ſhall be looſed.
In caſe any perſon were ſo adjudged to Eternal life from Eternity, that there is no poſſibility of miſcarrying; then there was no neceſſity of Chriſts dying for him?
The Aſſertors of Abſolute Election do hold with the Scriptures, That Election is in and through Chriſt: The ſame Decree that ordained to Salvation, ordained alſo the death of Chriſt, in order thereto; That God might be Juſt in Juſtifying: He hath appointed us to obtain ſalvation by our Lord Jeſus Chriſt, 1 Theſ. 5. 9, 10. It might be inferr'd, with as much ſhew of Reaſon, That if ſuch an End be appointed to be wrought by ſuch a Means, then that Means is unneceſſary to that end: That if God hath Choſen Men to ſalvation through Sanctification of the Spirit and belief of the Truth, then holineſs and faith are Needleſs things: Theſe are abſurd reaſonings, which the Truth never Owns.
We judge ſuch an Election to be an open Enemy to Godlineſs, For who will ſtrain and toil himſelf for that which he knows he ſhall obtain by an eaſie pace?
The Doctrine of Conditional Election can be no friend to Godlineſs, whatever it may pretend; ſince all that a Man doth on that account, ultimately ends in ſelf. Godlineſs is to Aim at God as our Chief End, in all that we do: Now, One that holds, the Elect ſure of Salvation, and believes himſelf to be one of them, and yet goes on to fear God and obey Him; Glorifies God more than he that performs the ſame duties for kind, (and perhaps, greater in bulk) in expectation of life thereby. The Pharisees faſted oftner than Chriſt's Diſciples; but were not ſuch real friends to Godlineſs as they: Long prayers, faſtings, and Alms-deeds, are all Nothing without Love: and who (do you think) will Love God more, he that believes himſelf ſure of God's Love unchangeably; or One that holds, That after all his toiling and ſtraining, he may poſſibly have Run in vain, and loſe all at laſt? And who would think, that a Maſter in Iſrael ſhould Reaſon ſo absurdly? who counts it a toil to eat his Meat when Nature requires it; eſpecially when 'tis moſt agreeable both to his palate and conſtitution? All the wayes of God are pleaſantneſs to them that walk in them; And theſe would not leave them again, although their future happineſs were not concerned in it: If they be grievous to any, it is from their unacquaintedneſs with. His Love; 1. John. 5. 3.
It muſt needs make men very remiſs and lo…ſe in the Service of God.
Chriſt knew, that the Angels had charge over Him, and that He ſhould not daſh His foot againſt a ſtone; yet ne'r the leſs careful of His own preſervation: Paul was ſure of the Crown of Righteouſneſs; and yet as diligent in beating down his body, and… ſtrain'd as hard in Running his Race, as any of thoſe, who lay the ſtreſs of Salvation upon their works.
Such a Notion of Election, layes the honour and neceſſity of that great Ordinance of Preaching the Goſpel, in the duſt: For, if the Elect (ſo called) ſhall as certainly be ſaved by a weak, ſimple, or Corrupt Miniſtry, and this (it may be) enjoyed but a day or two in all a Mans life, or looſely attended upon, wherein is the Miniſtry of the Goſpel to be eſteemed?
That peremptory Decree, That [Summer and Winter, Day and Night, ſhall not ceaſe;] takes not away the Neceſſity of the Sun's being in the World,Gen 8. 22. Nor of its daily Riſings, Settings, and various Revolutions: For, by theſe (as the Neceſſary Means thereof) muſt the Decree be made good. So, The Abſoluteneſs of that other part of the promiſe, (That Seed time and Harveſt ſhall not ceaſe) doth no whit diſcharge the Husbandman either of his ufefulneſs or duty; but evinceth the One and inforceth the Other; Giving alſo Encouragement to him in his Work.
The force of this Anſwer will not be evaded by alledging, That God affords them Means proper and ſufficient for ſeed time and harveſt; (that is, they have fitting Seaſons, with Seed-corn, horſes, plows, and other Utenſils of husbandry) and that's all the Promiſe intends; and if they improve them not, the fault's their own: True, it is ſo, and they ſhall ſmart for their Neglect: But what will become of the Promiſe, and Sureneſs of the Covenant? Therefore, this is not All that God doth for Men in this point: He that Decreed How long the Earth ſhall endure, and what number of Men He will raiſe up upon it; Did alſo Decree His own upholding thereof, during that time, and by what Means thoſe Men ſhould be propagated and kept alive; and did accordingly put into Mankind, the Principles of Self-preſervation; by which they are Naturally prompted to the uſe of them, as they are to Eat, Drink, and Sleep: He hath ſet the World in their heart. Eccleſ. 3. 11.
As the Elect ſhall certainly be ſaved, and alſo prepared for that Salvation; ſo hath the Lord appointed them ſuch a Miniſtry, and for ſo long a time, and their attendance thereon, in ſuch manner, as beſt agreeth to His Own intent; and which He will bleſs and make effectual for that End: As is ſeen in His ſending Paul to certain places, where he muſt preach and not hold his peace; Why? becauſe God had much People in that City: i. e. Many of His Elect Ones were there; who muſt be brought in by Paul's Miniſtry: Bythinia and other places, he is not ſuffered to go into, though he would; God had not yet any Work for him there.
Thoſe that are to be taken, the Lord will bring under the Means (as He did that Shoal of Fiſhes under Peters Net, Witneſs the Eunuch,Joh 21. 6. Cornelius, the Jailour, and others) And this Means whether Powerful or Simple in Men's eſteem, …tis all one to God; His word ſhall accompliſh That He ſends it for: and the weaker the Means are, the more is the Power of God magnified:Act. 2. 9 10, 11, 41, 47. See Acts 2. How by Illiterate Mens Miniſtry, He took them by thouſands, and added to His Church daily, ſuch as ſhould be ſaved. So then, the Miniſtry of the Goſpel is in no wiſe made uſeleſs or diſeſteemable by the doctrine of Abſolute Election; but is rather Greatened thereby, as being the Power of God to that Salvation He hath Choſen us to.
Of what great conſequence to the World, are the Richeſt Gifts of Wiſedom, Knowledg, Ʋtterance, &c. if all th…ſe who are in any poſſibility of being ſaved by them; may and ſhall as certainly be ſaved without them?
That the Richeſt gifts of Wiſdom, Knowledge, Utterance, are of no great conſequence to the World, is no Conſequent of the Doctrine of Abſolute Election; For, They are given for the Perfecting of the Saints, and edifying the Body of Chriſt; (that is, The Elect:) And all the diverſities of Gifts, Manifeſtations, and Operations, do concur to the ſame End; Since it is the ſame God, who Worketh all in all; (that is) He appoints Men to Salvation; Theſe Gifts, as a Means to prepare them for it; and Makes them Effectual thereto.
But, that thoſe richeſt Gifts of Wiſedom, Knowledge, and Utterance, are of no great uſe or conſequence to the World; is a very … Conſequent of that Doctrine, which tells the World, that the Sun, Moon, and Stars do preach the Goſpel ſufficiently for Salvation: Which, if they do, wherein (indeed) are thoſe Richeſt Gifts to be eſteemed? And to what end is this waſte? Why ſhould the beſt of Men ſuffer Stripes, Impriſonments, and Death, for doing That which might be done by thoſe above the reach of danger? And withal, 'tis too well known and obvious, That Men of greateſt Knowledge, Utterance, and depth of Reaſon, (ſuch as are ſtiled the Princes of this World) They are not alwaies, (Nay, very rarely) the faſteſt Friends of Truth and Godlin…ſs: And thoſe Few that are, are not alwayes moſt ſucceſſeful in their Work; Eccleſ. 9. 11. When as Some others, meanly furniſhed in compariſon,2 Cor. 10. 10. with Acts 17. 6. have Turned the World upſide-down. The Lord oft-times rejects the Wiſe and Prudent, and reveals himſelf by Babes; To take from men, occaſion of boaſting; and to make it appear, that the Faith of His People doth not ſtand in the Wiſdom of Men, 1 Cor. 2. 5.but Power of God.
VponUpon what account can Men be preſſed to a frequent, diligent, conſcientious, attendance on the Miniſtry; if Salvation, and conſequently Preparation, and Meetneſs for Salvation, ſhall as certainly be had by a broken, careleſs, ſuperficial, attendance in this kind?
On what account did the Lord ſo frequently admoniſh that People, To keep the Law without turning aſide; To Circumciſe their hearts; and to be no more ſtiff-necked; and this, as the Condition of their obtaining Canaan; if all their unworthyneſs could not deprive them of Canaan? (which, the Author of this Objection elſewhere affirms, it could not) But further; As Men are Creatures, it is their duty to ſerve and honour God; and in order thereto, to wait upon Him in His Ordinances, and that with all diligence; although the buſineſs of their Salvation were not concerned in it; but much more ſince it is, if any thing of Self-Concern, may enforce a Duty: And truly the preſent ſweetneſs, that is in the wayes of God, is Argument ſufficient to induce our moſt ſerious attendance thereon.
But, that Salvation, or Meetneſs for Salvation, may as certainly be had by a careleſs Attendance; is far from the Doctrine of Abſolute Election to Aſſert: For, it preſſeth it ſtill, as an important duty, to give all diligence to make our Calling and Election ſure. But really, Remiſneſs in duty, is the natural reſult of that Doctrine which teacheth, That a Man poſſibly may loſe all he hath run-for at the laſt ſtep: For, who will ſtrain and toil himſelf (as they term it) for an uncertainty? And if there be any ſuch, who neglect their duty, becauſe if Elected they are ſure to be ſaved; they give but a ſorry evidence of their ſtate: And they are (commonly) ſuch as moſt eagerly oppoſe the Doctrine of Election; and not of thoſe who hold for it.
Such an Election as we contend againſt, we judge to be moſt unworthy the moſt excellent Nature of God; and to be at manifeſt defiance with His Wiſdom, Holineſs, Mercy, Juſtice, &c.
If the Election contended againſt, be ſuch as the Objectors Arguments are pointed at; It is ſuch as (I ſuppoſe) was never held by any: And then, 'tis ill-ſpent time to ſet up Counterfeit Notions, and make a great buſineſs of confuting them.
But it is Abſolute Election, without reſpect to Mens Works, that is ſtriven againſt: And for this, we ſay
1. Abſolute Election is no way contrary to the wiſdom of God, but moſt conſonant thereto; For, how can it ſtand with His Wiſdom, to determine the death of His Son for the Salvation of Men; and leave it undetermin'd (and conſequently uncertain) whether any one perſon ſhall have Salvation by it?
2. It is ſo far from being at manifeſt defiance with the Mercy of God; that it is moſt congruous and ſuitable to the very nature of it. To ſhew Mercy, is To open the heart to one in diſtreſs; To love and do good to Enemies, whom he might as juſtly have deſtroyed, and was no way oblig'd to ſpare, much leſs to advance them: Nay, perhaps they were deeplier involv'd in guilt than other Men, even the Chief of ſinners: which is ſure the higheſt illuſtration of Mercy, and farr from a manifeſt defiance with it.
3. It doth not oppoſe the Juſtice of God; For, to whom is He Debtor, or can be? All had a ſtock in Adam; and having loſt it by their own default, God is not obliged to Reſtore it; Therefore, no Injuſtice to Repair One, and not Another.
Doth it argue any Sovereign or high ſtrain of Grace, when Ten Thouſand have equally offended, to pardon o…e or two; and implacably reſolve to puniſh and torment all the Reſt to the utmoſt extremity? And this againſt all poſſible interveniency of Sorrow and Repentance for their fault?
It were very deſirable, that men, whiles they ſuppoſe to contend for the Grace of God, would ſo order their words as becomes the gravity of ſuch a Subject:Eccleſ. 5 1. And much more that they come not ſo near to a Down-right reproaching that Glorious Grace; of which we cannot have apprehenſions awfull enough. The men who thus ſpeak, had need to try their ſpirits, whether they be of God, Since from the ſame premiſſes they draw Concluſions quite contrary to Thoſe who (we know) ſpake as they were moved by the Holy Ghoſt. In Scripture account 'tis no de…ogation to the Grace of God, that He called Abraham alone; leaving Millions beſides to their periſhing condition. Nor can I believe that Moſes underſtood it a Diſparageing of God's love to Mankinde, when he tells us, That He choſe that Nation alone for His own peculiars, who yet were the Feweſt of any People. One of a City, and two of a Family, were leſs in proportion than One or Two of Ten Thouſand; yet no complaint upon it, by thoſe intereſſed in that Grace. It's the property of God's Children to admire that He loves any, and eſpecially themſelves; and not to find fault becauſe He loves not All alike. Who am I (ſays David) that thou haſt brought me hitherto! And Chriſt's Diſciples, Lord why wilt thou manifeſt thy ſelf to us, (us Twelve) and not to the World▪ 'Tis therefore the more ſtrange to conſider, Why and how, any that call themſelves of the Brotherhood, came ſo to eſpouſe the quarrel of thoſe without; and that with ſuch Eagerneſs, as to ſtrive and fall-out among themſelves about the others Concerns. But to Anſwer more directly;
1. This Remnant is not ſo contemptibly to be ſpoken of:Rev. 5. 11. They are Ten thouſand times Ten thouſand, and thouſands of Thouſands: And how ſmall ſoever the number be, (if it were but One, it were more by One than the whole Creation could deſerve: But I ſay, How few ſoever the Number be) no Man knowes but himſelf may be One of them; unleſs by deſpiſing the Grace of God in Election, he have proved it otherwiſe to himſelf.
2. To pitch on a Few whiles in their blood and Enmity againſt God, and Reſolve even then, to make them everlaſtingly happy; and that againſt the Natural bent of their own will; was a Grace much more high and Sovereign, than to ſave them for their own better improvement of what they have in common with other Men: (For that would not be of Grace but of Debt.) Or, if the Lord ſhould bring Ten Thouſand times that number into a Salvable condition; (as they ſpeak;) but ſo, as that very poſſibly Not one of them ſhall ever be ſaved; it would not bring the Thouſandth part of that Glory to His Grace, as to Save a Few invincibly.
3. If the Lord did foreſee, That but Few would believe; and yet Reſolv'd to ſave n…ne but ſuch as ſhould believe: Then the Objection (as to Fewneſs) falls on the Objectors Doctrine as much as ours.
4. As for Godly ſorrow, Faith, and Repentance; they are the Gift of God, and proper to the Elect: And ſo, no Reaſon to ſuppoſe the interveniency of theſe in them that are left: Or to fear an implacable Reſolution to puniſh and t…rment Any in whom theſe Poſſibilities go forth into Act.
Other allegations they have againſt the Doctrine of Election, which will admit of as plain a Solution as thoſe above: But it being my purpoſe to collect what I ſhould find in the Scriptures for it, and not to controvert the Point; I proceed no farther; but go on to the Uſefulneſs of the Doctrine. Only, by the way, let me premiſe a Caution or two.
1.Caution 1. Let no Man Tax God with Injuſtice or Partiality, becauſe He takes not All; Or, becauſe Not Thoſe of higheſt eſteem among Men: Do not the Princes of the World exerciſe Dominion over Men like themſelves? Or is there a Subject ſo mean, but will think himſelf wrong'd, if Queſtion'd for diſpoſing his own? (which yet is his own but as borrowed.) And ſhall vain Man preſume to a…raign his Sovereign Lord! Iſa 45. 9.Woe to him that ſtriveth with his Maker: If you muſt be Medling, let it be with pot-ſheards of Earth like your ſelves.
2.Caution 2. Let no Man diſvalue this Doctrine of Election, becauſe it takes-in but a Remnant. Why are they ſtiled The [little] flock, but to heighten the Mercy and Priviledge of it in their Eſteem! Noah did not contemn the Grace of God to himſelf and his Sons, becauſe the World of Ungodly were excluded the Ark; Nor the Remnant that eſcaped the Sword in Egypt, Jer. 44. 28.did not reckon their own Deliverance e'r the leſs Mercy, becauſe the Reſt of their Countrymen had not a Share in it. Men do not uſe to ſlight their own Immunities, for other's Not-being intereſſed in them; But rather, to value themſelves the more upon it.
And now, as a Means to Prevent or Remove the evil Surmiſes Caution'd againſt; with thoſe other ſiniſter Deductions which carnal Reaſon may be apt to ſuggeſt; Let us draw up a few of thoſe Many and Worthy Improvements this Doctrine is capable of, above and beyond that of the contrary tenour: As alſo, of thoſe Laws of Duty which it layes upon us. And here I would ſee firſt what fruit may be gather'd from the ſeveral branches of the Propoſition; and Then, what from the Croſs, or whole of it promiſcuouſly.
1.Inference. Since there is an Election of Men to Salvation, Put you in for a part and intereſt in it: Though their Number be but Small, Caſt-in your Lot, and make One among them. My meaning is, That tho' never ſo few are the Objects of Election, you will make it your buſineſs, to prove your ſelf of that Few: If but Two in the whole World, who knows but thou mayeſt be One of them? It's our Saviour's Argument, They are but Few that go in at the ſtrait gate; Therefore ſtrive. The Ninevites had not that ground to believe, God would accept them, that you have; for their Ruin was pronounced in peremptory words; and no room expreſly left for Repentance; and yet they humbled themſelves and turn'd from their evil wayes, upon this only conſideration, Who can tell if God will turn away his fierce anger, Jonah. 3. 9, 10.that we periſh not? It's a happineſs worth your Venturing for: For (1) you can loſe nothing by endeavouring: (2) You can hardly have a more ſolid evidence of your being Elected, than to have your heart taken with Electing love, and caſting your ſelf upon it; And (3) never did any periſh who ventur'd on th…s Bottom.
II. Inference.From the Doctrine of Election's Abſoluteneſs, is evidenced the exceeding Riches of the grace of God, in that He hath not left this great Concern to humane contrivance: but hath laid it more ſure and ſafe, than Men themſelves would have done: For, 'tis too evident (by the Reaſonings that are uſed to make Election Dependent and Conditional) how it would have gon, if left to the wiſdom of Men.
But I ſhall not doubt to affirm, That this Doctrine of Election's Abſoluteneſs, is much afore-hand with that which teacheth it to be Conditional, both in point of Encouragement and otherwiſe; And that as well Afore believing, as Afterwards.
1. Before a Man comes to believe: (ſuppoſing him to be Notionally inſtructed therein Before) For, being under conviction of the Greatneſs, and Multitude of his Sins; and finding the power of indwelling corruption ſo Inſuperable: Having alſo a ſight of the Holineſs of God: It needs muſt prove a difficult Matter to believe, that there is Mercy and Pardon for ſuch a One as he; Or, that ever thoſe domineering luſts ſhould be made to ſubmit: But then conſidering, 1. That Electing Love pitches on the Chief of Sinners: 2. That it flowes not from, nor is ſounded upon, any condition to be performed by Men: And 3. That Election has in it All that conduceth to life and Godlineſs; (Theſe things, I ſay, conſidered) it cannot but have a farr greater influence on the Soul, to cleave unto God, and follow hard after Him; than if his Election were ſuſpended upon his Doing that which he finds in himſelf no power to p…rform. For, he ſees by woful (and yet, through Grace, happy) Experience, That as the Law is made weak through the weakneſs of the fleſh; ſo alſo, (ſetting aſide the Abſoluteneſs of Electing love) all the meanes of Grace which are given in Common among Men, would be wholly ineffectual to Salvation: Which difficulties, Electing love in the Abſoluteneſs of it, will Superſede and ſet him above them all.
2. After a man comes to Believe, this Doctrine of Abſolute Election, is of ſingular uſe and benefit to him, both as tending to keep him on his feet, and to raiſe him when he is down.
(1) It is a great Preſervative in time of Temptation: The Remembrance of that love which looked upon him, when he was in his blood, and ſaid he ſhould live, and hath now alſo made good its Word to him; muſt needs operate ſtrongly with a gratious heart, againſt what ever might be unworthy of ſuch love: Let the bait be never ſo aptly ſuited, he will turn from it in a holy diſdain (as good Joſeph did) How can I do this Wickedneſs, Gen 39. 9.and ſin againſt God, who hath dealt ſo bountifully with me!
(2) Nothing more tends to Recovery after a fall, than the Conſideration of the Freeneſs of God's Love at firſt, and His Mighty Power in Quickening, when altogether dead; And that both theſe (viz. This Love and this Power) are engaged by an Abſolute Covenant to bring every one that takes hold thereof, unto Glory; and therefore, will receive him, not only After, upon his Return to his Duty; but in the Midſt of his backſlidings He will come and heal him. The Lord's way of dealing with Ephraim, ver. 17, 18. ver. 21, 22.ſet down in the 57. of Iſaiah is an inſtance pertinent to the caſe in hand: And in the 44. Chap. He doth, as it were, Clench and faſten this Nail in a ſure place; Remember, O Jacob, I have formed thee; Thou ſhalt not be forgotten of Me: I have bloted out thy ſins; Therefore return unto Me: And Jer. 3. 14. Return, O backſliding Children, for I am married unto you, (to wit, by His Covenant of Election.) To this purpoſe alſo is the edge of Samuel's Argument applied, in 1 Sam. 12. 20, 22, Fear not; ye have done all this wickedneſs; yet turn not aſide from following the Lord: As if he had ſaid, your wickedneſs (indeed) is great, ye have highly provoked the Lord by your caſting Him off; yet be not diſcouraged, as if the Lord would therefore caſt off you; For, the Lord will not forſake His people: (But why?) Becauſe it hath pleaſed the Lord to make you His people. And in ver. 24. he further backs it with the remembrance of the great things God had done for them aforetime: Than which, there is nothing of ſtronger tendency to a Soul's recovery.
III. From the [Perſonality] of Election,
and
IV. From the [Eternity] of its Original,
I gather in general:
That ſince the Scriptures have ſo highly Renouned theſe two Circumſtantial parts of Election,Inference. by ſo frequent a mentioning of them; and that, on occaſions of the ſolemneſt import: We ought not to paſs them by as things of indifferent notice; But, as being diverſly Inſtructive, Worthy to be kept, and ſoberly contended for. The Holy Ghoſt doth not uſe to inculcate matters of Ordinary obſervance, or little import; But, as Noting to us, ſome great importancy in them; as taxing (alſo) our ſloth, and aptneſs to neglect them; and to ſtir up our minds to make the more diligent ſearch, What, and what manner of things they are; and how to be improv'd. In particular:
From the Perſonality of Election, I Infer.
I.Inference. That it ought to be minded as matter of the higheſt honour to the Parties concern'd. The Lord illuſtrates Moſes at no ordinary rate, when He tells him [I know thee by name] and doubtleſs, intended that Moſes himſelf ſhould ſo account of it, and be highly ſ…tisfied therewith, though deny'd in ſome other things he would fain have had. Thu… alſo Paul ſignalizeth thoſe eminent Saints, who were his fellow-Labourers in the Goſpel,Phil. 4. 3. That their [names] were in the Book of Life. And our Saviour propounds it to His Diſciples, as matter of higheſt Exultation, That their [names] were written in Heaven. That our poor inſignificant names ſhould be written in God's book, and l…id up among His Treaſures in Heaven; when the Generality of Names (even Names of Note) are written in the Duſt! let it not ſeem a light matter to us:Iſa. 56. 5. For this is that Everlaſting Name which never ſhall be cut-off.
II.Inference. The knowledge of this thing, (namely, that God has thus taken Notice of our Names) is a great Priviledge: It enlarges the heart to higher expectations; it gives boldneſs (or freedom) of ſpeech towards God; as if Nothing were too great for ſuch a One to ask. See how Moſes grows upon it: No ſooner,Exod. 33. 17. ſayes God, [I know theeby name] But Moſes, as rapt into the Second, and fain would be in the Third Heaven; preſently replies, [I beſeech thee ſhew me thy Glory]
III.Inference. As it is matter of Honour, and Priviledge: So it will prove one of your beſt Titles to your Heavenly inheritance. It will ſignifie ſomething one day, (however by ſome too lightly eſteemed Now) when it ſhall be the great diſtinguiſhing character between you and the World: Whoever he be that derives not his Genealogie from this Regiſter,Nehe. 7. 64. will be put from the Heavenly Prieſt-hood. The New Jeruſalem admits None, Rev. 20 15.but whoſe Names are written in the Book of life! yea, [every One] that is not found written there, Ch. 21 27.ſhall be caſt into a lake of fire. Therefore, Give all diligence to make y…ur Election sure.
IV.Inference. It alſo imports Matter of Duty from us. When Princes conferr titles of honour, lands, or Immunities; They uſe to reſerve ſome kind of Rent or other acknowledgment; To mind their Subjects (though Favourites) of whom they hold. You have no ſuch way of Owning your great Benefactour, Nor no ſuch Means of being Conſiderable in the World; as by bearing the badge and impreſs of Him who gave you this Name of honour. Let His Name, therefore, be Named upon you; Carry His Name in your boſom; bear it on your Shoulders, and the Palms of your hands; Let the Choyce of your Affections, The Chief of your Strength, and the whole of your Activity, be employed for His honour: Let every thing you do, bear an Impreſſion of Him whoſe Name is Holy.
Then, from the Antiquity of Election.
I.Inference. Let the Ancientneſs of Electing love, draw up our hearts to a very dear and honourable eſteem of it. Pieces of Antiquity: (though of baſe Mettal, and otherwiſe of little uſe or value;) how venerable are they with learned Men! And ancient Charters, how carefull are Men to preſerve them; although they contain but Temporary priviledges, and ſometimes but of Trivial Moment! How then ſhould the Great Charter of Heaven, ſo much Elder than the World, and Containing Matters of Eternal Weight and Glory! Which alſo hath been confirm'd by ſo many Promiſes, Exemplified by Multitudes of Caſes, with a Seal affix'd more precious than Heaven it ſelf; (All which proclaim The Eternal Validity of it) How ſhould this (I ſay) be had in everlaſting Remembrance, and the thoughts thereof be very precious to us! Lying down, Riſing up, and all the day long Accompanying of us! And how carefull ſhould we be, Not onelyonly to keep this Charter uncancelled, but alſo to keep it clean from all ſorts of Duſt and ſoil, by which the legibleneſs thereof might any way be obſcured to our ſelves or Others!
II. Inference,Let Election's Eternal Origine, be an Argument for Its Eternal Duration; and ſo, of the Saints Invincible Perſeverance to Glory. That which is from Everlaſting ſhall be to Everlaſting: If the Root be Eternal, ſo are the Branc…es. Surely, For this good End (among others) is it twice recorded in the Revelation,Rev. 13. 8 That Their Names were written in the book of life [from the foundation of the World] Namely,Ch 17. 8. To ſignifie and aſſure, That the Elect ſhall be ſafely and ſurely kept from thoſe dreadful Apoſtacies, which the Reſt of the world ſhall fall into. And hence (perhaps) it is, That we read of Nothing done in Eternity, but Election and things peculiar thereto as the Promiſe of Eternal life; The Lamb ſlain; The Kingdom prepared, &c. Election is an Eternal Fountain, that never leavs Running whiles a Veſſel is empty, or capable of holding more; and it ſtands open to all Comers: Therefore come, and if ye have not ſufficient of your own, Go and borrow Veſſels, Empty Veſſels, not a Few; Pay your debts out of it, and live on the Reſt to Eternity.
V. From the Doctrine of Cho…ſing in Chriſt:
I.Inference. It is an high Demonſtration of God's love to His Choſen Ones: We may ſay of it as Huram to Solomon, Becauſe the Lord loved His People, 2 Chr. 2. 11.He ſet His Son over them. It is alſo an eminent proof of His Manifold Wiſdom, To Contrive the bleſſedneſs of His people in ſuch a Manner, as ſhould moſt Certainly ſecure their obtainment of it; Moſt ſignally illuſtrate His love to them; and ſo, moſt affectionately winn upon their hearts, and oblige them to Himſelf for ever. We may hence alſo diſcern ſomthing of that Immenſe Greatneſs and Holineſs of God, That though He ſo loved His Elect,Joh 17. 21. as to make them One in Himſelf; That Union could not be admitted without a Mediatour equal with Himſelf.
II. Inference.Gather hence, your ſtability and ſafety: What ever ſtreight or difficulty you are Entring upon, Drink of this Brook in the way, and lift up your head. What ever pertains to life and Godlineſs, Grace and Glory; This life and That to come; is all layed up in Chriſt: (As all ſorts of Food in the Ark, for thoſe who found Grace in His ſight) All Fullneſs dwells in him, and that for you. He is not onelyonly a Root ſtable in himſelf, but ſtabliſhing to you: Communicating ſap and ſpirit to all his Branches: Whiles there is life in Him you cannot die. This is That makes the Saints ſtand Firm and ſacred in the midſt of dangers;1 Joh 5. 18. The evil one touch…th them not. Let all the Rebell-Crew of adverſaries (Satan, the World, your own evil hearts) aſſociate themſelves, and take Counſel together; it all comes to nought: Let their Aſaults be Renewed again and again, they are ſtill beaten off: They gird themſelves and are broken in pieces: They gird again, and again they are broken in pieces. Thus it is, and thus it ſhall be,Iſa. 8. 9. to the end of our Warfare, For God is with us. This was it made David fearleſs, even in the valley of the ſhadow of death, Ps. 23. 4The Lord was with him. And thoſe three Noble Confeſſors, they walked ſecure in the fiery furnace,Dan. 3. 25. 27. becauſe the Son of God was Among them. Therefore Do All, Suffer All, and Expect All, as being in Chriſt, and not otherwiſe. But woe to him that is alone, who when he falls hath not Chriſt to help him up.
III. Inference.Let this your Relation to Chriſt be evidenced by your Likeneſs to him: He that is joyned to the Lord is one Spirit. The holy Oyl that was poured on your Head runs down to the Skirts of His Garm…n…s; (i. e. to the very meaneſt of His Followers) and they carry a-long the precious ſcent with them, where ever they go; (or ſhould do, as Paul did, 2 Cor. 2. 14.) It is natural to thoſe married to Chriſt to bring forth fruit unto God; and ſee it be ſuch as will abide the Teſt;Rom 7. 4. Endure all ſorts of weather, and be bettered by it.
IV.Inference. This Doctrine illuſtrates That of Juſtification; as ſhewing Wherein the true Matter of Juſtfying Righteouſneſs doth conſiſt; and How it comes to be Ours: Our Faith, (or Act of Believing) cannot be the Matter of it, for that it is an imperfect thing; and ſo, cannot be Reckoned in the place of perfect Righteouſneſs: For It muſt be a Righteouſneſs perfectly perfect that Juſtifies, as it was a ſin ſinfully ſinfull that Condemn'd. This Righteouſneſs alſo muſt be our own (and is) in a way of Right; (as Adam's ſin alſo was) though perform'd in the perſon of Another. Chriſt and Adam being Paralels in their Head-ſhip, the imputation of the One's Guiltineſs, and of the other's Righteouſneſs, are Righteouſly applyed to their reſpective ſeeds. And this was a Main end of the Lord's Putting Thoſe He would Juſtifie, into Chriſt; That He being made ſin and a Curſe for them, They might be made the Righteouſneſs of God in Him; and ſo, God might be Juſt in Juſtifying of them. Faith (in this matter) holds the place of an Evidence or Seal of that Righteouſneſs which belong'd to us, as being in Chriſt, before we believed; and is given us on the account of our Intereſt therein,Phil. 1. 29. that we might apprehend it; and enjoy the Benefits of it: Which is ſurely, a far better Ground to build our Juſtification upon, than our weak and imperfect faith, which ſtands in need daily of the Righteouſneſs of God, for its own ſupport. Therefore.
V.Inference. Make it a main part of your Care and buſineſs, To get into Chriſt and to abide in Him.
VI. The founding of Election upon Grace, Affords Ʋs divers uſeful inſtructions: As,
I.Inference. To fall down, and Adore the Great GOD for this unſpeakable diſcovery of His love to Men. It is one of the Richeſt Mercies that He would not betruſt us in our own keeping: That Another, (and He One that had not the leaſt need of us) ſhould be more provident for us than we would have been for our ſelves: That our Chiefeſt Intereſt ſhould have the higheſt ſecurity: That it ſhould be founded upon Grace; (the Attribute which Our Great King moſt delights to honour.) And that He ſhould do it (as it were) againſt our wills; (For ſo it is, in as much as to graft our happineſs on the Will of Another, is contrary to Nature) Of all Bottoms, we ſhould not have pitcht it there; and yet, in truth, no other ground would hold us: His Name may well be called Wonderful; Pſal. 118. 23.It is not after the manner of Men; This is the Lords doings, and let it be Marvellous in ovr eyes.
II. Inference.It ſhews what Reaſon we have to diſcard and Caſheir for ever, that Groundleſs, and blindfold opinion, which layes the ſtreſs of Salvation on a thing of Nought: (For, what elſe is the Will of a frail and Mutable Man?) To forſake a living fountain, and Reſt on a Ciſtern, a broken Ciſtern, What folly is it! To caſt our Eagles wings, and truſt to a foot out of Joint; who would do it, that is not void of underſtanding? Surely, Job was aware of it, when he profeſſeth, He would not value a life that depended on his own Righteouſneſs, Job. 9. 15 with 21.
The Grace of God is little beholden to that Doctrine which would give the Glory of it to a graceleſs thing: And as little have the Souls of men to thank it for: It feeds them with dreams and fancies;Iſa 8. 21. which, when they awake, will leave them hardly beſtead and hungry. Therefore, ſit not down under the ſhadow of that G…urd; It hath a worm at the Root; And they will not be held guiltleſs, nor kept from the Scorching Sun, whoever they be that ſhelter themſelves in the Covert of it. It's a ſpark of Men's own kindling; wherewith though compaſſed round, they'l lie down in ſorrow, Iſa. 50. 11. Therefore let thoſe who diſrelliſh this Doctrine, becauſe it founds not Salvation upon Self, look well to their ſtanding and ſhift from it in time.
III. Inference.Fall in practically with the Doctrine of Election as founded upon Grace. As it was Grace which gave you your Elect being; So, let it be your Spirit and utmoſt endeavour to improve this your being, to the praiſe of that Grace.
1. Give it the ſole honour of Election's Original: Suffer not Free-will Grace, or any thing elſe, pretend to a ſhare in the parentage of it: Let not your faith, whether foreſeen or perfected, be reckoned the ground-work, or Motive, of your Election;Rom. 11. 18. It is a branch of it, and the branch (you know) cannot bear the Root: Even Faith it ſelf muſt not (yea, if it be right, it will not) gather where it hath not ſtrewed. Own nothing (therefore) that may detract from the honour that is due to Sovereign Grace.
2. Bear your ſelf upon this Grace, againſt all your weal… neſs and unworthyneſs: Let not theſe diſcourage you, but rath…r plead them as occaſions by which Grace will be manifeſted, and ſhew it ſelf to be What it is. Thus did David, Pardon my Sin, Pſ. 25. 11.for it is great: And Moſes, when all that peoples obedience could not furniſh him with an Argument for God's continuing His preſence with them, what's his Plea? They are an honeſt ingenu…us people? Tractable to thy Commands? plyant to thy will? They are worthy for whom Thou ſhouldſt do this; For t…ey love thy Company, and have bu…lt Thee a Tabernacle? No, there is none of this Stuff in it: But,Exod. 34. 9. Iſa. 48. 4. let my Lord, I pray thee, go with us; For it is a ſtiffnecked people; their Neck is an iron ſinew, and their Brow braſs; Therefore, go Thou with us, to better us, to ſoften us, and to pardon us: And by this ſhall the freeneſs of thy Grace appear to us: For, How elſe ſhall it be known that I and this people have found Grace in thy Sight? Exod 33. 16.But yet, withall,
(1) Look that you make not a light Matter of your Sins or of your Sinfulneſs: you cannot think bad enough of your ſelf or of them; nor be too much humbled: OnelyOnly, be not caſt down.
(2) Uſe the Means that Grace hath appointed: Watch and be Sober; Watch unto Prayer; Put on the whole Armour of God, and keep it cloſe about you; Your Sword and your Shield, be ſure you forget not: But ſtill let your eyes be towards the hand of Grace through Chriſt, for Councel, Strength, Agency, and every good thing; And depend on it for conſerving and actuating the Grace it hath wrought in you, as Plants do on their Roots: The Spouſe, after Married to Chriſt,Cant. 1. 4. prays to be Drawn to Him.
(3) What-ever befalls you, Remember the Good Pleaſure of God is in it; Levit. 10. 3.Hold your peace as Aaron did; or if you will ſpeak, 1 Sam. 3. 19.let your ſpeech be ſeaſoned with Salt, It is the Lord, let Him do as ſeemeth Him good.
Other uſeful Inſtructions from the Doctrine of Election in General and Together.
I.Inference. It being a Doctrine of ſo great Importance, be not indifferent about it: Put your ſelf on the tryal touching your intereſt in it, and bring forth your evidences for it: Obſerve what are the properties of Elected Ones, and ſee if they ſtand on your ſide:
1 As touching the Great buſineſs of Salvation, Do you ſubmit to Mercy without Indenting, and making terms with God? Have you laid your ſelf at his feet, with [Peradventure He will ſave me alive?] And if He ſay, I have no pleaſure in thee; Lo, here I am, and here I will lye: If I muſt periſh, I will periſh here: I cannot die in a better place or poſture. Thus did Job, when the Lord ſeemed to ſet Himſelf againſt him, as reſolv'd to deſtroy him; yet ſtill he reſolv'd to Truſt in Him, and to hold faſt his Integrity.Job. 13. 15. This is a Love more Noble, and of an higher Extract, than thoſe are acquainted with, who Conclude, That upon their doing This and That, (which they ſuppoſe every Man hath power to do) they ſhall be ſaved: For, ſuch kinde of love is Mercenary; He will not ſtirr, Nor look towards the Vinyard, until he have agreed for his penny: (which yet, he is not Content with when he has it) The Other goes in and falls to his Work; and leaves to his Maſter, to give him What is meet; which alſo he leaves to his Maſter's Judgment,Mat. 20. 2, 7, and 10. and not his Own: and truly, he ſpeeds ne'r the worſe for his ſo doing. (But I would not be taken to intend a Contentation or Willingneſs to be deſtroyed: This, I hope, is cleared afore, under the firſt general Head.)
2 Do you Own God's Sovereign Commands without diſputing? Abraham did thus, in the buſineſs of Iſaac; although he could not ſee how the Promiſe of God, and the killing of his Son, could ſtand together: And ſo will Abraham's Children do. They know that their Lord is a Great King, hath abſolute Dominion, and giveth accompt of none of his Matters: What He is pleas'd to Command, their duty is to obey, without asking a Reaſon Why? Or, how will theſe things Conſiſt? Such demands (they know) become not the lips of thoſe who live upon Grace.
3 Doth your love towards God, hold the ſame Courſe that His love hath done towards you? All that God hath done, or will do for His Choſen, it is the Product of Electing love: Does all your Obedience Riſe 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 with Deſigne to Glorifie His Grace? And when the Lord ſeems to go from you, Do ye follow the harder after Him? As He, for a long time, followed you, waiting That He might be Gracious unto you. 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 likeneſs to Himſelf: Anſwerable whereto, we ſhall love Him,Job. 13. 15. even whiles our fears may apprehend Him to be our enemy: And through the power of His Love ſecretly working in our hearts, go on to love Him, until the Glory of the Lord be Riſen upon us. You could not thus love God,1 Joh. 2. 19. if He had not loved you firſt.
4 Do you Rejoyce in the thoughts of Electing love, What it is, and Whence it came? What it hath deſigned you for, and will bring you unto at laſt? Is it your delight to Converſe with the Book of Life? And do you Rejoyce more That your Names are written in Heaven, than if Devils were Subject to you? When your fleſh and your heart fail you, do you look to Electing Love as your Strength and Portion, and Count it a Goodly heritage? Do you aim at That which Electing Love hath defigned you for, and becauſe ſo Deſigned; If by any Means you may attain to it? And are you better Satisfied to be at the Good Pleaſure of God, than at your own? And bleſs his Wiſdom and Grace, for undertaking the diſpoſure of your Eternal Intereſt? Such fruit could not be, but from that Seed of God.
Let me add a few Tokens more of True love, according to the Carriage of it among Men.
1. He that loves Another, will delight in his preſence, and ſeek Occaſions of Converſing with him.
2. Being abſent, he thinks much upon him, and gives welcome entertainment to whatever may be a Remembrance of him.
3. He will ſeek the Well-pleaſedneſs of him who is the object of his love.
1 By preſenting things lovely to him.
2 By avoiding whatever may diſguſt him.
3 By a wary preventing, or ſpeedy removing, what might give the Other occaſion to be jealous of his love to him.
4. He will Candidly Interpret whatever might ſeem a declining of the Others love to him; And not be ſatisfied until it be recover'd, or better underſtood.
II. Inference.If you be of this happy Remnant of Election, Then look for ill uſage from the World: Eſau (you know) hated Jacob becauſe of the bleſſing; and ſo will the World you, ſo ſoon as it comes to be diſcern'd: Think it not ſtrange,John 15. 18, 19. but take it as an Appendix of Election; As a part of That you were Choſen unto; And as That by which (partly) you muſt be fitted for the main End.Heb 2 10. Your Lord Himſelf was made perfect through Sufferings: And Thoſe Foreknown were Predeſtinated to be Conformed to their Head,Rom. 8. 38. ch. 6. 5 in Suffering as well as Glory.
III. Inference.Having truſted Electing love for Eternal Salvation, ſee you diſtruſt it not for things of leſſer Moment. When the Lord Ordained you to life, He Ordained alſo All thoſe various occurrences, Windings, and Turnings you ſhould be exerciſed with in your way thither: And ('tis ſure,) He does nothing in vain. There is need of all ſorts of weather for the Earth's good: All-Fair would deſtroy it. Know it therefore of a Truth, that all your Concerns were Fore-determin'd of God; and that ſo well, as all your Prudence and love to your ſelves could not Mend it: Nor can all your Care and Solicitude alter any of them, either as to Matter or Form; No, Not to change the colour of an hair:Matth. 6. 25. Therefore, Take no thought.
But whence is it, That Believers, who have truſted God for their Souls, ſhould yet make ſo difficult of Truſting Him for their Outward Man? And ſo Comber themſelves with unprofitable burden?
Earthly things are nearer our Senſes; and thence we are more ſenſible of the Comfort of them, as alſo of their want. They alſo ſeem more within our line and Compaſs; and ſo we Reach more earneſtly after them, and are anſwerably troubled, when we fall ſho…t: Whereas we ſhould carry it for Temporals, as we do (or ſhould do, rather) for our Souls, and Spiritual portion; That is, look to our preſent Duty, Be diligent in our place, and Content with ſuch things as we have; Heb. 13. 5.Bearing our ſelves as becomes the Children of ſuch a Father, ſo Rich, Wiſe, Bountiful, Tender and Faithful to us: Who always gives the beſt ſupply; and That in the beſt Proportion, Manner, and Time.
Have therefore your Faith exerciſed; As about the Greateſt, ſo alſo about the Smalleſt and Commoneſt Matters: Uſe Grace, and have Grace; It is want of Ʋſe makes lame of your right hand; and Much uſing renders more uſeful. Faith is the head of your Spiritual ſenſes; And if That be Active, the Reſt cannot be idle, Nor much at a loſs. Faith alſo is a plain Dealer; It repreſents things as they are; Shews them in their true Dimenſ…ons, with their uſe and end. See therefore, that you never hold a Conſultation, unleſs Faith be preſent, yea and Preſident too; Elſe All will be in diſorder at once: One Act of Faith ſhall ſooner Remove the Mountain, than all the Cattle on a Thouſand hills.
Laſtly,Inference. You that have cloſed with this Truth, and having made diligent ſearch, do finde in your ſelves thoſe Marks of God's Elect; ſit down and take the Comfort of it; Let this Joy of the Lord be your ſtrength; Eat your bread, and drink your wine (or Water either) with a Merry heart, ſince God hath accepted you. If David's heart was ſo taken with that love which choſe him to be King afore the houſe of Saul; how ſhould our Souls be rapt into the third Heaven, That We (poor unworthy wretched We) ſhould be taken into that peculiar favour in which the generality of Men have nothing to do! How ſhould it affect our hearts!
Art thou of thoſe who are Wiſe or Noble according to the fleſh? Be filled with an holy Amazement and exultation, (Rejoyce with trembling) That the Great GOD (to whom thou waſt no more than others thy Conſorts that are left; and who commonly Chooſes the baſe and fooliſh, thereby to Magnifie His Grace) ſhould thus go out of His way to call in thee; And hath alſo made His Call effectual to thee; even then when thou waſt inviron'd with a world of temptations to obſtruct it.
And if thou be a Man of low degree, (poor, weak, fooliſh, of no account among Men, even as one that is Not) and hath the Lord regarded thee in thy low eſtate, and Magnified thee, by ſetting His love upon thee? Hath He taken thee from the dunghill, to ſet thee among Princes; even the Princes of the World to come? This is that Exaltation which the poor ſhould always Rejoyce in, according to James 1. 9.
Were you the head inſtead of being the tail; Were the Necks of your enemies under your feet? yea, were the Devils themſelves made ſubject to you; It could not afford you the thouſandth part of that Cauſe of Rejoycing, as that your Names are written in Heaven.
Are other men proſperous in the world, and free from trouble, whiles you are reduc'd to a low eſtate, and chaſtened every Morning? Have, perhaps, but an handful of Meal, and a little oyl in a Cruze, &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 harveſt, the Lord will ſend his Angels for you: yea, your Lord Himſelf will come and fetch you thither: And you ſhall be for ever with Him; In whoſe preſence is fulneſs of joy, and at whoſe Right hand are Rivers of pleaſures for evermore: And then you will Sing, [The lines are fallen to me in pleaſant places] At leaſt, ſay ſo Now. As Abraham dealt by his Concubines children, ſo doth God by the Iſhmaels of the world; He gives them portions, and ſends them away; But the Inheritance He reſerves for His Iſaacs; To them He gives all that He hath; yea, even Himſelf: And what can we have more!