Concerning Gods Decrees, Part 2
Acts 13.45.
foreign. And as many as were ordained to Eternall-life, believed.
THe Apoſtle Paul having in a large diſcourſe deduced Chriſtian Religion from its very Originall, and ſhewed, how in the ſeverall ages of the World, God ſtill carried on the ſame deſigne for the ſalvation of men by Jeſus Chriſt, as he that was not onelyonly foretold, but figured in all their Legall Worſhip: you find—v. 45. the Jewes contradicting and blaſpheming:—i. either railing on Chriſt, or elſe reviling Paul, and ignominiouſly ſlighting and traducing the Doctrine which he had delivered.
Whereupon the Apoſtle foreign—i. ſpeaking freely, or plainly tells them that the loſſe and damage by ſo doing would onelyonly redound to themſelves for hereby, viz. by refuſing the tender of Salvation ſo freely offered, they evidenced that they judged themſelves unworthy ſo great a mercy, and therefore they being, as it were foreign men ſelfe-condemned, he would have no more to doe with them, but from thence forward publiſh the Doctrine of the Goſpell to the Gentiles: intimating that God till then had empaled his Church, and confined it to the narrow circuit of Judaea, thereby as it were impriſoning that ſun in a lanterne: but now God would reſumc his whole right, that the earth might be the Lords and the fulneſſe thereof: excluding no place, reſtreining no people from the benefit and comfort, which would flow from the light of the Goſpell ſteaming in and ſhining amongſt them.
Whereupon it followes v. 48. That when the Gentiles heard this they were glad, and Gloriſied the Word of the Lord — And as many as were ordained to Eternall Life believed.
From the words I entend to inſiſt upon and cleare, two Propoſitions.
1. Firſt—That there are ſome, and that a definite and limited number, which are by God from all eternity ordained unto Eternall life or ſalvation.
2. Secondly that the reaſon why one man believes, i. embraces the means of ſalvation, and another doth not, is finally to be reſolved into Gods eternall Election of the one, and reprobation or rejection of the other.
Both theſe doctrines are cleere from the words of the text, for this phraſe—foreign—&c. As many as were Ordained believed implies, firſt that ſome certaine perſons were ordained, whereby they are diſtinguiſhed from the reſt of the common hearers; and likewiſe it is added as a reaſon, why theſe believed, while the others continued in their impenitence: they were Ordained, therefore they Believed.
Before I prove the firſt Propoſition viz: That there are ſome and that a certaine number appointed unto life,—which I think is evident in the text—I muſt not omit that this Word— foreign hath been variouſly rendred, and many attempts have been made to draw it from its true and native ſignification. The ſumme of what they ſay is briefly this that foreign ſignifies Actively—Qui ſe parant Vitae aeternae, fitly diſpoſed and qualified for the Goſpell—ſo that Ordained according to them, are not—Ordained by God, but ſuch as are Ordained by themſelves; Thus Socinus, Grotius, his interpreter Dr Hammond. That theſe men who do profeſſedly foreign ſerve a ſide, and are unwilling to own any thing more in Religion then they can reconcile to reaſon, ſhould thus ſtrangely (I will not ſay Ignorantly, for it is too much Learning that cauſes this madneſſe) but contrary to all rules of Grammar, and Analogy of the Greek tongue, make a paſſive verbe ſignify Actively, is to me no great wonder: for if they did not this, they would looſe their cauſe, and then what would become of their reputation with their followers; which, whatever becomes of the truth, muſt be ſecured: ſo impoſſible is it to drive on thoſe two contrary trades, of Goſpell obedience, and Humane Applauſe.
But ſince the Learned and Ingenuous Mr Mede ſuffered himſelfe to be ſo farre gone in his Criticiſmes, as to render this Word—In Procinctu—i. ſuch who are in a poſture to lay hold upon, and candidates of Eternall life; quot quot de Agmine & Claſſe fuerant credentium. So that foreign ſhall be not Ordained but Ordered—i. modo militari, In ranke and file as it were, marſhalled and Embattelled unto eternall life: This is a conceit ſo ſtreined, ſo unſuitable to Scripture language: and withall ſo much misbecoming the learning of that Worthy man, … I cannot paſſe it over without obſerving theſe two things,
1. That it is a very hard matter for the ſobereſt and beſt tempered Chriſtians, ſuch as I take Mr Mede to have been, to captivate their reaſon and to ſubdue their Learning unto the plainneſſe and ſimplicity of the Goſpell.
2. That there is great need for all thoſe who are ſtudents in Divinity, and who deſigne themſelves for that Honourable, and never enough valued Profeſſion of Preaching the Goſpell, that they make themſelves worthy of it, as by all other excellencies, ſo eſpecially by carefull and diligent ſearch of the Scriptures in their Originall Languages: And that, not onelyonly becauſe he ought not to Prophecy who knowes not how to interpret, but leſt men who pretend to skill and exactneſſe in thoſe Tongues, doe abuſe our ignorance to an Embracing of their errors, while we are not able to diſtinguiſh between a true Text and a bad comment. For I doe not ſee how we can rationally refuſe any Interpretation though falſe, if we are not able knowingly to make out a better of our own.
But for the clearing of this Text very little skill will ſerve, for who knowes not, that knowes any thing of Creeke, that foreign was never yet taken Actively, and that the word cannot be otherwiſe rendred here, then it is every where elſe-viz. Ordained or Appointed. Thus Rom. 13.2. the Powers that are, are foreign — Appointed of God. And Act. 17.26. God hath bound or limited foreign —the fore-appointed ſeaſons—i. God hath ſet a fixed and certaine period unto the duration of thoſe ſeverall changes and ſcenes of time, which he himſelfe hath preordained: ſo in this place foreign are thoſe that are by God certainly and infallibly appointed unto eternall life. God being not onelyonly foreign, the diſpoſer of ſeaſons, but of perſons.
Theſe are they who by the Apoſtle Paul are called foreign: 2 Cor. 4.—the … ſaved allready-whoſe ſalvation is as ſure and certaine; as if they were allready put into full Poſſeſſion of it.
In another place they are ſtiled foreign foreordained or predeſtined to Grace and Glory: and that we might not doubt, what it was that gave the birth, and riſe to ſuch a gracious appointment— The Apoſtle addes that it was foreign, Eph. 1.5. &c.according to the purpoſe of him, who doth not wait for nor depend upon outward motives, but workes all things according to the Counſell of his own will.
Rom. 11.5. They are called foreign, the Election of Grace i. ſuch perſons of whoſe Election Grace onelyonly was the Cauſe; and v. 7. ſimply foreign, the Election, i. e. thoſe whom God hath culled and choſen out from the Reſt of Mankind, and deſigned for Everlaſting Happineſſe.
The force of theſe and many other Texts of Scripture to the ſame purpoſe, make all ſides agree, that Some indeed are Appointed unto Life, but who theſe are, that God himſelfe doth not know, ſo Socinns: that though ſome are Appointed, yet there is a Poſſibility for All, ſo Arminius. That is in ſhort, that Some ſhall be ſaved is Certaine; but that the Perſons and their Number is unlimited and uncertaine.
Before therefore I prove the Point by Scripture, give me leave to bewaile a little the ſad Condition of thoſe men, who take a Liberty to Interpret Revealed, Truth by Rationall Notions; for in ſo doeing, through a juſt Judgment of God upon their Curioſity, they are forced to run into and maintaine thoſe Fond and Ridiculous Errors, which a Sober man would bluſh to own.
As in this Caſe, can it be imaginable that God ſhould deſigne any of his Creatures unto Eternall Life, and yet not know who they are? as Socinus affirmes, who brings in God, as the Platoniſts did of Old, not chuſing of Perſons, but Propoſitions; not deſigning this or that man to Salvation, and ſo to Faith Abſolutely by vertue of his Prerogative; but onelyonly to Salvation Indefinitely upon ſuppoſition of Faith, which whether any will embrace or not, he doth not feare to Aſſert, that God himſelfe doth not know. So careleſſe are men of Gods Honour, while they Study and Contend for their own. For if the Caſe be ſo indeed, God doth onelyonly leave himſelfe in the Darke, and doth not exerciſe his Power and Preſcience about his Nobleſt Creature, Man.
The Doctrine of Ʋniverſall Redemption, though not ſo barefaced, yet labours with the ſame Abſurdity: for if God knowes who ſhall be ſaved, then it is certaine there is no Poſſibility for all; or elſe we muſt conclude Gods Knowledge to be onelyonly Gueſſe; and maintaine a too Apparent Contradiction: for if God knowes who ſhall be ſaved, then it is evident that theſe onelyonly ſhall be ſaved, who are ſo known: whereas if there be a Poſſibility left for all, then it is Certaine, that God did not infallibly know, who they were that ſhould be ſaved; but left the whole to Hazard.
I muſt confeſſe I doe not willingly deſire to deale this way in Reproving any Error: for had I leſſe to ſay in Reaſon then I have, for Gods Eternall Abſolute Election, yet the Scripture being ſo Full and Poſitive in it, to that alone I would reſigne and give up my Faith, and not willingly ſuffer my ſelfe to partake either of their Fate, or of their Folly, who cannot endure to be Taught, but in Spirituall, and therefore Inconceivable Things, would faine be wiſe above what is written.
For that there is a Set and Limited Number appointed to Salvation, appeares from Scripture, in that God is ſaid to Know who are his, 2 Tim. 2, 19. i.e. Not their Natures onelyonly, but their Names alſo: for therefore our Saviour Luc. 10.20. bids his Apoſtles rejoyce in that their Names were written in Heaven, put into Gods Muſter-roll and Catalogue of Eternity, from whence they could never be blotted out.
Known unto the Lord, ſaith the Apoſtle, are all his works foreign from Ever, Act. 15.18. i. e. ſo known as to be diſpoſed and ordered by him; nay therefore known, becauſe ordered, for ſo to diſtinguiſh between Gods Knowledge and his Power as in his Actions ad extrà to ſeparate one from the other, is to ſpeake neither Senſe nor Scripture: for whom God for knew, them, all them, & onelyonly them, not in their Qualifications, but in their Reſpective perſons, did he predeſtine to be conformable to the Image of his Son. Rom. 8.29. Math. 10.30.And if of an Elect perſon all the Haires are Numbred, how much more of Chriſts Myſticall Body, are all the Members numbred? which Body is already compleat as to Gods Purpoſe concerning it, and to Imagine that any ſhall fill a place there, whom God doth not already know as particularly, as if they were Actually Exiſting, is to meaſure Eternity by time, and to make God like our ſelves Fraile and Fallible.
The Reaſon of this is, becauſe every Act of God is Abſolute: as his Nature is, ſo are the Actions which flow from it, Unconditionall and Irreſpective.
For the clearing of which Reaſon, it will be neceſſary to explaine in the Act of Election 1. How God, who Elects, 2. How man, who is elected, are to be Conſidered.
For the Firſt, Many there be that think God in the Act of Election, is to be Conſidered as a Judge; and hence argue againſt this Abſolute and Irreſpective Election from thoſe Known and Obvious places of Scriptures, Gen. 18.25. & Rom. 3.5. Act. 10.30.—Shall not the Judge oſ all the Earth do right? ſhall God accept perſons? or preferre one before another, when all are Equall? how is this Reconcileable to his Juſtice?
I anſwer, that in the Act of Election God is not to be conſidered as a Judge, becauſe
1. A Judge as a Judge, is tied to a Rule, which he may not Tranſgreſſe; but what Rule can be Imagined to Tye God, except what he hath ſet himſelfe? which in the Act of Election, that being Eternall, and flowing onelyonly from the Will of God, cannot rationally be ſuppoſed.
2. The Buſineſſe of a Judge, as a Judge, is to Beſtow Rewards and Puniſhments according to Merit, but in Election the Motive onelyonly on Gods part is Grace, and the End is Glory.
3. God is not at all Obliged to Man; he that made man, may freely appoint him to what Ends he pleaſes, without doing him any Injury: for hath not the Potter power over his Clay? though for a man to plead with God in this Caſe is ſomewhat a worſe Soleciſme, then for Clay to quarrell with the Potter. Since there Matter ſtrives only with its Faſhioner, but here Nothing contends with its Maker. There the Clay though it be not a veſſell of Honour, yet remaines Clay ſtill; but here not the Quality only, but the Subſtance likewiſe is ſubject to the Pleaſure of its Framer.
Laſtly, The Apoſtle, being to give a Reaſon of this Difference between one man and another, aſcribes it altogether to Gods good pleaſure; and for a Proofe of that Aſſertion, he alledges a Saying of God himſelfe Rom. 9.15. I will have Mercy on whom I will have Mercy,
So that the Act of God in chuſing ſome to Everlaſting Life, and refuſing others, is not an Act of Juſtice, for they neither did nor could deſerve it; nor is it properly an Act of Mercy, for that any ſhould be ſaved at all was meerly from Mercy, but that theſe rather then others, was not properly from Mercy' becauſe Mercy is Equall to all that Equally deſerve it, or Equally ſtand in need of it, but here between Equalls a diſtinction is made. Election therefore is an Act of Soveraigne Will, the Apoſtle calls it foreign Eph. 1.5. The good pleaſure of Gods will, which as none can reſiſt, ſo none ought to Queſtion; for neither is Man ſtronger than God, nor ought he to think himſelfe Wiſer. Thus God in the Act of Election is not to be Conſidered ut Judex, ſed ut Dominus; as a Judge, but as a Soveraigne.
For the ſecond, viz. how the Perſons, who are Elected, are to be Conſidered. Some affirme they are to be looked upon as Believers, viz. That God foreſeeing ſome would embrace Faith and Salvation, when it was offered them, he did therefore chuſe ſome unto Everlaſting Life. And this Conceit is not onelyonly maintained by our Moderne Arminians, but, that I may not ſeeme to mince the matter, was in generall the opinion of almoſt all the Greeke and Latine Fathers, except only Auſtine of the Primitive and Purer Times. They who have read them, will affirme as much, and they who doubt may read their Sayings to this Purpoſe, faithfully Collected by Voſſius in his Hiſtoria Pelagiana.
But this Suppoſition, however Plauſible (as indeed what is not, that gives man a Power) and though backed with ſo much Authority, yet ſeems to me to be directly contrary both to Reaſon and Scripture.
Firſt to Reaſon, becauſe
1. This puts ſomething as a Cauſe to move Gods will: for if Faith foreſeen in man were the Cauſe why God choſe him, then ſomething without God ſhall have an Influence upon him: which certainly is very Abſurd, if not Blaſphemus: for if God ſhall be ſuppoſed to take a Reaſon of his Actings from ſomething without himſelfe, that thing muſt needs alter him, and conſequently be greater than he.
Secondly, becauſe this very Faith thus foreſeen is the Gift of God, as the Apoſtle affirmes Eph. 2.8. and none that I know deny it: ſo that if Faith foreſeen were the Cauſe of chuſing any, the Decree of God muſt thus be ordered,— I foreſee that I will give ſuch a one Faith, therefore I decree that I will ſave him, i.e. I decree to give the meanes, before I have yet appointed the End: which is a Method of Marſhalling Gods Decrees, that a knowing Heathen would be aſhamed to think of.
More might be urged, but I haſten to Scripture Confutation: we find our Saviour ſayes of his Diſciples (which who ſees not how Applicable it is to all the Elect) that he choſe them, they had not choſen him, Joh. 15.16. but if Faith foreſeen were a Cauſe, he muſt have ſaid the cleane contrary, for then he would have choſen them, becauſe they had firſt choſe him.
And the Apoſtle John 1 Ep. 4.10. ſayes, this is love, not that we loved God firſt, but that he loved us, and for that reaſon ſent his Son, not as foreſeeing our Affection, but as purſuing the Intent, and procuring in us the Effects of his own.
And the Apoſtle Paul doth every where aſſert Faith to be a Fruit and not a Cauſe of Election; that we are choſen unto Good Works, not for them; i. e, that they who are Predeſtined, ſhall certainly Believe, not they who Believe were therefore Predeſtined; which is the ſumme of his Diſcourſe Eph. 1.
So that in the Act of Election, men are to be conſidered as meerly Paſſive, i.e, as Creatures, not as Believers; as ſuch who were liable to be diſpoſed by God how he pleaſed, but had no Poſſibility of meriting any thing from him.
This is affirmed of the Iſraelites in Generall, Deut. 7. that God choſe them, not becauſe they were better, or more Righteous then other People, but becauſe he ſet his Heart upon them. And leſt they ſhould perhaps pride themſelves with a Conceit, that for their own worth and Excellence this Priviledge was given them, they are expreſſely told there was no ſuch matter, for they were a ſtiffenecked and Rebellious People, Deut. 9.6. Able rather to thwart, and, if poſſible, to undoe Gods Election, then to procure it.
Thus we find Math. 11. that Chriſt preached the Goſpell to Bethſaida, and to them of Capernaum, who were ſo far from meriting, that our Saviour affirmes of them, Sodom and Gomorrah had they enjoyed the like Favour, would have been much more repentantant then they.
And to conclude in Particulars, the Apoſtle Paul handling this very Argument, and intending for ever, ſo far as Scripture evidence will reach, to ſilence the Diſputer of this World, that God alone may have the Glory of his Grace, he inſtances in Jacob, who was by Virtue of this Abſolute Election preferred before Eſau, (the Temporall Condition ſerving to ſhadow out the Eternall) for leſt any Imagination ſhould ariſe, as if Jacob in himſelfe were the more deſerving of the Two, he ſaies it was done before any of them had done either Good or Evill, Rom. 9.11. And if it ſhould be Asked, how it came to paſſe that one was taken, and the other left; what did induce God to put ſuch a Difference between Two, who were Morally Equall, and Naturally Eſau was to have the Advantage, the Apoſtle addes, that it was done to this End, that the Purpoſe of God according to Election might ſtand, not of Workes, but of him that calleth. Wherein the Apoſtle pleading the Cauſe of Gods Honour, and being Jealous of his Prerogative, reſolveth all things into Gods Purpoſe, and referres us thither to ſeek the Ultimate Difference of men's either Temporall or Eternall Condition. And he that will not acquieſce, when he thus finds it written, but will bring his Wit to ſtrive and Wreſtle againſt the Will of God, he cannot alter that, but onelyonly does unhappily evince to himſelfe, that while he continues that Humor, he is not of the Number of Gods Elect, for all that are, a Willing; Humble, and Obedient People.
Againſt this which hath been urged, there is that I know of but one Conſiderable Objection; and that is, if the Number of thoſe which ſhall be ſaved be limited and Certaine, ſo that there is no Poſſibility for more, how comes it to paſſe that the Prophets and Apoſtles, are ſo Importunate, with all indifferently to Come in, and Repent, that they might be ſaved: and God himſelfe is often brought in in Scripture chiding and Expoſtulating with Sinners for deſtroying themſelves, and for refuſing Salvation; which ſeems to be a Vain and Ludicrous thing, if the Number be ſo Set already, that there is no Roome for more.
This Objection is yet made more Tragicall by the many Heavy charges and Enditements, which are drawn up againſt this, as ſome ſtile it, Partiall and Cruell dealing, from the Common Places of Gods Juſtice and Mercy, which men who love themſelves are very willing to Enlarge, and therefore eaſily hearken to thoſe who dare declaime upon ſuch Subjects: But theſe Vaine and Empty Flouriſhes, however inſoluble they may ſeeme to ſome, who are guided by the firſt Impreſſion and ſound of Words, are of no Importance, if we fix Election onelyonly upon Gods Will; for this will preſently cut off all Witty Cavills, if we can prove that God will indeed have it ſo; and therefore I look upon the former Objection as their maine ſtrength, becauſe it immediately tends to Practiſe, and ſeemes to beget this Opinion, that Gods Secret and Revealed will do Thwart & Contradict each other. Therefore I anſwer
1. That though few ſhall be ſaved, and thoſe Few determined, yet becauſe they are unknown to us, we are to look upon all as in a ſaveable Condition. Thus the Prophets and Apoſtles did in their ſo frequent and Repeated Inſtances with thoſe to whom they preached, and their Example we are to follow: For peremptorily to conclude againſt any, and to deny them the meanes of Salvation, becauſe they are not Elected, is an Uncharitable Preſumption in us, which we ſhall more heavily account for, then they will do for their Diſobedience and Unbeliefe.
2. There is no other way for thoſe who are Elected, to come to the Knowledge of the Truth, but by a Generall Propoſall of it Indifferently to all, which is our Saviours meaning in thoſe many Parables, which intimate a Promiſcuous Call; from whence he concludes, that though many are Called, yet few are Choſen; and we may invert the Propoſition thus, though Few are Choſen, yet many muſt be called. In this World the Tares and the Wheat muſt be equally Tended, and though they grow together with ſome diſcernable Difference, yet it is not the Miniſters buſineſſe to make a Finall Sepatation.
Laſtly, There is a Twofold end in Preaching the Goſpell, the firſt and principall is to bring in Gods Elect, but Secondarily it ſerves to condemne the Reprobate, and to make their Damnation Juſt.. For what can they pleade at the laſt day to Juſtifie their Unbeliefe; ſince when they were Called as it were by name, yet they did willingly exclude themſelves, and thereby, as the Apoſtle ſayes of the Jewes here, judged themſelves Ʋnworthy of Eternall Life.
Thus the Apoſtle ſaies that Gods Divinity and Spirituall Being was diſcovered in the Creation: and if it was asked to what Purpoſe, ſince ſo few did either Believe or Worſhip him as they ought, he anſwers, that it was for this End — foreign, Rom. 1.20. That they might have nothing to Pleade, no quirke nor Apology left to Excuſe their Atheiſme and Idolatry.
And if our Goſpell be hid, ſaith he, it is Hid to thoſe which are loſt; 2 Cor. 4.3. diſcovered to them, but hid in them, becauſe they do not take paines, as they ſhould, to ſearch out its inward and Spirituall meaning.
So we are, ſaith he, foreign, a ſweet ſmelling Sacrifice to God, 2 Cor. 11.13. both foreign, and foreign, in the ſaved and in the loſt. i. e. We do God good and acceptable Service, when we preach the Word, whether it ſerves to Save or to Condemne; for in the one Gods Mercy, in the other Gods Juſtice is manifeſted. Thoſe that come in will find mercy, for thereto they were appointed: thoſe that ſtand out, ſhall be ſure of Juſtice, becauſe when they were ſummoned as well as others, yet they would not, becauſe they would not: They did voluntarily contemne the Word of Life, and therefore can blame none but themſelves, if at laſt they find it a Word of Death.
If any think this Harſh and Severe, I cannot deny but it is ſo, and thus the Apoſtle thought it Rom. 9.22. when he ſayes, that God herein did manifeſt foreign his Anger as well as his Power. Nay, he goes ſomewhat farther, and ſpeaking of the ſame Decree, Rom. 11.22. he calls it foreign, the Extreme Rigor and ſharp Severity of God, but from thence he doth not take occaſion to enveigh againſt it, as our Bold and Blaſphemous diſputers doe, but concludes as it were in a Rapture, v. 33. foreign — Oh the Depth &c.
As for thoſe many Expreſſions wherein God is ſaid to declare his willingneſſe that All ſhould be ſaved, (as 1 Tim. 2.4. &c.) they may either be Interpreted of Gods will as declared by the Preachers of it; which is Indefinite to All that Believe and Repent: or elſe, they may be underſtood foreign, and ſpoken after the manner of men, in the ſame ſenſe that God is ſaid to have Eies and Eares and other Bodily Parts, whereby he is pleaſed to render himſelfe Intelligible by us. For if God did indeed Will the Salvation of All, then it is Certaine that All would be ſaved, for God can do whatever he wills: but ſince it is manifeſt that All are not Saved, it is evident likewiſe that God did not will All ſhould be ſaved, for who hath reſiſted his Will?
As for that Velleity, i.e. a kind of Longing, Wiſhing, or Woulding diſpoſition in God, which ſome raſhly bring in to ſalve their Phenomena by, ſince it is Ineffectuall and conſequently Imperfect, it is altogether unfit to be aſcribed to God, for it is nothing elſe but Infirmity and Want of Power in Man.
So much for the Firſt Obſervation.
D. 2. The ſecond Obſervation was this, that the Reaſon why one man believes, i. e. embraces the meanes of Salvation, and another doth not, is finally to be reſolved into Gods eternall Election of the one, and Reprobation of the other: or more briefly thus, that onelyonly thoſe who are ordained unto eternall Life, either do or can believe.
And the Reaſon is briefly this, becauſe onelyonly thoſe who are deſigned to the End, ſhall be made effectuall Partakers of the Meanes which leads unto it.
Thus our Saviour Math. 13. rendring a Reaſon why ſome did not underſtand his Doctrine, he gives this, becauſe to them it was not given: and the Apoſtle calls the Goſpell a Savour of Life, onelyonly foreign to the Saved. 1 Cor. 1 (i. e.) Actually deſigned to Salvation. And the ſame Apoſtle exhorting the Theſſalonians to Faith and Love, he gives this as a Motive, 1 Theſ. 9. becauſe they were not appointed to Wrath, but to obtaine Salvation by Jeſus Chriſt. Where by the way, we may take notice, that a Certaine Knowledge of our Eternall Election is ſo far from hindering any in the Practiſe of Godlineſſe, that it is by the Apoſtle uſed as an Argument to quicken their Endeavour; as if he had ſaid, becauſe God hath Appointed you unto Eternall Life, therefore labour after the Meanes which leads unto it.
There is a ſetled Chaine and Connexion of Cauſes, which do immutably inferre one another: To be ſaved preſuppoſes Obedience, That, Faith; That, the Gift of God, and that runs up to the Higheſt Link, which is the Grace and Favour of God to every poor believer. It is certaine that foreign, all have not the Grace, becauſe they want the Gift of Faith: that being not thrown at Randome on all, but reſerved as a Peculiar Bleſſing for Gods choſen ones; and them he calls, while he leaves others to their Naturall Hardneſſe and Impenitence.
It is not in Vaine or Figuratively ſpoken onelyonly 2 Cor. 5.17. that every Believer is foreign, ſaid to be new borne, againe created and Faſhioned &c. but theſe Phraſes imply this Neceſſary Truth, that as none but thoſe who are created men, can put forth the Acts of men, and ſuch Creation they could not procure nor contribute to themſelves, becauſe as yet they were not; ſo none but thoſe who are Created unto Good Workes, can live in them, becauſe Naturally they want a Principle, whereby they ſhould underſtand or Reliſh them. And this is the Benefit of that Eternall Election, whereby God workes in all that he loves all their workes both in them and for them, Phil. 2.13. that they might know and Confeſſe to the praiſe of his Glorious Grace, that it is not in him that Wills, nor in him that Runs, but only in God that ſhewes Mercy, Rom. 9.16.
Before I make any Uſe, I muſt prevent an Objection, which every man Naturally is ready to Urge, and not to take Notice of it, were to prevaricate with the Truth. The Objection is this, if it be ſo that Some, and that a Limited Number are Appointed to Life, and onelyonly ſuch can believe, then it follows that we may live as we liſt, for if we are Appointed to Life we ſhall be ſaved, God will in his good time Accompliſh his Purpoſe concerning us, which all our Endeavour can neither Promote nor Alter.
To this Objection which moſt Carnall Minds do not onelyonly Reaſon but Live by, I may Anſwer as the Apoſtle did, when having aſſerted the Freeneſſe of Grace, and how altogether undeſerved it was on our part, he brings in a profane perſon asking this Queſtion, ſhall we continue in Sin, that Grace may Abound? Rom. 6. i.e. what ſhall we put God to it, and Try if we can Out-ſin the Riches of his Mercy? To this the Apoſtle replies only foreign, let it not be, or it may not be ſuch a Thought can never ariſe in any ones Heart, who does Truly underſtand what Mercy meanes.
So may I ſay here, if any who conceives himſelfe Elected, ſhall draw this Concluſion from hence, becauſe God hath choſen me, and I am ſure of my Salvation, therefore I will run on and provoke him daiely, and ſtrive as it were, to blot out and Croſſe his Decree: foreign, Thou canſt not do it, thou canſt not apprehend that God loved thee with an everlaſting loves, and ſingled thee out from the lumpe of mankind when ſo many millions were to be undone eternally, but it will worke upon thee, and melt all thy affections into a gratefull returne of ſervice unto that God, to whom thou art obliged for ſo infinite and undeſerved mercy.
But if any who hath a mind to live wickedly ſhall Argue—If If I am not deſigned to life I ſhall be damned, let me do what I can—I anſwer
Firſt, that there is no poſſibylity for any truth to be ſo cleare, but that evill men may abuſe it to their own deſtruction: and I believe every one ſees how the making Gods decrees conditionall will lead a corrupt mind to the ſame Inference, For he may as well ſay—If God foreſee, that I ſhall believe, I ſhall believe; and ſo in the meane while take his liberty; But
Secondly, Conſider that as Gods decree of Election hath no influence to Neceſſitate the will of any, but he that believes though ordained to it, yet believes freely and willingly; ſo the Decree of Reprobation hath no influence at all to the Damning of any: becauſe though thoſe who are Reprobated ſhall certainely be damned, yet ſentence ſhall not paſſe upon them according to the act of Gods Reprobation, but according to the merit of their works. Gods decree is made by power, but it's executed by Law; and therefore while thy damnation is yet uncertaine, doe not diſpute thy ſelfe into ſuch a ſtate, as to endeavour to make it juſt.
Laſtly, The Rule of our Obedince is not Gods decree but Gods command. Moſes when he had given the Law, exhorts them to walke according to it, and to check their Inquiſitiveneſſe, tells them that they were not to Aſcend into Heaven, there to pry and ſearch into Gods Decree concerning themſelves, but the word was nigh them, in their hearts that they might do it, Deut. 11.12.
And the reaſon is bottomed upon that eternall and unanſwerable truth—Secret things belong to God, but things revealed to us—that they may be our rule to walke by.
So that in ſhort we are ſo to aſcribe all Power & Praiſe to God, as to looke upon and acknowledge him the great and ſupreme diſpoſer of all things—but yet we are ſo to live in our obedience and ſubmiſſion to his command, as if nothing was at all decreed concerning us, but that we were wholly left to the counſell and power of our own will.
For if we conclude againſt our ſelves, and live like reprobates, we are ſure to periſh.
But if with hearty and zealous endeavour we ſtrive to doe the will of God, and leave the event unto his mercifull providence, againſt ſuch, I dare boldly affirme it, there is no condemnation, and the world ſhall ſooner periſh then ſuch a ſoule miſcarry.
Therefore the Ʋſe I ſhall make of this diſcourſe, ſo neceſſary for theſe cavilling times, is to exhort us all that we would leave off diſputing and fall to practiſe.
Since it is certaine that the foundation of God ſtandeth ſure which is this, that God knoweth who are his,—i. knoweth them definitely, we may vexe and diſtemper our ſelves by wrangling, but we ſhall not be able to ſhake or alter that.
All the while we are diſputing we are like Abrahams Ram caught by the hornes in the Thicket, when we ſhould be offered up in ſacrifice, we are vainly ſtrugling to entangle and ſnare our ſelves with our own Dilemmas.
It would be counted madneſſe in a Traveller, who has a great way to goe, and but a little time to performe his Journies in, if he ſhould leave his road, and needleſſely run into a wood, where, beſides the troubleſomeneſſe of the paſſage, he is ſure to looſe his time, if not himſelfe, and in the end ſit down to lament his folly.
No leſſe unwiſe are we if we leave the ſafe and known path of Gods Commandments, to wander in the endleſſe maze and Labyrinth of Gods decrees.
If in worſhip, when a man ſtrives to ſerve God more ſtrictly or in a more ſpecious manner then the rule warrants him, his whole devotion is ſlighted with a Quis Requiſivit haec? who bad you trouble your ſelfe with theſe things? how much more ſeverely ſhall he be reproved, who ventures upon a forbidden as well as undoing curioſity?
In ſhort all the while we are arguing, we are out of Gods way; and in the way onelyonly of our own inventions; and till we get out of it, we may juſtly feare that the iſſue will be, confuſion, amazement, doubting, and at laſt deſpaire.
If men would but once foreign be ſober in their reaſonings, it would appeare but a modeſt requeſt, that God and his word alone ſhould have the honour, above and beyond our private conceptions. For he will be found juſt, when he comes to Judgment, but woe be to that man who daires arraign him?
Whatever vaine men may anogate to themſelves, and upon the confidence of ſuperficiall and empty Rhetorick, venture to entern edle with, and to paſſe their cenſure upon matters ſo infinitely above their reach, yet they will find at laſt, that obedience is better then knowledge, that ſelfe denyall is the onelyonly Goſpell-ſacrifice, and of all Chriſtians, the humbleſt Chriſtian is the beſt. Therefore
Secondly, Since there are certaine Number appointed unto Eternall Life, let us give our ſelves no reſt, till we can comfortably pronounce to our ſelves that we are of that Number.
Many are the ſignes by which a man may judge of his eternall condition, and one of them is expreſſed here in the Text—That who were Ordained unto Eternall life believed—i. Believed the word of the Lord, concerning ſalvation by Chriſt.
So that goe preſently and aske your ſelves this queſtion, do I believe? i. Am I willing to receive Chriſt, and Salvation? Yes, perhaps you will ſay, I am willing.
Then go on farther and aske, but am I willing to receive Chriſt upon his owne Termes, to acknowledge my owne wretchedneſſe without him, to fly to him, as I would to Shore out of a Tempeſt? Do I ſee my ſelfe in ſo Undone and loſt a Condition, that nothing but his ſatisfaction can relieve me? then goe to Chriſt, he calls thee, he calls thee as effectually, as if thou heardſt a voyce from Heaven ſaying Come: Come unto me thou weary and laden Soule and I will give thee reſt, Mat: 2.28. Come with all thy Sins, nay with all thy Feares upon thee; and I will take thy Burden, I will ſettle thy Diſtractions, and ſpeake to thy ſoule in the midſt of its Diſquiets, Soule be at peace, I can make up all thy Wants, and am able to ſave to the uttermoſt.
If after this thou canſt be content with nothing but Chriſt, if thou art willing to quit all for him, and to count the world only as a ſtage, where either thy Faith or Patience muſt be daily exerciſed: if thou doſt find that ſweetneſſe in the Face of a Reconciled God, as no earthly enjoyment could bribe thee to a willing commiſſion of any knowne ſin againſt him, then goe and enter into thy Reſt, and take an earneſt of thy future joy. For if the caſe be thus with thee, and thou perſevereſt in it, Heaven and Happineſſe are as ſurely thine as if thou wert allready there and even while thou liveſt, thou art placed in ſo high a ſphere of Felicity and content, as all the laboured and periſhing comforts of this world, cannot amount to fill up one minute of thy entire ſatisfaction.
This deſerves to be more particularly inſiſted upon, and ſome motives likewiſe might be uſed to preſſe all unto this duty of examining their future ſtate.
But certainly they who know what Eternity is, and how neare they are to it, how every minute, for ought they know, may waſt them thither, they will not long put off or deferre the enquiry: for all the while they doe ſo, they evince to themſelves that they have no lot nor portion in the Heavenly Inheritance. For though both Grace and Glory are beſtowed Freely, yet wee may ſadly conclude, that they are not deſigned for thoſe who looke not after them.
FINIS.
End of the text · Edward Bagshaw, Concerning Gods Decrees (1659)