A Body of Divinity, Vol. 1 of 4

The influence which the different sentiments of men, in matters of religion, have, for the most part, on their temper and behaviour towards one another, affords very little ground to expect that any attempt to explain or defend the most important doctrines of Christianity, should not be treated with dislike and opposition by some, how much soever it may afford matter of conviction to others. This consideration would have put a stop to my pen, and thereby saved me a great deal of fatigue, in preparing and publishing the following sheets, had it not been over-balanced by what I cannot, at present, think any other than a sense of duty, in compliance with the call of providence. I heartily wish there were no occasion to vindicate some of the great doctrines of the gospel, which were more generally received in the last age, than at present, from misrepresentation, as though the method in which they had been explained led to licentiousness, and the doctrines themselves, especially those of election, particular redemption, efficacious grace, and some others, that depend upon them, were inconsistent with the moral perfections of the divine nature: these are now traduced by many, as though they were new and strange doctrines, not founded on scripture, nor to be maintained by any just methods of reasoning deduced from it, or as if the duties of practical religion could not be inculcated consistently therewith. If this insinuation were true, our preaching would be vain, our hope also vain, and we should be found false witnesses for God, and have no solid ground whereon to set our feet, which would be a most tremendous thought. And, if this be not sufficient to justify my present undertaking, I have nothing to allege of equal weight.

I must confess, that when I took the first step, in order to the setting this design on foot, by consenting that proposals ivshould be printed, about two years since, I reckoned it little other than an expedient to disengage myself from any farther thoughts, and my friends from any expectation of it, which I could not well do, but by having a proof of the backwardness of persons to encourage, by subscription, a work which would be so very expensive to the undertakers; but, the design being countenanced, beyond what I could have imagined, and numbers subscribed for, with more expedition than is usual, I was laid under an obligation immediately to prepare my notes for the press, and set forward the work, which, through the divine goodness, has been thus far carried on; and I cannot but take occasion to express my grateful acknowledgment of the respect that has been shewed me, by those who have encouraged this undertaking. If it may answer their expectation, and subserve their spiritual advantage, I shall count my labour well employed, and humbly offer the glory thereof, as a tribute due to God, whose interest is the only thing that demands all our time, strength, and utmost abilities. If I may but have a testimony from him that I have spoken nothing concerning him that is a dishonour to his name, unbecoming his perfections, or that has a tendency to lead his people out of the right way to the glorifying and enjoying of him, my end is fully answered. Whatever weakness I have discovered, arising from mine inequality to the greatness of the subjects insisted on, I hope to obtain forgiveness thereof from God, whose cause I have endeavoured to maintain; and, to be excused by men, as I may truly say, I have not offered, either to him or them, what cost me nothing. I have, as far as I am able, adapted my method of reasoning to the capacities of those who are unacquainted with several abstruse and uncommon words and phrases, which have been often used by some who have treated on these subjects, which have a tendency rather to perplex, than improve the minds of men: terms of art, as they are sometimes called, or hard words, used by metaphysicians and schoolmen, have done little service to the cause of Christ.

If I have explained any doctrine, or given the sense of any scripture in a way somewhat different from what is commonly received, I have never done it out of the least affectation of singularity, nor taken pleasure in going out of the beaten path, having as great a regard to the footsteps of the flock, as is consistent with that liberty of thinking and reasoning, which we are allowed to use, who conclude nothing to be an infallible rule of faith, but the inspired writings.

As to what I have advanced concerning the eternal generation of the Son, and the procession of the Holy Ghost, I have thought myself obliged to recede from some common modes of explication, which have been used, both by ancient and modern vwriters, in insisting on these mysterious doctrines, which, probably, will appear, if duly weighed, not to have done any great service to the cause, which, with convincing evidence, they have maintained; since it is obvious that this is the principal thing that has given occasion to some modern Arians to fill the margins of their books with quotations, taken out of the writings of others, whom they have either, without ground, pretended to have been on their side of the question, or charged with plucking down with one hand, what they have built up with the other.

Whether my method of explaining these doctrines be reckoned just, or no, I cannot but persuade myself, that if what I have said, concerning the subordination of these divine persons, be considered in any other view, than as an explication of the Sonship of Christ, and the procession of the Holy Ghost, it will not be reckoned a deviating from the common faith of those who have defended the doctrine of the ever-blessed Trinity; and, if it be an error to maintain that these divine persons, as well as the Father, are independent, as to their personality, as well as their essence, or to assert that the manner of their having the divine essence, as some express it, is independent, as well as the essence itself, then what I have delivered, on that subject, is to no purpose, which, when I am convinced of, I shall readily acknowledge my mistake, and count it an happiness to be undeceived.

As to what respects the decrees of God, and more particularly those that relate to angels and men, and his providence, as conversant about sinful actions, and the origin of moral evil, I have endeavoured to account for them in such a way, as, I trust, does not in the least, infer God to be the author of sin; nor have I, in any instance, represented God as punishing sin, or determining to do it, out of his mere sovereignty, as though he designed to render his creatures miserable, without considering them as contracting guilt, and thereby procuring this to themselves. And, when I have been led to insist on the freeness of divine grace, and the covenant of grace, as made with Christ, and, in him, with the elect, and maintained the absoluteness and independency hereof on the will of man to render it effectual to salvation, I have, notwithstanding, said as much as is necessary concerning the conditionality of our claim to the blessings thereof, and the inseparable connexion that there is between practical religion and salvation, which fences against the charge that is often brought against this doctrine, as though it led to licentiousness. This I could not omit to mention, that the reader might not entertain groundless prejudices against some of the doctrines insisted on, before he duly weighs the method in which they are handled, or considers whether my videfence of them against the popular objections, of that or any other kind, be just or no. Some, it may be, will see reason to conclude that it is; and others, who think that there are many unsurmountable difficulties on our side of the question, may be convinced, that there are difficulties of another nature, as great, if not greater, attending the opposite scheme, which they themselves maintain. But this I rather chuse to submit to the impartial judgment of those who are not disposed to condemn a doctrine, without desiring to know what may be said in its defence.

As to what concerns the work in general, it may be observed, that when I have occasion to illustrate an argument, by making use of any criticism that may be of advantage to it, or to give the sense of ancient writers, either for or against what I have laid down, I have inserted it in Italics in the notes, that it might not appear to be a digression, or break the thread of the discourse.

Though the title of every page mentions only the general subject of the question, there is a table prefixed to each volume, that comprises the contents thereof, laid down in such a form, as that the reader may easily see the heads of argument, under every question, in their proper method and connexion.

And, at the end, there is an index of scriptures, in which only those are inserted that are either more largely or concisely explained. This, together with the table, was drawn up by a kind brother, which I thankfully acknowledge, as having afforded me more leisure to attend to the work itself.^[1]

As to what concerns the second edition,^[2] it was undertaken at the request of some who did not expect that the former would be so soon out of print. That which gives me great satisfaction is, the acceptance it has met with from many judicious divines and others, in North-Britain; and I cannot but reckon the honour that the learned professors in the university of Aberdeen did me, in signifying their approbation of it, much more to be desired, than the highest titles that could have been conferred upon me without it.

I have nothing farther to trouble the reader with in this preface; but would only request of him, that, what thoughts soever he may entertain concerning the way in which I have endeavoured to state and defend some great and important truths, he would search the scriptures, and explain them agreeably to the divine perfections, and not think the worse of the gospel, which stands upon a firmer basis, than the weak efforts of fallible men, who use their best endeavours to defend it. If we had not a viisurer rule of faith, than the methods of human reasoning, religion would be a matter of great uncertainty, and we should be in danger of being tossed to and fro, and carried about with every wind of doctrine. But our best security against this, will be our having hearts established with grace, and rightly disposed to make a practical improvement of what we learn; and, if we are enabled to follow on to know the Lord with minds free from prejudice, and, if under a due sense of our weakness, we humbly present our supplications to him, who is able to make us wise to salvation, we may then hope to attain to that knowledge of the truth, as it is in Jesus, which shall be attended with peace and comfort here, and crowned with blessedness and glory hereafter.

May the great God, in whose hand is the life and usefulness of all men, succeed, with his blessing, what is humbly offered to his service, so far as it is adapted thereunto, and approved of by him, that hereby it may be conducive to the spiritual advantage of professing families, and the rising generation.

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Quest. II. How doth it appear that there is a God?

Answ. The very light of nature in man, and the works of God, declare that there is a God; but his word and Spirit only, do sufficiently and effectually reveal him unto men for their salvation.

Before we enter on the proof of this important doctrine, let it be premised, that we ought to be able to prove by arguments, or give a reason of our belief that there is a God.

211. Because it is the foundation of all natural and revealed religion; and therefore it must not be received merely by tradition, as though there were no other reason why we believe it, but because others do so, or because we have been instructed herein from our childhood; for that is unbecoming the dignity and importance of the subject, and would be an instance of great stupidity, especially seeing we have so full and demonstrative an evidence thereof, taken from the whole frame of nature; in which there is nothing but what affords an argument to confirm our belief that there is a God.

2. There is a great deal of atheism in our hearts, by reason whereof we are prone sometimes to call in question the being, perfections, and providence of God. To which we may also add, that the Devil frequently injects atheistical thoughts into our minds; which is a great affliction to us, and renders it necessary that we should use all possible means for our establishment in this great truth.

3. The abounding of atheism in the world, and the boldness of many in arguing against this truth, renders it necessary that we should be able to defend it, that we may stop the mouths of blasphemers, and so plead the cause of God, and assert his being and perfections against those that deny them; as Psal. xiv. 1. The fool, who saith in his heart there is no God.

4. This will greatly tend to establish our faith in those comfortable truths that arise from our interest in him, and give us a more solid foundation for our hope, as excited by his promises, which receive all their force and virtue from those perfections which are implied in the idea of a God.

5. This will make us set a due value on his works, by which we are led to conclude his eternal power and Godhead, and so to admire him in them, Job xxxvi. 24. Remember that thou magnify his work, which men behold.

We shall now consider those arguments mentioned in this answer, by which the being of a God may be evinced; as,

I. From the light of nature in man, by which we understand that reason which he is endowed with, whereby he is distinguished from, and rendered superior to, all other creatures in this lower world, whereby he is able to observe the connexion of things, and their dependence on one another, and infer those consequences which may be deduced from thence. These reasoning powers, indeed, are very much sullied, depraved, and weakened, by our apostacy from God, but not wholly obliterated; so that there are some remains thereof, which are common to all nations, whereby, without the help of special revelation it may be known that there is a God.

But this either respects the principle of reasoning, which we were born with, upon the account whereof infants are called intelligent 22creatures; or the exercise thereof in a discursive way, in the adult, who only are capable to discern this truth, which they do more or less, in proportion to their natural capacity, as they make advances in the knowledge of other things. Now for the proof of the being of a God from the light of nature, let the following propositions be considered in their respective order.

1. There hath been, for many ages past, a succession of creatures in the world.^[9]

2. These creatures could not make themselves, for that which is nothing cannot act; if it makes itself, it acts before it 23exists; it acts as a creator before it exists as a creature; and it must be, in the same respect, both a cause and an effect, or it must be, and not be, at the same time, than which nothing can be more absurd; therefore creatures were made by another, upon which account we call them creatures.

3. These creatures could not make one another; for to create something out of nothing, or out of matter altogether unfit to be made what is produced out of it, is to act above the natural powers of the creature, and contrary to the fixed laws of nature; and therefore is too great a work for a creature, who can do nothing but in a natural way, even as an artificer, though he can build an house with fit materials, yet he cannot produce the matter out of which he builds it; nor can he build it of matter unfit for his purpose, as water, fire, air, &c. All creatures act within their own sphere, that is, in a natural way: but creation is a supernatural work, and too great for a creature to perform; therefore creatures cannot be supposed to have made one another.

4. If it was supposed possible for one creature to make another, then superiors must have made inferiors; and so man, or some other intelligent creature, must have made the world: but where is the creature that ever pretended to this power or wisdom, so as to be called the Creator of the ends of the earth.

5. If any creature could make itself, or other creatures of the same species, why did he not preserve himself; for he that can give being to himself, can certainly continue himself in being? or why did he not make himself more perfect? Why did he make himself, and other creatures of the same species, in such a condition, that they are always indigent, or stand in need of support from other creatures.

24Or farther, supposing the creature made himself, and all other things, how comes it to pass that no one knows much of himself comparatively, or other things? Does not he that makes things understand them? therefore man could not make himself, or other creatures.

6. It follows therefore from hence, that there must be a God, who is the first cause of all things, necessarily existing, and not depending on the will of another, and by whose power all things exist; Of him, and through him, and to him are all things, Rom. xi. 36. In him we live, and move, and have our being, Acts xvii. 28.

Thus much concerning the more general method of reasoning, whereby the light of nature evinces the being of a God; we proceed,

II. To consider more particularly how the being of God may be evinced from his works. The cause is known by its effects; since therefore, as was but now observed, creatures could not produce themselves, they must be created by one who is not a creature.

Now, if there be no medium between God and the creature, or between infinite and finite, between a self-existent or underived, and a derived being; and if all creatures exist, as has been shewn, by the will and power of their Creator, and so are finite and dependent; then it follows, that there is one from whom they derived their being, and on whom they depend for all things; that is, God. This is usually illustrated by this similitude. Suppose we were cast on an unknown island, and there saw houses built, but no men to inhabit them, should we not conclude there had been some there that built them? Could the stones and timber put themselves into that form in which they are? Or could the beasts of the field build them, that are without understanding? Or when we see a curious piece of workmanship, as a watch, or a clock, perform all its motions in a regular way, can we think the wheels came together by chance?^[10] should we not conclude that it was made by one 25of sufficient skill to frame and put them together in that order, and give motion to them? Shall the clay say to him that fashioned 26it, What makest thou, or thy work, He hath no hands? Isa. xlv. 9.

27This leads us to consider the wisdom of God in his works, which demonstrates his being. This the Psalmist mentions 28with admiration, Psal. civ. 24. O Lord, how manifold are thy works; in wisdom hast thou made them all! When we see letters 29put together, which make words or sentences, and these a book, containing the greatest sense, and the ideas joined together in the most beautiful order, should we not conclude that some man, equal to this work, had put them together? Even so the wisdom that shines forth in all the parts of the creation, proves that there is a God. This appears,

In the exact harmony and subserviency of one part of the creation to another, Hos. ii. 21, 22. I will hear, saith the Lord; I will hear the heavens, and they shall hear the earth. And the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel. One part of this frame of nature ministers to another. Thus the sun, and other heavenly bodies, give light to the world, which would be no better than a cave or dungeon without them; and afford life and influence to plants and trees; and maintain the life of all living creatures. The clouds send down rain that moistens the earth, and makes it fruitful; and this is not poured forth by whole oceans together, but by small drops, Job xxxvi. 27. He maketh small the drops of water; they pour down rain according to the vapour thereof; and these are not perpetual, for that would tend to its destruction. The moist places of the earth, and the sea supply the clouds with water, that they may have a sufficient store to return again to it. The air fans and refreshes the earth, and is necessary for the growth of all things, and the maintaining the life and health of those that dwell therein. This subserviency of one thing to another is without their own design or contrivance; for they are not endowed with understanding or will; neither doth this depend on the will of the creature. The sun doth not enlighten or give warmth to the world, or the clouds or air refresh the earth at our pleasure; and therefore all this is subject to the order and direction of one who is the God of nature, who commands the sun, and it shineth, and the clouds to give rain at his 30pleasure. It is he that gave the regular motion to the heavenly bodies, and, by his wisdom, fixed and continues the various seasons of the year, summer and winter, seed-time and harvest, day and night, and every thing that tends to the beauty and harmony of nature; therefore these curious, and never-enough to be admired, works, plainly declare that there is a God. This is described with unparalleled elegancy of style, Job xxxvii. 9, &c. Out of the south cometh the whirlwind; and cold out of the north. By the breath of God, frost is given; and the breadth of the waters is straitened. Also by watering he wearieth the thick cloud; he scattereth his bright cloud. Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge? How thy garments are warm when he quieteth the earth by the south-wind?^[11]

31But that we may farther evince this truth, we shall lay down the following arguments to prove the being of a God, which appears,

32I. From those creatures that are endowed with a lower kind of life than man.

1. No creature can produce a fly or the least insect, but according to the fixed laws of nature; and that which we call life, or the principle of their respective motion and actions, none but a God can give; so that his being is plainly proved, from all living creatures below man, which are subservient, many of them, to one another, and all to man, and that not by our ordering; therefore this is done by the hand of him who is the God of nature.

2. The natural instinct of living creatures, every one acting according to its kind; and some of the smallest creatures producing things that no human art can imitate, plainly proves a God. Thus the bird in building its nest; the spider in framing its web; the bee in providing store-houses for its honey; and the ant in those provisions which it lays up in summer against 33winter; the silk-worm in providing cloathing for man, and in being transformed into various shapes, and many others of smaller sort of creatures, that act in a wonderful way, without the exercise of reason or design, these all prove the being of God.

3. The greater, fiercer, or more formidable sort of living creatures, as the lion, tiger, and other beasts of prey, are so ordered, that they fly from man, whom they could easily devour, and avoid those cities and places where men inhabit, that so we may dwell safely. They are not chased into the woods by us; but these are allotted, as the places of their residence by the God of nature.

4. Those living creatures that are most useful to men, and so subject to them, viz. the horse, camel, and many others, these know not their own strength, or power, to resist or rebel against them; which is ordered by infinite wisdom: and there are many other instances of the like nature, all which are very strong arguments to prove that there is a God, whose glory shines forth in all his works.

II. From the structure of human bodies, in which respect we are said to be fearfully and wonderfully made; this, if it be abstractedly considered without regard to the fixed course and laws of nature, exceeds the power and skill of all creatures, and can be no other than the workmanship of a God, and therefore is a demonstration of his being and perfections. No man ever pretended to give a specimen of his skill therein. The finest statuaries or limners, who have imitated or given a picture, or representation of human bodies, have not pretended to give life or motion to them; herein their skill is baffled. The wisest men in the world have confessed their ignorance of the way and manner of the formation of human bodies; how they are framed in their first rudiments, preserved and grow to perfection in the womb, and how they are increased, nourished, and continued in their health, strength, and vigour for many years. This has made the inquiries of the most thoughtful men issue in admiration: herein we plainly see the power and wisdom of God, to which alone it is owing.

Here it may be observed, that there are several things very wonderful in the structure of human bodies, which farther evince this truth. As,

1. The organs of sense and speech.

2. The circulation of the blood, and the natural heat which is preserved for many years together, of which there is no instance but in living creatures. Even fire will consume and waste itself by degrees, and all things, which have only acquired heat, will soon grow cold; but the natural heat of the body of man is preserved in it as long as life is continued.

343. The continual supply of animal spirits, and their subserviency to sense and motion.^[13]

4. The nerves, which, though small as threads, remain unbroken, though every one of these small fibres performs its office, and tends to convey strength and motion to the body.

5. The situation of the parts in their most proper place: the internal parts, which would be ruined and destroyed if exposed to the injuries that the external ones are: these are secured in proper inclosures, and so preserved, Job x. 11. Thou hast cloathed me with skin and flesh, and hast fenced me with bones and sinews.

6. All the parts of the body are so disposed, that they are fitted for their respective uses, as being situate in those places which render them most fit to perform their proper actions.

7. The differing features of different bodies, so that we scarce see persons in all respects alike, is wonderful, and the result of divine wisdom: for even this is necessary for society, and our performing the duties we owe to one another.

8. The union of this body with the soul, which is a spirit of a very different nature, can never be sufficiently admired or accounted for; but gives us occasion herein to own a superior, infinitely wise being. Which leads us,

III. To consider how the being of God may be evinced from the nature of the soul of man. He is said, Zech. xii. 1. To have formed the spirit of man within him. And hereby his power and wisdom, and consequently his being, is declared. For,

1. The nature of a spiritual substance is much less known than that of bodies; and therefore that which we cannot fully understand, we must admire.

If the wisdom and power of God is visible in the structure of our bodies, it is much more so in the formation of our souls; and since we cannot fully describe what they are, and know little of them but by their effects, certainly we could not form them; and therefore there is a God, who is the Father of spirits.

2. The powers and capacities of the soul are various, and very extensive.

(1.) It can frame ideas of things superior to its own nature, and can employ itself in contemplating and beholding the order, beauty, and connexion of all those things in the world, which are, as it were, a book, in which we may read the divine perfections, and improve them to the best purposes.

(2.) It takes in the vast compass of things past, which it can reflect on and remember, with satisfaction, or regret: and it can look forward to things to come, which it can expect, and accordingly conceive pleasure or uneasiness in the forethoughts thereof.

35(3.) It can chuse or embrace what is good, or fly from and reject what is evil and hurtful to it.

(4.) It is capable of moral government, of conducting itself according to the principles of reason, and certain rules enjoined it for the attaining the highest end.

(5.) It is capable of religion, and so can argue that there is a God, and give him the glory that is due to his name, and be happy in the enjoyment of him.

(6.) It is immortal, and therefore cannot be destroyed by any creature; for none but God has an absolute sovereignty over the spirits of men; No man hath power over the spirit to retain the spirit; neither hath he power in the day of death, Eccles. viii. 8.

IV. From the nature and office of conscience, which is that whereby the soul takes a view of itself, and its own actions, as good or evil; and considers itself as under a law to a superior being, from whom it expects rewards or punishments; and this evidently proves a God. For,

1. Conscience is oftentimes distressed or comforted by its reflection on those actions, which no man on earth can know: and therefore when it fears punishment for those crimes, which come not under the cognizance of human laws, the uneasiness that it finds in itself, and its dread of punishment, plainly discovers that it is apprehensive of a divine being, who has been offended, whose wrath and resentment it fears. All the endeavours that men can use to bribe, blind, or stupify their consciences, will not prevent these fears; but the sad apprehension of deserved punishment, from one whom they conceive to know all things, even the most secret crimes committed, this makes persons uneasy, whether they will or no. Whithersoever they fly, or what amusement soever they betake themselves to, conscience will still follow them with its accusations and dread of divine wrath: The wicked are like the troubled sea, when it cannot rest, Isa. lvii. 20. A dreadful sound is in his ears; in prosperity the destroyer shall come upon him, Job xv. 21. Terrors take hold of him as waters, a tempest stealeth him away in the night. The east-wind carrieth him away, and he departeth; and as a storm hurleth him out of his place. For God shall cast upon him, and not spare; he would fain flee out of his hand, Job xxvii. 20, 21, 22. The wicked flee when no man pursueth, Prov. xxviii. 1.

And this is universal, there are none but are, some time or other, liable to these fears, arising from self-reflection, and the dictates of conscience; the most advanced circumstances in the world will not fortify against, or deliver from them, Acts xxiv. 25. As Paul reasoned of righteousness, temperance, and judgment to come, Felix trembled. Even Pharaoh himself, the most hard-hearted sinner in the world, who would fain have forced 36a belief upon himself that there is no God, and boldly said, Who is the Lord, that I should obey him? yet he could not ward off the conviction that there is a God, which his own conscience suggested. Therefore he was forced to say, Exod. ix. 27. I have sinned this time; the Lord is righteous, and I and my people are wicked. And indeed all the pleasures that any can take in the world, who give themselves up to the most luxurious way of living, cannot prevent their trembling, when conscience suggests some things terrible to them for their sins. Thus Belshazzar, when in the midst of his jollity and drinking wine, having made a great feast to a thousand of his lords, when he saw the finger of a man’s hand upon the wall, it is said, Dan. v. 6. The king’s countenance was changed, and his thoughts troubled him; so that the joints of his loins were loosed, and his knees smote one against another.

Thus concerning those dictates of conscience, which make men very uneasy, whereby wicked men are forced to own that there is a God, whether they will or no; we now proceed to consider good men, as having frequently such serenity of mind and peace of conscience, as affords them farther matter of conviction concerning this truth. It is, indeed, a privilege that they enjoy, who have the light of scripture revelation, and so it might have been considered under a following head; but since it is opposed to what was but now brought, as a proof of the being of a God, we may here observe, that some have that composure of mind, in believing and walking closely with God, as tends to confirm them yet more in this truth. For,

(1.) This composure of mind abides under all the troubles and disappointments they meet with in the world: those things which tend to disturb the peace of other men, do not so much affect them; He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord, Psal. cxii. 7. And as this peace abides under all the troubles of life, so it does not leave them, but is sometimes more abundant, when they draw nigh to death.

(2.) It is a regular and orderly peace that they have, accompanied with grace, so that conscience is most quiet when the soul is most holy; which shews that there is a hand of God in working or speaking this peace, as designing thereby to encourage and own that grace which he has wrought in them: Rom. x. 13. thus the God of hope is said to fill us with all joy and peace in believing.

(3.) Let them labour never so much after it, they can never attain this peace, without a divine intimation, or God’s speaking peace to their souls; therefore when he is pleased, for wise ends, to withdraw from them, they are destitute of it; so that God is hereby known by his works, or by those influences of his grace, whereby he gives peace to conscience.

37V. The being of a God appears from those vast and boundless desires, which are implanted in the soul; so that it can take up its rest, and meet with full satisfaction, in nothing short of a being of infinite perfection: therefore there is such an one, which is God. This will farther appear if we consider,

1. We find, by experience, that though the soul, at present, be entertained, and meets with some satisfaction in creature-enjoyments, yet it still craves and desires more, of what kind soever they be; and the reason is, because they are not commensurate to its desires; The eye is not satisfied with seeing, nor the ear with hearing, Eccles. i. 8. That which is wanting cannot be numbered, ver. 15.

2. We cannot rationally suppose that such boundless desires should be implanted in the soul, and yet that there should be nothing sufficient to satisfy them; for then the most excellent creature in this lower world would be, in some respects, more miserable than other creatures of a lower order, which obtain their ultimate desire. Thus the Psalmist, speaking of the brute creatures, says, Psal. civ. 28. They are filled with good; that is, they have all that they crave. Therefore,

3. There must be one that is infinitely good, who can satisfy these desires, considered in their utmost extent; and that is God, the fountain of all blessedness.

VI. The being of a God may be farther evinced, from the consent of all nations to this truth. Now that which all mankind agrees in, must be founded in the nature of man, and that which is so, is evident from the light of nature. It is true, there are many who have thus known God, who have not worshipped and glorified him as God; but have been vain in their imaginations, and have changed the truth of God into a lie, and worshipped and served the creature more than the Creator, as the apostle says, Rom. i. 21, 25. But it doth not follow from hence, that the heathen, who were guilty of idolatry, had no notion of a God in general, but rather the contrary; that there is something in the nature of man, which suggests, that they ought to worship some divine being, whom they could not, by the light of nature, sufficiently know, and therefore they did service to those who were by nature no gods; however, this proves that they were not wholly destitute of some ideas of a God, which therefore are common to all mankind. Now that all nations have had some discerning that there is a God, appears,

1. From the credit that is to be given to all ancient history; which sufficiently discovers that men, in all ages, have owned and worshipped something that they called a God, though they knew not the true God.

2. The heathen themselves, as may easily be understood 38from their own writings, reckoned atheism a detestable crime, for this reason, because contrary to the light of nature; and therefore some of them have asserted, that there is no nation in the world so barbarous, and void of reason, as to have no notion of a God.

3. We may consider also, that no changes in the world, or in the circumstances of men, have wholly erased this principle: whatever changes there have been in the external modes of worship, or in those things which have been received by tradition, still this principle has remained unalterable, that there is a God. Therefore the being of a God may be proved by the consent of all nations.

Object. 1. But it is objected to this, that there have been some speculative atheists in the world. History gives us an account of this; and we are informed, that there are some whole countries in Africa and America, where there is no worship, and, as to what appears to us, no notion of a God. Therefore the being of a God cannot be proved by the consent of all nations.

Answ. 1. As to the first branch of this objection, that there have been some speculative atheists in the world; it is true, history furnishes us with instances of persons who have been deemed so, yet their number has been very inconsiderable; so that it will not follow from hence, that the idea of a God is not some way or other, impressed upon the heart of man. Might it not as well be said, that, because some few are born idiots, therefore reason is not natural to man, or universal? And it may be farther observed, that they who are branded with the character of atheists in ancient history, or such as appear to be atheists in our day by their conversation, are rather practical atheists than speculative. We do not deny, that many in all ages have, and now do, assert, and pretend to prove, that there is no God; but it is plain that they discover, at some times, such fear and distress of conscience, as is sufficient to disprove what they pretend to defend by arguments.

2. As to the second branch of the objection, that there are some parts of the world, where the people seem to be so stupid, as not to own or worship a God; this is hard to be proved; neither have any, that have asserted it, had that familiarity with them, as to be able to determine what their sentiments are about this matter.

But suppose it were true in fact, that some nations have no notion of a God or religion, nothing could be argued from it, but that such nations are barbarous and brutish, and though they have the principle of reason, do not act like reasonable creatures; and it is sufficient to our purpose to assert, that all men, acting like reasonable creatures, or who argue from those 39principles of reason, that they are born with, may from thence conclude that there is a God.

Object. 2. It is farther objected by atheists against the being of God, and indeed against all religion, which is founded thereon, that both one and the other took its rise from human policy, that hereby the world, being amused with such-like speculations, might be restrained from those irregularities, which were inconsistent with the well-being of civil government; and that this was readily received, and propagated by tradition, and so by an implicit faith transmitted from one generation to another, among those who enquired not into the reason of what they believed; and that all this was supported by fear, which fixed their belief in this matter: so that human policy invented, tradition propagated, and fear rooted in the minds of men, what we call the natural ideas of God and religion.

Answ. This is a vile insinuation, but much in the mouths of atheists, without any shadow of reason, or attempt to prove it; and indeed it may be easily disproved. Therefore,

1. It appears that the notices we have of the being of a God, are not in the least founded in state policy, as a trick of men, to keep up some religion in the world, as necessary for the support of civil government. For,

If the notion of a God, and religion consequential hereon, were a contrivance of human policy, it would follow,

(1.) That it must be either the invention of one single man, or else it was the result of the contrivance of many convened together in a joint assembly of men, in confederacy, to impose on the world.

If it was the invention of one man, who was he? when and where did he live? What history gives the least account of him? or when was the world without all knowledge of a deity, and some religion, that we may know, at least, in what age this notion first sprang up, or was contrived? Or could the contrivance of one man be so universally complied with, and yet none pretend to know who he was, or when he lived? And if it was the contrivance of a number of men convened together, how was this possible, and yet the thing not be discovered? or how could the princes of the earth, who were at the head of this contrivance, have mutual intelligence, or be convened together? By whose authority did they meet? or what was the occasion thereof?

(2.) It is morally impossible, that such a piece of state policy should be made use of to deceive the world, and universally take place, and yet none in any age ever discover the imposture. The world could never be so imposed on, and yet not know by whom; the plot would certainly have been confessed by some who were in the secret.

40(3.) If human policy had first invented this notion, certainly the princes and great men of the world, who had a hand in it, would have exempted themselves from any obligation to own a God, or any form of worship, whereby they acknowledge him their superior; for impostors generally design to beguile others, but to exempt themselves from what they bind them to. If any of the princes, or great men of the world, had invented this opinion, that there is a God, and that he is to be worshipped, their pride would have led them to persuade the world that they were gods themselves, and ought to be worshipped; they would never have included themselves in the obligation to own a subjection to God, if the notion of a God had, for political ends, been invented by them.

(4.) If the belief of a God was invented by human policy, how came it to be universally received by the world? It is certain, that it was not propagated by persecution; for though there has been persecution to inforce particular modes of worship, yet there never was any such method used to inforce the belief of a God, for that took place without any need thereof, it being instamped on the nature of man.

If therefore it was not propagated by force, neither was the belief of a God spread through the world by fraud, what are those arts which are pretended to have been used to propagate it? It took its rise, say they, from human policy; but the politicians not known, nor the arts they used to persuade the world that there is a God found out. How unreasonable therefore is this objection, or rather cavil, against a deity, when the atheists pretend that it was the result of human policy!

2. It appears that the belief of a God was not propagated in the world merely by tradition, and so received by implicit faith. For,

(1.) Those notions that have been received with implicit faith by tradition, from generation to generation, are not pretended to be proved by reason; but the belief of a God is founded on the highest reason; so that if no one in the world believed it besides myself, I am bound to believe it, or else must no longer lay claim to that reason which is natural to mankind, and should rather shew myself a brute than a man.

(2.) No schemes of religion, that were propagated merely by tradition, have been universally received; for tradition respects particular nations, or a particular set of men, who have propagated them. But as has been before considered the belief of a God has universally prevailed. Moreover, if the belief of a God was thus spread by tradition through the world, why was not the mode of worship settled, that so there might be but one religion in the world? The reason is, because their respective modes of worship were received, by the heathen, by tradition: 41whereas the belief of a God was not so, but is rooted in the nature of man.

(3.) Whatever has been received only by tradition, has not continued in the world in all the turns, changes, and overthrow of particular nations, that received it; but the belief of a God has continued in the world throughout all the ages and changes thereof: therefore it is not founded in tradition, but by the light of nature.

3. It appears, moreover, that the belief of a God could not take its first rise merely from fear of punishment, which men expected would be inflicted by him, though that be a strong argument to establish us in the belief thereof. For,

(1.) A liableness to punishment for crimes committed, supposes that there is a God, who is offended by sin, and from whom punishment is expected. Therefore as the effect cannot give being to the cause, so fear could not be the first ground and reason of the belief of a God. But,

(2.) The principal idea which mankind has of God, and that which is most natural to us, is, that of an infinitely amiable object, and so we conceive of him, as a being of infinite goodness, 1 John iv. 8. God is love. Thus we conceive of him, as the spring of all we enjoy and hope for; and as for fear, that is only what arises in the breasts of wicked men, and is founded in the secondary ideas we have of him; to wit, as taking vengeance, supposing he is offended. But they who do not offend him are not afraid of his vengeance; and the sentiments of the worst of men are not to be our rule in judging concerning the being of a God. If these believe that there is a God, only because they fear him, others believe him to be the fountain of all blessedness, and as such they love him: therefore the ideas that men have of the being of a God, did not arise from fear.

VII. The being of a God, may be proved from the works of providence, whereby the world is governed, as well as preserved from returning to its first nothing. It is that which supplies all creatures with those things that their respective natures or necessities require: creatures could no more provide for themselves than they could make themselves; therefore he that provides all things for them is God. All finite beings have their respective wants, whether they are sensible thereof or no; and he must be all-sufficient that can fill or supply the necessities of all things, and such an one is God.

Thus the Psalmist speaks of this God, as supplying the necessities of beasts and creeping things; who are said, to wait upon him, that he may give them their meat in due season, Psal. civ. 25, 27. Psal. cxlv. 15,16.

In considering the providence of God, whereby his being is evinced, we may observe,

421. The extraordinary dispensations thereof, when things happen contrary to the common course, and fixed laws of nature, as when miracles have been wrought. These are undeniable proofs of the being of a God; for herein a check or stop is put to the course of nature, the fixed order or laws thereof controuled or inverted; and this none can do but he who is the God and author thereof. To deny that miracles have been wrought, is little better than scepticism; since it hath been proved, by the most unquestionable testimony, contained not only in scripture, but in other writings, and is confessed, even by those who deny the principal things designed to be confirmed thereby. It is true, they were never wrought with an immediate design to prove that there is a God, since that is sufficiently demonstrated without them; but in as much as they have been wrought with other views, the being of a God, whose immediate power has been exerted therein, appears beyond all contradiction.

2. This may be proved from the common dispensations of providence, which we daily behold and experience in the world.

These we call common, because they contain nothing miraculous, or contrary to the laws of nature: they are indeed wonderful, and have in them the traces and footsteps of infinite wisdom and sovereignty, and therefore prove that there is a God. For,

(1.) It cannot otherwise be accounted for, that so many things should befal us, or others in the world, that are altogether unlooked for. Thus one is cast down, and a blast thrown on all his endeavours, and another raised beyond his expectation, Psal. lxxv. 6, 7. Promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge; he putteth down one, and setteth up another.

(2.) The wisest and best concerted schemes of men are often baffled, and brought to nought, by some unexpected occurrence of providence, which argues a divine controul, as God says, 1 Cor. i. 19. I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. And who is it that can turn the counsels of men into foolishness; but an infinitely wise God?

VIII. The being of a God may be proved by the foretelling future events, which have come to pass accordingly. For,

1. No creature can, by his own wisdom or sagacity, foretel future contingent events with a certain peremptory and infallible knowledge, and not by mere conjecture, Isa. xli. 24. Shew the things that are to come hereafter, that we may know that ye are gods. And the reason is plain, because our knowledge reaches no farther than to see effects, and judge of them in and by their causes. Thus we may easily foretel that necessary 43causes will produce those effects that are agreeable to their nature: but when the effect is not necessary, but contingent, or purely arbitrary, then we have nothing to judge by, and therefore cannot come to the knowledge of things future, without an intimation given us thereof, by him who orders and disposes of all things, and that is God: and therefore to foretel things to come in this sense, is an evident proof of the being of God.

2. That there have been such predictions, and that the things foretold have come to pass accordingly, is very obvious from scripture: and if it be highly reasonable to believe that which is so well attested, as scripture is, we are bound from hence to conclude that there is a God.

But since we are arguing, at present, with those who deny a God, and consequently all scripture-revelation, we will only suppose that they whom we contend with will allow that some contingent events have been foretold; and then it will follow, that this could be done no other way, but by some intimation from one that is omniscient, and that is God.

IX. The being of a God appears from his providing for the necessities of all living. Here let us consider,

1. That there is a natural instinct in all creatures, to take care of and provide for their young, before they are capable of providing for themselves. This is not only observable in mankind, as the prophet says, Isa. xlix. 15. Can a woman forget her sucking child? but also in the lower sort of creatures; and among them in those who are naturally most fierce and savage, even they provide for their young with extraordinary diligence, and sometimes neglect, and almost starve, themselves to provide for them, and sometimes endanger their own lives to defend them.

2. They bring forth their young at the most convenient season of the year, when the grass begins to spring to supply them with food, and when the fowls of the air may get a livelihood by picking up the seed that is sown, and not covered by the earth, and when the trees begin to put forth their fruits to supply and feed them.

3. When they bring forth their young, there is a providence that provides the breast, the paps, the udder replenished with, milk to feed them; and there is a natural instinct in their young, without instruction, to desire to receive their nourishment that way.

4. Providence has furnished many of the beasts of the fields with weapons for their defence, and has given others a natural swiftness to fly from danger, and has provided holes and caverns in the earth to secure them from those that pursue them. And this cannot be the effect of mere chance, but it is an evident proof of the being of a God.

445. Providence is, in a peculiar manner, concerned for the supply of man, the noblest of all creatures in the world; He giveth food to all flesh, Psal. cxxxvi. 25. Thou preservest man and beast, Psal. xxxvi. 6. The earth is stored with variety of food; and whereas the poor, which is the greater part of mankind, cannot purchase those far-fetched, or costly dainties, which are the support of luxury, these may, by their industry, provide that food which is most common, and with which the earth is plentifully stored, whereby their lives and health are as well maintained, as the rich, who fare deliciously every day; and if their families increase, and a greater number is to be provided for, they generally have a supply in proportion to their increasing number.

6. Providence has stored the earth with various medicines, and given skill to men to use them as a relief against the many sicknesses that we are exposed to. All these things, and innumerable other instances that might be given, argue the care and bounty, and consequently prove the being of God, whose tender mercies are over all his works.

Here let us consider how the providence of God provides for the safety of man against those things that threaten his ruin.

The contrariety and opposition of things one to another would bring with them inevitable destruction, did not providence prevent it. As,

(1.) Those things, which are the greatest blessings of nature, would be destructive, were there not a providence: as the sun that enlightens and cherishes the world by its heat and influence, would be of no advantage, were it situate at too great a distance, and would burn it up if it were too near. So the sea would swallow up, and bring a deluge on the earth, if God had not, by his decree, fixed it within certain bounds, and made the shore an inclosure to it, and said hitherto shalt thou go and no farther.

(2.) The elements are advantageous to us, by their due temperature and mixture; but, were it otherwise, they would be destructive. So the various humours and jarring principles in our bodies would tend to destroy us, but that they are so mixed, as the God of nature, has tempered and disposed them, for the preservation of life and health.

(3.) The wild beasts would destroy us, had not God put the fear and dread of man into them, or, at least, caused them not to desire to be where men live; the forests and desert places, remote from cities, being allotted for them; and some creatures would be destructive to men, by the increase of their number, did they not devour one another. And insects would destroy the fruits of the earth, did not one season of the year help forward their destruction, as another tends to breed them.

45(4.) Men by reason of their contrary tempers and interests, and that malice and envy, which is the consequence of our first apostacy, would destroy one another, if there were not a providence that restrains them, and gives a check to that wickedness that is natural to them, whereby the world is kept in a greater measure of peace than otherwise it would be; hence, the Psalmist says, Psal. lxxvi. 10. Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain.

Object. It is objected, by atheists, against the being of a God, that the wicked are observed to prosper, in the world, and the righteous are oppressed. This temptation the Psalmist was almost overcome by; as he says, my feet were almost gone; my steps had well nigh slipt. For I was envious at the foolish, when I saw the prosperity of the wicked, Psal. lxxiii. 2, 3.

Answ. To this it may be answered,

1. That the idea of infinite sovereignty is included in that of a God; and this distribution of good and evil, if made at any time, without regard to the deserts of men, argues the sovereignty of providence; and therefore proves that there is a God, who gives no account of his matters, but has an absolute right to do what he will with his own.

2. There is a display of infinite wisdom in these dispensations of providence, in that the good man is made better by affliction, as hereby the kindness and care of providence appears; and the wicked man is forced to own, by his daily experience, that all the outward blessings he enjoys in this world, cannot make him easy or happy, or be a sufficient portion for him.

3. Outward prosperity doth not prevent or remove inward remorse, or terror of conscience, which embitters the joys of the wicked; A dreadful sound is in his ears; in prosperity the destroyer shall come upon him, Job xv. 21. Even in laughter the heart is sorrowful; and the end of that mirth is heaviness, Prov. xiv. 13. And, on the other hand, outward trouble in the godly is not inconsistent with spiritual joy and inward peace, which is more than a balance for all the distresses they labour under; it is said, The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy, Prov. xiv. 10. He shall be satisfied from himself, ver. 14.

4. We are not to judge of things according to their present appearance, when we determine a person happy or miserable, but are to consider the end thereof, since every thing is well that ends well. Thus the Psalmist, who, as was before observed, was staggered at the prosperity of the wicked, had his faith established, by considering the different events of things. Concerning the wicked he says Psal. lxxiii. 18, 19, 20. Thou didst set them in slippery places; thou castedst them down to destruction. How are they brought into desolation, as in a moment! 46they are utterly consumed with terrors. As a dream when one awaketh: so, O Lord, when thou awakest, thou shalt despise their image; which is a very beautiful expression, representing all their happiness as imaginary, a vain dream, and such as is worthy to be contemned: but as for the righteous, he represents them as under the special protection and guidance of God here, and at last received to glory, and there enjoying him as their everlasting portion.

Having considered how the light of nature, and the works of God prove his being, we shall proceed to shew how this appears from scripture, as it is observed in this answer, that the word and Spirit only do sufficiently and effectually reveal him unto men for their salvation. The arguments hitherto laid down are directed more especially to those who are not convinced that there is a God, and consequently deny the divine original of scripture: but this argument supposes a conviction of both; but yet it must not be supposed unnecessary, in as much as we are oftentimes exposed to many temptations, which tend to stagger our faith; so that though we may not peremptorily deny that there is a God, yet we may desire some additional evidence of his being and perfections, beyond what the light of nature affords; and this we have in scripture. Herein the glory of God shines forth with the greatest lustre, and we have an account of works more glorious than those of nature, included in the way of salvation by a Mediator. The light of nature, indeed, proves that there is a God; but the word of God discovers him to us as a reconciled God and Father to all who believe, and is also attended with those internal convictions and evidences of this truth, which are the peculiar gifts and graces of the Holy Spirit; and therefore it is well observed, that this knowledge only is sufficient and effectual to salvation; which leads us to consider the insufficiency of the light of nature to answer this end. The knowledge of God, that may be attained thereby, is sufficient, indeed, in some measure, to restrain our corrupt passions, and it is conducive to the peace and welfare of civil societies: it affords some conviction of sin, and, in some respects, leaves men without excuse, and renders their condemnation less aggravated than that of those who sin against gospel light; but yet it is insufficient to salvation, since it is a truth of universal extent, that there is salvation in no other, but in Christ, Acts iv. 12. and that it is life eternal to know not only the true God, but Jesus Christ, whom he hath sent, John xvii. 3. and this cannot be known by the light of nature, but by divine revelation; which leads us to consider in what respect the knowledge of God, as it is contained in and derived from scripture, is sufficient to salvation.

Here we do not assert the sufficiency thereof, exclusive of the 47aids of divine grace, so as to oppose the word to the Spirit: therefore it is said, in this answer, that the word and Spirit of God alone can reveal him to men sufficiently to their salvation. The word is a sufficient rule, so that we need no other to be a standard of our faith, and to direct us in the way to eternal life; but it is the Spirit that enables us to regard, understand, and apply this rule, and to walk according to it: these two are not to be separated; the Spirit doth not save any without the word,^[14] and the word is not effectual to salvation, unless made so by the Spirit.

That nothing short of scripture-revelation is sufficient to salvation, will appear, if we compare it with the natural knowledge we have of God. For,

1. Though the light of nature shews us that there is a God, it doth not fully display his perfections, so as they are manifested in scripture, wherein God is beheld in the face of Christ.

2. Neither doth it discover any thing of the doctrine of a Trinity of persons in the divine essence, who are equally the object of faith: nor doth it give us any intimation of Christ, as the Lord our righteousness, in whom we obtain forgiveness of sins: this is known only by scripture-revelation; therefore, since this is necessary to salvation, we are bound to conclude that the scripture alone is sufficient to lead to it.

3. The light of nature suggests, it is true, that God is to be worshipped; but there is an instituted way of worshipping him, which depends wholly on divine revelation; and since this is necessary, it proves the necessity of scripture.

4. There is no salvation without communion with God; or he that does not enjoy him here, shall not enjoy him for ever hereafter. Now the enjoyment of God is what we attain by faith, which is founded on scripture. Thus the apostle says, 1 John i. 3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his son Jesus Christ.

But since it is one thing to say, that the knowledge of God, which is derived from scripture, is sufficient to salvation in an objective way; that is, that it is a sufficient rule to lead us to salvation, and another thing to say, that it is made effectual thereunto: we are now to inquire when it is made so. In answer to which, let us consider, that the doctrines contained in scripture are made effectual to salvation; not by all the skill or wisdom of men representing them in their truest light, nor by all the power of reasoning, which we are capable of, without the aids of divine grace, but they are made effectual by the Spirit; and this he does,

48(1.) By the internal illumination of the mind, giving a spiritual discerning of divine truth, which the natural man receiveth not, as the apostle says, 1 Cor. ii. 14. and it is called, 2 Cor. iv. 6. a shining into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.

(2.) By subduing the obstinate will of man, and so enabling it to yield to a ready, chearful, and universal obedience to the divine commands contained in scripture; and, in particular, inclining it to own Christ’s authority, as king of saints; and to say, as converted Paul did, Lord, what wilt thou have me to do? Acts ix. 6.

(3.) He works upon our affections, exciting in us holy desires after God and Christ, and a very high esteem and value for divine truth, and removes all those prejudices which are in our minds against it, opens and enlarges our hearts to receive the word, and comply with all the commands thereof, thus, Acts xvi. 14. The Lord opened the heart of Lydia, that she attended to the things that were spoken of Paul. So David prays, Psal. cxix. 18. compared with v. 5. Open thou mine eyes, that I may behold wondrous things out of thy law. O that my ways were directed to keep thy statutes!

Quest. III. What is the Word of God?

Answ. The holy scriptures of the Old and New Testament are the word of God, the only rule of faith and obedience.

In speaking to this answer, we shall consider the several names by which the scripture is set forth with the import thereof, and more particularly that by which it is most known; to wit, the Old and New Testament, and then speak of it as a rule of faith and obedience.

I. There are several names given to the word of God, in Psalm cxix. one of which is found in almost every verse thereof.

It is sometimes called his law, statutes, precepts, commandments, or ordinances,^[15] to signify his authority and power to 49demand obedience of his creatures which he does therein, and shews us in what particular instances, and how we are to yield obedience to it.

It is also called his judgments, implying that he is the great Judge of the world, and that he will deal with men in a judicial way, according to their works, as agreeable or disagreeable to this law of his, contained in his word; and, for this reason, it is also called his righteousness, because all that he commands in his word is holy and just, and his service highly reasonable.

It is also called God’s testimonies, as containing the witness, evidence, or record, that he has given to his own perfections, whereby he has demonstrated them to the world. Thus we are said, 2 Cor. iii. 18. To behold, as in a glass, the glory of the Lord.

It is also called his way, as containing a declaration of the glorious works that he has done, both of nature and grace; the various methods of his dealing with men, or the way that they should walk in, which leads to eternal life.

Moreover, it is called, Rom. iii. 2. The oracles of God, to denote that many things contained in it could not have been known by us till he was pleased to reveal them therein. Agreeably 50hereto, the apostle speaks of the great things contained in the gospel, as being hid in God; hid from ages and generations past, but now made manifest to the saints, Eph. iii. 9, Col. i. 26.

Again it is sometimes called the gospel, especially those parts of scripture which contain the glad tidings of salvation by Christ, or the method which God ordained for the taking away the guilt, and subduing the power of sin; and particularly the apostle calls it, The glorious gospel of the blessed God; 1 Tim. i. 11. and the gospel of our salvation. Eph. i. 13.

And, in this answer, it is called the Old and New Testament; that part of it which was written before our Saviour’s incarnation, which contains a relation of God’s dealings with his church, from the beginning of the world to that time, or a prediction of what should be fulfilled in following ages, is called the Old Testament. The other which contains an account of God’s dispensation of grace, from Christ’s first to his second coming is called the New.

A testament is the declared or written will of a person, in which some things are given to those who are concerned or described therein. Thus the scripture is God’s written will or testament, containing an account of what he has freely given in his covenant of grace to fallen man; and this is the principal subject matter of scripture, as a testament; therefore it contains an account,

1. Of many valuable legacies given to the heirs of salvation; the blessings of both worlds, all the privileges contained in those great and precious promises, with which the scripture so abounds. Thus it is said, Thou shalt guide me with thy counsel, and afterward receive me to glory; Psal. lxiii. 24. and the Lord will give grace and glory, Psal. lxxxiv. 11.

2. It describes the testator Christ, who gives eternal life to his people, and confirms all the promises which are made in him; as they are said, 2 Cor. i. 20. To be in him yea and amen, to the glory of God; and more especially he ratified this testament by his death as the same apostle observes, which is a known maxim of the civil law, that where a testament is, there must of necessity be the death of the testator,^[16] Heb. ix. 16, 17. upon which the force or validity thereof depends. And the word of God gives us a large account how all the blessings, which God bestowed upon his people, receive their validity from the death of Christ.

3. It also discovers to us who are the heirs, or legatees, to whom these blessings are given, who are described therein, as 51repenting, believing, returning sinners, who may lay claim to the blessings of the covenant of grace.

4. It has several seals annexed to it, viz. the sacraments under the Old and New Testament, of which we have a particular account in scripture.

This leads us to consider how the scripture is otherwise divided or distinguished.

(1.) As to the Old Testament, it is sometimes distinguished or divided into Moses and the prophets, Luke xvi. 29. or Moses, the prophets, and the psalms, Luke xxiv. 44. And it may be considered also as containing historical and prophetic writings, and others that are more especially doctrinal or poetical; and the prophets may be considered as to the time when they wrote, some before and others after the captivity. They may also be distinguished as to the subject matter of them: some contain a very clear and particular account of the person and kingdom of Christ, e. g. Isaiah who is, for this reason, by some, called the evangelical prophet. Others contain reproofs, and denounce and lament approaching judgments, as the prophet Jeremiah. Others encourage the building of the temple, the setting up the worship of God, and the reformation of the people upon their return from captivity: thus Zechariah and Haggai. As for the historical parts of scripture, these either contain an account of God’s dealings with his people before the captivity; as Joshua, Judges, Samuel, Kings, &c. or after it, as Ezra and Nehemiah.

(2.) The books of the New Testament maybe thus divided. Some of them are historical, viz. such as contain the life and death of our Saviour, as the four gospels, or the ministry of the apostles, and the first planting and spreading of the gospel, as the Acts of the Apostles. Others are more especially doctrinal, and are wrote in the form of an epistle by the apostle Paul, and some other of the apostles.

One book is prophetical, as the Revelations, wherein is foretold the different state and condition of the church, the persecutions it should meet with from its Anti-christian enemies, its final victory over them, and its triumphs, as reigning with Christ in his kingdom.

This leads us to consider, when God first revealed his will to man in scripture, and how this revelation was gradually enlarged, and transmitted down to the church in succeeding ages. There was no written word, from the beginning of the world, till Moses’s time, which was between two and three thousand years; and it was almost a thousand years longer before the canon of the Old Testament was completed by Malachi the last prophet, and some hundred years after that before the canon of the New Testament was given; so that God revealed 52his will, as the apostle says, in the beginning of the epistle to the Hebrews, at sundry times, as well as in divers manners, and by divers inspired writers.

Notwithstanding the church, before it had a written word, was not destitute of a rule of faith and obedience, neither were they unacquainted with the way of salvation; for to suppose this, would be greatly to detract from the glory of the divine government, and reflect on God’s goodness; therefore he took other ways to supply the want of a written word, and hereby shewed his sovereignty, in that he can make known his will what way he pleases, and his wisdom and goodness, in giving his written word at such a time when the necessities of men most required it. This will appear, if we consider,

1. That when there was no written word, the Son of God frequently condescended to appear himself, and converse with man, and so revealed his mind and will to him.

2. There was the ministry of angels subservient to this end, in which respect the word was often spoken by angels, sent to instruct men in the mind and will of God.

3. The church had among them all this while, more or less, the spirit of prophecy, whereby many were instructed in the mind of God; and though they were not commanded to commit what they received by inspiration to writing, yet they were hereby furnished to instruct others in the way of salvation. Thus Enoch is said to have prophesied in his day; Jude ver. 14, 15. and Noah is called, a preacher of righteousness, 2 Pet. ii. 5. Heb. xi. 7.

4. Great part of this time the lives of men were very long, (viz.) eight or nine hundred years, and so the same persons might transmit the word of God by their own living testimony.

5. Afterwards in the latter part of this interval of time, when there was no written word, the world apostatised from God, and almost all flesh corrupted their way; not for want of a sufficient rule of obedience, but through the perverseness and depravity of their nature; and afterwards the world was almost wholly sunk into idolatry, and so were judicially excluded from God’s special care; and since Abraham’s family was the only church that remained in the world, God continued to communicate to them the knowledge of his will in those extraordinary ways, as he had done to the faithful in former ages.

6. When man’s life was shortened, and reduced to the same standard, as now it is, of threescore and ten years, and the church was very numerous, increased to a great nation, and God had promised that he would increase them yet more, then they stood in greater need of a written word to prevent the inconveniences that might have arisen from their continuing any longer without one, and God thought fit, as a great instance of 53favour to man, to command Moses to write his law, as a standing rule of faith and obedience to his church.

This leads us to consider a very important question, viz. whether the church, under the Old Testament dispensation, understood this written word, or the spiritual meaning of those laws that are contained therein? Some, indeed, have thought that the state of the church, before Christ came in the flesh, was attended with so much darkness, that they did not know the way of salvation, though they had, in whole or in part, the scriptures of the Old Testament. The Papists generally assert, that they did not; and therefore they fancy, that all who lived before Christ’s time, were shut up in a prison, where they remained till he went from the cross to reveal himself to them, and so, as their leader, to conduct them in triumph to heaven. And some Protestants think the state of all who lived in those times, to have been attended with so much darkness, that they knew but little of Christ and his gospel, though shadowed forth, or typified by the ceremonial law; which they found on suchlike places of scripture as that, where Moses is said to have put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished; and that this vail is done away in Christ, 2 Cor. iii. 13, 14. and those scriptures that speak of the Jewish dispensation, as a night of darkness, compared with that of the gospel, which is represented as a perfect day, or the rising of the sun, Isa. xxi. 11. Cant. ii. 17. Malachi iv. 2. And as these extend the darkness of that dispensation farther than, as I humbly conceive, they ought to do, so they speak more of the wrath, bondage, and terror that attend it, than they have ground to do, especially when they make it universal; since there are several reasons, which may induce us to believe that the church, at that time, understood a great deal more of the gospel, shadowed forth in the ceremonial law, and had more communion with God, and less wrath, terror, or bondage, than these suppose they had; for which I would offer the following reasons,

1. Some of the Old Testament saints have expressed a great degree of faith in Christ, and love to him, whom they expected to come in our nature; and many of the prophets, in their inspired writings, have discovered that they were not strangers to the way of redemption and reconciliation to God by him, as the Lord our righteousness. A multitude of scriptures might be cited, that speak of Christ, and salvation by him in the Old Testament, Jer. xxiii. 5, 6. Zech. xiii. 7. Psal. xxxiii. 1, 2. compared with Rom. iv. 6. Thus Abraham is described, as rejoicing to see his day, John viii. 56. and the prophet Isaiah is so very particular and express in the account he gives of his person and offices, that I cannot see how any one can reasonably 54conclude him to have been wholly a stranger to the gospel himself, Isa. xxii. 25. ch. lii. 13, 14, 15. Can any one think this, who reads his 53d chapter, where he treats of his life, death, sufferings, and offices, and of the way of salvation by him?

Object. It is objected hereunto that the prophets who delivered these evangelical truths, understood but little of them themselves, because of the darkness of the dispensation they were under. Thus it is said, 1 Pet. i. 10, 11, 12. that the prophets, indeed, searched into the meaning of their own predictions, but to no purpose; for it was revealed to them, that not unto themselves, but unto us, they ministered; that is, the account they gave of our Saviour was not designed to be understood by them, but us in this present gospel-dispensation.

Answ. The answer that may be given to this objection is, that though the prophets are represented as enquiring into the meaning of their own prophecies, yet it doth not follow from thence that they had but little or no understanding of them: all that can be gathered from it is, that they studied them, as their own salvation was concerned therein; but we must not suppose that they did this to no purpose, as what they were not able to understand; and when it is farther said in this scripture, that not unto themselves, but unto us, they did minister the things that are now reported; the meaning is, not that they did not understand those things, or had not much concern in them, but that the glory of the gospel state, that was foretold in their prophecies, was what we should behold with our eyes, and not they themselves, in which sense they are said not to minister to themselves, but to us; so that this objection hath no force in it to overthrow the argument we are maintaining; we therefore proceed to consider,

2. That it is certain, that the whole ceremonial law had a spiritual meaning annexed to it; for it is said, That the law was a shadow of good things to come, Heb. x. 1. and that all those things happened to them for ensamples, [or types] and they are written for our admonition, 1 Cor. x. 11.

3. It is unreasonable to suppose that the spiritual meaning of the ceremonial law should not be known by those to whom it was principally given; or that the gospel, wrapt up therein, should not be seen through this shadow till the dispensation was abolished, the ceremonial law abrogated, and the nation cast off to whom it was given.

4. If the knowledge of the gospel, or faith in Christ, which is founded upon it, be necessary for our salvation, it was necessary for the salvation of those who lived in former ages; for it was as much a truth then as it is now, that there is salvation in no other; therefore the church of old were obliged to believe in him to come, as much as we are to believe in him as already 55come; but it is inconsistent with the divine goodness to require this knowledge, and not to give them any expedient to attain it; therefore we must either suppose this knowledge attainable by them, and consequently that he was revealed to them, or else they must be excluded from a possibility of salvation, when, at the same time, they were obliged to believe in Christ, which they could not do, because they did not understand the meaning of that law, which was the only means of revealing him to them; or if Christ was revealed in the ceremonial law, and they had no way to understand it, it is all one as though he had not been revealed therein.

5. They had sufficient helps for the understanding the spiritual meaning thereof, viz. not only some hints of explication, given in the Old Testament, but, besides these, there was,

(1.) Extraordinary revelation and inspiration, with which the Jewish church more or less, was favoured, almost throughout all the ages thereof; and hereby it is more than probable that, together with the canon of the Old Testament, they received the spiritual sense and meaning of those things which were contained therein.

(2.) There was one whole tribe, viz. that of Levi, that was almost wholly employed in studying and explaining the law of God; therefore it is said, They shall teach Jacob thy judgments, and Israel thy law, Deut. xxxiii. 10. and that the priest’s lips should keep knowledge, and they should seek the law at his mouth; Mal. ii. 7. that is, the priests should, by all proper methods, understand the meaning of the law, that they might be able to teach the people, when coming to be instructed by them.

(3.) There were among them several schools of the prophets (in some ages at least of the Jewish church) in which some had extraordinary revelations; and they that had them not, made the scriptures their study, that they might be able to instruct others; so that, from all this, it appears that they had a great deal of knowledge of divine truths, and the spiritual meaning of the Old Testament; though yet we will not deny that the gospel dispensation hath a clearer light, and excels in glory.^[17]

56We shall now proceed to consider, how far the Old Testament is a rule of faith and obedience to us, though that dispensation 57be abolished; for we are not to reckon it an useless part of scripture, or that it does not at all concern us. Since,

58(1.) The greatest part of the doctrines contained therein are of perpetual obligation to the church, in all the dispensations or changes thereof.

(2.) As for the ceremonial law, which is abolished, with some other forensick, or political laws, by which the Jews, in particular, were governed, these, indeed, are not so far a rule of obedience to us, as that we should think ourselves obliged to observe them, as the Jews were of old: notwithstanding,

(3.) Even these are of use to us, as herein we see what was then the rule of faith and obedience to the church, and how far it agrees as to the substance thereof, or things signified thereby, with the present dispensation; so that it is of use to us, as herein we see the wisdom, sovereignty, and grace of God to his church in former ages, and how what was then typified or prophesied, is fulfilled to us. Thus it is said, that whatsoever things were written afore-time, were written for our learning, that we, through patience and comfort of the scriptures might have hope, Rom. xv. 4.

The scriptures of the Old and New Testament contain a revelation of the whole mind and will of God, and therefore are very justly styled a perfect rule of faith and obedience. Nevertheless,

We do not hereby intend that they contain an account of every thing that God hath done, or will do, in his works of providence and grace, from the beginning to the end of time; for such a large knowledge of things is not necessary for us to attain. Thus it is said, John xx. 30. that Christ did many other signs, that are not written in the gospel; but those things that are contained therein, are written that we might believe; therefore 59we have a sufficient account thereof to support our faith; and that there were many other things which Jesus did, which, if they should be written every one, the world would not contain the books that should be written, John xxi. 25.^[18]

Nor do we understand hereby, that God has given us an account of all his secret counsels and purposes relating to the event of things, or the final estate of particular persons, abstracted from those marks on which our hope of salvation is founded, or their outward condition, or the good or bad success that shall attend their undertakings in the world, or the time of their living therein: these, and many more events of the like nature, are secrets which we are not to enquire into, God having not thought fit to reveal them in his word, for wise ends best known to himself, which shews his sovereignty, with respect to the matter of revelation; Secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children, Deut. xxix. 29. When Peter was over-curious in enquiring concerning the future estate or condition of John, our Saviour gives him this tacit reproof, What is that to thee? John xxi. 21, 22.

Nor are we to suppose that the divine perfections, which are infinite, are fully and adequately revealed to man, since it is impossible that they should, from the nature of the thing; for that which is in itself incomprehensible, cannot be so revealed that we should be able fully to comprehend it, though that which is possible, or at least necessary, to be known of God, is clearly revealed to us.

Again, we do not suppose that every doctrine, that is to be assented to as an article of faith, is revealed in express words in scripture, since many truths are to be deduced from it by just and necessary consequences, which thereby become a rule of faith.

Nor are we to suppose that every part of scripture fully and clearly discovers all those things which are contained in the whole of it, since there was farther light given to the church, by degrees, in succeeding ages, as it grew up, from its infant-state, to a state of perfect manhood; therefore there is a clearer and fuller revelation of the glorious mysteries of the gospel, under the New Testament-dispensation, than there was before it. The apostle uses the same metaphorical way of speaking, when he compares the state of the church, under the ceremonial law, to that of an heir under age, or of children under the direction of tutors and governors, whose instruction and advances in knowledge are proportioned to their age; so God 60revealed his word at sundry times, as well as in divers manners, Gal. iv. 1, 3. Heb. i. 1.

The word of God, accompanied with those additional helps before mentioned, for the churches understanding the sense thereof, was always, indeed, sufficient to lead men into the knowledge of divine truth; but the canon being compleated, it is so now in an eminent degree; and it is agreeable to the divine perfections that such a rule should be given; for since salvation could not be attained, nor God glorified, without a discovery of those means, which are conducive thereto, it is not consistent with his wisdom and goodness that we should be left at the utmost uncertainty as to this matter, and, at the same time, rendered incapable of the highest privileges which attend instituted worship. Can we suppose that, when all other things necessary to salvation are adjusted, and many insuperable difficulties surmounted, and an invitation given to come and partake of it, that God should lay such a bar in our way, that it should be impossible for us to attain it, as being without a sufficient rule?

And since none but God can give us such an one, it is inconsistent with his sovereignty to leave it to men, to prescribe what is acceptable in his sight. They may, indeed, give laws, and thereby oblige their subjects to obedience; but these must be such as are within their own sphere; their power does not extend itself to religious matters, so that our faith and duty to God should depend upon their will; for this would be a bold presumption, and extending their authority and influence beyond due bounds; therefore since a rule of faith is necessary, we must conclude that God has given us such an one; and it must certainly be worthy of himself, and therefore perfect, and every way sufficient to answer the end thereof.

That it is so, farther appears from the event, or from the happy consequences of our obedience to it; from that peace, joy, and holiness, which believers are made partakers of, while steadfastly adhering to this rule: thus it is said, that through comfort of the scriptures they have hope, Rom. xv. 4. and that hereby the man of God is made wise to salvation, and perfect, thoroughly furnished unto all good works, 2 Tim. iii. 15, 17. The perfection of the law is demonstrated, by the Psalmist, by its effects, in that it converts the soul, makes wise the simple, rejoices the heart, enlightens the eyes, Psal. xix. 7, 8.

We might farther argue, that the scripture is a perfect rule of faith, from those threatnings which are denounced against them, who pretend to add to, or take from it; this was strictly forbidden, even when there was but a part of scripture committed to writing. Thus says God; Ye shall not add to the word which I command you; neither shall ye diminish ought 61from it, Deut. iv. 2. And the apostle denounces an anathema against any one who should pretend to preach any other gospel, than that which he had received from God, Gal. i. 8, 9. And, in the close of the scripture, our Saviour testifies, to every man, that if any should add to these things, God would add to him the plagues written in this book. And if any should take away from this book, God would take away his part out of the book of life, Rev. xxii. 18, 19.

Thus having considered the scripture as a rule of faith, we proceed to shew what are the properties which belong to it as such.

1. A rule, when it is designed for general use, must have the sanction of public authority: thus human laws, by which a nation is to be governed, which are a rule to determine the goodness or badness of men’s actions, and their desert of rewards or punishments accordingly, must be established by public authority. Even so the scripture is a rule of faith, as it contains the divine laws, by which the actions of men are to be tried, together with the ground which some have to expect future blessedness, and others to fear punishments threatened to those who walk not according to this rule.

2. A rule by which we are to judge of the nature, truth, excellency, perfection, or imperfection of any thing, must be infallible, or else it is of no use; and, as such, nothing must be added to, or taken from it, for then it would cease to be a perfect rule: thus it must be a certain and impartial standard, by which things are to be tried: Such a rule as this is scripture, as was but now observed. And it is an impartial rule, to which, as a standard, all truth and goodness is to be reduced and measured by it; To the law, and to the testimony; if they speak not according to this word, it is because there is no light in them, Isa. viii. 20.

3. All appeals are to be made to a rule, and controversies to be tried and determined by it. Thus the scripture, as it is a rule of faith, is a judge of controversies; so that whatever different sentiments men have about religion, all must be reduced to, and the warrantableness thereof tried hereby, and a stop put to growing errors by an appeal to this rule, rather than to coercive power, or the carnal weapons of violence and persecution.

Moreover, the judgment we pass on ourselves, as being sincere or hypocrites, accepted or rejected of God, is to be formed by comparing our conduct with scripture, as the rule by which we are to try the goodness or badness of our state, and of our actions.

4. A rule must have nothing of a different nature set up in competition with, or opposition to it; for that would be to render 62it useless, and unfit to be the standard of truth: thus scripture is the only rule of faith, and therefore no human traditions are to be set up as standards of faith in competition with it, for that would be to suppose it not to be a perfect rule. This the Papists do, and therefore may be charged, as the Pharisees were of old by our Saviour, with transgressing and making the commandment of none effect by their tradition, Mat. xv. 3, 6. concerning whom he also says, that in vain they worship him, teaching for doctrines the commandments of men, ver. 9. What is this but to reflect on the wisdom, and affront the authority and sovereignty of God, by casting this contempt on that rule of faith which he hath given?

Having considered scripture as a rule of faith and obedience, it is farther observed, that it is the only rule thereof, in opposition to the Popish doctrine of human traditions, as pretended to be of equal authority with it; by which means the law of God is made void at this day, as it was by the Jews in our Saviour’s time, and the scripture supposed to be an imperfect rule; the defect whereof they take this method to supply; and to give countenance thereto,

1. They refer to those Scriptures, in which, it is said, our Saviour did many other signs in the presence of his disciples, which are not written, John xx. 30. and his own words, wherein he tells them, that he had many things to say unto them, which they could not then bear, John xvi. 12. as also to the words of the apostle Paul, Acts xx. 35. in which he puts the church in mind of a saying of our Saviour, received by tradition, because not contained in any of the evangels, viz. it is more blessed to give than to receive.

To which it may be replied,

Answ. (1.) That though it is true there were many things done, and words spoken by our Saviour, which are not recorded in Scripture, and therefore we must be content not to know them, being satisfied with this, that nothing is omitted therein which is necessary to salvation, yet to pretend to recover, or transmit them to us by tradition, is to assert and not to prove, what they impose on us as matters of faith.

(2.) Those things which our Saviour had to say, which he did not then impart to his disciples, because they were not able to bear them, respected, as is more than probable, what he designed to discover to them after his resurrection, during his forty days abode here on earth, or by his Spirit, after his ascension into heaven, concerning the change of the Sabbath, from the seventh, to the first day of the week, the abolition of the ceremonial law, the Spirituality of his kingdom, which they were at that time less able to bear than they were afterwards, and other things relating to the success of their ministry, the 63gathering and governing of those churches, which should be planted by them; these seem to be intended by that expression, and not those doctrines which the Papists transmit by oral traditions; such as the use of oil and spittle, together with water in baptism, and the sign of the cross therein; the baptism of bells, the lighting up of candles in churches at noon-day: nor that of purgatory, or praying for the dead, or giving divine adoration to images or relics, which are altogether unscriptural, and such as he would not have, at any time, communicated unto them.

(3.) Those words of our Saviour, It is more blessed to give than to receive, though they are not contained in one distinct proposition, or in express words in the gospels, yet he therein exhorts his people to give to him that asketh; and speaks of the blessing that attends this duty, that they might be, that is, approve themselves to be the children of their Father, Mat. v. 42. compared with 45. and exhorts them to hospitality to the poor, and adds a blessing to it, Luke xiv. 12, 13, 14. Or, suppose the apostle refers to a saying frequently used by our Saviour, which might then be remembered by some who had conversed with him; this is no sufficient warrant for any one to advance doctrines contrary to those our Saviour delivered, under a pretence of having received them by unwritten tradition.

2. This doctrine is farther defended from the words of the apostle, in 1 Tim. vi. 20. where he advises Timothy to keep that which was committed to his trust, viz. those traditions which he was to remember and communicate to others: and also the advice which he gives to the church, To hold the traditions which they had been taught, either by word or by his epistle, 2 Thess. ii. 15. the former respects, say they, unwritten traditions, the latter is inspired writings.

Answ. That which was committed to Timothy to keep, was either the form of sound words, or the gospel, which he was to hold fast, 2 Tim. i. 13. or the ministry which he had received of the Lord, or those gifts and graces which were communicated to him, to fit him for public service. And as for those traditions which he speaks of in the other scripture, the meaning is only this: that they should remember not only the doctrines they had received from him, which were contained in his inspired epistles, but those which were agreeable to scripture, that he had imparted in the exercise of his public ministry; the former were to be depended upon as an infallible rule of faith, the latter to be retained and improved as agreeable thereunto, and

3. They farther add, that it was by this means that God instructed his church for above two thousand years before the scripture was committed to writing.

Answ. To this it may be replied, that God communicated 64his mind and will to them, during that interval, in an extraordinary manner, as has been before observed, page 52, 53, which cannot be said of any of those traditions which are pleaded for by them.

4. It is farther argued, that the book of the law was formerly lost in Josiah’s time; for it is said, that when it was found, and a part of it read to him, he rent his clothes, and was astonished, as though he had never read it before, 2 Kings xxii. 8. to 11, yet he being a good man, was well instructed in the doctrines of religion; therefore this must have been by tradition.

Answ. To this it may be answered, that the book, which was then found, was doubtless, an original manuscript of Scripture, either of all the books of Moses or Deuteronomy in particular, but it is not to be supposed that he had never read it before; for a person may be affected at one time in reading that portion of scripture, which he has often read without its having the like effect upon him; and doubtless, there were many copies of scripture transcribed, by which he was made acquainted with the doctrines of religion, without learning them from uncertain traditions.

5. They farther allege, that some books of scripture are lost, and therefore it is necessary that they should be supplied this way; the instances they give of this are some books referred to in scripture, viz. the book of the wars of the Lord, Numb. xxi. 14. and another going under the name of Jasher, 2 Sam. i. 18. compared with Josh. x. 13. and another called the book of the acts of Solomon, 1 Kings xi. 41. and also his Songs and Proverbs, and the account he gives of trees, plants, beasts, fowls, creeping things, and fishes, 1 Kings, iv. 32, 33. There are also other books said to be written by Samuel, Nathan, and Gad, 1 Chron. xxix. 29. the prophecy of Ahijah the Shilonite, and the visions of Iddo the seer, 2 Chron. ix. 29. and Jeremiah’s lamentation for Josiah, is said to be written in the books of the Lamentations, 2 Chron. xxxv. 25. whereas there is no mention of Josiah in the book of scripture, which goes under that name; therefore they suppose that there was some other book so called which was written by that prophet, but is now lost.

Answ. 1. As to the argument in general, that some books of scripture are lost, suppose we should take it for granted that they are so, must this loss be supplied by traditions, pretended to be divine, though without sufficient proof: however, I am not willing to make this concession, though, indeed, some Protestant divines have done it, as thinking it equally supposable, that some books, written by divine inspiration, might be lost, as well as many words spoke by the same inspiration: but even these constantly maintain that whatever inspired writings may have been lost, yet there is no doctrine necessary to the edification 65of the church, in what immediately relates to salvation, but what is contained in those writings, which are preserved, by the care and goodness of providence, to this day; but, without giving into this concession, I would rather adhere to the more commonly received opinion, that no book designed to be a part of the canon of scripture is lost, though many uninspired writings have perished; and therefore as to those books but now mentioned, they refer to some books of scripture, in which we have no mention of the inspired writers thereof, which, as is more than probable, were wrote by some noted prophet that flourished in the church at that time, which their respective histories refer to; therefore some suppose that the books of Nathan and Gad, or Iddo, refer to those of Kings or Chronicles, which are not lost. But since this is only a probable conjecture, we pass it over, and add, that it is not unreasonable to suppose that the books said to be written by them, as also those of Solomon, that are not contained in scripture, were not written by divine inspiration, which is not only a safe but sufficient answer to the objection. As for Jeremiah’s lamentation for Josiah, it is probable that the book of scripture, which goes under that name, was written on the occasion of Josiah’s death, in which, though he doth not mention the name of that good king, yet he laments the desolating judgments which were to follow soon after it.

Moreover, the Papists pretend, that some part of the New Testament is lost; particularly the epistle from Laodicea, mentioned in Col. iv. 16. and one written to the Corinthians, not to company with fornicators, 1 Cor. v. 9. and another mentioned, 2 Cor. vii. 8. by which he made them sorry.

Answ. 1. As to the epistle from Laodicea that was probably one of his inspired epistles, written by him when at Laodicea, and not directed, as is pretended, to the Laodiceans.

2. As to that epistle, which he is supposed to have written to the Corinthians, it is not expressly said that it was another epistle he had wrote to them; but it is plainly intimated, ver. 12. that he refers to the epistle, which he was then writing to them; a part of which related to that subject, as this chapter, in particular does,

3. As to the letter, which he wrote to them, which made them sorry, it is not necessary to suppose that it was written by divine inspiration; for as every thing he delivered by word of mouth, was not by the extraordinary afflatus of the Holy Ghost, why may we not suppose that there were several epistles written by him to the churches, some to comfort, others to admonish, reprove, or make them sorry, besides those that he was inspired to write?

Having considered the arguments brought to prove that some 66books of scripture are lost, we shall now prove, on the other hand, that we have the canon thereof compleat and entire. Some think this is sufficiently evident from what our Saviour says, Till heaven and earth pass away, one jot, or tittle shall not pass from the law, Mat. v. 18. and it is easier for heaven and earth to pass, than for one tittle of the law to fail, Luke xvi. 17. If God will take care of every jot and tittle of scripture, will he not take care that no whole book, designed to be a part of the rule of faith, should be entirely lost? It is objected, indeed, to this, that our Saviour hereby intends principally the doctrines or precepts contained in the law; but if the subject matter thereof shall not be lost, surely the scripture that contains it shall be preserved entire.

But this will more evidently appear, if we consider that the books of the Old Testament were compleat in our Saviour’s time; for it is said, That beginning at Moses, and all the prophets, he expounded to them in all the scriptures, the things concerning himself, Luke xxiv. 27. and this may also be proved from what the apostle says, Whatsoever things were written aforetime, were written for our learning, Rom. xv. 4. now it is impossible that they should be written for our learning if they are lost.

To this it may be added, that the goodness of God, and the care of his providence, with respect to this church, farther evinces this truth; for if he gave them ground to conclude that he would be with them always, even to the end of the world, Matth. xxviii. 20. surely this argues, that he would preserve the rule he had given them to walk by, from all the injuries of time, so that it should not be lost to the end of the world.

Again, the Jews were the keepers of the oracles of God, Rom. iii. 2. now they are not reproved by our Saviour, or the apostle Paul, for any unfaithfulness in not preserving them entire; and certainly our Saviour, when he reproves them for making void the law by their traditions, and threatens those that should add to or take from it, if he had found them faulty, in not having faithfully preserved all the scriptures committed to them, he would have severely reproved them for this great breach of trust.

Object. It is objected against the scriptures being a perfect rule of faith, that they are in several places corrupted, viz. that the Old Testament was so by the Jews, out of malice against our Saviour, and the Christian religion, that they might conceal, or pervert to another sense, some prophecies relating to the Messiah, and the gospel-state. And as for the New Testament, they pretend that it was corrupted by some heretics, in defence of their perverse doctrines.

Answ. 1. As to the Old Testament, it is very improbable 67and unreasonable to suppose that it was corrupted by the Jews. For,

(1.) Before our Saviour’s time, no valuable end could be answered thereby; for then they expected the Messiah to come, according to what was foretold by the prophets, and understood their predictions in a true sense.

(2.) After he was come, and Christianity took place in the world, though malice might have prompted them to it, yet they would not do it, because they had always been trained up in this notion, that it was the vilest crime to add to, take from, or alter it: so that one of their own writers^[19] says concerning them, that they would rather die an hundred deaths, than suffer the law to be changed in any instance; yea, they have such a veneration for the law, that if, by any accident, part of it should fall to the ground, they would proclaim a fast as fearing lest, for this, God would destroy the whole world, and reduce it to its first chaos: and can any one think, that, under any pretence whatever, they would designedly corrupt the Old Testament? Yea, they were so far from doing it, that they took the greatest care, even to superstition, to prevent its being corrupted, through inadvertency, and accordingly numbered not only the books and sections, but even the words and letters, that not a single letter might be added to, or taken from it.

(3.) If they had any inclination to do this, out of malice against Christianity, it would have been to no purpose, after our Saviour’s time; for it was then translated into Greek, and this translation was in the hands of almost all Christians; so that the fallacy would soon have been detected. And if they had corrupted some copies of the Hebrew Bible, they could not have corrupted or altered them all; therefore to attempt any thing of this kind, would have been to expose themselves to no purpose.

(4.) It would not have been for their own advantage to pervert it; for, in altering the texts that make for Christianity, they would (especially if the fraud should have been detected) have weakened their own cause so far, that the reputation of scripture being hereby lost, they could not have made use of it to that advantage, to prove their own religion from it.

But, notwithstanding all this out-cry of the scriptures being perverted, they pretend to give no proof hereof, except in two or three words, which do not much affect the cause of Christianity; whereas, if the Jews had designed to pervert it, why did they not alter the fifty-third of Isaiah, and many other scriptures, 68which so plainly speak of the person and offices of the Messiah?

2. As to the other part of the objection, that the New Testament hath been corrupted by heretics since our Saviour’s time, whatever charge hath been brought against the Arians, and some others, of having out some words, or verses, which tend to overthrow their scheme, they have not been able, even when the empire was most favourable to their cause, to alter all the copies; so that their fallacy has been detected, and the corruption amended.

As for those various readings that there are of the same text, these consist principally in literal alterations, which do not much tend to pervert the sense thereof. It was next to impossible for so many copies of scripture to be transcribed without some mistakes, since they who were employed in this work were not under the infallible direction of the Spirit of God, as the first penmen were; yet the providence of God hath not suffered them to make notorious mistakes; and whatever mistakes there may be in one copy, they may be corrected by another; so that the scripture is not, for this reason, chargeable with the reproach cast upon it, as though it were not a perfect rule of faith.

Quest. IV. How doth it appear that the scriptures are the word of God?

Answ. The scriptures manifest themselves to be the word of God by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers to salvation: but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it, that they are the word of God.

Before we proceed to consider the arguments here brought to prove the scriptures to be the word of God, some things may be premised.^[20]

691. When we speak of the scriptures as divine, we do not only mean that they treat of God and divine things; to wit, 70his nature and works, as referring principally to the subject matter thereof; for this may be said of many human uninspired writings, which, in proportion to the wisdom of their authors, tend to set forth the divine perfections. And when, as the consequence hereof, we assert that every thing contained therein is infallibly true, we do not deny but that there are many things, which we receive from human testimony, of which it would be scepticism to entertain the least doubt of the truth; notwithstanding, when we receive a truth from human testimony, we judge of the certainty thereof, by the credibility of the evidence, and, in proportion thereunto, there is a degree of certainty arising from it: but when we suppose a truth to be divine, we have the highest degree of certainty equally applicable to every thing that is so, and that for this reason, because it is the word of him that cannot lie. Thus we consider the holy scriptures, as being of a divine original, or given by the inspiration of God, or as his revealed will, designed to bind the consciences of men; and that the penmen were not the inventers of them, but only the instruments made use of to convey these divine oracles to us, as the apostle says, 2 Pet. i. 21. Prophecy came not in old time by the will of man; but holy men of God spake, as they were moved by the Holy Ghost: and the apostle Paul says, Gal. i. 11, 12. I certify unto you, that the gospel, which was preached of me, is not after man; neither received I it of man; neither was I taught it, but by the revelation of Jesus Christ: the former asserts this concerning scripture in general, and the latter concerning that part thereof which was transmitted to us by him: this is what we mean when we say the scripture is the word of God.

2. It is necessary for us to know and believe the scriptures to be the word of God, because they are to be received by us as a rule of faith and obedience, in whatever respects divine things, otherwise we are destitute of a rule, and consequently our religion would be a matter of the greatest uncertainty; and as this faith and obedience is divine, it is a branch of religious worship, and as such, contains an entire subjection to God, a firm and unshaken assent to whatever he reveals as true, and a readiness to obey whatever he commands, as being influenced by his authority; which is inconsistent with any hesitation or doubt concerning this matter. Moreover, it is only therein that we have an account of the way in which sinners may have access to God; the terms of their finding acceptance in his sight, and all the promises of eternal blessedness, on which 71their hope is founded, are contained therein; if therefore we are not certain that the scriptures are the word of God, our faith and hope are vain; it is herein that life and immortality is brought to light, and, by searching them, we think that we have eternal life.

3. As divine revelation is necessary, so it is not impossible, contrary to reason or the divine perfections, for God to impart his mind and will to men in such a way as we call inspiration: these things must be made appear, otherwise it is a vain thing to attempt to give arguments to prove the scriptures to be the word of God; and, in order hereto, let it be considered,

(1.) That divine revelation is necessary; this appears because as religion is necessary, so there are some things contained in it which cannot be known by the light of nature, to wit, all those divine laws and institutions, which are the result of God’s expressed will; and these could not be known by the light of nature, or in a way of reasoning derived from it, therefore they must be known by special revelation. Positive laws, as opposed to those that are moral, depend upon a different foundation; the glory of God’s sovereignty eminently appears in the one, as that of his holiness doth in the other: now his sovereign pleasure relating thereto could never have been known without divine revelation, and then all that revenue of glory, which is brought to him thereby, would have been entirely lost, and there would have been no instituted worship in the world; and the gospel, which is called the unsearchable riches of Christ, Eph. iii. 8. must have been for ever a hidden thing, and the condition of those who bear the Christian name would have been no better than that of the heathen, concerning whose devotion, the apostle Paul, though speaking of the wisest and best of them says, Acts xvii. 23. that they ignorantly worshipped an unknown God: and elsewhere, 1 Cor. i. 24. that the world by wisdom knew not God; and the reason is, because they were destitute of divine revelation.

(2.) It is not impossible, contrary to reason or the divine perfections, that God should reveal his mind and will to man, which may be argued from hence; it contains no impossibility, for if it be possible for one creature to impart his mind and will to another, then certainly God can do this, for there is no excellency or perfection in the creature but what is eminently in him; and if it be not unworthy of the divine majesty to be omnipresent, and uphold all things by the word of his power, it is not unbecoming his perfections to manifest himself to intelligent creatures, who, as such, are fit to receive the discoveries of his mind and will; and his endowing them with faculties capable of receiving these manifestations, argues, that he designed that they should be favoured with them; and therefore 72whatever displays there may be of infinite condescension therein, yet it is not unbecoming his perfections so to do.

(3.) As God cannot be at a loss for an expedient how to discover his mind and will to man, and is not confined to one certain way, so he may, if he pleases, make it known by inspiration; it is not impossible, neither is there any thing in the subjects that should hinder him from impressing whatever ideas he designs to impart, on the minds of men. This a finite spirit may do; and that there is such a thing as this, will hardly be denied by any, but those who, with the Sadducees, deny the nature and power of spirits: it hence follows, that God can much more impress the souls of men, or immediately communicate his mind to them in such a way, as we call inspiration; and to deny that there is such a thing as inspiration, is not only to deny the credibility of scripture history, as well as its divine authority, but it is to deny that which the heathen, by the light of nature, have universally believed to be consonant to reason, and therefore they often represent their gods as conversing with men; and they appear, in many of their writings, not to have the least doubt whether there has been such a thing as inspiration in the world.

These things being premised, we are now more particularly to consider those arguments which are brought to prove the scriptures to be the word of God, or that they were given by divine inspiration: these are taken either from the internal evidence we have hereof, viz. the subject matter of scripture, from the majesty of the style, the purity of the doctrines, the harmony or consent of all its parts, and the scope or tendency of the whole to give all glory to God; or else external, taken from the testimony which God himself gave to it, at first by miracles, whereby the mission of the prophets, and consequently what they were sent to deliver, was confirmed, and afterwards, in succeeding ages, by the use which he hath made of it in convincing and converting sinners, and building up believers to salvation. These are the arguments mentioned in this answer, which will be distinctly considered, and some others added, as a farther proof of this matter, to wit, those taken from the character of the inspired writers, particularly as they were holy men, and so they would not impose on the world, or pretend themselves to have been inspired, if they were not; and also, as they were plain and honest men, void of all craft and subtilty, and so could not impose on the world; and, had they attempted to do so, they had a great many subtle and malicious enemies, who would soon have detected the fallacy. To this we shall also add an argument taken from the sublimity of the doctrine, in which respect it is too great, and has too much wisdom in it for men to have invented; and others taken from the antiquity 73thereof, together with its wonderful preservation, notwithstanding all the endeavours of its enemies to root it out of the world; and then we shall consider how far the testimony of the church is to be regarded, not as though it contained the principal foundation of our faith, as the Papists suppose; but yet this may be, if duly considered, an additional evidence to those that have been before given; and then we shall speak something concerning the witness of the Spirit with the scripture in the heart of man, which inclines him to be persuaded by, and rest in the other arguments brought to support this truth: and if all these be taken together, they will, we hope, beget a full conviction in the minds of men, that the scriptures are the word of God; which leads us to consider the arguments in particular.

I. From the majesty of the style in which it is written. This argument does not equally hold good with respect to all the parts of scripture; for there is, in many places thereof, a great plainness of speech and familiarity of expression adapted to the meanest capacity, and sometimes a bare relation of things, without that majesty of expression, which we find in other places: thus in the historical books we do not observe such a loftiness of style, as there is in Job, Psalms, Isaiah, and some other of the prophets; so that there are arguments of another nature to prove them to be of divine authority. However, we may observe such expressions interspersed throughout almost the whole scripture, which set forth the sovereignty and greatness of God; as when he is represented speaking immediately himself in a majestic way, tending not only to bespeak attention, but to strike those that hear or read with a reverential fear of his divine perfections; thus, when he gives a summons to the whole creation to give ear to his words, Hear, O heavens; and give ear, O earth, for the Lord hath spoken, Isa. i. 2. or, swears by himself, that unto him every knee shall bow, and every tongue shall swear, chap. xlv. 23. or when it is said, Thus saith the Lord, the heaven is my throne, and the earth is my footstool, chap. lxvi. 1. and elsewhere, The Lord reigneth, let the earth rejoice; let the multitude of the isles be glad thereof. Clouds and darkness are round about him; righteousness and judgment are the habitation of his throne. A fire goeth before him; his lightnings enlightened the world. The hills melted like wax at the presence of the Lord; at the presence of the Lord of the whole earth, Psal. xcvii. 1-5. And when he is represented as casting contempt on all the great men of this world, thus he is said to cut off the spirit of princes, and to be terrible to the kings of the earth, Psal. lxxvi. 12. and to charge even his angels with folly, Job iv. 18. or when the prophet speaks of him, as one who had measured the waters in the hollow of his hand, and meted the heavens with a span, and comprehended 74the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance; and that the nations of the earth are as a drop of the bucket, and are counted as the small dust of the balance; yea, as nothing, less than nothing and vanity, when compared with him, Isa. xl. 12, 15, 17. It would be almost endless to refer to the many places of scripture, in which God speaks in such a style, as is inimitable by any creature; of this we have several instances in the book of Job, especially in those chapters where he is represented as answering Job out of the whirlwind, and speaking with such a loftiness of style, as, it may be, the like cannot be found in any human composure, Job, chap. xxxviii. to xli. where such expressions are used, which argue the style to be divine, great and magnificent; so that if it was not immediately from God, it would be the most bold presumption for any creature to speak in such a way: therefore this argument, taken from the majestic style of scripture, is not without its proper weight; however, it may serve to prepare us to receive those other arguments, which, together with this, evince its divine original.

II. From the purity and holiness of its doctrines, and that either, if we consider it absolutely, or compare it with all other writings, whereby it will appear not only to have the preference to them, but to be truly divine, and so is deservedly styled the holy scripture, Rom. i. 2. and the words thereof pure as silver tried in a furnace, purified seven times, Psal. xii. 6. and to speak of right things, in which there is nothing froward or perverse, Prov. viii. 6, 7, 8. Thus every one that duly weighs the subject matter thereof, may behold therein the displays of the glory of the holiness of God: here let us consider, that the word of God appears to be divine from its purity and holiness,

1. As considered absolutely, or in itself. For,

(1.) It lays open the vile and detestable nature of sin, to render it abhorred by us. Thus the apostle says, Rom. vii. 7. I had not known sin; that is, I had not so fully understood the abominable nature thereof as I do, but by the law: for I had not known lust, except the law had said, thou shalt not covet; and hereupon he concludes, that the law is holy, and the commandment holy, and just, and good.

(2.) It presents to our view the various instances of the divine vengeance, and shews us how the wrath of God is revealed against the unrighteousness of sinners to make them afraid of rebelling against him. Thus it gives us an account how the angels hereby fell from and lost their first habitation, and are thrust down to hell, being reserved in chains under darkness, unto the judgment of the great day, Jude 6. And also how man hereby lost his primitive integrity and glory, and exposed 75himself to the wrath and curse of God due to sin, and all the miseries of this life consequent thereon; and how it has destroyed flourishing nations, and rendered them desolate. Thus it gives us an account how the Jews were first carried into Babylon for their idolatry, and other abominations, and afterwards cast off and made the sad monument of the divine wrath, as at this day, for crucifying Christ, persecuting his followers, and opposing the Gospel. It also gives an account of the distress and terror of conscience, which wilful and presumptuous sins have exposed particular persons to; such as Cain, Judas and others; this is described in a very pathetic manner, when it is said of the wicked man, who has his portion of the good things of this life, that when he comes to die, Terrors take hold of him as waters, a tempest stealeth him away in the night. The east wind carrieth him away, and he departeth, and as a storm hurleth him out of his place. For God shall cast upon him, and not spare; he would fain flee out of his hand, Job xxvii. 20, 21, 22.

Moreover, the purity of the Scripture farther appears, in that it warns sinners of that eternal ruin, which they expose themselves to in the other world; Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thess. i. 9. All these things discover the purity and holiness of the word of God.

(3.) It never gives the least indulgence or dispensation to sin, nor in any of its doctrines, which are pure and holy, doth it lead to licentiousness; it not only reproves sin in the lives and outward conversations of men, but also discovers its secret recesses in the heart, where its chief seat is; obviates and guards against its first motions, tending thereby to regulate the secret thoughts of men, and the principle of all their actions, which it requires to be pure and holy. In this the Scripture excels all other writings with respect to its holiness.

(4.) All the blessings and benefits which it holds forth, or puts us in mind of, as the peculiar instances of divine favour and love to man, are urged and insisted on as motives to holiness; thus it is said, The goodness of God leadeth thee to repentance, Rom. ii. 4. and when Moses had been putting the Israelites in mind of God’s increasing them, as the stars of heaven for multitude, Deut. x. 22. compared with chap. xi. 1. he adds, therefore thou shalt love the Lord thy God, and keep his charge and statutes, his judgments and commandments alway. And when the loving kindness of God has been abused by men, it severely reproves them for their vile ingratitude; as when it is said, Deut. xxxii. 6. Do ye thus requite the Lord, oh foolish people and unwise? Is not he thy Father that bought thee? Hath not he made thee, and established thee?

76(5.) All the examples proposed to our imitation therein, are such as savour of, and lead to, holiness; and when it recommends the actions or conversation of men, it is more especially for that holiness which is discovered therein: and, on the other hand, when it gives us the character of wicked men, together with the dreadful consequences thereof, it is that we may avoid and be deterred from committing the same sins that will be their ruin in the end.

(6.) The rules laid down relating to civil affairs in the Old Testament dispensation, and the behaviour of one man towards another, have a vein of holiness running through them all. Thus the government of the Jewish state, as described in the books of Moses, and elsewhere, discovers it to be an holy commonwealth; and they are often called an holy nation, as governed by those laws which God gave them; so the government of the church in the Gospel-dispensation, is a holy government: visible holiness is a term of church-communion, and apostacy and revolt from God excludes from it.

(7.) All the promises contained in Scripture, are, or will be certainly fulfilled, and the blessings it gives us ground to expect, conferred; and therefore it is a faithful word, and consequently pure and holy.

2. If we compare the Scripture with other writings, which are of a human composure, it plainly excels in holiness. For,

(1.) If we compare it with the writings of heathen moralists, such as Plato, Seneca, and others, though they contain a great many good directions for the ordering the conversations of men agreeably to the dictates of nature and right reason, yet most of them allow of, or plead for some sins, which the Scripture mentions with abhorrence, such as revenging injuries, and self-murder; several other instances of moral impurity, were not only practised by those who laid down the best rules to inforce moral virtue, but either countenanced, or, at least, not sufficiently fenced against, by what is contained in their writings; and even their strongest motives to virtue or the government of the passions, or a generous contempt of the world, are taken principally from the tendency which such a course of life will have to free us from those things that tend to debase and afflict the mind, and fill it with uneasiness, when we consider ourselves as acting contrary to the dictates of nature, which we have as intelligent creatures; whereas, on the other hand, the Scripture leads us to the practice of Christian virtues from better motives, and considers us not barely as men, but Christians, under the highest obligations to the blessed Jesus, and constrained hereunto by his condescending love expressed in all that he has done and suffered for our redemption and salvation; and it puts us upon desiring and hoping for communion 77with God, through him, in the performance of those evangelical duties, which the light of nature knows nothing of, and so discovers a solid foundation for our hope of forgiveness of sin, through his blood, together with peace of conscience and joy resulting from it; it also directs us to look for that life and immortality, which is brought to light through the Gospel; in which respects, it far exceeds the writing of the best heathen moralists, and so contains in it the visible marks and characters of its divine original.

(2.) If we compare the scriptures with other writings among Christians, which pretend not to inspiration, we shall find in these writings a great number of impure and false doctrines, derogatory to the glory of God, in many of the pretended expositions of Scripture. If therefore men, who have the Scripture in their hands, propagate unholy doctrines, they would do so much more were there no Scripture to guide them: thus the doctrine that grace is not necessary to what is spiritually good: the merit of good works, human satisfactions, penances, indulgences, and dispensations for sin, are all impure doctrines, which are directly contrary to Scripture; and, as contraries illustrate each other, so hereby the holiness and purity of Scripture, which maintains the contrary doctrines, will appear to those who impartially study it and understand the sense thereof.

(3.) If we compare the Scriptures with the imposture of Mahomet, in the book called the Alcoran, which the Turks make use of as a rule of faith, and prefer it to Scripture, and reckon it truly divine, that contains a system not only of fabulous, but corrupt and impure notions, accommodated to men’s sensual inclinations. Thus it allows of polygamy, and many impurities in this world, and promises to its votaries a sensual paradise in the next, all which is contrary to Scripture; so that composures merely human, whether they pretend to divine inspiration or not, discover themselves not to be the word of God, by their unholiness; as the Scripture manifests itself to be divine, by the purity of its doctrine; and indeed, it cannot be otherwise, considering the corruption of man’s nature, as well as the darkness and blindness of his mind, which, if it pretends to frame a rule of faith, it will be like himself, impure and unholy; but that which has such marks of holiness, as the Scripture has, appears to be inspired by a holy God.

Having considered the holiness of Scripture doctrines, we proceed to shew the weight of this argument, or how far it may be insisted on to prove its divine authority. It is to be confessed, that a book’s containing holy things or rules for a holy life, doth not of itself prove its divine original; for then other books might be called the word of God besides the Scripture, which is so called, not only as containing some 78rules that promote holiness, but as being the fountain of all true religion; and its being adapted above any book of human composure, to answer this end, affords an argument of some weight to prove it to be of God. For,

1. Man, who is prone to sin, naturally blinded and prejudiced against divine truth and holiness, could never compose a book that is so consonant to the divine perfections, and contains such a display of God’s glory, and is so adapted to make us holy.

2. If we suppose that man could invent a collection of doctrines, that tended to promote holiness, could he invent doctrines so glorious, and so much adapted to this end, as these are? If he could, he that does this must either be a good or a bad man: if we suppose the former, he would never pretend the Scripture to be of divine authority, when it was his own composure; and if the latter, it is contrary to his character, as such, to endeavour to promote holiness; for then Satan’s kingdom must be divided against itself: but of this, more in its proper place, when we come to consider the character of the penmen of Scripture, to give a further proof of its divine authority.

3. It is plain, that the world without Scripture could not arrive to holiness; for the apostle says, 1 Cor. i. 21. That the world by wisdom knew not God; and certainly where there is no saving knowledge of God, there is no holiness; and the same apostle, Rom. i. 29, 30, 31. gives an account of the great abominations that were committed by the heathen; being destitute of Scripture light, they were filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, &c.

If therefore the doctrines contained in Scriptures are not only pure and holy themselves, but tend to promote holiness in us, this is not without its proper weight to prove their divine original.

III. The scriptures farther manifest themselves to be the word of God from the consent or harmony of all the parts thereof.^[22] This argument will appear more strong and conclusive, 79if we compare them with other writings, in which there is but little harmony. Thus, if we consult the writings of 80most men uninspired, we shall find that their sentiments contained therein often times very widely differ; and if, as historians, 81they pretend to report matters of fact, their evidence, or report, does not, in all respects, agree together, which shews 82that they are fallible; but the exact and harmonious agreement of scripture proves it divine. That other writings of human 83composure agree not among themselves, is very evident; and it is less to be wondered at if we consider,

84(1.) That men are naturally blind and unacquainted with the things of God; and therefore their writings will hardly be consistent 85with themselves, much less with one another, as they are oftentimes inconsistent with the standard of truth, by which they are to be tried; nothing is more common than for men to betray their weakness, and cast a blemish on their composures, by contradicting themselves, especially if they are long, and consist of various subjects.

(2.) Men are much more liable to contradict one another when any scheme of doctrine is pretended to be laid down by different persons; for when they attempt to represent matters of fact, they often do it in a very different light: this may be more especially observed in those accounts that are given of doctrines that are new, or not well known by the world, or in historical accounts, not only of general occurrences, but of particular circumstances attending them, where trusting to their memory and judgment, they often impose on themselves and others.

(3.) This disagreement of human writings will more evidently appear, when their authors were men of no great natural wisdom, especially if they lived in different ages, or places remote from one another, and so could have no opportunity to consult 86one another, or compare their writings together; we shall scarce ever find a perfect harmony or agreement in such writings; neither should we in scripture, were it not written by divine inspiration.

This will appear, if we consider that the penmen thereof were in themselves as liable to mistake as other men; and had they been left to themselves herein, they would have betrayed as much weakness, confusion, and self-contradiction, as any other writers have done; and it may be more, inasmuch as many of them had not the advantage of a liberal education, nor were conversant in human learning, but were taken from mean employments, and made use of by God in this work, that so we may herein see more of the divinity of the writings they were employed to transmit to us: besides, they lived in different ages and places, and so could not consult together what to impart, and yet we find, as we shall endeavour to prove, that they all agree together: therefore the harmony of their writings is an evident proof that they were inspired by the same spirit, and consequently that they are the word of God.

We might here consider the historical parts of scripture, and the account which one inspired writer gives of matters of facts as agreeing with what is related by another; and also the harmony of all the doctrines contained therein, as not only agreeing in the general scope and design thereof, but in the way and manner in which they are laid down or explained: but we shall more particularly consider the harmony of scripture, as what is foretold in one part thereof, is related as accomplished in another. And,

1. There are various predictions relating to the providential dealings of God with his people, which had their accomplishment in an age or two after. Thus the prophets Isaiah, Jeremiah, and others, foretold the captivity and the number of years they should be detained in Babylon, and their deliverance by Cyrus, who is expressly mentioned by name. These prophecies, and the accomplishment thereof are so obvious, that there is no one who reads the Old Testament but will see an harmony between them; so that what in one place is represented as foretold, in another place, is spoken of as accomplished in its proper time, Isa. xliv. 28. and Chap. xlv. 1, 4. compared with Ezra i. 2, 3.

And the revolt and apostacy of Israel, their turning aside from God, to idolatry, which was the occasion of their desolation, was foretold by Moses, Deut. xxxi. 29. and by Joshua, Chap. xxiii. 15, 16. and Chap. xxiv. 19. And every one that reads the book of Judges, will see that this was accomplished; for when Moses and Joshua were dead, and that generation 87who lived with them, they revolted to idolatry and were punished for the same in various instances, Judg. ii. 8, 10, 11, 14.

And the prophecy of the great reformation which Josiah should make, and in particular, that he should burn the bones of the idolatrous priests on the altar at Bethel, 1 Kings xiii. 2. was exactly accomplished above three hundred years after, 2 Kings xxii. 15, 16.

2. There are various predictions under the Old Testament relating to our Saviour, and the New Testament church, many of which have had their accomplishment, and others are daily accomplishing. It is said, Acts x. 43. To him gave all the prophets witness, that through his name whosoever believeth in him, shall receive remission of sins; and we shall find, that what is foretold concerning him in the Old Testament, is related as accomplished in the New; particularly,

(1.) That he should come in the flesh, was foretold in the Old Testament, Hag. ii. 7. Mal. iii. 1. Isa. ix. 6. and is mentioned as accomplished in the New, John i. 14. Gal. iv. 4.

(2.) That he should work miracles for the good of mankind, and to confirm his mission, was foretold, Isa. xxxv. 5, 6. and accomplished, Matth. xi. 4, 5.

(3.) That he should live in this world in a low and humbled state, was foretold, Isa. lii. 14. and chap. liii. 3. and the whole account of his life in the gospels bears witness that those predictions were fully accomplished.

(4.) That he should be cut off, and die a violent death, was typified by the brazen serpent in the wilderness, viz. that he should be lifted up upon the cross, Numb. xxi. 9. compared with John iii. 14. and foretold in several other scriptures, Isa. liii. 7. and Dan. ix. 26. and this is largely insisted on, as fulfilled in the New Testament.

(5.) That after he had continued some time in a state of humiliation, he should be exalted, was foretold, Isa. lii. 13. chap. liii. 11, 12. Psal. lxviii. 18. and fulfilled, Acts i. 9. Phil. ii. 9.

(6.) That his glory should be proclaimed and published in the preaching of the gospel, was foretold, Isa. xi. 10. Psal. cx. 2. Isa. lx. 1, 2, 3. and fulfilled, 1 Tim. iii. 16. Mark xvi. 15. as appears from many scriptures.

(7.) That he should be the spring and fountain of all blessedness to his people, was foretold, Gen. xxii. 18. Psal. lxxii. 17. Isa. xlix. 8, 9. and fulfilled, 2 Cor. vi. 2. Acts iii. 26. In these, and many other instances, we may observe such a beautiful consent of all the parts of scripture, as proves it to be the very word of God.

But since it will not be sufficient, to support the divine authority of scripture, to assert that there is such a harmony, as we have observed, unless we can prove that it doth not contradict 88itself in any instances; therefore the next thing we are to consider, is the reproach cast upon it by those who would bring all divine revelation into contempt, as though it contradicted itself in several instances, and contained various absurdities; which, were they able to make appear, would enervate the force of the argument we are maintaining, to prove the scripture to be the word of God from the consent of the parts thereof: therefore we shall consider some of those contradictions, which many, who pretend to criticise on the words of scripture, charge it with, as so many objections against the harmonious consent, and consequently the divine authority thereof, together with the answers, which may be given to each of them.

Object. 1. If we compare our Saviour’s genealogy, as related in the first of Matthew and the third of Luke, they allege that there is a very great inconsistency between them, for one mentions different persons, as his progenitors, from what the other does; as, for instance, in Matth. i. he is said to be the son of Joseph, and Joseph the son of Jacob, and he the son of Matthan; but the other evangelist, viz. Luke, says that he was the son of Joseph, which was the son of Heli, which was the son of Matthat: and so we find the names of each genealogy very differing, till we come to David; therefore they suppose both those genealogies cannot be true, inasmuch as the one contradicts the other.

Answ. It evidently appears, that there is no contradiction between these two genealogies, since Matthew gives an account of Joseph’s ancestors, and Luke of Mary’s, and so, both together, prove that he was the son of David, by his reputed father’s, as well as his mother’s side.

And if it be replied, that Luke, as well as Matthew, gives an account of Joseph’s genealogy, and therefore this answer is not sufficient: we may observe, that it is said, Luke iii, 23, 24. that Jesus was, as it is supposed, the son of Joseph, which was the son of Heli, &c. the meaning is, he was, indeed, the supposed son of Joseph, but he really descended from Heli, the father of the virgin Mary; and nothing is more common in scripture than for grandsons to be called sons; and if we observe the meaning of the Greek words, which we render, which was the son, &c. it may better be rendered, who descended from Heli, and then there is not the least absurdity in it, supposing Heli to be his grandfather; and therefore there is no appearance of contradiction between these two scriptures.

Object. 2. It is pretended, that there is a plain contradiction between these two places, 2 Sam. xxiv. 24. and 1 Chron. xxi. 25. in the former whereof it is said, that David bought the threshing-floor of Araunah the Jebusite, to build an altar on, and the oxen for burnt-offerings, that the plague might be stayed, 89for fifty shekels of silver; but in the other, viz. in Chronicles, it is said, that he gave him for the place six hundred shekels of gold; therefore they pretend that one of these places must be wrong, inasmuch as they plainly contradict one another.

Answ. The answer that may be given to this objection, is, that David paid Araunah (who is otherwise called Ornan) for his threshing-floor, where he built an altar, and for the oxen, which he bought for sacrifice, fifty shekels of silver, as it is expressed in Samuel. But, beside this threshing-floor, he bought the whole place, as it is said in Chronicles, i. e. the whole tract of ground, or mountain, on which it stood, whereon he designed that the temple should be built; and therefore he saith concerning it, 1 Chron. xxii. 1. This is the house of the Lord God, i. e. this place, or tract of land, which I have bought round about the threshing-floor, is the place where the house of God shall stand; and this is the altar of burnt-offering for Israel, which was to be built in that particular place, where the threshing-floor was: now, though he gave for the threshing-floor but fifty shekels of silver, (which probably was as much as it was worth) yet the whole place, containing ground enough for the temple, with all its courts, and the places leading to it, was worth a great deal more; or, if there were any houses in the place, these were also purchased to be pulled down, to make room for the building of the temple; and, for all this, he gave six hundred shekels of gold, and we can hardly suppose it to be worth less; so that there is no real contradiction between these two places,

Object. 3. It is pretended, that there is a contradiction between 2 Sam. xxiv. 13. and 1 Chron. xxi. 12. in the former of which Gad came to David, being sent to reprove him for his numbering the people, and said, Shall seven years of famine come unto thee in thy land? But, in Chronicles, he speaks of but three years of famine.

Answ. To reconcile this seeming contradiction,

1. Some think, that in some ancient copies, it is not seven, but three,^[37] years of famine, in Samuel, as it is in Chronicles; the reason of this conjecture is, because the LXX, or Greek translation, have it so; and they think that these translators would hardly have made so bold with scripture, as to put three for seven, if they had not found it so in the copies that they made use of, when they compiled this translation: but probably this answer will not give satisfaction to the objectors; therefore,

2. The best way to account for this seeming contradiction, is this: in Chronicles, Gad bids him chuse if he would have three years of famine, viz. from that time; but in Samuel he 90saith, shall seven years of famine come unto thee, that is, as though he should say there hath been three years of famine already, for Saul and his bloody house, because he slew the Gibeonites, 2 Sam. xxi. 1. Now, that famine ceased but the year before, and the ground being so chaped and hard for want of rain this year, which was the fourth, it was little better than a year of famine. Now, said Gad, wilt thou have this famine continued three years more (which, in all, makes up seven years) unto thee in the land? And, if we take it in this sense, there is no contradiction between these two scriptures, though one speaks of three years, and the other of seven.

Object. 4. They pretend to find an inconsistency, or absurdity, little better than a contradiction, by comparing 1 Sam. xvi. 21, 22. and chap. xvii. 55. In the former it is said, David came to Saul, and stood before him, and he loved him greatly; and he sent to Jesse, with the intent that he might give him leave to stand before him, inasmuch as he had found favour in his sight. Now, say they, how can this be consistent with the other scripture; where Saul seeing David going forth against Goliath the Philistine, asked Abner, Whose son is this youth? And Abner replied, He could not tell; and, in the next verse, he is ordered to enquire who he was. Now how could this be, when he had been his armour-bearer, stood before him, and found favour in his sight; and he had sent to Jesse, to desire that he might live with him?

Answ. I can see no appearance of absurdity, or defect of harmony, between these two scriptures; for supposing Saul’s memory had failed him, and he had forgot that David had stood before him as a servant, shall the scripture, that gives an account of this, be reflected on, as containing an inconsistency? It is true, David had stood before Saul, as his armour-bearer; yet he had, for some time, been sent home and dismissed from his service, during which time he kept his father’s sheep; and probably he lived not long in Saul’s family; therefore it is no wonder if Saul had now forgot him. There is no master of a family but may forget what servants have formerly lived with him, and much more a king, who hardly knows the names of the greatest part of the servants that are about him: besides, at this time, David appeared in the habit of a shepherd, and therefore Saul might well say, whose son is this youth? This sufficiently accounts for the difficulty, and vindicates this scripture from the charge of inconsistency; though some account for it thus, by supposing that Saul knew David, (as having been his armour-bearer) but did not know his father, and therefore asks, whose son is this? or who is he that hath so bold and daring a son, as this youth appears to be? If these things be considered, there appears not the least absurdity in this scripture.

91Object. 5. Another contradiction, which some charge the scripture with, is, that when Israel, pursuant to the advice of Balaam, committed idolatry, and went a-whoring after the daughters of Moab, and God consumed them for it by the plague, it is said, Numb. xxv. 9. Those that died in the plague were twenty-four thousand; but the apostle Paul, referring to the same thing, says, 1 Cor. x. 8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

Answ. 1. The answer that may be given to this objection, that the apostle Paul, when he says, three and twenty thousand died, or fell, in one day, speaks of those who died by the immediate hand of God, by the pestilential distemper that was sent among them; but, besides these, there were many more that died by the hand of public justice for this sin; for in that chapter in Numbers, verse 4 and 5. we read of the heads of the people being hanged up before the Lord, and the judges being ordered to slay every man his men that were joined unto Baal-peor. These died by the sword of justice, and it is no great impropriety to say, that such died in a mediate way, by the plague, or sword of God; the sword is one of his plagues, as well as pestilential diseases, and is frequently so styled in scripture: now we cannot suppose that fewer died of this latter plague, if that be the import of the word, than a thousand; so that Moses gives the number of all that died, whether by God’s immediate hand, or by the sword of the magistrate, pursuant to his command: but if it be reckoned too great a strain upon the sense of the word plague, to admit of this solution, let it be farther observed, that, in the 9th verse, where Moses gives the sum total of those that died, it is not said that they were such who died of the plague, but in the plague; that is, those that died in or soon after the time that the plague raged among them, whose death was occasioned by this sin, were four and twenty thousand; so that these two places of scripture are so far from contradicting, that they rather illustrate one another.

Object. 6. Another contradiction is pretended to be between Gal. i. 8. where the apostle says, Though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed; 2 Cor. xi. 4. If he that cometh, preacheth another Jesus whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. In one place he speaks against those who preach another gospel; in the other he says, they may be borne with; which seems to be a contradiction.

Answ. For the reconciling and accounting for the sense of these two scriptures, let us consider, that in the former of them 92the apostle pronounces them that preached another gospel accursed, and therefore, doubtless, they were not to be borne with, or allowed of; therefore it must be enquired what he means when he says, in the other scripture, that such may be well borne with; now this scripture will, without the least strain or force upon the words, admit of one of these two senses.

1. It may be considered as containing a sarcasm, by which the apostle reproves their being too much inclined to adhere to false teachers: if, says he, these bring you tidings of a better Spirit, a better gospel, then bear with them; but this they cannot do, therefore reject them; or,

2. The words may be rendered, instead of ye might well bear with him, ye might well bear with me, as is observed in the marginal reference; the word him being in an Italic character, as will be elsewhere observed,^[38] is not in the original, and therefore me may as well be supplied as him, and so the meaning is this; ye bear with false preachers, are very favourable to them, and seem a little cold to us the apostles; so that I am afraid, as is observed in the foregoing verse, lest your minds should be corrupted from the simplicity that is in Christ; you can bear with these false teachers, and will you not bear with me? as he says, ver. 1. Would to God you could bear with me a little in my folly, and indeed bear with me. It is a sign religion is at a low ebb, when it is with some difficulty that professors are persuaded to bear with those that preach the pure gospel of Christ, who are too prone to turn aside to another gospel. Take the words in either of these senses, and they exactly harmonize with that text in Galatians, and not, as the objectors pretend, contradict it.

Object. 7. Another charge of contradiction, which is brought against scripture, is, that our Saviour saith, Matth, x. 34. Think not that I am come to send peace on the earth; I came not to send peace, but a sword: this is contrary to Christ’s general character, as a prince of peace, Isa. ix. 6. and to the advice he gives his disciples, not to use the sword, because such shall perish by it, Mat. xxvi. 52. and what be saith else, My kingdom is not of this world, John xviii. 36. and therefore not to be propagated by might or power, by force or civil policy, or those other carnal methods, by which the kingdoms of this world are advanced and promoted.

Answ. For the reconciling this seeming contradiction, let it be considered, that Christ did not come to put a sword into his followers hands, or to put them upon making war with the powers among whom they dwell, for the propagating the Christian religion; his gospel was to be advanced by spiritual methods: in this sense, the design of his coming was not to send a sword, 93but to bring spiritual peace to his people; but when he saith, I came to send a sword, it implies that his coming, his kingdom and gospel, should occasion persecution and war, by reason of the corruption of men; this the gospel may do, and yet not put men upon disturbing their neighbours, or making war with them; and this is not contrary to Christ’s general character of coming to be the author of spiritual peace to his people.

Object. 8. Another contradiction is pretended to be between 1 Kings viii. 9. and Heb. ix. 4. in the former it is said, There was nothing in the ark but the two tables, which Moses put there; in the latter, that there was the golden pot, that had manna, Aaron’s rod that budded, and the tables of the covenant.

Answ. This seeming contradiction may easily be reconciled: for we suppose it true that there was nothing in the ark but the two tables, as it is said in the former of these scriptures; therefore to explain the latter agreeably to it, two senses may be given of it.

1. It is not necessary to suppose, that the apostle means, in the ark was the golden pot, &c. but in the holiest of all, which he mentions in the foregoing verse; therefore the meaning is, as in the holiest of all, there was the golden censer, and the ark of the covenant, so in it was the golden pot and Aaron’s rod: but because there may be an objection against this sense, from its being said in the words immediately following, that over it were the cherubims of glory shadowing the mercy-seat, where it refers to the ark, and not to the tabernacle, or holiest of all; if therefore the cherubims were over the ark, then the other things must be supposed to be in it, which objection, indeed, is not without its force, unless we suppose that the words^[39] may be rendered in the higher parts of it, to wit, of the holiest of all, were the cherubims of glory above the mercy seat, and accordingly the meaning is this; that within this second vail was not only the ark, the golden pot of manna, Aaron’s rod, &c. but also the cherubims of glory, which were above them all: but since the grammatical construction, seems rather to favour the objection, there is another sense given of the words, which sufficiently reconciles the seeming contradiction, viz.

2. When it is said,^[40] that therein, or in it, to wit, the ark, was the golden pot that had manna, and Aaron’s rod that budded, the meaning is, they were near it, or beside it, or some way or other fastened, or adjoining to it, in some inclosure, in the outside of the ark, whereas nothing was in it but the two tables; so that there is no real contradiction between these two scriptures.

94Many more instances of the like nature might have been given, but, instead thereof, we shall rather chuse to lay down some general rules for the reconciling seeming contradictions in scripture, which may be applied by us in other cases, where we meet with the like difficulties. As,

1. When two scriptures seem to contradict each other, we sometimes find that this arises from the inadvertency of some who have transcribed the copies of scripture, putting one word for another; though it may be observed,

(1.) That this is not often found; for as great care has been taken in transcribing the manuscripts of scripture, as in any manuscripts whatever, if not greater.

(2.) If there have been mistakes in transcribing, it is only in a few instances, where there is a likeness between two words, so that one might easily be mistaken for the other; and this ought not to prejudice any against the scripture, for it only argues, that though the inspired penmen were infallible, the scribes that took copies of scripture for common use were not so.

(3.) When there is any such mistake, it may generally be rectified by some other copy, that has the word as it really should be: it is so in our printed Bibles, in some editions of them we find mistakes, as to some words, that may be rectified by others, which are more correct; and if so, why may not this be supposed to be in some written copies thereof, that were used before printing, which is but a late invention, was known in the world, from which all our printed copies are taken?

2. When the same action in scripture seems to be ascribed to different persons, or the same thing said to be done in different places, there is no contradiction, for the same person, or place, is sometimes called by various names: thus Moses’s father-in-law, who met him in the wilderness, and advised him in the settling the government of the people, is called, in one place, Jethro, Exod. xviii. 1. and in another Hobab, Numb. x. 29. So the mountain, from which God gave the law to Israel, is sometimes called mount Sinai, Exod. xix. 20. and at other times Horeb, Deut. i. 6.

3. Chronological difficulties, or seeming contradictions, arising from a differing number of years, in which the same thing is said to be done, may be reconciled, by computing them from the different epocha’s, or beginnings of computation: as it is said, Exod. xii. 40. The sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years; but, when God foretels this sojourning, it is said, Gen. xv. 13. Thy seed shall be strangers in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years: now the four hundred and thirty years takes its beginning of computation from Abraham’s being called to leave his country, and 95sojourn in the land of promise, as in a strange land; this was four hundred and thirty years before Israel went out of Egypt; but the four hundred years mentioned in Genesis, during which time his seed should sojourn, takes its beginning of computation from his having the promised seed, or from the birth of Isaac, which was twenty-five years after his leaving his country; from that time to the children of Israel’s going out of Egypt was four hundred and five years; and the five years above four hundred are left out, as being an inconsiderable number, which is very agreeable to our common way of computing time, when a large even number is mentioned, to leave out a small one of four or five years, more or less, as in the instance here mentioned, especially when time is expressed by centuries, as it is here; for it is said, in ver. 16. in the fourth generation, that is, after the fourth century of years, they shall come hither again.

4. When, by comparing the years of the reign of several of the kings of Judah and Israel, mentioned in the books of Kings and Chronicles, we find that some are said, in one of them, to have reigned three or four years longer than the account of the years of their reign, mentioned by the other, the seeming contradiction may be reconciled, by considering him as beginning to reign before his father’s death, as Solomon did before David died; or from his being nominated as his father’s successor, and owned as such by the people, which was sometimes done to prevent disputes that might arise about the matter afterwards; and sometimes, when a king was engaged in foreign wars, in which he was obliged to be absent from his people, and the event hereof was uncertain, he appointed his son to reign in his absence, from which time he had the title of a king, though his father was living: or when a king was superannuated, or unfit to reign, as Uzziah was when smote with leprosy; or when he was weary of the fatigue and burden of government, he would settle his son, as his viceroy, in his life-time, on which account the son is sometimes said to reign with his father: thus many account for that difficulty, in 2 Chron. xxxvi. 9. where it is said, Jehoiachin was eight years old when he began to reign; but in 2 Kings xxiv. 8. he is said to have been eighteen years old when he began to reign: the meaning is, that when he was eight years old, he was nominated as his father’s successor; but when he was eighteen years old, he began to reign alone, his father being then dead.

5. Scriptures that seem to contradict one another may not treat of the same, but different subjects, as to the general design thereof: thus, that seeming contradiction between the apostles Paul and James is to be accounted for; the former says, Gal. ii. 16. Knowing that a man is not justified by the works of 96the law, but by the faith of Jesus Christ; but the other says, Jam. ii. 24. That by works a man is justified, and not by faith only. The apostle Paul speaks of a sinner’s justification, or freedom from the condemning sentence of the law in the sight of God, which gives him a right to eternal life, in which respect he looks for it out of himself, and, by faith, depends alone on Christ’s righteousness; in this sense, works do not justify: whereas the apostle James, when he asserts, that a man is justified by works, and not by faith only, intends that our profession and sincerity therein is justified; that is evidenced, not by our having just notions of things, or an historical faith, such as the devils themselves have, but by those works of holiness, which are the fruits of it; this is the only justification he treats of, and therefore doth not in the least contradict the apostle Paul, who treats of another kind of justification, in which works are excluded.

6. When two scriptures seem to contradict one another, they may sometimes be reconciled, by considering the same thing absolutely in one place, and comparatively in the other: thus, in many scriptures, we are commanded to extend that love to every one in their several relations, which is due; and yet our Saviour says, Luke xiv. 26. If any man come to me, and hate not his father and mother, and wife, and children, and brethren and sisters, he cannot be my disciple: this is to be understood comparatively, that is, our love to the creature ought to bear no proportion to that which is due to God.

7. Scriptures that seem to contradict one another, often speak of different persons, or persons of different characters: thus it is said, Luke vi. 36. Be ye merciful, as your Father also is merciful; or, Judge not, that ye be not judged, Matt. vii. 2. This respects persons in a private capacity, and therefore doth not contradict those other scriptures that are applied to magistrates in the execution of public justice; to such it is said, Deut. xix. 21. Thine eye shall not pity, but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

8. Two contrary assertions may be both true in differing respects; thus our Saviour says in one place, The poor ye have always with you, but me ye have not always, Matt. xxvi. 11. and in another, Lo, I am with you always, even to the end of the world, chap. xxviii. 20. these are both true, one respecting Christ’s bodily presence, as man, in which respect he is not now with us; the other his spiritual and powerful influences, whereby he is always present with his people as God.

9. We must take notice of different times or dispensations, in which respect those laws or ordinances, which were to be received and observed as a rule of faith and duty at one time, may not be so at another; thus circumcision is recommended 97as a duty, and a privilege to the Jews before Christ’s time, in which respect the apostle reckons it among the advantages which they formerly had above all other nations, Rom. iii. 1, 2. but when the gospel dispensation was erected, and the Jewish œconomy abolished, it was so far from being an advantage, that the observance of it was deemed no less than a subversion of the gospel, as the apostle says, Gal. v. 2. If ye be circumcised, Christ shall profit you nothing; and the same apostle gives a very diminutive character of those institutes of the ceremonial law, which he calls, in his time, weak and beggarly elements, such as had a tendency to bring them again into bondage, and blames them for observing the Jewish festivals, such as days, months, times, and years; to wit, the new moons, feasts of weeks, or of years, such as the seventh year, or the jubilees, and tells them, on this occasion, I am afraid of you, lest I have bestowed on you labour in vain, chap. iv. 9, 10, 11. so that what was a duty and a privilege in one age of the church, and enjoined with the greatest strictness, and severest punishments on those that neglected it, is forbid, as a sin in another age thereof, without the least shadow of contradiction between those scriptures, which either enjoin or forbid it: thus, when our Saviour first sent his twelve disciples to preach the gospel, he commanded them, Not to go in the way of the Gentiles, Matt. x. 5. to wit, so long as he was here upon earth, or till they had finished their ministry among the Jews, to whom the word was first to be preached; but afterwards, when the gospel was to be spread throughout the world, he gave them a commission to preach the gospel to all nations, chap. xxviii. 19. which accordingly they did, as apprehending there was no contradiction between the former prohibition and the present command.^[41]

98IV. The divine authority of scripture may be further proved from the scope and design of the whole, which is to give all glory to God.

99It may be observed, concerning the scripture, that the advancing the divine perfections, and debasing the creature, is the great end designed by God in giving it; and we find that whatever doctrine is laid down therein, this end is still pursued. Now scripture-doctrines are designed to advance the glory of God, either directly or by consequence.

1001. As to the former of these, the scripture abounds with instances, in which God is adored or set forth, as the object of adoration, that is, as having all divine perfections, and as doing every thing becoming himself as a God of glory: thus he is described herein, as the Lord most high and terrible, a great King over all the earth, Psal. xlvii. 2. and glorious in holiness, fearful in praises, doing wonders, Exod. xv. 11. and as the true God, the living God, and an everlasting King, Jer. x. 10. and as the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments, Dan. ix. 4. and it is also said, Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven, and in the earth is thine: thine is the kingdom, O Lord, and thou art exalted as Head over all, 1 Chron. xxix. 11. These, and such-like adorable perfections, are not only occasionally ascribed to God in scripture, but every part thereof displays his glory in a manner so illustrious, as gives ground to conclude, that the great design of it is to raise in us becoming apprehensions of him, and to put us upon adoring and worshipping him as God.

2. It may, by a just consequence, be said to give all the glory to him, as it represents the emptiness, and even nothingness of all creatures, when compared with him, and hereby recommends him, as all in all: when it speaks of the best of creatures, as veiling their faces before him, as acknowledging themselves unworthy to behold his glory, and as deriving all their happiness from him; and when it speaks of man as a sinful guilty creature, expecting all from him, and depending upon him for grace sufficient for him; and when it speaks of God, as the author and finisher of faith, in whom alone there is hope of obtaining mercy and forgiveness, grace here, and glory hereafter, and lays down this as the sum of all religion; we must certainly conclude that its design is to give all glory to God.

Now let us consider the force of this argument, or how the general scope and design of scripture, to give all glory to God, proves its divine authority. Had it been the invention and contrivance of men, or if the writers thereof had pretended they had received it by inspiration from God, and it had not been so, then the great design thereof would have been to advance themselves; and they would certainly have laid down such a scheme of religion therein, as is agreeable to the corrupt appetites and inclinations of men, or would tend to indulge and dispense with sin, and not such an one as sets forth the holiness of God, and his infinite displeasure against it.

And as for salvation, the penmen of scripture, had they not been inspired, would certainly have represented it as very easy 101to be attained, and not as a work of such difficulty as it really is; and they would also have propagated such a religion, as supposes the creature not dependent on, or beholden to God for this salvation, and then the scripture would have detracted from his glory; but since, on the other hand, its general design is to give him the glory due to his name, this is a convincing evidence of its divine original.

From the general design of scripture, as being to give all glory to God, we may infer,

(1.) That whenever we read the word of God, we ought to have this great design in view, and so not consider it barely as an historical narrative of things done, but should observe how the glory of the divine perfections is set forth, that hereby we may be induced to ascribe greatness to God, and admire him for all the discoveries which he makes of himself therein.

(2.) The scriptures’ general design should be a rule to us in the whole of our conversation, wherein we ought to give all glory to God: whatever we receive or expect from him, or whatever duty we engage in, let us act as those, that not only take the scripture for our rule, but its general scope and design for our example.

(3.) Whatsoever doctrines are pretended to be deduced from, or to contain the sense of scripture, which, notwithstanding, tend to depreciate the divine perfections, these are to be rejected, as contrary to its general scope and design.

V. Another argument may be taken from the character of the penmen of scripture; and here let them be supposed to be either good men, or bad: if good men, then they could not give themselves such a liberty to impose upon the world, and pretend that they received that from God, which they did not; and if they were bad men, they neither could nor would have laid down such doctrines, as centre in, lead the soul to God, and tend to promote self-denial, and advance his glory in all things; since this is to suppose the worst of men to have the best ends, which we can never do; for, as our Saviour says, Matt. vii. 16. Do men gather grapes of thorns, or figs of thistles? He is speaking of false prophets, who were to be known by their fruits; wicked men will have bad designs, or are like the corrupt tree, which bringeth forth evil fruit. But, on the other hand, if persons deliver that which carries in it such internal evidence of divine truth, and have such a noble design in view, as the securing the honour of God, and promoting his interest in the world, these must certainly be approved of by him, and concluded to be good men; and if so, then they would not impose a fallacy on the world, or say that the scripture was given by divine inspiration, when they knew it to be otherwise.

102If the scriptures are not the word of God, then the penmen thereof have miserably deceived, not a small number of credulous people, but the whole Christian world, among whom we must allow that many were judicious, and such as would not easily suffer themselves to be imposed on; to which we may add, that others to whom the gospel was preached, were exasperated enemies to those that preached it, and particularly to these inspired penmen of scripture, and greatly prejudiced against their doctrine, and therefore would use all possible endeavours to detect the fallacy, if there had been any; so that it was morally impossible for them to deceive the world in this instance, or make them believe that the scriptures were the word of God, if there had not been the strongest evidence to convince them of it, which they could not withstand or gainsay.

But, that we may enter a little further into the character of the penmen of scripture, let it be observed,

1. That they could not be charged by their enemies with immoral practices, or notorious crimes, which might weaken the credit of the truths they delivered: they were, indeed, compassed about with like infirmities with other men; for it is not to be supposed, that, because they were inspired, therefore they were perfectly free from sin; since that does not necessarily follow from their having this privilege conferred upon them; yet their enemies themselves could find no great blemishes in their character, which might justly prejudice them against their writings, or that might render them unfit to be employed in this great work of transmitting the mind of God to the world.

2. They appear to be men of great integrity, not declining to discover and aggravate their own faults, as well as the sins of others. Thus Moses, though a man of great meekness, as to his general character, discovers his own failing, in repining, and being uneasy, because of the untoward and turbulent spirit of the people, over whom he was appointed a governor, when he represents himself as complaining to God; Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy bosom? Whence should I have flesh to give unto all this people? I am not able to bear this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see mine own wretchedness, Numb. xi. 11-15. This was certainly a very great blemish in the character of this excellent man; but he does not attempt to conceal it; nor does he omit to mention his backwardness to comply with the call of God, to deliver 103his brethren out of their bondage in Egypt, but tells us what poor trifling excuses he made; as when he says, Exod. iv. 10, 13, 19. O Lord, I am not eloquent; and when God answers him, by promising to supply this defect, he obstinately persists in declining this service, and says, O my Lord, send, I pray thee, by the hand of him whom thou wilt send; that is, by any one but myself; so that he who expressed such courage and resolution forty years before in defending the oppressed Israelites, and supposed that his brethren would have understood that God, by his hand, would deliver them, but they understood it not, Acts vii. 24, 25. when God really called him to deliver them, he obstinately refused to obey; and, indeed, whatever excuses he might make, the main thing that lay at the bottom was fear, and therefore, as a further inducement to it, God tells him, The men were dead that sought his life. All this he says concerning himself; and elsewhere he tells us, Deut. xxxii. 51, 52. compared with Numb. xx. 10, 11, 12. and Deut. iii. 25-27. that he did not sanctify the name of God in the eyes of the people, but spake unadvisedly with his lips; and that, for this, God would not let him go into the land of Canaan, though he earnestly desired it.

And the prophet Jeremiah tells us, how he was ready to faint, and, in a murmuring way, curses the day of his birth, Jer. xx. 7, 8, 14, 15, 16. and seems almost determined not to make mention of God, nor speak any more in his name, because he had been put in the stocks by Pashur, and was derided and mocked by others, who were, indeed, below his notice.

And David discovered his own sin, though it was a very scandalous one, in the matter of Uriah, Psal. li. the title, compared with ver. 14. and prays, Deliver me from blood guiltiness; which is a confession of his being guilty of murder.

The apostles also discover their infirmities. Thus Paul discovers his furious temper, in persecuting the church, before his conversion, and ranks himself amongst the chief of sinners, 1 Tim. i. 13, 15. And how willing is Matthew to let the world know, that, before his conversion, he was a publican: thus he characterises himself, Matt. x. 3. and says, chap. ix. 9. that when Christ called him, he sat at the receipt of custom, though the publicans were reckoned among the vilest of men for extortion, and other crimes, and were universally hated by the Jews.

Moreover as the penmen of scripture expose their own crimes, so they do those of their nearest and dearest friends and relatives, which carnal policy would have inclined them to conceal. Thus Moses tells us how Aaron his brother made the golden calf, and so was the encourager and promoter of the people’s idolatry; that it was he that bid them break off the golden ear-rings, which he received at their hand, whereof he 104made a molten calf, and then built an altar before it, Exod. xxxii. 2-5. Though the Jewish historian^[42] was so politic, as to conceal this thing, for the honour of his own nation; and therefore when he tells us, that Moses went up into the mount to receive the law, he says nothing of the scandalous crime, which the people were guilty of at the foot of the mountain at the same time.

Moreover, as they do not conceal their sins, so they sometimes declare the meanness of their extraction, which shewed that they did not design to have honour from men. Thus Amos tells us, Amos i. 1. He was among the herdmen of Tekoa: and that he was not bred up in the schools of the prophets, which he intends, when he styles himself, no prophet, neither a prophet’s son, chap. vii. 14.

And the evangelists occasionally tell the world how they were fisher-men, when called to be Christ’s disciples, and so not bred up in the schools of learning among the Jews.^[43]

1053. They were very far from being crafty or designing men; neither did they appear to be men that were able to manage an imposture of this nature, or frame a new scheme of religion, and, at the same time, make the world believe that it was from God. For,

(1.) None that read the scriptures can find any appearance of design in the penmen thereof, to advance themselves or families. Moses, indeed, had the burden of government, but he did not affect the pomp and splendor of a king; neither did he make any provision for his family, so as to advance them to great honours in the world, which it was in his power to have done: the laws he gave, rendered those of his own tribe, to wit, that of Levi, incapable of, and not designed for kingly government; and the highest honour of the priesthood, which was fixed in that tribe, was conferred on his brother’s children, not his own.

(2.) The prophets were very few of them great men in the world, not advanced to great places in the government; the esteem and reputation they had among the people at any time, was only for their integrity, and the honour conferred on them by God; and the apostles were plain men, who drove on no design to gain riches and honours from those to whom they preached the gospel; but, on the other hand, they expected nothing but poverty, reproach, imprisonment, and, at last, to die a violent death: therefore, how can it be supposed that they were subtle designing men, who had some worldly advantage in view? It is plain that they had no design but to do what God commanded, and to communicate what they had received from him, and shunned not to declare the whole counsel of God, whatever it cost them. The apostle Paul was so far from endeavouring to enrich himself by preaching the gospel, that he tells the church, I seek not your’s, but you, 2 Cor. xii. 14. and how he was fortified against the afflictions, which he foresaw would attend his ministry, when he says, Philip, iv. 11, 12. I have learned in whatsoever state I am, therewith to be content. I know how to be abased, and I know how to abound, to be full, and to be hungry, to abound and to suffer want: and he was not only content to bear afflictions, but, when called to it, he professes 106himself to take pleasure in reproach, in necessities, in persecutions, in distresses, for Christ’s sake, 2 Cor. xii. 10.

Hitherto we have proved, that the penmen of scripture were men of such a character, that they would not designedly impose on mankind. But some will say, might they not be imposed on themselves, and think they were divinely inspired, when they were not?

To this it may be answered, that if they were deceived or imposed on themselves, when they thought they received the scripture by divine inspiration, this must proceed from one of these two causes: either,

1. They took what was the result of a heated fancy, a strong imagination, or raised affections for inspiration, as some of our modern enthusiasts have done, who have prefaced their warnings, as they call them, with, Thus saith the Lord, &c. when the Lord did not speak by them. And the deists have the same notion of the prophets and inspired penmen of scripture, and esteem their writings no farther than as they contain the law of nature, or those doctrines that are self-evident, or might have been invented by the reason of man; and as such they receive them, without any regard to divine inspiration. Or,

2. If the inspired penmen of scripture were otherwise imposed on, it must be by a diabolic inspiration, of which, in other cases, the world has had various instances, when Satan is said (to use the apostle’s words) to transform himself into an angel of light, 2 Cor. xi. 14. or has been suffered to deceive his followers, not only by putting forth signs and lying wonders, but impressing their minds with strong delusions, whereby they have believed a lie, 2 Thess. ii. 9, 11. as supposing it to proceed from divine inspiration; and, to give countenance thereto, has produced such violent agitations, tremblings, or distortions in their bodies, as have seemed preternatural, not much unlike those with which the heathen oracles were delivered of old, which were called by some, a divine fury; but this cannot, with any shadow of reason, be applied to the inspired writers, therefore they were not imposed on.

1. They did not mistake their own fancies for divine revelation.

To suppose that they did so, is not only to conclude that all revealed religion is a delusion; but that the church in all ages, and amongst them the wisest and best of men, have been enthusiasts, and all their hope, founded on this revelation, has been no better than a vain dream. But it is one thing to assert, and another thing to prove; and because they who take this liberty to reproach the scriptures, pretend not to support their charge by argument, it might seem less necessary to make a reply: however, that our faith may be established, we shall briefly consider this objection. Therefore,

107(1.) This charge is either brought against all that ever spake or wrote by divine inspiration, or only against some of them; if only some of them have been thus deluded, we might demand particular instances of any of the inspired writers, who are liable to this charge, together with the reasons thereof. If it be said that some of them were men of less wisdom, or had not those advantages to improve their natural abilities, as others have had; this will not be sufficient to support their cause, since God can make use of what instruments he pleases, and endow them with wisdom in an extraordinary way, to qualify them for the service he calls them to, whereby the glory of his sovereignty more appears. If he pleases to chuse the foolish things of the world, to confound the wise, that no flesh shall glory in his presence, 1 Cor. i. 27, 29. shall he for this be called to an account by vain man? And it is certain, that some who have had this gift, have, as the consequence thereof, been endowed with such wisdom, as has tended to confound their most malicious enemies. But we will suppose that they, who bring this charge against the inspired writers, will not pretend to single out any among them, but accuse them all in general of enthusiasm; and if this charge be grounded on the vain pretensions of some to inspiration in this age, in which we have no ground to expect this divine gift, will it follow, that, because some are deluded, therefore divine revelation, supported by incontestable evidence, was a delusion? Or if it be said, that some of old, whom we conclude to have been inspired, were called enthusiasts, as Jehu, and his fellow-soldiers concluded the prophet to be, who was sent to anoint him king, 2 Kings ix. 11. nothing can be inferred from thence, but that there were, in all ages, some Deists, who have treated things sacred with reproach and ridicule.

(2.) But if this charge be pretended to be supported by any thing that has the least appearance of an argument, it will be alleged, in defence thereof, that it is impossible for a person certainly to know himself to be inspired at any time; if that could be proved indeed, it would be something to the purpose: and inasmuch as we are obliged to assert the contrary, it will be demanded, how it might be known that a person was under inspiration, or what are the certain marks by which we may conclude that the inspired writers were not mistaken in this matter? I confess, it is somewhat difficult to determine this question, especially since inspiration has so long ceased in the world; but we shall endeavour to answer it, by laying down the following propositions.

1. If some powerful and impressive influences of the Spirit of God on the souls of men, in the more common and ordinary methods of divine providence and grace, have been not only 108experienced, but their truth and reality discerned by them, who have been favoured therewith, so that without pretending to inspiration, they had sufficient reason to conclude that they were divine; certainly when God was pleased to converse with men in such a way, as that which we call inspiration, it was not impossible for them to conclude that they were inspired; which is an argument taken from the less to the greater.

2. There were some particular instances, in which it seemed absolutely necessary, that they who received intimations from God in such a way, should have infallible evidence that they were not mistaken, especially when some great duty was to be performed by them, pursuant to a divine command, in which it would be a dangerous thing for them to be deceived; as in the case of Abraham’s offering up his son; and Jacob’s going with his family into Egypt, which was a forsaking the promised land, an exposing them to the loss of their religion, through the influence or example of those with whom they went to sojourn; and it might be uncertain whether they should ever return or no; therefore he needed a divine warrant, enquired of God with respect to this matter, and doubtless had some way to be infallibly assured concerning the divine will relating hereunto, Gen. xlvi. 2, 3, 4. Moreover, our Saviour’s disciples, leaving their families, going into the most remote parts of the world to propagate the gospel, which they had received in this way, evinces the necessity of their knowing themselves to be under a divine inspiration: and if they had been deceived in this matter, would they not have been reproved for it by him, whose intimations they are supposed to have followed in the simplicity of their hearts?

3. As to the way by which God might convince them, beyond all manner of doubt, that he spake to them who were under divine inspiration, there are various ways, that might have been taken, and probably were. As,

(1.) Sometimes extraordinary impressions were made on the soul of the prophet, arising from the immediate access of God to it: of this we have frequent instances in scripture; as in that particular vision which Daniel saw, which occasioned his comeliness to be turned into corruption, and his having no strength, Dan. x. 8. and the vision of our Saviour, which John saw, the effect whereof was his falling at his feet as dead, Rev. i. 17. and many other instances of the like nature might be referred to, which were, at least, antecedent to inspiration, and the result of the access of God to the soul, which occasioned such a change in nature, as could not but be discerned after the person had a little recovered himself. But if it be said, that such an effect as this might be produced by an infernal spirit, the answer I would give to that is, that supposing this possible, yet 109it must be proved that God would suffer it, especially in such an instance, in which his own cause was so much concerned; and besides, it is not improbable that the soul of the prophet was sometimes brought into such a frame of spirit, as resembled the heavenly state, as much as it is possible for any one to attain to in this world; such an intercourse as this made Jacob say, This is no other but the house of God, and this the gate of heaven. Gen. xxviii. 17.

(2.) As this converse with God contained in it something supernatural and very extraordinary in the effects thereof, so it is not improbable that God might work miracles, of various kinds, to confirm the prophet’s belief as to this matter, though they are not particularly recorded in all the instances in which we read of inspiration; and this would be as full an evidence as could be desired.

If it be objected, that it is not probable that miracles were always wrought to give this conviction: I would not be too peremptory in pretending to determine this matter, it is sufficient to say they were sometimes wrought; but, however, there were, doubtless, some other concurring circumstances, which put the thing out of all dispute; for not to suppose this, is to reflect on the wisdom and goodness of God, as well as to depreciate one of the greatest honours which he has been pleased to confer upon men. Thus we have considered the unreasonableness of the charge brought against the inspired penmen of scripture, as though they were imposed on, by mistaking their enthusiastic fancies for divine revelation. We proceed to consider,

2. That they were not imposed upon by the devil, as mistaking some impressions made by him on their minds, for divine revelation: this is evident; for

1. Divine inspiration was not only occasional, or conferred in some particular instances, with a design to amuse the world, or confirm some doctrines which were altogether new, impure, and subversive of the divine glory in some ages thereof, when men were universally degenerate, and had cast off God and religion; but it was continued in the church for many ages, when they evidently appeared to be the peculiar objects of the divine regard; and therefore,

2. God would never have suffered the devil, in such circumstances of time and things, to have deluded the world, and that in such a degree, as that he should be the author of that rule of faith, which he designed to make use of to propagate his interest therein; so that his people should be beholden to their grand enemy for those doctrines which were transmitted by inspiration.

3. Satan would have acted against his own interest, should he have inspired men to propagate a religion, which has a direct tendency to overthrow his own kingdom; in which instance, 110as our Saviour observes, His kingdom would be divided against itself, Matth. xii. 25, 26. As it is contrary to the wisdom and holiness of God to suffer it, so Satan could never have done it out of choice, and he has too much subtilty to do it through mistake; therefore the inspired writers could not be imposed on by any infernal spirit.

And to this we may add, that this could not be done by a good angel; for if such a one had pretended herein to have imitated, or as it were, usurped the throne of God, he would not have deserved the character of a good angel; therefore it follows, that they could not have been inspired by any but God himself.

Having considered that the penmen of scripture have faithfully transmitted to us what they received by divine inspiration, we must now take notice of some things which are alleged by those who endeavour not only to depreciate, but overthrow the divine authority of the sacred writings, when they allege that they were only inspired, as to the substance or general idea of what they committed to writing, and were left to express the things contained therein in their own words, which, as they suppose, hath occasioned some contradictions, which they pretend to be found therein, arising from the treachery of their memories, or the unfitness of their style, to express what had been communicated to them. This they found on the difference of style observed in the various books thereof; as some are written in an elegant and lofty style, others clouded with mystical and dark expressions; some are more plain, others are laid down in an argumentative way; all which differing ways of speaking they suppose agreeable to the character of the inspired writers thereof: so that, though the matter contains in it something divine, the words and phrases, in which it is delivered can hardly be reckoned so.

And as for some books of scripture, especially those that are historical, they suppose that these might be written without inspiration, and that some of them were taken from the histories which were then in being, or some occurrences which were observed in the days in which the writers lived, and were generally known and believed in those times, to which they more immediately relate.

And as for those books of scripture, which are more especially doctrinal, they suppose that there are many mistakes in them, but that these respect only doctrines of less importance; whereas the providence of God has prevented them from making any gross or notorious blunders, subversive of natural religion; so that the scripture may be deemed sufficient to answer the general design thereof, in propagating religion in the world, though we are not obliged to conclude that it is altogether free 111from those imperfections that will necessarily attend such a kind of inspiration.

Answ. If this account of scripture be true, it would hardly deserve to be called the word of God; therefore, that we may vindicate it from this aspersion, let it be considered,

1. As to the different styles observed in the various books thereof, it does not follow from hence, that the penmen were left to deliver what they received, in their own words; for certainly it was no difficult matter for the Spirit of God to furnish the writers thereof with words, as well as matter, and to inspire them to write in a style agreeable to what they used in other cases, whereby they might better understand and communicate the sense thereof to those to whom it was first given; as if a person should send a message by a child, it is an easy matter to put such words into his mouth as are agreeable to his common way of speaking, without leaving the matter to him to express it in his own words: thus the inspired writers might be furnished with words by the Holy Ghost, adapted to that style which they commonly used, without supposing they were left to themselves to clothe the general ideas with their own words.^[44]

2. As to what is said concerning the historical parts of scripture, that it is not necessary for them to have been transmitted to us by divine inspiration, it may be replied, that these, as well as other parts thereof, were written for our learning, Rom. xv. 4. so that what is excellent in the character of persons, is designed for our imitation; their blemishes and defects, to humble us under a sense of the universal corruption of human nature; and the evil consequences thereof, to awaken our fears, and dehort us from exposing ourselves to the same judgments which were inflicted as the punishment of sin: and the account we have of the providential dealing of God with his church, in the various ages thereof, is of use to put us upon admiring and adoring the divine perfections, as much as the doctrinal parts of scripture; and therefore it is necessary that we have the greatest certainty that the inspired writers have given us a true narration of things, and consequently that the words, as well as the matter, are truly divine.

3. When, that they may a little palliate the matter, they allow that the inspired writers, though left to the weakness of their memory, and the impropriety of their style, were, notwithstanding, preserved, by the interposure of divine providence, from committing mistakes in matters of the highest importance; it may be replied, That it will be very difficult for them to assign what doctrines are of greater, and what of less importance, in all the instances thereof, or wherein providence has interposed, to prevent their running into mistakes, and when it has 112not; so that we are still in an uncertainty what doctrines are delivered to us, as they were received by inspiration, and what are misrepresented by the penmen of scripture; and we shall be ready to conclude, that in every section or paragraph thereof, some things may be true, and others false; some doctrines divine and others human, while we are left without any certain rule to distinguish one from the other, and accordingly we cannot be sure that any part of it is the word of God; so that such a revelation as this would be of no real service to the church, and our faith would be founded in the wisdom, or rather weakness of men, and our religion, depending on it, could not be truly divine; so that this method of reasoning is, to use the word inspiration, but to destroy all the valuable ends thereof.

VI. Another argument, to prove the scriptures to be the word of God, may be taken from their antiquity and wonderful preservation for so many ages; this appears more remarkable, if we consider,

1. That many other writings, of much later date, have been lost, and nothing more is known of them, but that there were once such books in the world; and books might more easily be lost, when there were no other but written copies of them, and these procured with much expense and difficulty, and consequently their number proportionably small.

2. That the scripture should be preserved, notwithstanding all the malice of its avowed enemies, as prompted hereunto by Satan, whose kingdom is overthrown by it. Had it been in his power, he would certainly have utterly abolished and destroyed it; but yet it has been preserved unto this day, which discovers a wonderful hand of providence; and would God so remarkably have taken care of a book, that pretends to advance itself by bearing the character of a divinely inspired writing, if it had not been really so? Which leads us to the next argument, containing an advice, which is more convincing than any other; or, at least, if this be added to those arguments which have been already given, I hope it will more abundantly appear that the scriptures are the word of God; since,

VII. The divine authority thereof is attested by God himself; and if, in other cases, we receive the witness of men, surely, as the apostle observes, the witness of God is greater, 1 John v. 9.

Now the testimony of God to the authority of scripture is twofold; First, Extraordinary; Secondly, Ordinary; the extraordinary testimony of God is that of miracles; the ordinary is taken from the use which he makes of it, in convincing and converting sinners, and building up in holiness and comfort, through faith, unto salvation.

1. As to the former of these, God has attested the truth hereof by miracles. A miracle is an extraordinary divine 113work, whereby something is produced, contrary to the common course and laws of nature: thus the magicians confessed, that one of the miracles which Moses wrought was the finger of God, Exod. viii. 19. Of these there are many undeniable instances recorded in scripture, both in the Old and New Testament; and these being above the power of a creature, and works peculiar to God, they contain a divine testimony to the truth that is confirmed thereby, for the confirmation whereof an appeal was made to them. Now when we say that the divine authority of scripture was confirmed by miracles, we mean,

(1.) That God has wrought miracles to testify his approbation of most of the prophets and apostles, who were the inspired writers thereof, whereby their mission was declared to be divine; and we cannot think that God, who knows the hearts and secret designs of men, would employ or send any to perform so great and important a work, if he knew them to be disposed to deceive and impose on the world; or that they would in any instance, call that his word which they did not receive from him. The reason why men sometimes employ unfaithful servants about their work is, because they do not know them; they never do it out of choice; and therefore we cannot suppose that God, who perfectly knows the hearts of men, would do so; therefore, having not only employed the penmen of scripture as his servants, but confirmed their mission, and testified his approbation of them, by miracles, this is a ground of conviction to us that they would not have pretended the scriptures to be the word of God, if they were not so.

Now that miracles have been wrought for this end, I think, needs no proof; for we are assured hereof, not barely by the report of those prophets, whose mission is supposed to have been confirmed thereby, but it was universally known and received in the church, in those times, in which they were wrought, and it is not pretended to be denied, by its most inveterate enemies; the truth hereof, viz. that Moses, and several other of the prophets, and our Saviour, and his apostles, wrought miracles, can hardly be reckoned a matter in controversy; for it is a kind of scepticism to deny it: and it is certain, that herein they appealed to God for the confirmation of their mission; as Elijah is said explicitly to have done, when he prays to this effect; Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant; and that I have done all these things at thy word, 1 Kings xviii. 36. and we read, that God answered him accordingly, By the fire from heaven consuming the burnt-sacrifice, &c. ver. 38.

(2.) Such appeals to God, and answers from him, have attained their end, by giving conviction to those who were more immediately concerned; this is evident from what is said; in 114that the same prophet, having had his request granted him, when God wrought a miracle, in raising the dead child to life, the woman of Zarephath confessed, that by this she knew that he was a man of God, and that the word of the Lord, in his mouth, was truth, 1 Kings xvii. 21-24. And it is not denied by the Jews, the most irreconcileable enemies to Christianity, that what is related in the New Testament, concerning our Saviour’s, and his apostles, working miracles, was true in fact; but the only thing denied by them is, that this was a divine testimony, or that they were wrought by the hand of God; and therefore the common reproach which is cast on them is, that they were wrought by magic art, as the Jews of old objected to our Saviour, that he cast out devils by Beelzebub, the prince of the devils, Matth. xii. 24. and his reply to them was unanswerable, when he said, that this objection would argue Satan divided against himself; intimating, that he would never take such a method as this to overthrow the Christian religion, which he could not but know was more conducive to the establishment of it, than any other that could be used.

Object. 1. But if it be objected, that though miracles were wrought to confirm the mission of several of the prophets, yet none were wrought to confirm the divine authority of the subject matter of the scriptures:

Answ. To this it may be easily answered; that it is sufficient, if we can prove that God has given his testimony, that he made choice of those prophets to declare his mind and will to the world; and that he has accordingly deemed them fit to be credited, and that they were not men liable to any suspicion of carrying on a design to deceive the world; so that if God himself not only styles them holy men, as he does all the inspired writers in general, when he says, 2 Pet. i. 21. Holy men of God spake as they were moved by the Holy Ghost, but also wrought miracles to prove that they were his servants and messengers, employed in this work; this is as convincing a testimony, as though every part of scripture wrote by them had been confirmed by a miracle. Besides, it is not unreasonable to suppose, that the church lived in those ages, in which the various parts of scripture were written, had some extraordinary proofs of their divine authority; since, in many of them, miracles were very common, and, at the same time that the penmen of scripture had the gift of inspiration, others had, what the apostle calls, a discerning of spirits, 1 Cor. xii. 10. so that they were enabled, by this means, to know whether the prophet, that pretended to inspiration, was really inspired: this, to me seems very probably, the sense of the apostle, when he says, 1 Cor. xiv. 32. The spirits of the prophets are subject to the prophets, for he is discoursing before of prophets speaking by divine revelation, 115and others judging thereof: now if there was this extraordinary gift of discerning of spirits in the ages, in which particular books of scripture were written, they who were favoured herewith, had a convincing testimony of the inspiration of the prophets and apostles, from the same Spirit by whom they were inspired, by which means the divine authority of scripture was infallibly known to them, and so imparted to others for their farther confirmation as to this matter.

Object. 2. We are not now to expect miracles to confirm our faith, as to the divine original of scripture; therefore how can we be said to have a divine testimony.

Answ. As miracles are now ceased, so such a method of confirming divine revelation is not necessary in all succeeding ages: God did not design to make that dispensation too common, nor to continue the evidence it affords, when there was no necessity thereof. Thus when the scribes and Pharisees came to our Saviour, desiring to see a sign from him, Matt, xii. 38. he would not comply with their unreasonable demand; and the apostle Paul takes notice of humour prevailing among the Jews in his time, who then required a sign, 1 Cor, i, 22. but, instead of complying with them herein, he refers them to the success of the gospel, which is the power of God to salvation, as the only testimony to the truth thereof that was then needful; and our Saviour, in the parable, intimates, that the truth of divine revelation has been so well attested, that they who believe not Moses and the prophets, would not be persuaded, though one rose from the dead, Luke xvi, 31. Therefore, since we have such a convincing evidence hereof, it is an unreasonable degree of obstinacy to refuse to believe the divine authority of scripture, merely because miracles are not now wrought; since, to demand a farther proof of it, is no other than a tempting God, or disowning that what he has done is sufficient for our conviction; and to say, that for want of this evidence, our faith is not founded on a divine testimony, is nothing to the purpose, unless it could be proved that it is not founded on such a testimony formerly given, the contrary to which is undeniably evident, since we have this truth confirmed by the confession of the church in all the ages thereof, and therefore we have as much ground to believe this matter, as though miracles were wrought every day for its confirmation. This will farther appear, if we consider the abundant ground we have to conclude that God has formerly given such a testimony to his word; which leads us to enquire how far the testimony of the church, in all the ages thereof, is to be regarded.

The church has given its suffrage, throughout all the ages thereof, to the divine original of scripture, how much soever it has perverted the sense of it. That this argument may be set 116in a true light, let us consider what the Papists say to this matter, when they appeal to the church, to establish the divine authority of scripture; and wherein we differ from them; and how far its testimony is to be regarded, as a means for our farther conviction. We are far from asserting, with them, that the church’s testimony alone is to be regarded, without the internal evidence of the divine authority of scripture, as though that were the principal, if not the only foundation on which our faith is built. If, indeed, they could prove the infallibility of the church, we should more readily conclude the infallibility of its testimony; but all their attempts of this nature are vain and trifling.

Moreover, we do not mean altogether the same thing by the church as they do, when they intend by it a council convened together, to decree and establish matters of faith, by him whom they pretend to be the visible head thereof; and so a majority of votes of a body of men, every one of whom are liable to error, must determine, and, according to them, give a divine sanction to our faith. Nor do we think that those, whom they call the fathers of the church, are to be any farther regarded, than as they prove what they assert, since there is scarce any error or absurdity, but what some or other of them have given into. We also distinguish between the churches testimony, that the scripture was given by divine inspiration, and the sense they give of many of its doctrines; as to the latter of these, it has given us ground enough to conclude, that its judgment is not much to be depended upon; however, we find that, in all ages, it has given sufficient testimony to this truth, that the scriptures are the word of God, and that they have been proved to be so, by the seal which God has set thereunto, to wit, by the miracles that have been wrought to confirm it. If therefore God has had a church in the world, or a remnant whom he has preserved faithful; and if their faith, and all their religion, and hope of salvation, has been founded, without the least exception, on this truth, that the scriptures are the word of God, we cannot altogether set aside this argument. But there is yet another, which we lay more stress on, namely, the use which God has made of it, which is the second thing to be considered, viz.

2. His ordinary method of attesting this truth; it appears therefore, as is farther observed in this answer, that the scriptures are the word of God, from their light and power to convince and convert sinners, and to comfort and build up believers to salvation. Here let us consider,

1. That the work of conviction and conversion is, and has been at all times, experienced by those who have had any right or claim to salvation; of which there have not only been various instances, in all ages, but the very being of the church, 117which supposes and depends thereon, is an undeniable proof of it.

2. As this work is truly divine, so the scriptures have been the principal, if not the only direct means, by which it has been brought about; so that we have never had any other rule, or standard of faith, or revealed religion; nor has the work of grace been ever begun, or carried on, in the souls of any, without it; from whence it evidently appears, that God makes use of it to propagate and advance his interest in the world, and has given his church ground to expect his presence with it, in all his ordinances, in which they are obliged to pay a due regard to scripture; and, in so doing, they have found that their expectation has not been in vain, since God has, by this means, manifested himself to them, and made them partakers of spiritual privileges, which have been the beginning of their salvation.

3. It cannot be supposed that God would make this use of his word, and thereby put such an honour upon it, had it been an imposture, or borne the specious pretence of being instamped with his authority, if it had not been so; for that would be to give countenance to a lie, which is contrary to the holiness of his nature.

Thus we have considered the several arguments, whereby the scripture appears to be the word of God; but since multitudes are not convinced hereby, we have, in the close of this answer, an account of the means whereby Christians come to a full persuasion as to this matter, and that is the testimony of the Spirit in the heart of man, which is the next thing to be considered. By this we do not understand that extraordinary impression which some of old have been favoured with, who are said to have been moved by the Holy Ghost, or to have had an extraordinary unction from the Holy One, whereby they were led into the knowledge of divine truths, in a way of supernatural illumination. This we pretend not to, since extraordinary gifts are ceased; yet it does not follow from hence, that the Spirit does not now influence the minds of believers in an ordinary way, whereby they are led into, and their faith confirmed in all necessary truths, and this in particular, that the scriptures are the word of God; for we may observe, that no privilege referring to salvation, was ever taken away, but some other, subservient to the same end, has been substituted in the room thereof; especially, unless a notorious forfeiture has been made of it, and the church, by apostacy, has excluded itself from an interest in the divine regard; but this cannot be said of the gospel-church in all the ages thereof, since extraordinary gifts have ceased; therefore we must conclude, that being destitute of that way, by which this truth was once confirmed, believers have, 118instead of it, an inward conviction wrought by the Spirit of God, agreeable to his present method of acting; otherwise this present gospel-dispensation is, in a very material circumstance, much inferior to that in which God discovered his mind and will to man in an extraordinary way.

But that we may explain what we mean by this inward testimony of the Spirit in the hearts of men, whereby they are fully persuaded that the scriptures are the word of God, let it be considered,

(1.) That it is something more than barely a power, or faculty of reasoning, to prove the scriptures to be divine, since that is common to all; but this is a special privilege, given to those who are hereby fully persuaded of this truth. Moreover, there may be a power of reasoning, and yet we may be mistaken in the exercise thereof; and therefore this is not sufficient, fully to persuade us that they are the word of God, and consequently something more than this is intended in this answer.

(2.) It is something short of inspiration; therefore, though the scripture was known to be the word of God, by the Spirit of inspiration, so long as that dispensation continued in the church, yet that privilege being now ceased, the internal testimony of the Spirit contains a lower degree of illumination, which has nothing miraculous attending it, and therefore falls short of inspiration.

(3.) It is not an enthusiastic impulse, or strong impression upon our minds, whereby we conclude a thing to be true, because we think it is so; this we by no means allow of, since our own fancies are not the standard of truth, how strong soever our ideas of things may be; therefore,

(4.) This inward testimony of the Spirit contains in it a satisfying and establishing persuasion, that the scriptures are the word of God, not altogether destitute of other evidences, or convincing arguments: and that which is more especially convincing to weak Christians, is taken from the use which God makes of the scripture, in beginning and carrying on the work of grace in their souls, who are thus convinced; and this firm persuasion we find sometimes so deeply rooted in their hearts, that they would sooner die ten thousand deaths than part with scripture, or entertain the least slight thought of it, as though it were not divine; and certainly there is a special hand of God in this persuasion, which we can call no other than the inward testimony of the Spirit, whereby they are established in this important truth.^[45]

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Quest. VI. What do the scriptures make known of God?

Answ. The scriptures make known what God is, the persons in the Godhead, the decrees, and the execution of his decrees.

It is an amazing instance of condescension, and an inexpressible favour which God bestows on man, that he should manifest himself to him, and that not only in such a way as he does to all mankind, by the light of nature, which discovers 120that he is; but that he should, in so glorious a way, declare what he is, as he does in his word: this is a distinguishing privilege, as the Psalmist observes, when speaking of God’s shewing his word unto Jacob, his statutes and his judgments unto Israel, Psal. cxlvii. he mentions it, as an instance of discriminating grace, in that he has not dealt so with any other nation. This raised the admiration of one of Christ’s disciples, when he said, Lord how is it that thou wilt manifest thyself to us, and not unto the world! John xiv. 22. And it is still more wonderful, that he should discover to man what he does, or rather what he has decreed or purposed to do, and so should impart his secrets to him; how familiarly does God herein deal with man! Thus he says concerning the holy patriarch of old, Shall I hide from Abraham the thing which I do? Gen. xvi. 17. However, it is one thing to know the secret purposes of God, and another thing to know the various properties thereof; the former of these, however known of old, by extraordinary intimation, are now known to us only by the execution of them; the latter is what we may attain to the knowledge of, by studying the scriptures.

Now as the scriptures make known, First, What God is; Secondly, The persons in the Godhead; Thirdly, His decrees; And Fourthly, The execution thereof; so we are directed hereby in the method to be observed in treating of the great doctrines of our religion; and accordingly the first part of this Catechism,^[47] which treats of doctrinal subjects, contains an enlargement on these four general heads; the first whereof we proceed to consider.

Quest. VII. What is God?

Answ. God is a Spirit, in and of himself, infinite in being, glory, blessedness, and perfection, all-sufficient, eternal, unchangeable, incomprehensible, every where present, almighty, knowing all things, most wise, most holy, most just, most merciful, and gracious, long-suffering, and abundant in goodness and truth.

Before we proceed to consider the divine perfections, as contained in this answer, let it be premised,

1. That it is impossible for any one to give a perfect description of God, since he is incomprehensible, therefore no words can fully express, or set forth, his perfections; when the wisest men on earth speak of him, they soon betray their own weakness, or discover, as Elihu says, that they cannot order their speech by reason of darkness, Job xxxviii. 19. or, that they are but of yesterday, and know, comparatively, nothing, 121chap. viii. 9. We are but like children, talking of matters above them, which their tender age can take in but little of, when we speak of the infinite perfections of the divine nature; This knowledge is too wonderful for us; it is high, we cannot attain to it, Psal. cxxxix. 6. How little a portion is heard of him? Job. xxvi. 14.

2. Though God cannot be perfectly described; yet there is something of him that we may know, and ought to make the matter of our study and diligent enquiries. When his glory is set forth in scripture, we are not to look upon the expressions there made use of, as words without any manner of ideas affixed to them; for it is one thing to have adequate ideas of an infinitely perfect being, and another thing to have no ideas at all of him; neither are our ideas of God to be reckoned, for this reason, altogether false, though they are imperfect; for it is one thing to think of him in an unbecoming way, not agreeable to his perfections, or to attribute the weakness and imperfection to him which do not belong to his nature, and another thing to think of him, with the highest and best conceptions we are able to entertain of his infinite perfections, while, at the same time, we have a due sense of our own weakness, and the shallowness of our capacities. When we thus order our thoughts concerning the great God, though we are far from comprehending his infinite perfections, yet our conceptions are not to be concluded erroneous, when directed by his word; which leads us to consider how we may conceive aright of the divine perfections, that we may not think or speak of God, that which is not right, though at best we know but little of his glory; and in order thereunto,

(1.) We must first take an estimate of finite perfections, which we have some ideas of, though not perfect ones in all respects; such as power, wisdom, goodness, faithfulness, &c.

(2.) Then we must conceive that these are eminently, though not formally in God; that is, there is no perfection in the creature, but we must ascribe the same to God, though not in the same way; or thus, whatever perfection is in the creature, the same is in God, and infinitely more; or it is in God, but not in such a finite, limited, or imperfect way, as it is in the creature; He that planted the ear, shall he not hear? He that formed the eye, shall not he see? He that teacheth man knowledge, shall he not know? Psal. xciv. 9, 10. Therefore,

(3.) When the same words are used that import a perfection in God, and in the creature, viz. wisdom, power, &c. we must not suppose that these words import the same thing in their different application; for when they are applied to the creature, though we call them perfections, yet they are, at best, but finite, and have many imperfections attending them, all 122which we must separate or abstract in our thoughts, when the same words are used to set forth any divine perfection: thus knowledge is a perfection of the human nature, and the same word is used to denote a divine perfection; yet we must consider, at the same time, that the Lord seeth not as man seeth, 1 Sam. xvi. 7. The same may be said of all his other perfections; he worketh not as man worketh; whatever perfections are ascribed to the creature, they are to be considered as agreeable to the subject in which they are; so when the same words are used to set forth any of the divine perfections, they are to be understood in a way becoming a God of infinite perfection.

This has given occasion to divines to distinguish the perfections of God, into those that are communicable, and incommunicable.

1. The communicable perfections of God are such, whereof we find some faint resemblance in intelligent creatures, though, at the same time, there is an infinite disproportion; as when we speak of God as holy, wise, just, powerful, or faithful, we find something like these perfections in the creature, though we are not to suppose them, in all respects, the same as they are in God; they are in him, in his own, that is, an infinite way; they are in us, in our own, that is, a finite and limited way.

2. The incommunicable perfections of God are such, of which there is not the least shadow, or similitude in creatures, but they rather represent him as opposed to them. Thus when we speak of him as infinite, incomprehensible, unchangeable, without beginning, independent, &c. these perfections contain in them an account of the vast distance that there is between God and the creature, or how infinitely he exceeds all other beings, and is opposed to every thing that argues imperfection in them.

From this general account we have given of the divine perfections, we may infer,

1. That there is nothing common between God and the creature; that is, there is nothing which belongs to the divine nature that can be attributed to the creature; and nothing proper to the creature is to be applied to God: yet there are some rays of the divine glory, which may be beheld as shining forth, or displayed in the creature, especially in the intelligent part of the creation, angels and men, who are, for that reason, represented as made after the divine image.

2. Let us never think or speak of the divine perfections but with the highest reverence, lest we take his name in vain, or debase him in our thoughts; Shall not his excellency make you afraid, and his dread fall upon you? Job xiii. 11. And whenever we compare God with the creatures, viz. angels and men, that bear somewhat of his image, let us, at the same time, abstract 123in our thoughts, all their imperfections, whether natural or moral, from him, and consider the infinite disproportion that there is between him and them. We now come to consider the perfections of the divine nature, in the order in which they are laid down in this answer.

I. God is a Spirit; that is, an immaterial substance, without body or bodily parts; this he is said to be in John iv. 24. But if it be enquired what we mean by a Spirit, let it be premised, that we cannot fully understand what our own spirits, or souls are; we know less of the nature of angels, a higher kind of spirits, and least of all of the spirituality of the divine nature; however, our ideas first begin at what is finite, in considering the nature and properties of spirits; and from thence we are led to conceive of God as infinitely more perfect than any finite spirit. Here we shall consider the word spirit, as applied more especially to angels, and the souls of men; and let it be observed,

1. That a spirit is the most perfect and excellent being; the soul is more excellent than the body, or indeed than any thing that is purely material; so angels are the most perfect and glorious part of the creation, as they are spiritual beings, in some things excelling the souls of men.

2. A spirit is, in its own nature, immortal; it has nothing in its frame and constitution that tends to corruption, as there is in material things, which consist of various parts, that may be dissolved or separated, and their form altered, which is what we call corruption; but this belongs not to spirits, which are liable to no change in their nature, but by the immediate hand of God, who can, if he pleases, reduce them again to their first nothing.

3. A spirit is capable of understanding, and willing, and putting forth actions agreeable thereunto, which no other being can do: thus, though the sun is a glorious and useful being; yet, because it is material, it is not capable of thought, or any moral action, such as angels, and the souls of men, can put forth.

Now these conceptions of the nature and properties of finite spirits, lead us to conceive of God as a spirit. And,

(1.) As spirits excel all other creatures, we must conclude God to be the most excellent and perfect of all beings, and also that he is incorruptible, immortal, and invisible, as he is said to be in scripture, Rom. i. 23. and 1 Tim. i. 17.

Moreover, it follows from hence, that he has an understanding and will, and so we may conceive of him as the Creator and governor of all things; this he could not be, if he were not an intelligent and sovereign being, and particularly a spirit.^[48]

(2.) The difference between other spiritual substances and 124God, is, that all their excellency is only comparative, viz. as they excel the best of all material beings in their nature and properties; but God, as a spirit, is infinitely more excellent, not only than all material beings, but than all created spirits. Their perfections are derived from him, and therefore he is called, The Father of spirits, Heb. xii. 9. and the God of the spirits of all flesh, Numb. xvi. 22. and his perfections are underived: other spirits are, as we have observed, in their own nature, immortal, yet God can reduce them to nothing; but God is independently immortal, and therefore it is said of him, that he only hath immortality, 1 Tim. vi. 16.

Finite spirits, indeed, have understanding and will, but these powers are contained within certain limits whereas God is an infinite spirit, and therefore it can be said of none but him, that his understanding is infinite, Psal. cxlvii. 5.

From God’s being a spirit, we may infer,

1. That he is the most suitable good to the nature of our souls, which are spirits; he can communicate himself, and apply those things to them, which tend to make them happy, as the God and Father of spirits.

2. He is to be worshipped in a spiritual manner, John iv. 24. that is, with our whole souls, and in a way becoming his spiritual nature; therefore,

3. We are to frame no similitude or resemblance of him in our thoughts, as though he were a corporeal or material being; neither are we to make any pictures of him. This God forbids Israel to do, Deut. iv. 12, 15, 16. and tells them, that they had not the least pretence for so doing, inasmuch as they saw no similitude of him, when he spake to them in Horeb; and to make an image of him would be to corrupt themselves.

II. God is said to be in, and of, himself, not as though he gave being to, or was the cause of himself, for that implies a contradiction; therefore divines generally say, that God is in, and of himself, not positively, but negatively, that is, his being and perfections are underived, and not communicated to him, as all finite perfections are, by him, to the creature; therefore he is self-existent, or independent, which is one of the highest glories of the divine nature, by which he is distinguished from all creatures, who live, move, and have their being in and from him.

This attribute of independency belongs to all his perfections; thus his wisdom, power, goodness, holiness, &c. are all independent. And,

1. With respect to his knowledge or wisdom, he doth not receive ideas from any object out of himself, as all intelligent creatures do, and, in that respect, are said to depend on the object; so that if there were not such objects, they could not 125have the knowledge or idea of them in their minds; therefore the object known must first exist, before we can apprehend what it is. But this must not be said of God’s knowledge, for that would be to suppose the things that he knows antecedent to his knowing them. The independency of his knowledge is elegantly described in scripture; Who hath directed the Spirit of the Lord, or, being his counsellor, has taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? Isa. xl. 13, 14.

2. He is independent in power, therefore as he receives strength from no one, so he doth not act dependently on the will of the creature; Who hath enjoined him his way; Job xxxvi. 23. and accordingly, as he received the power of acting from no one, so none can hinder, turn aside, or controul his power, or put a stop to his methods of acting.

3. He is independent as to his holiness, hating sin necessarily, and not barely depending on some reasons out of himself, which induce him thereunto; for it is essential to the divine nature to be infinitely opposite to all sin, and therefore to be independently holy.

4. He is independent as to his bounty and goodness, and so he communicates blessings not by constraint, but according to his sovereign will. Thus he gave being to the world, and all things therein, which was the first instance of bounty and goodness, and a very great one it was, not by constraint, but by his free will, for his pleasure they are and were created. In like manner, whatever instances of mercy he extends to miserable creatures, he still acts independently, in the display thereof; nothing out of himself moves or lays a constraint upon him, but he shews mercy because it is his pleasure so to do.

But, to evince the truth of this doctrine, that God is independent as to his being, and all his perfections, let it be farther considered,

(1.) That all things depend on his power, which brought them into, and preserves them in being; therefore they exist by his will, as their creator and preserver, and consequently are not necessary, but dependent beings. If therefore all things depend on God, it is the greatest absurdity to say that God depends on any thing, for this would be to suppose the cause and the effect to be mutually dependent on, and derived from each other, which infers a contradiction.

(2.) If God be infinitely above the highest creatures, he cannot depend on any of them; for dependence argues inferiority. Now that God is above all things is certain: this is represented in a very beautiful manner by the prophet, when he says, Isa. xl. 15, 17. Behold the nations are as the drop of the bucket, 126and are counted as the small dust of the balance; all nations before him are as nothing, and they are counted to him less than nothing and vanity; therefore he cannot be said to be inferior to them, and, by consequence, to depend on them.

(3.) If God depends on any creature, he does not exist necessarily: and if so, then he might not have been; for the same will, by which he is supposed to exist, might have determined that he should not have existed. If therefore God be not independent, he might not have been, and, according to the same method of reasoning, he might cease to be; for the same will, that gave being to him, might take it away at pleasure, which is altogether inconsistent with the idea of a God.

From God’s being independent, or in and of himself, we infer,

1. That we ought to conclude that the creature cannot lay any obligation on him, or do any thing that may tend to make him more happy than he is in himself; the apostle gives a challenge to this effect, Who hath first given to him, and it shall be recompensed unto him again, Rom. xi. 35. and Eliphaz says to Job, Job xxii. 2, 3. Can a man be profitable to God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?

2. If independency be a divine perfection, then let it not, in any instance, or by any consequence, be attributed to the creature; let us conclude, that all our springs are in him, and that all we enjoy and hope for is from him, who is the author and finisher of our faith, and the fountain of all our blessedness.

III. God is infinite in being, glory, blessedness, and perfection. To be infinite, is to be without all bounds or limits, either actual or possible: now that God is so, is evident, from his being independent and uncreated; and because his will fixes the bounds of all the excellencies, perfections, and powers of the creature. If therefore he doth not exist by the will of another, he is infinite in being, and consequently in all perfection: thus it is said, Psal. cxlvii. 5. his understanding is infinite, which will farther appear, when we consider him as omniscient; his will determines what shall come to pass, with an infinite sovereignty, that cannot be controuled, or rendered ineffectual; his power is infinite, and therefore all things are equally possible, and easy to it, nor can it be resisted by any contrary force or power; and he is infinite in blessedness, as being self-sufficient, or not standing in need of any thing to make him more happy than he was in himself, from all eternity. The Psalmist is supposed by many, to speak in the person of Christ, when he says, Psal. xvi. 2. My goodness extendeth not to thee, q. d. “How much soever thy relative glory may be illustrated, by 127what I have engaged to perform in the covenant of redemption, yet this can make no addition to thine essential glory.” And if so, then certainly nothing can be done by us which may in the least contribute thereunto.

IV. God is all-sufficient, by which we understand that he hath enough in himself to satisfy the most enlarged desires of his creatures, and to make them completely blessed. As his self-sufficiency is that whereby he has enough in himself to denominate him completely blessed, as a God of infinite perfection; so his all-sufficiency is that, whereby he is able to communicate as much blessedness to his creatures, as he is pleased to make them capable of receiving; and therefore he is able not only to supply all their wants, but to do exceedingly above all that they ask or think, Phil. iv. 19. and Eph. iii. 20. This he can do, either in an immediate way; or, if he thinks fit to make use of creatures as instruments, to fulfil his pleasure, and communicate what he designs to impart to us, he is never at a loss; for as they are the work of his hands, so he has a right to use them at his will; upon which account, they are said, all of them to be his servants, Psal. cxix. 91.

This doctrine of God’s all-sufficiency should be improved by us,

1. To induce us to seek happiness in him alone: creatures are no more than the stream, but he is the fountain; we may, in a mediate way, receive some small drops from them, but he is the ocean of all blessedness.

2. Let us take heed that we do not reflect on, or in effect, deny this perfection; which we may be said to do in various instances. As,

(1.) When we are discontented with our present condition, and desire more than God has allotted for us. This seems to have been the sin of the angels, who left their first habitation through pride, seeking more than God designed they should have; and this was the sin by which our first parents fell, desiring a greater degree of knowledge than what they thought themselves possessed of: thus they fancied, that by eating the forbidden fruit, they should be as gods, knowing good and evil, Gen. iii. 5.

(2.) We practically deny the all-sufficiency of God, when we seek blessings of what kind soever they are, in an indirect way, as though God were not able to bestow them upon us in his own way, or in the use of lawful means: thus Rebecca and Jacob did, when they contrived a lie to obtain the blessing, chap. xxvii. as though there had not been an all-sufficiency in providence to bring it about, without their having recourse to those methods that were in themselves sinful.

(3.) When we use unlawful means to escape imminent dangers. 128Thus David did when he feigned himself mad, supposing, without ground, that he should have been slain by Achish, king of Gath; and that there was no other way to escape but this, 1 Sam. xxi. 13. and Abraham and Isaac, Gen. chapters xx. and xxvi. when they denied their wives, concluding this to have been an expedient to save their lives, as though God were not able to save them in a better and more honourable way.

(4.) When we distrust his providence, though we have had large experience of its appearing for us in various instances: thus David did, when he said, in his heart, I shall one day perish by the hand of Saul, 1 Sam. xxvii. 1. and the Israelites, when they said, Can God furnish a table in the wilderness? Psal. lxxviii. 19. though he had provided for them in an extraordinary way ever since they had been there: yea, Moses himself was faulty in this matter, when he said, Whence should I have flesh to give unto all this people? I am not able to bear all this people alone, because it is too heavy for me, Numb. xi. 13, 14. and Asa, when he tempted Benhadad to break his league with Baasha, who made war against him; as though God were not able to deliver him without this indirect practice, though he had in an eminent manner, appeared for him, in giving him a signal victory over Zerah the Ethiopian, when he came against him with an army of a million of men, 2 Chron. xvi. 3. compared with chap. xiv. 9, 13. and likewise Joshua, when Israel had suffered a small defeat, occasioned by Achan’s sin, when they fled before the men of Ai, though there were but thirty-six of them slain; yet, on that occasion, he is ready to wish that God had not brought them over Jordan, and meditates nothing but ruin and destruction from the Amorites, forgetting God’s former deliverances, and distrusting his faithfulness, and care of his people, and, as it were, calling in question his all-sufficiency, as though he were not able to accomplish the promises he had made to them, Josh. vii. 7, 8, 9.

(5.) When we doubt of the truth, or certain accomplishment of his promises, and so are ready to say, Hath God forgotten to be gracious? Doth his truth fail for ever? This we are apt to do, when there are great difficulties in the way of the accomplishment thereof: thus Sarah, when it was told her that she should have a child, in her old age, laughed, through unbelief, Gen. xviii. 12. and God intimates, that this was an affront to his all-sufficiency, when he says, Is any thing too hard for the Lord? ver. 14. and Gideon, though he was told that God was with him, and had an express command to go in his might, with a promise that he should deliver Israel from the Midianites, yet he says, O Lord wherewith shall I save them? for my family is poor in Manasseh, and I am the least in my father’s house, Judg. vi. 15. God tells him again, I will be with thee, 129and smite the Midianites, ver. 16. yet, afterwards, he desires that he would give him a sign in the wet and dry fleece. What is this but questioning his all-sufficiency?

(6.) When we decline great services, though called to them by God, under pretence of our unfitness for them: thus when the prophet Jeremiah was called to deliver the Lord’s message to the rebellious house of Israel, he desires to be excused, and says, Behold I cannot speak, for I am a child; whereas the main discouragement was the difficulty of the work, and the hazards he was like to run; but God encourages him to it, by putting him in mind of his all-sufficiency, when he tells him, that he would be with him, and deliver him, Jer. i. 6. compared with ver. 8.

This divine perfection affords matter of support and encouragement to believers, under the greatest straits and difficulties they are exposed to in this world; and we have many instances in scripture of those who have had recourse to it in the like cases. Thus, when David was in the greatest straits that ever he met with, upon the Amalekites’ spoiling of Ziklag, and carrying away the women captives, the people talked of stoning him, and all things seemed to make against him; yet it is said, that he encouraged himself in the Lord his God, 1 Sam. xxx. 6. so Mordecai was confident that the enlargement and deliverance of the Jews should come some other way, if not by Esther’s intercession for them, when she was afraid to go in to the king, Esth. iv. 14. and this confidence he could never have obtained, considering the present posture of their affairs, without a due regard to God’s all-sufficiency. Moreover, it was this divine perfection that encouraged Abraham to obey the difficult command of offering his son: as the apostle observes, he did this as knowing that God was able to raise him from the dead, Heb. xi. 19. and when believers are under the greatest distress, from the assaults of their spiritual enemies, they have a warrant from God, as the apostle had, to encourage themselves, that they shall come off victorious, because his grace is sufficient for them, 2 Cor. xii. 8, 9.

V. God is eternal: this respects his duration, to wit, as he was without beginning, as well as shall be without end; or as his duration is unchangeable, or without succession, the same from everlasting to everlasting: thus the Psalmist says, Before the mountains were brought forth, or ever thou hadst formed the earth and the world; even from everlasting to everlasting thou art God, Psal. xc. 2.

1. That God is from everlasting, appears,

(1.) From his being a necessary, self-existent being, or, as was before observed, in and of himself, therefore he must be from everlasting; for whatever is not produced is from eternity. 130Now that God did not derive his being from any one, is evident, because he gave being to all things, which is implied in their being creatures; therefore nothing gave being to him, and consequently he was from eternity.

(2.) If he is an infinitely perfect being, as has been observed before, then his duration is infinitely perfect, and consequently it is boundless, that is to say, eternal: it is an imperfection, in all created beings, that they began to exist, and therefore they are said, in a comparative sense, to be but of yesterday; we must therefore, when we conceive of God, separate this imperfection from him, and so conclude that he was from all eternity.

(3.) If he created all things in the beginning, then he was before the beginning of time, that is, from eternity: thus it is said, In the beginning God created the heaven and the earth, Gen. i. 1. this is very evident, for time is a successive duration, taking its rise from a certain point, or moment, which we call the beginning: now that duration, which was before this, must be from eternity, unless we suppose time before time began, or, which is all one, that there was a successive duration before successive duration began, which is a contradiction. Therefore, if God fixed that beginning to all things, as their Creator, and particularly to time, which is the measure of the duration of all created beings, then it is evident that he was before time, and consequently from eternity.

(4.) This also appears from scripture; as when it is said, The eternal God is thy refuge, and underneath are the everlasting arms, Deut. xxxiii. 27. and when we read of his eternal power and Godhead, Rom. i. 20. and elsewhere, Art not thou from everlasting O Lord, my God? Hab. i. 12. Thy throne is established of old; thou art from everlasting, Psal. xciii. 2. so his attributes and perfections are said to have been from everlasting, The mercy of the Lord is from everlasting to everlasting, Psal. ciii. 17.

And this may be argued from many scripture-consequences: thus, there was an election of persons to holiness and happiness, before the foundation of the world, Eph. i. 4. and Christ, in particular, was fore-ordained to be our Mediator, before the foundation of the world, 1 Pet. i. 20. and set up from everlasting, from the beginning, or ever the earth was, Prov. viii. 23. From hence it follows, that there was a sovereign will that fore-ordained it, and therefore God, whose decree or purpose it was, existed before the foundation of the world, that is, from everlasting.

Moreover, there were grants of grace given in Christ, or put into his hand, from all eternity: thus we read of eternal life, which God promised before the world began, Tit. i. 2. and of our 131being saved, according to his purpose and grace, given us in Christ Jesus, before the world began, 2 Tim. i. 9. It hence follows, that there was an eternal giver, and consequently that God was from everlasting.

2. God shall be to everlasting; thus it is said, The Lord shall endure forever, Psal. ix. 7. and that he liveth for ever and ever, Rev. iv. 9, 10. and that his years shall have no end, Psal. cii. 27. and the Lord shall reign for ever, Psal. cxlvi. 10. therefore he must endure for ever. Again, it is said, that the Lord keepeth covenant and mercy with them that love him, to a thousand generations, Deut. vii. 9. and he will ever be mindful of his covenant, Psal. cxi. 5. that is, will fulfil what he has promised therein: if his truth shall not fail for ever, then he, who will accomplish what he has spoken, must endure to everlasting.

But this may be farther evinced from the perfections of his nature.

(1.) From his necessary existence, which not only argues, as has been before observed, that he could not begin to be, but equally proves, that he cannot cease to be, or that he shall be to everlasting.

(2.) He is void of all composition, and therefore must be to everlasting; none but compounded beings, viz. such as have parts, are subject to dissolution, which arises from, the contrariety of these parts, and their tendency to destroy one another, which occasions the dissolution of the whole; but God having no parts, as he is the most simple uncompounded being, there can be nothing in him that tends to dissolution, therefore he can never have an end from any necessity of nature. And,

(3.) He must be to eternity, because there is no one superior to him, at whose will he exists, that can deprive him of his being and glory.

(4.) He cannot will his own destruction, or non-existence, for that is contrary to the universal nature of things; since no being can desire to be less perfect than it is, much less can any one will or desire his own annihilation; especially no one, who is possessed of blessedness, can will the loss thereof, for that is incongruous with the nature of it, as being a desirable good, therefore God cannot will the loss of his own blessedness; and since his blessedness is inseparably connected with his being, he cannot cease to be, from an act of his own will: if therefore he cannot cease to be, from any necessity of nature, or from the will of another, or from an act of his own will, he must be to eternity.

Moreover, the eternity of God may be proved from his other perfections, since one of the divine perfections infers the other. As,

1321. From his immutability; he is unchangeable in his being, therefore he is so in all his perfections, and consequently must be always the same, from everlasting to everlasting, and not proceed from a state of non-existence to that of being, which he would have done, had he not been from everlasting, nor decline from a state of being to that of non-existence, which he would be supposed to do, were he not to everlasting: either of these is the greatest change that can be supposed, and therefore inconsistent with the divine immutability.

2. He is the first cause, and the ultimate end of all things, therefore he must be from eternity, and remain the fountain of all blessedness to eternity.

3. He could not be almighty, or infinite in power, if he were not eternal; for that being, which did not always exist, once could not act, to wit, when it did not exist; or he that may cease to be, may, for the same reason, be disabled from acting; both which are inconsistent with Almighty power.

4. If he were not eternal, he could not, by way of eminency be called the living God, as he is, Jer. x. 10. or said to have life in himself, John v. 26. for both these expressions imply his necessary existence, and that argues his eternity.

3. God’s eternal duration is without succession, as well as without beginning and end, that it is so, appears,

(1.) Because, as was hinted but now, it is unchangeable, since all successive duration infers a change. Thus the duration of creatures, which is successive, is not the same one moment as it will be the next; every moment adds something to it; now this cannot be said of God’s duration. Besides, successive duration implies a being, what we were not, in all respects before, and a ceasing to be what we were, and so it is a kind of continual passing from not being to being, which is inconsistent with the divine perfections, and, in particular, with his unchangeable duration. The Psalmist, speaking of God’s eternal duration, expresses it by the immutability thereof, Thou art the same, and thy years shall have no end, Psal. cii. 27.; and the apostle, speaking concerning this matter, says, He is the same yesterday, to day, and forever, Heb. xiii. 8.

(2.) Successive duration is applicable to time; and the duration of all creatures is measured, and therefore cannot be termed infinite; it is measured by its successive parts: thus a day, a year, an age, a million of ages, are measured by the number of moments, of which they consist; but God’s duration is unmeasured, that is, infinite, therefore it is without succession, or without those parts of which time consists.^[49]

4. Eternity is an attribute peculiar to God, and therefore we call it an incommunicable perfection. There are, indeed, other 133things that shall endure to everlasting, as angels, and the souls of men; as also those heavenly bodies that shall remain after the creature is delivered from the bondage of corruption, to which it is now subject: the heavenly places, designed for the seat of the blessed, as well as their happy inhabitants, shall be everlasting; but yet the everlasting duration of these things infinitely differs from the eternity of God; for as all finite things began to be, and their duration is successive, so their everlasting existence depends entirely on the power and will of God, and therefore cannot be called necessary, or independent, as his eternal existence is.

Object. Since the various parts of time, as days, years, &c. and the various changes, or flux of time; such as past, present, and to come, are sometimes attributed to God; this seems inconsistent with the account that has been given of his eternity.

Answ. It is true, we often find such expressions used in scripture: thus he is called, the ancient of days, Dan. vii. 9. and his eternity is expressed, by his years having no end, Psal. cii. 27. and it is said, He was, is, and is to come, Rev. i. 4. and chap. iv. 8. But, for the understanding of such-like expressions, we must consider, that herein God is pleased to speak according to our weak capacity, who cannot comprehend the manner of his infinite duration; we cannot conceive of any duration but that which is successive; therefore God speaks to us, as he does in many other instances, in condescension to our capacities; but yet we may observe, that though he thus condescends to speak concerning himself, yet there is oftentimes something added, which distinguishes his duration from that of creatures; as when it is said, Behold God is great, and we know him not; neither can the number of his years be searched out, Job xxxvi. 26. so that though we read of the years of his duration, yet they are such as are unsearchable, or incomprehensible years, infinitely different from years, as applied to created beings; and it is said, A thousand years in thy sight, are but as yesterday, when it is past, Psal. xc. 4. One day is with the Lord as a thousand years, and a thousand years as one day, 2 Pet. iii. 8. and, by the same method of reasoning, it may be said, one moment is with the Lord as a thousand millions of ages, or a thousand millions of ages as one moment; such is his duration, and therefore not properly successive, like that of creatures.

2. When any thing past, present, or to come, is attributed to God, it either signifies that he is so, as to his works, which are finite, and measured by successive duration; or else it signifies, that he, whose duration is not measured by succession, notwithstanding, exists unchangeably, through all the various ages of time. As he is omnipresent with all the parts of matter, yet has no parts himself, so he exists in all the successive ages of time, 134but without that succession, which is peculiar to time and creatures.

Several things may be inferred, of a practical nature, from the eternity of God. As,

1. Since God’s duration is eternal, that is, without succession, so that there is no such thing as past, or to come, with him; or if ten thousand millions of ages are but like a moment to him; then it follows, that those sins which we have committed long ago, and perhaps are forgotten by us, are present to his view; he knows what we have done against him ever since we had a being in this world, as much as though we were at present committing them.

2. If God was from eternity, then how contemptible is all created glory, when compared with his; look but a few ages backward, and it was nothing: this should humble the pride of the creature, who is but of yesterday, and whose duration is nothing, and less than nothing, if compared with God’s.

3. The eternity of God, as being to everlasting, affords matter of terror to his enemies, and comfort to his people, and, as such, should be improved for the preventing of sin.

(1.) It affords matter of terror to his enemies. For,

1st. He ever lives to see his threatenings executed, and to pour forth the vials of his fury on them: thus the prophet speaking of God, as the everlasting King, adds, that at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation, Jer. x. 10. Therefore the eternity of God argues the eternity of the punishment of sin, since this great Judge, who is a consuming fire to impenitent sinners, will live for ever to see his threatenings executed upon them. This appears, if we consider,

2dly, That since he is eternal in his being, he must be so in his power, holiness, justice, and all his other perfections, which are terrible to his enemies: thus the Psalmist says, Who knoweth the power of thine anger? even according to thy fear, so is thy wrath, Psal. xc. 11. and the apostle says, It is a fearful thing to fall into the hands of the living God, Heb. x. 31.

(2.) It affords matter of comfort to believers, as opposed to the fluctuating and uncertain state of all creature-enjoyments; it is an encouragement to them in the loss of friends and relations, or under all the other losses or disappointments they meet with as to their outward estate in this world. These are, at best, but short-lived comforts, but God is the eternal portion and happiness of his people, Psal. lxxiii. 26. and, from his eternity, they may certainly conclude, that the happiness of the heavenly state will be eternal, for it consists in the enjoyment of him, who is so; which is a very delightful thought to all who are enabled by faith to lay claim to it.

135VI. God is immutable: thus it is said, that with him is no variableness, neither shadow of turning, James i. 17. This is sometimes set forth in a metaphorical way, in which respect he is compared to a rock, Deut. xxxii. 4. which remains immoveable, when the whole ocean, that surrounds it, is continually in a fluctuating state; even so, though all creatures are subject to change, God alone is unchangeable in his being, and all his perfections.

Here we shall consider,

1. How immutability is a perfection; and how it is a divine perfection peculiar to God.

(1.) It must be allowed that immutability cannot be said to be an excellency or perfection, unless it be applied to, or spoken of what is good; an immutable state of sin, or misery, is far from being an excellency, when it is applied to fallen angels, or wicked men: but unchangeable holiness and happiness, as applied to holy angels, or saints in heaven, is a perfection conferred upon them; and when we speak of God’s immutability, we suppose him infinitely blessed, which is included in the notion of a God; and so we farther say, that he is unchangeable in all those perfections in which it consists.

(2.) Immutability belongs, in the most proper sense, to God alone; so that as he only is said to have immortality, 1 Tim. vi. 16. that is, such as is underived and independent, he alone is unchangeable; other things are rendered immutable by an act of his will and power, but immutability is an essential perfection of the divine nature; creatures are dependently immutable, God is independently so.

(3.) The most perfect creatures, such as angels and glorified saints, are capable of new additions to their blessedness; new objects may be presented as occasions of praise, which tend perpetually to increase their happiness: the angels know more than they did before Christ’s incarnation; for they are said to know by the church, that is, by the dealings of God with his church, the manifold wisdom of God, Eph. iii. 10. and to desire to look into the account the gospel gives of the sufferings of Christ, and the glory that should follow, 1 Pet. i. 11, 12. and they shall have farther additions to their blessedness, when all the elect are joined to their assembly in the great day; so that the happiness of the best creatures is communicated in various degrees; but God’s perfections and blessedness can have no additions made to them, therefore he is immutable in a sense as no creature is.

2. We shall now prove that God is immutable in his being and all his perfections.

(1.) That he is immutable in his being; this belongs to him as God, and, consequently to him alone. All other beings once 136were not; there has been, if I may so express it, a change from a state of non-existence, to that of being; and the same power that brought them into being, could reduce them again to their first nothing. To be dependent, is to be subject to change at the will of another; this is applicable to all finite things; for it is said, As a vesture thou shalt change them, and they shall be changed: but God being opposed to them as independent, is said to be the same, Psal. cii. 26, 27.

1st, He did not change from a state of non-existence to being, inasmuch as he was from everlasting, and therefore necessarily existent; and consequently he cannot change from a state of being to that of non-existence, or cease to be; and because his perfections are essential to him, and underived, in the same sense as his being is, therefore there can be no change therein.

2dly. He cannot change from a state of greater to a state of less perfection, or be subject to the least diminution of his divine perfections. To suppose this possible, is to suppose he may cease to be infinitely perfect; that is, to be God: nor can he change from a state of less perfection to a state of greater; for that is to suppose him not to be infinitely perfect before this change, or that there are degrees of infinite perfection. Nor,

3dly, Can he pass from that state, in which he is, to another of equal perfection; for, as such a change implies an equal proportion of loss and gain, so it would argue a plurality of infinite beings; or since he, who was God before this change, was distinct from what he arrives to after it, this would be contrary to the unity of the divine essence.

Moreover, this may be farther proved from hence, that if there be any change in God, this must arise either from himself, or some other: it cannot be from himself, inasmuch as he exists necessarily, and not as the result of his own will: therefore he cannot will any alteration, or change in himself; this is also contrary to the nature of infinite blessedness, which cannot desire the least diminution, as it cannot apprehend any necessity thereof: and then he cannot be changed by any other: for he that changes any other, must be greater than him whom he changes; nor can he be subject to the will of another, who is superior to him; since there is none equal, much less superior, to God: therefore there is no being that can add to, or take from, his perfections; which leads us,

(2.) To consider the immutability of God’s perfections. And,

First, Of his knowledge; he seeth not as man seeth; this is obvious. For,

1st, His knowledge is independent upon the objects known; therefore whatever changes there are in them, there is none in him. Things known, are considered either as past, present, or to come; and these are not known by us in the same way; for 137concerning things past, it must be said, that we shall know them hereafter; whereas God, with one view, comprehends all things, past and future, as though they were present.

2dly, If God’s knowledge were not unchangeable, he might be said to have different thoughts, or apprehensions of things at one time, from what he has at another, which would argue a defect of wisdom. And indeed a change of sentiments implies ignorance, or weakness of understanding; for to make advances in knowledge, supposes a degree of ignorance; and to decline therein, is to be reduced to a state of ignorance: now it is certain, that both these are inconsistent with the infinite perfection of the divine mind; nor can any such defect be applied to him, who is called, The only wise God, 1 Tim. i. 17.

3dly, If it were possible for God’s knowledge to be changed, this would infer a change of his will, since having changed his sentiments, he must be supposed to alter his resolutions and purposes; but his will is unchangeable, therefore his understanding or knowledge is so; which leads us to prove,

Secondly, That God is unchangeable in his will: thus it is said of him, He is of one mind, and who can turn him? Job xxiii. 13. This is agreeable to his infinite perfection, and therefore he does not purpose to do a thing at one time, and determine not to do it at another; though it is true, the revelation of his will may be changed, whereby that may be rendered a duty at one time, which was not at another: thus the ordinances of the ceremonial law were prescribed, from Moses’s time to Christ; but after that were abolished, and ceased to be ordinances; so that there may be a change in the things willed, or in external revelation of God’s will, and in our duty founded thereon, when there is, at the same time, no change in his purpose; for he determines all changes in the external dispensation of his providence and grace, without the least shadow of change in his own will: this may farther appear, if we consider,

1st, That if the will of God were not unchangeable, he could not be the object of trust; for how could we depend on his promises, were it possible for him to change his purpose? Neither would his threatenings be so much regarded, if there were any ground to expect, from the mutability of his nature, that he would not execute them; and by this means, all religion would be banished out of the world.

2dly, This would render the condition of the best men, in some respects, very uncomfortable; for they might be one day the object of his love, and the next, of his hatred, and those blessings which accompany salvation might be bestowed at one time, and taken away at another, which is directly contrary to scripture, which asserts, that the gifts and calling of God are without repentance, Rom. xi. 29.

1383dly, None of those things that occasion a change in the purposes of men, can be applied to God; and therefore there is nothing in him, that in the least degree can lead him to change his will, or determination, with respect to the event of things. For,

1st, Men change their purpose, from a natural fickleness and inconstancy, as there is mutability in their very nature; but God being unchangeable in his nature, he must be so in his purpose or will.

2dly, Men change their purposes in promising, and not fulfilling their promise, or, as we say, in being worse than their word, oftentimes from the viciousness and depravity of their nature; but God is infinitely holy, and therefore, in this respect, cannot change.

3dly, Men change their mind or purposes, for want of power, to bring about what they designed; this has hindered many well concerted projects from taking effect in some, and many threatenings from being executed in others; but God’s will cannot be frustrated for want of power, to do what he designed, inasmuch as he is Almighty.

4thly, Men change their minds many times, for want of foresight; something unexpected occurs that renders it expedient for them to alter their purpose, which argues a defect of wisdom: but God is infinitely wise; therefore nothing unforeseen can intervene to induce him to change his purpose.

5thly, Men are sometimes obliged to change their purpose by the influence, threatenings, or other methods, used by some superior; but there is none equal, much less superior, to God; and consequently none can lay any obligation on him to change his purpose.

VII. God is incomprehensible: this implies that his perfections cannot be fully known by any creature; thus it is said, Canst thou by searching, find out God? Canst thou find out the Almighty unto perfection? Job xi. 7.

When we consider God as incomprehensible, we do not only mean that man in this imperfect state, cannot fully comprehend his glory; for it is but very little, comparatively, that we can comprehend of finite things, and we know much less of that which is infinite; but when we say that God is incomprehensible, we mean that the best of creatures, in the most perfect state, cannot fully conceive of, or describe his glory; and the reason is, because they are finite, and his perfections are infinite; and there is no proportion between an infinite God, and a finite mind: the water of the ocean might as well be contained in the hollow of the hand, or the dust of the earth weighed in a balance, as that the best of creatures should have a perfect and adequate idea of the divine perfections. In this case, we generally distinguish between apprehending, and comprehending; the former denotes our having some imperfect, or inadequate 139ideas of what surpasses our understanding; the latter, our knowing every thing that is contained in it, which is called our having an adequate idea thereof: now we apprehend something of the divine perfections, in proportion to the limits of our capacities, and our present state; but we cannot, nor ever shall, be able to comprehend the divine glory, since God is incomprehensible to every one but himself. Again, we farther distinguish between our having a full conviction that God hath those infinite perfections, which no creature can comprehend, and our being able fully to describe them: thus we firmly believe that God exists throughout all the changes of time, and yet that his duration is not measured thereby, or that he fills all places without being co-extended with matter; we apprehend, as having an undeniable demonstration thereof, that he does so, though we cannot comprehend how he does it.

VIII. God is omnipresent: this is elegantly set forth by the Psalmist, Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? If I ascend into heaven, thou art there; if I make my bed in hell, behold, thou art there; if I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right-hand shall hold me, Psal. cxxxix. 7-10. This perfection of the Godhead doth not consist merely, as some suppose, in his knowing what is done in heaven and earth, which is only a metaphorical sense of omnipresence; as when Elisha tells Gehazi, Went not my heart with thee, when the man turned again from his chariot to meet thee? 2 Kings v. 6. Or, as the apostle says to the church at Corinth, that though he was absent in body, yet he was present with them in spirit, 1 Cor. v. 3. or, as we say, that our souls are with our friends in distant places, as often as we think of them: nor doth it consist in God’s being omnipresent by his authority, as a king is said, by a figurative way of speaking, to be present in all parts of his dominions, where persons are deputed to act under him, or by his authority: but we must take it in a proper sense, as he fills all places with his presence, Jer. xxiii. 24. so that he is not confined to, or excluded from any place; and this he does, not by parts, as the world or the universe is said to be omnipresent, for that is only agreeable to things corporeal, and compounded of parts, and therefore by no means applicable to the divine omnipresence. This is a doctrine which it is impossible for us to comprehend, yet we are bound to believe it, because the contrary hereunto is inconsistent with infinite perfection; and it is sometimes called his essential presence,^[50] to distinguish it from his 140influential presence, whereby he is said to be where he acts in the method of his providence, which is either common or special; by the former of these he upholds and governs all things; by the latter he exerts his power in a way of grace, which is called his special presence with his people: and as his omnipresence, or immensity, is necessary, and not the result of his will, so his influential presence is arbitrary, and an instance of infinite condescension, in which respect he is said to be, or not to be, in particular places; to come to, or depart from his people; sometimes to dwell in heaven, as he displays his glory there agreeably to the heavenly state; at other times to dwell with his church on earth, when he communicates to them those blessings which they stand in need of; which leads us to consider the next divine perfection mentioned in this answer.

IX. God is almighty, Rev. i. 18. ch. iv. 8. this will evidently appear, in that if he be infinite in all his other perfections, he must be so in power: thus if he be omniscient, he knows what is possible or expedient to be done; and, if he be an infinite sovereign, he wills whatever shall come to pass: now this knowledge would be insignificant, and his will inefficacious, were he not infinite in power, or almighty. Again, this might be argued from his justice, either in rewarding or punishing; for if he were not infinite in power, he could do neither of these, at least so far as to render him the object of that desire, or fear, which is agreeable to the nature of these perfections; neither could infinite faithfulness accomplish all the promises which he hath made, so as to excite that trust and dependence, which is a part of religious worship; nor could he say, without limitation, as he does, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it, Isa. xlvi. 11.

But since power is visible in, and demonstrated by its effects, and infinite power, by those effects which cannot be produced by a creature, we may observe the almighty power of God in all his works, both of nature and grace: thus his eternal power is understood, as the apostle says, By the things that are made, Rom. i. 20. not that there was an eternal production of things, but the exerting this power in time proves it to be infinite and truly divine; for no creature can produce the smallest particle of matter out of nothing, much less furnish the various species of creatures with those endowments, in which they excel one another, and set forth their Creator’s glory. And the glory of his power is no less visible in the works of providence, whereby he upholds all things, disposes of them according to his pleasure, and brings about events, which only he who has an almighty arm can effect. These things might have been enlarged on, as evident proofs of this divine perfection; but since the works of creation and providence will be particularly considered 141in their proper place,^[51] we shall proceed to consider the power of God, as appearing in his works of grace; particularly,

1. In some things subservient to our redemption, as in the formation of the human nature of Christ, which is ascribed to the power of the Highest, Luke i. 35. and in preserving it from being crushed, overcome, and trampled on, by all the united powers of hell, and earth: it is said, the arm of God strengthened him, so that the enemy should not exact upon him, nor the son of wickedness afflict him, Psal. lxxxix, 21, 22. It was the power of God that bore him up under all the terrible views he had of sufferings and death, which had many ingredients in it, that rendered it, beyond expression, formidable, and would have sunk a mere creature, unassisted thereby, into destruction. It was by the divine power, which he calls the finger of God, Luke ix. 20. that he cast out devils, and wrought many other miracles, to confirm his mission: so, when he rebuked the unclean spirit, and healed the child, it is said, they were all amazed at the mighty power of God, chap. ix. 42, 43. and it was hereby that he was raised from the dead, which the apostle calls the exceeding greatness of the power of God, Eph. i. 19. and accordingly he was declared to be the Son of God, with power, by this extraordinary event, Rom. i. 4. Moreover, the power of God will be glorified, in the highest degree, in his second coming, when, as he says, he will appear in the clouds of heaven, with power and great glory. Matt. xxiv. 30.

2. The power of God eminently appears in the propagation and success of the gospel.

(1.) In the propagation thereof; that a doctrine, so contrary to the corrupt inclinations of mankind, which had so little to recommend it, but what was divine, should be spread throughout the greatest part of the known world, by a small number of men, raised up and spirited to that end; and, in order thereunto, acted above themselves, and furnished with extraordinary qualifications, such as the gift of tongues, and a power to work miracles, is a convincing proof, that the power by which all this was done, is infinite. It was hereby that they were not only inspired with wisdom, by which they silenced and confounded their malicious enemies, but persuaded others to believe what they were sent to impart to them. It was hereby that they were inflamed with zeal, in proportion to the greatness of the occasion, fortified with courage to despise the threats, and patiently to bear the persecuting rage of those who pursued them unto bonds and death. It was hereby that they were enabled to finish their course with joy, and seal the doctrines they delivered with their blood. And the power of God was herein the more remarkable, inasmuch as they were not men of the greatest natural sagacity, or resolution; and they 142always confessed whatever there was extraordinary in the course of their ministry, was from the hand of God.

(2.) The power of God appears in the success of the gospel, the report whereof would never have been believed, had not the arm of the Lord been revealed, Isa. liii. 1. The great multitude that was converted to Christianity in one age, is an eminent instance hereof: and the rather, because the profession they made was contrary to their secular interests, and exposed them to the same persecution, though in a less degree, which the apostles themselves met with; notwithstanding which, they willingly parted with their worldly substance, when the necessity of affairs required it, and were content to have all things common, that so the work might proceed with more success.

It was the power of God that touched their hearts; so that this internal influence contributed more to the work of grace, than all the rhetorick of man could have done. It was this that carried them through all the opposition of cruel mocking, bonds, and imprisonment, and at the same time compensated all their losses and sufferings, by those extraordinary joys and supports which they had, both in life and death.

And to this we may add, that the daily success of the gospel, in all the instances of converting grace, is an evident effect and proof of the divine power, as will farther appear, when, under a following head, we consider effectual calling, as being the work of God’s almighty power and grace.^[52]

Object. It will be objected, that there are some things which God cannot do, and therefore he is not almighty.

Answ. It is true, there are some things that God cannot do; but the reason is, either because it would be contrary to his divine perfections to do them, or they are not the objects of power; therefore it is not an imperfection in him that he cannot do them, but rather a branch of his glory. As,

1. There are some things which he cannot do, not because he has not power to do them, had he pleased; but the only reason is, because he has willed or determined not to do them. Thus if we should say, that he cannot make more worlds, it is not for want of infinite power, but because we suppose he has determined not to make them; he cannot save the reprobate, or fallen angels, not through a defect of power, but because he has willed not to do it. In this the power of God is distinguished from that of the creature; for we never say that a person cannot do a thing, merely because he will not, but because he wants power, if he would:^[53] but this is by no means to be said of God in any instance. Therefore we must distinguish between his absolute and ordinate power; by the former he 143could do many things, which by the latter he will not; and consequently, to say he cannot do those things, which he has determined not to do, does not in the least overthrow this attribute of almighty power.

2. He cannot do that which is contrary to the nature of things, where there is an impossibility in the things themselves to be done: thus he cannot make a creature to be independent, for that is contrary to the idea of a creature; nor can he make a creature equal to himself, for then it would not be a creature; it is also impossible that he should make a creature to be, and not to be, at the same time; or render that not done, which is done, since that is contrary to the nature and truth of things; to which we may add, that he cannot make a creature the object of religious worship; or, by his power, advance him to such a dignity, as shall warrant any one’s ascribing divine perfections to him.

3. He cannot deny himself, It is impossible for God to lie, Heb. vi. 18. and it is equally impossible for him to act contrary to any of his perfections; for which reason he cannot do anything that argues weakness: as, for instance, he cannot repent, or change his mind, or eternal purpose; nor can he do any thing that would argue him, not to be a holy God: now, though it may be truly said that God can do none of these things, this is no defect in him, but rather a glory, since they are not the objects of power, but would argue weakness and imperfection in him, should he do them.

We shall now consider, what practical improvement we ought to make of this divine attribute.

(1.) The almighty power of God affords great support and relief to believers, when they are assaulted, and afraid of being overcome, by their spiritual enemies: thus when they wrestle, as the apostle says, not only against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, and against spiritual wickedness in high places, Eph. vi. 12. and when they consider what numbers have been overcome and ruined by them, and are discouraged very much, under a sense of their own weakness or inability to maintain their ground against them; let them consider that God is able to bruise Satan under their feet, and to make them more than conquerors, and to cause all grace to abound in them, and to work in them that which is pleasing in his sight.

(2.) The consideration of God’s almighty power gives us the greatest ground to conclude, that whatever difficulties seem to lie in the way of the accomplishment of his promises, relating to our future blessedness, shall be removed or surmounted; so that those things which seem impossible, if we look no farther than second causes, or the little appearance there is, at present, 144of their being brought about, are not only possible, but very easy for the power of God to effect.

Thus, with respect to what concerns the case of those who are sinking into despair, under a sense of the guilt or power of sin, by reason whereof they are ready to conclude that this burden is so great, that no finite power can remove it; let such consider, that to God all things are possible; he can, by his powerful word, raise the most dejected spirits, and turn the shadow of death into a bright morning of peace and joy.

Moreover, if we consider the declining state of religion in the world, the apostacy of some professors, the degeneracy of others, and what reason the best of them have to say, that it is not with them as in times past; or when we consider what little hope there is, from the present view we have of things, that the work of God will be revived in his church; yea, if the state thereof were, in all appearance, as hopeless as it was when God, in a vision, represented it to the prophet Ezekiel, when he shewed him the valley full of dry bones, and asked him, Can these bones live? Ezek. xxxvii. 3. or if the question be put, can the despised, declining, sinking, and dying interest of Christ be revived? or how can those prophecies, that relate to the church’s future happiness and glory, ever have their accomplishment in this world, when all things seem to make against it? this difficulty will be removed, and our hope encouraged, when we consider the power of God, to which nothing is difficult, much less insuperable.

And to this we may add, that the power of God will remove all the difficulties that lie in our way, with respect to the resurrection of the dead: this is a doctrine which seems contrary to the course of nature; and, if we look no farther than the power of the creature, we should be inclined to say, How can this be? But when we consider the almighty power of God, that will sufficiently remove all objections that can be brought against it: thus, when our Saviour proves this doctrine, he opposes the absurd notions which some had relating thereunto, by saying, Ye do err, not knowing the scriptures, nor the power of God, Matth. xxii. 19.

(3.) Let us have a due regard to this attribute, and take encouragement from it, when we are engaging in holy duties, and are sensible of our inability to perform them in a right manner, and have too much reason to complain of an unbecoming frame of spirit therein, of the hardness and impenitency of our hearts, the obstinacy and perverseness of our wills, the earthliness and carnality of our affections, and that all the endeavours we can use to bring ourselves into a better frame, have not their desired success; let us encourage ourselves with this consideration, that God can make us willing in the day of his power, Psal. cx. 1453. and do exceeding abundantly above all that we can ask or think, Eph. iii. 20.

(4.) Let us take heed that we do not abuse, or practically deny, or cast contempt on this divine perfection, by presuming that we may obtain spiritual blessings, without dependence on him for them, or expecting divine influences, while we continue in the neglect of his instituted means of grace: it is true, God can work without means, but he has not given us ground to expect that he will do so; therefore when we seek help from him, it must be in his own way.

Again, let us take heed that we do not abuse this divine perfection, by a distrust of God, or by dependence on an arm of flesh; let us not, on the one hand, limit the Holy One of Israel, by saying, Can God do this or that for me, either with respect to spiritual or temporal concerns? nor, on the other hand, rest in any thing short of him, as though omnipotency were not an attribute peculiar to himself. As he is able to do great things for us that we looked not for; so he is much displeased when we expect these blessings from any one short of himself; Who art thou, that thou shouldst be afraid of a man, that shall die, and forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundation of the earth? Isa. li. 12.

X. God knows all things: it has been before considered, that his being a Spirit, implies his having an understanding, as a spirit is an intelligent being; therefore his being an infinite Spirit, must argue that his understanding is infinite, Psal. cxlvii. 5.

This may be farther proved,

1. From his having given being to all things at first, and continually upholding them; he must necessarily know his own workmanship, the effects of his power; and this is yet more evident, if we consider the creation of all things, as a work of infinite wisdom, which is plainly discernible therein, as well as almighty power; therefore he must know all things, for wisdom supposes knowledge. Moreover, his being the proprietor of all things, results from his having created them, and certainly he must know his own.

2. This farther appears, from his governing all things, or his ordering the subserviency thereof, to answer some valuable ends, and that all should redound to his glory; therefore both the ends and means must be known by him. And as for the governing of intelligent creatures, this supposes knowledge: as the Judge of all, he must be able to discern the cause, or else he cannot determine it, and perfectly to know the rules of justice, or else he cannot exercise it in the government of the world.

3. If God knows himself, he must know all other things, for 146he that knows the greatest object, must know things of a lesser nature; besides, if he knows himself, he knows what he can do, will do, or has done, which is as much as to say that he knows all things. And that God knows himself, must be granted for if it be the privilege of an intelligent creature to know himself, though this knowledge in him be but imperfect, surely God must know himself; and because his knowledge cannot have any defect, which would be inconsistent with infinite perfection, therefore he must have a perfect, that is to say, an infinite knowledge of himself, and consequently of all other things.

This knowledge of God, which has the creature for its object, is distinguished, in scripture, into his comprehending, seeing, or having a perfect intuition of all things, and his approving of things, or it is either intuitive or approbative; the former of these is what we principally understand by this attribute; as when it is said, Known unto God are all his works, from the beginning of the world, Acts xv. 18. and, thou knowest my down-sitting and up-rising, and art acquainted with all my ways; for there is not a word in my tongue, but lo, O Lord, thou knowest it altogether, Psal. cxxxix. 2, 3, 4. and, the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts, 1 Chron. xxviii. 9. And as for the other sense of God’s knowledge, to wit, of approbation, which is less properly called knowledge, because it is rather seated in the will than in the understanding; of this we read in several scriptures; as when God tells Moses, I know thee by name, Exod. xxxiii. 12. which is explained by the following words, And thou hast found grace in my sight; so when our Saviour says, concerning his enemies, I will profess unto you I never knew you, Matth. vii. 23. it is not meant of a knowledge of intuition, but approbation. In the former sense, he knows all things, bad as well as good, that which he hates and will punish, as well as what he delights in; in the latter, he only knows that which is good, or agreeable to his will.

Moreover, God is said to know what he can do, and what he has done, or will do.

(1.) God knows what he can do, even many things that he will not do; for as his power is unlimited, so that he can do infinitely more than he will, so he knows more than he will do. This is very obvious; for we ourselves, as free agents, can do more than we will, and, as intelligent, we know in many instances, what we can do, though we will never do them: much more must this be said of the great God, who calleth things that be not as though they were, Rom. iv. 17. so David enquires of God, Will Saul come down? and will the men of Keilah deliver me up into has hand? And God answers him, He will 147come down, and the men of Keilah will deliver thee up, 1 Sam. xxiii. 12. which implies, that God knew what they would have done, had not his providence prevented it. In this respect, things known by him are said to be possible, by reason of his power, whereas the future existence thereof depends on his will.

(2.) God knows whatever he has done, does, or will do, viz. things past, present, or to come. That he knows all things present, has been proved, from the dependence of things on his providence; and his knowledge being inseparably connected with his power: and that he knows all things that are past, is no less evident, for they were once present, and consequently known by him; and to suppose that he does not know them, is to charge him with forgetfulness, or to suppose that his knowledge at present is less perfect than it was, which is inconsistent with infinite perfection. Moreover, if God did not know all things past, he could not be the Judge of the world; and particularly, he could neither reward nor punish; both which acts respect only things that are past; therefore such things are perfectly known by him. Thus, when Job considered his present afflictions, as the punishment of past sins, he says, Job xiv. 17. My transgression is sealed up in a bag; thou sewest up mine iniquity; which metaphorical way of speaking, implies his remembering it: so when God threatens to punish his adversaries for their iniquity, he speaks of it, as remembered by him, laid up in store with him, and sealed up among his treasures, Deut. xxxii. 34, 35. So, on the other hand, when he designed to reward, or encourage, the religious duties, performed by his people, who feared his name, it is said, a book of remembrance was written before him, for them, Mal. iii. 16.

But that which we shall principally consider, is, God’s knowing all things future, viz. not only such as are the effects of necessary causes, where the effect is known in or by the cause, but such as are contingent, with respect to us; which is the most difficult of all knowledge whatsoever, and argues it to be truly divine.

By future contingences, we understand things that are accidental, or, as we commonly say, happen by chance, without any fore-thought, or design of men. Now that many things happen so, with respect to us, and therefore we cannot certainly foreknow them, is very obvious; but even these are foreknown by God^[54] For,

1481. Things that happen without our design, or fore-thought, and therefore are not certainly foreknown by us, are the objects of his providence, and therefore known unto him from the beginning: thus the fall of a sparrow to the ground is a casual thing, yet our Saviour says, that this is not without his providence, Matth. x. 29. Therefore,

2. That which is casual, or accidental to us, is not so to him; so that though we cannot have a certain or determinate foreknowledge thereof, it does not follow that he has not; since,

3. He has foretold many such future events, as appears by the following instances.

149(1.) Ahab’s death by an arrow, shot at random, may be reckoned a contingent event; yet this was foretold before he went into the battle, 1 Kings xxii. 17, 18, 34. and accomplished accordingly.

(2.) That Israel should be afflicted and oppressed in Egypt, and afterwards should be delivered, was foretold four hundred years before it came to pass, Gen. xv. 13, 14. And when Moses was sent to deliver them out of the Egyptian bondage, God tells him, before-hand, how obstinate Pharaoh would be, and with how much difficulty he would be brought to let them go, Exod. iii. 19, 20.

(3.) Joseph’s advancement in Egypt was a contingent and very unlikely event, yet it was made known several years before, by his prophetic dream, Gen. xxxvii. 5, &c. and afterwards, that which tended more immediately to it, was his foretelling what happened to the chief butler and baker, and the seven years of plenty and famine in Egypt, signified by Pharaoh’s dream; all which were contingent events, and were foretold by divine inspiration, and therefore foreknown by God.

(4.) Hazael’s coming to the crown of Syria, and the cruelty that he would exercise, was foretold to him, when he thought he could never be such a monster of a man, as he afterwards appeared to be, 2 Kings viii. 12, 13.

(5.) Judas’s betraying our Lord was foretold by him, John vi. 70, 71. though, at that time, he seemed as little disposed to commit so vile a crime as any of his disciples.

Thus having considered God’s knowledge, with respect to the object, either as past, or future, we shall conclude this head, by observing some properties, whereby it appears to be superior to all finite knowledge, and truly divine, viz.

1. It is perfect, intimate, and distinct, and not superficial, or confused, or only respecting things in general, as ours often is: thus it is said concerning him, that he bringeth out his host by number, and calleth them all by names, Isa. xl. 26. which denotes his exquisite knowledge of all things, as well as propriety in, and using them at his pleasure. And since all creatures live and move, or act, in him, Acts xvii. 28. or by his powerful influence, it follows from hence, that his knowledge is as distinct and particular, as the actions themselves, yea, the most indifferent actions, that are hardly taken notice of by ourselves, such as our down-sitting and up-rising, Psal. cxxxix. 2. and every transient thought that is no sooner formed in our minds, but forgotten by us, is known by him afar off, at the greatest distance of time, when it is irrecoverably lost with respect to us. That God knows all things thus distinctly, is evident not only from their dependence upon him; but it is said, that when he had brought his whole work of creation to perfection, He 150saw every thing that he had made, and behold it was very good, that is, agreeable to his eternal design, or, if we may so express it, to the idea, or plat-form, laid in his own mind; and this he pronounced concerning every individual thing, which is as much the object of his omniscience, as the effect of his power: what can be more expressive of the perfection and distinctness of his knowledge than this? Therefore the apostle might well say, that there is not any creature that is not manifest in his sight; but all things are naked, and opened unto the eyes of him with whom we have to do, Heb. iv. 13.

2. He knows every thing, even future contingencies, with a certain and infallible knowledge, without the least hesitation, or possibility of mistake; and therefore, as opinion, or conjecture, is opposed to certainty, it is not in the least applicable to him. In this his knowledge differs from that of the best of creatures, who can only guess at some things that may happen, according to the probable fore-views they have thereof.

3. As to the manner of his knowing all things, it is not in a discursive way, agreeable to our common method of reasoning, by inferring one thing from another, or by comparing things together, and observing their connexion, dependence, and various powers and manner of acting, and thereby discerning what will follow; for such a knowledge as this is acquired, and presupposes a degree of ignorance: conclusions can hardly be said to be known, till the premises, from whence they are deduced, be duly weighed; but this is inconsistent with the knowledge of God, who sees all things in himself; things possible in his own power, and things future in his will, without inferring, abstracting, or deducing conclusions from premises, which to do is unbecoming him, who is perfect in knowledge.

4. He knows all things at once, not successively, as we do; for if successive duration be an imperfection, (as was before observed, when we considered the eternity of God) his knowing all things after this manner, is equally so; and, indeed, this would argue an increase of the divine knowledge, or a making advances in wisdom, by experience, and daily observation of things, which, though applicable to all intelligent creatures, can, by no means, be said of him, whose understanding is infinite, Psal. cxlvii. 5.

We shall now consider what improvement we ought to make of God’s omniscience, as to what respects our conduct in this world.

First, Let us take heed that we do not practically deny this attribute.

1. By acting as though we thought that we could hide ourselves from the all-seeing eye of God; let us not say, to use the words of Eliphaz, How doth God know? Can he judge 151through the dark cloud? Thick clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven, Job xxii. 13, 14. How vain a supposition is this! since there is no darkness, or shadow of death, where the workers of iniquity may hide themselves, chap. xxxiv. 22. Hypocrisy is, as it were, an attempt to hide ourselves from God, an acting as though we thought that we could deceive or impose on him, which is called, in scripture, a lying to him, Psal. lxxviii. 36. or, a compassing him about with lies and deceit, Hos. xi. 12. This all are chargeable with, who rest in a form of godliness, as though God saw only the outward actions, but not the heart.

2. By being more afraid of man than God, and venturing to commit the vilest abominations, without considering his all-seeing eye, which we would be afraid and ashamed to do, were we under the eye of man, as the apostle saith, It is a shame even to speak of those things which are done of them in secret, Eph. v. 12. Thus God says, concerning an apostatizing people of old, speaking to the prophet Ezekiel, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not, the Lord hath forsaken the earth, Ezek. viii. 12.

Secondly, The consideration of God’s omniscience should be improved, to humble us under a sense of sin, but especially of secret sins, which are all known to him: thus it is said, Thou hast set our iniquities before thee; our secret sins in the light of thy countenance, Psal. xc. 8. and his eyes are upon the ways of man, and he seeth all his goings, Job xxxiv. 21. There are many things which we know concerning ourselves, that no creature is privy to, which occasions self-conviction, and might fill us with shame and confusion of face. But this falls infinitely short of God’s omniscience; for if our heart condemn us, God is greater than our heart, and knoweth all things, 1 John iii. 20. And this should make sinners tremble at the thoughts of a future judgment; for if sins be not pardoned, he is able to bring them to remembrance, and, as he threatens he will do, set them in order before their eyes, Psal. l. 21.

Thirdly, The due consideration of this divine perfection, will, on the other hand, tend very much to the comfort of believers: he seeth their secret wants, the breathings of their souls after him, and as our Saviour saith, Their Father, which seeth in secret, shall reward them openly, Matt. vi. 4. With what pleasure may they appeal to God, as the searcher of hearts, concerning their sincerity, when it is called in question by men. And when they are afraid of contracting guilt and defilement, by secret faults, which they earnestly desire, with the Psalmist, to be cleansed from, Psal. xix. 12. it is some relief to them to consider that God knows them, and therefore is able to give 152them repentance for them; so that they may pray with David; Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting, Psal. cxxxix. 23, 24. Moreover, it is a quieting thought, to all who are affected with the church’s troubles, and the deep laid designs of its enemies against it, to consider that God knows them, and therefore can easily defeat, and turn them into foolishness.

Fourthly, The due consideration of God’s omniscience will be of great use to all Christians, to promote a right frame of spirit in holy duties; it will make them careful how they behave themselves as being in his sight; and tend to fill them with a holy reverence, as those that are under his immediate inspection, that they may approve themselves to him.

XI. God is most wise, or infinite in wisdom; or, as the apostle expresses it, he is the only wise God, Rom. xvi. 27. This perfection considered as absolute, underived, and truly divine, belongs only to him; so that the angels themselves, the most excellent order of created beings, are said to be destitute of it, or charged with folly, Job iv. 18. For our understanding what this divine perfection is, let us consider; that wisdom contains in it more than knowledge, for there may be a great degree of knowledge, where there is but little wisdom, though there can be no wisdom without knowledge: knowledge is, as it were, the eye of the soul, whereby it apprehends, or sees, things in a true light, and so it is opposed to ignorance, or not knowing things; but wisdom is that whereby the soul is directed in the skilful management of things, or in ordering them for the best; and this is opposed, not so much to ignorance, or error of judgment, as to folly, or error in conduct, which is a defect of wisdom; and it consists more especially in designing the best and most valuable end in what we are about to do, in using the most proper means to effect it, and in observing the fittest season to act, and every circumstance attending it, that is most expedient and conducive thereunto; also in foreseeing and guarding against every occurrence that may frustrate our design, or give us an occasion to blame ourselves for doing what we have done, or repent of it, or to wish we had taken other measures. Now, that we may from hence take an estimate of the wisdom of God, it appears,

1. In the reference, or tendency of all things to his own glory, which is the highest and most excellent end that can be proposed; as he is the highest and best of beings, and his glory, to which all things are referred, is infinitely excellent.

Here let us consider,

(1.) That God is, by reason of his infinite perfection, naturally and necessarily the object of adoration.

153(2.) He cannot be adored, unless his glory be set forth and demonstrated, or made visible.

(3.) There must be an intelligent creature to behold his glory, and adore his perfections, that are thus demonstrated and displayed.

(4.) Every thing that he does is fit and designed to lead this creature into the knowledge of his glory; and that it is so ordered, is an eminent instance of divine wisdom. We need not travel far to know this, for wherever we look, we may behold how excellent his name is in all the earth: and because some are so stupid, that they cannot, or will not, in a way of reasoning, infer his divine perfections from things that are without us, therefore he has instamped the knowledge thereof on the souls and consciences of men; so that, at sometimes, they are obliged, whether they will or no, to acknowledge them. There is something which may be known of God, that is said to be manifest in, and shewn to all; so that the Gentiles who have not the law, that is, the written word of God, do, by nature the things, that is, some things, contained therein, and so are a law unto themselves, and shew the work of the law written in their hearts, Rom. i. 19. chap. ii. 14, 15. And, besides this, he has led us farther into the knowledge of his divine perfections by his word, which he is said to have magnified above all his name, Psal. cxxxvii. 2. therefore having thus adapted his works and word, to set forth his glory, he discovers himself to be infinite in wisdom.^[55]

1542. The wisdom of God appears, in that whatever he does, is in the fittest season, and all the circumstances thereof tend to set forth his own honour, and argue his foresight to be infinitely perfect; so that he can see no reason to wish it had been otherwise ordered, or to repent thereof. For all his ways are judgment, Deut. xxxii. 4. to every thing there is a season and a time, to every purpose under the heaven; and he hath made every thing beautiful in his time, Eccl. iii. 1, 11.

For the farther illustrating of this, since wisdom is known by its effects, we shall observe some of the traces, or footsteps thereof in his works. And,

(1.) In the work of creation. As it requires infinite power to produce something out of nothing; so the wisdom of God appears in that excellent order, beauty, and harmony, that we observe in all the parts of the creation; and in the subserviency of one thing to another, and the tendency thereof to promote the moral government of God in the world, and the good of man, for whose sake this lower world was formed, that so it might be a convenient habitation for him, and a glorious object, in which he might contemplate, and thereby be led to advance the divine perfections, which shine forth therein, as in a glass; so that we have the highest reason to say, Lord, how manifold are thy works; in wisdom hast thou made them all, Psal. civ. 24. He hath made the earth by his power; he hath established the world by his wisdom, and hath stretched out the heavens by his discretion, Jer. x. 12. But since this argument hath been insisted on, with great ingenuity, and strength of reason by others,^[56] we shall add no more on that subject, but proceed to consider,

155(2.) The wisdom of God, as appearing in the works of providence, in bringing about unexpected events for the good of mankind, and that, by means that seem to have no tendency thereto, but rather the contrary; this will appear in the following instances. As,

1st, Jacob’s flying from his father’s house, was wisely ordered, as a means not only for his escaping the fury of his brother, and the trial of his faith, and to humble him for the sinful method he took to obtain the blessing; but also for the building up his family, and encreasing his substance in the world, under a very unjust father-in-law and master, such as Laban was.

2dly, Joseph’s being sold into Egypt, was ordered, as a means of his preserving not only that land, but his father’s house, from perishing by famine; his imprisonment was the occasion of his advancement. And all this led the way to the accomplishment of what God had foretold relating to his people’s dwelling in Egypt, and their wonderful deliverance from the bondage they were to endure therein.

3dly, The wisdom of God was seen in the manner of Israel’s deliverance out of Egypt, in that he first laid them under the greatest discouragements, by suffering the Egyptians to increase their tasks and burdens; hardening Pharaoh’s heart, that he might try his people’s faith, and make their deliverance appear more remarkable; and then plaguing the Egyptians, that he might punish their pride, injustice, and cruelty; and, at last, giving them up to such an infatuation, as effectually procured their final overthrow, and his people’s safety.

4thly, In leading Israel forty years in the wilderness, before he brought them into the promised land, that he might give them statutes and ordinances, and that they might experience various instances of his presence among them, by judgments and mercies, and so be prepared for all the privileges he designed for them, as his peculiar people, in the land of Canaan.

5thly, We have a very wonderful instance of the wisdom of providence in the book of Esther; when Haman, the enemy of the Jews, had obtained a decree for their destruction, and Mordecai was first to be sacrificed to his pride and revenge, providence turned whatever he intended against him, upon himself. There was something very remarkable in all the circumstances that led to it, by which the church’s deliverance and advancement was brought about; when, to an eye of reason, it seemed almost impossible,

(3.) The wisdom of God appears yet more eminently, in the 156work of our redemption; this is that which the angels desire to look into, and cannot behold without the greatest admiration; for herein God’s manifold wisdom is displayed, 1 Pet. i. 12. Eph. iii. 10. This solves the difficulty, contained in a former dispensation of providence, respecting God’s suffering sin to enter into the world, which he could have prevented, and probably would have done, had he not designed to over-rule it, for the bringing about the work of our redemption by Christ; so that what we lost in our first head, should be recovered with great advantage in our second, the Lord from heaven.

But though this matter was determined in the eternal covenant, between the Father and the Son, and the necessity of man seemed to require that Christ should be immediately incarnate, as soon as man fell, yet it was deferred till many ages after; and herein the wisdom of God eminently appeared. For,

1st, God hereby tried the faith and patience of his church, and put them upon waiting for, and depending on him, who was to come; so that though they had not received this promised blessing, yet they saw it afar off; were persuaded of, and embraced it, and, with Abraham, rejoiced to see his day, though at a great distance, Heb. xi. 13. John viii. 56. and hereby they glorified the faithfulness of God, and depended on his word, that the work of redemption should be brought about, as certainly, as though it had been actually accomplished.

2dly, Our Saviour, in the mean time took occasion to display his own glory, as the Lord, and Governor of his church, even before his incarnation, to whom he often appeared in a human form, assumed for that purpose, as a prelibation thereof; so that they had the greatest reason, from hence, to expect his coming in our nature.

3rdly, The time of Christ’s coming in the flesh, was such as appeared most seasonable; when the state of the church was very low, religion almost lost among them, and the darkness they were under, exceeding great; which made it very necessary that the Messiah should come: when iniquity almost universally prevailed among them, then the deliverer must come out of Sion, and turn away ungodliness from Jacob, Rom. xi. 26. and when the darkness of the night was greatest, it was the most proper time for the Sun of Righteousness to arise with healing in his wings, Mal. iv. 2. compared with Matt. iv. 16.

(4.) The wisdom of God farther appears in the various methods he has taken in the government of his church, before and since the coming of Christ. For,

1st, God at first, as has been before observed,^[57] left his church without a written word, till Moses’s time, that he might take occasion to converse with them more immediately, as an instance 157of infinite condescension; and to shew them, that though they had no such method of knowing his revealed will as we have, yet that he could communicate his mind to them another way; and, when the necessity of affairs required it, then his wisdom was seen in taking this method to propagate religion in the world.

2dly, When God designed to govern his church by those rules, which he hath laid down in scripture, he revealed the great doctrines contained therein, in a gradual way; so that the dispensation of his providence towards them, was like the light of the morning, increasing to a perfect day: he first instructed them by various types and shadows, leading them into the knowledge of the gospel, which was afterwards to be more clearly revealed: he taught them, as they were able to bear it, like children growing in knowledge, till they arrive to a perfect manhood: he first gave them grounds to expect the blessings which he would bestow in after-ages, by the manifold predictions thereof; and afterwards glorified his faithfulness in their accomplishment.

3dly, He sometimes governed them in a more immediate way, and confirmed their faith, as was then necessary, by miracles; and also raised up prophets, as occasion served, whom he furnished, in an extraordinary way, for the service to which he called them, to lead his church into the knowledge of those truths, on which their faith was built.

And, to this we may add, that he gave them various other helps for their faith, by those common and ordinary means of grace, which they were favoured with, and which the gospel church now enjoys, and has ground to conclude that they will be continued until Christ’s second coming. Here we might take occasion to consider how the wisdom of God appears in furnishing his church with a gospel-ministry, and how the management thereof is adapted to the necessities of his people; in employing such about this work, who are duly qualified for it, assisting them in the discharge thereof, and succeeding their humble endeavours; and all this in such a way, as that the praise shall redound to himself, who builds his house, and bears the glory; but this we may have occasion to insist on in a following part of this work.^[58]

(5.) The wisdom of God appears in the method he takes to preserve, propagate, and build up his church in the world. Therefore,

1st, As his kingdom is not of this world, but of a spiritual, nature, so he hath ordered that it shall not be promoted by those methods of violence, or carnal policy, by which the secular interests of men are oft-times advanced. He has no where appointed 158that wars should be proclaimed to propagate the faith, or that persons should be forced to embrace it against their wills, or be listed under Christ’s banner, by bribery, or a prospect of worldly advantage; therefore all the success the gospel has had, which is worthy to be called success, has been such as is agreeable to the spirituality of Christ’s kingdom; thus his house is to be built, not by might, nor by power, but by his Spirit, Zech. iv. 6.

2dly, That the church should flourish under persecution, and those methods which its enemies take to ruin it, should be over-ruled, to its greater advantage; and that hereby shame and disappointment should attend every weapon that is formed against Sion, as being without success; and that the church should appear more eminently to be the care of God, when it meets with the most injurious treatment from men, is a plain proof of the glory of this attribute: and, on the other hand, that its flourishing state, as to outward, things, should not be always attended with the like marks or evidences of the divine favour, in what more immediately respects salvation, is an instance of the divine wisdom, as God hereby puts his people on setting the highest value on those things that are most excellent; and not to reckon themselves most happy in the enjoyment of the good things of this life, when they are destitute of his special presence with them.

3dly, The preserving the rising generation from the vile abominations that there are in the world, especially the seed of believers, and calling many of them by his grace, that so there may be a constant reserve of those, who may be added to his church, as others, who have served their generation, are called out of it, which is a necessary expedient for the preserving his interest in the world: in this the wisdom of God is eminently glorified, as well as his other perfections.

From what has been said concerning the wisdom of God, we may infer,

1. That none can be said to meditate aright on the works of God, such as creation, providence, or redemption, who do not behold and admire his manifold wisdom displayed therein, as well as his other perfections. As we conclude him a very unskilful observer of a curious picture or statue, who only takes notice of its dimensions in general, or the matter of which it is composed, without considering the symmetry and proportion of all the parts thereof, and those other excellencies, by which the artist has signalized his skill; so it is below a Christian to be able only to say, that there are such works done in the world, or to have a general idea of its being governed by providence, without having his thoughts suitably affected with the 159harmonious subserviency of things, and the design of all to set forth the glory of him, who is a God of infinite wisdom.

2. If we cannot understand the meaning of some particular dispensations of providence, so as to admire the wisdom of God therein, let us compare all the parts of providence together, and one will illustrate and add a beauty to another, as our Saviour says to Peter, What I do thou knowest not now, but thou shalt know hereafter, John xiii. 7. therefore let us compare the various dark dispensations, which the church of God is under at one time, with the glory that shall be put upon it at another.

3. From the displays of the wisdom of God in all his works, let us learn humility, under a sense of our own folly: thus the Psalmist takes occasion to express his low thoughts of mankind in general, and says, What is man, that thou art mindful of him? when he had been meditating on the glory of some other parts of his creation, which he calls, The work of his fingers, Psal. viii. 3, 4. that is, creatures, in which his wisdom is displayed in a very eminent degree. But, besides this, we may take occasion to have a humble sense of our own folly; that is, our defect of wisdom; since it is but a little of God that is known by us, and the wonderful effects of divine wisdom are known but in part by us, who dwell in houses of clay.

4. Let us subject our understandings to God, and have a high veneration for his word, in which his wisdom is displayed, which he has ordained, as the means whereby we may be made wise unto salvation; and whatever incomprehensible mysteries we find contained therein, let us not reject or despise them because we cannot comprehend them.

5. Since God is infinite in wisdom, let us seek wisdom of him, according to the apostle’s advice, If any of you lack wisdom, let him ask it of God, that giveth to all men liberally, and upbraideth not; and it shall be given him, James i. 5.

XII. God is most holy, or infinite in holiness, which is essential to him: thus he is often styled, The Holy One of Israel, Isa. i. 4. and this attribute is thrice repeated by the seraphim, who, with the utmost reverence and adoration, cried, one unto another, Holy, holy, holy, is the Lord of hosts, chap. vi. 3. And he is said to be holy, exclusively of all others, as this is a divine perfection, and as he is infinitely and independently so, O Lord, thou only art holy, Rev. xv. 4. and the reason of this is assigned, to wit, because he is the only God; holiness is his very nature and essence; There is none holy as the Lord, for there is none besides him, 1 Sam. ii. 2. In considering this divine perfection, we shall enquire,

1. What we are to understand by it. Holiness is that whereby he is infinitely opposite to every thing that tends to reflect 160dishonour, or reproach, on his divine perfections; and especially as he is infinitely opposite in his nature, will, and works, to all moral impurity; as his power is opposed to all natural weakness, his wisdom to the least defect of understanding or folly, so his holiness is opposed to all moral blemishes, or imperfections, which we call sin; so that it is not so much one single perfection, as the harmony of all his perfections, as they are opposed to sin; and therefore it is called, The beauty of the Lord, Psal. xxvii. 4. and when the Psalmist prays that the church may be made and dealt with as an holy people, he says, Let the beauty of the Lord our God be upon us, Psal. xc. 17. It is that which, if we may so express it, adds a lustre to all his other perfections; so that if he were not glorious in holiness, whatever else might be said of him, would tend rather to his dishonour than his glory, and the beauty of his perfections would be so sullied that they could not be called divine: as holiness is the brightest part of the image of God in man, without which nothing could be mentioned concerning him, but what turns to his reproach, his wisdom would deserve no better a name than that of subtilty, his power destructive and injurious, his zeal furious madness; so if we separate holiness from the divine nature, all other excellencies would be inglorious, because impure.

2. We proceed to consider the holiness of God, as glorified or demonstrated in various instances.

(1.) In his works. This perfection was as eminently displayed in the work of creation, especially that of angels and men, as his power, wisdom, and goodness; for he made them with a perfect rectitude of nature, without the least spot or propensity to sin, and with a power to retain it; so that there was no natural necessity laid on them to sin, which might infer God to be the author of it: and furthermore, as a moral expedient to prevent it, as well as to assert his own sovereignty, he gave them a law, which was holy, as well as just and good, and warned them of those dreadful consequences that would ensue on the violation thereof; as it would render them unholy, deprive them of his image, and consequently separate them from him, and render them the objects of his abhorrence; and, to this we may add, that his end in making all other things was, that his intelligent creatures might actively glorify him, and be induced to holiness.

(2.) This divine perfection appears likewise in the government of the world, and of the church, in all the dispensations of his providence, either in a way of judgment, or of mercy; therefore he shews his displeasure against nothing but sin, which is the only thing that renders creatures the objects of punishment, and all the blessings he bestows are a motive to 161holiness. As for his people, whom he hath the greatest regard to, they are described, as called to be saints, 1 Cor. i. 2. and it is said of the church of Israel, that it was holiness unto the Lord, Jer. ii. 3. and all his ordinances are holy, and to be engaged in with such a frame of spirit, as is agreeable thereunto: thus he says, I will be sanctified in them that come nigh me, Lev. x. 3. and holiness becometh his house for ever, Psal. xciii. 5. In like manner, we are to take an estimate of the success thereof, when, through the divine blessing accompanying them, they tend to promote internal holiness in those who are engaged therein, whereby they are distinguished from the rest of the world, and sanctified by his truth, John xvii. 17.

Object. It may be objected by some, that God’s suffering sin to enter into the world, which he might have prevented, was a reflection cast on his holiness.

Answ. It must be allowed, that God might have prevented the first entrance of sin into the world, by his immediate interposure, and so have kept man upright, as well as made him so; yet let it be considered, that he was not obliged to do this; and therefore might, without any reflection on his holiness, leave an innocent creature to the conduct of his own free-will, which might be tempted, but not forced, to sin, especially since he designed to over-rule the event hereof, for the setting forth the glory of all his perfections, and, in an eminent degree, that of his holiness; but this will more particularly be considered under some following answers.^[59]

From what has been said concerning the holiness of God, let us take occasion to behold and admire the beauty and glory thereof, in all the divine dispensations, as he can neither do, nor enjoin any thing but what sets forth his infinite purity; therefore,

1. As he cannot be the author of sin, so we must take heed that we do not advance any doctrines from whence this consequence may be inferred; this ought to be the standard by which they are to be tried, as we shall take occasion to observe in several instances, and think ourselves as much concerned to advance the glory of this perfection, as of any other: notwithstanding it is one thing for persons to militate against what appears to be a truth, by alleging this popular objection, that it is contrary to the holiness of God, and another thing to support the charge; this will be particularly considered, when such-like objections, brought against the doctrine of predestination, and several other doctrines, are answered in their proper place.

2. It is an excellency, beauty, and glory, in the Christian religion, which should make us more in love with it, that it leads 162to holiness, which was the image of God in man. All other religions have indulged, led to, or dispensed with many impurities, as may be observed in those of the Mahometans and Pagans; and the different religions, professed by them who are called Christians, are to be judged more or less valuable, and accordingly to be embraced or rejected, as they tend more or less to promote holiness. And here I cannot but observe, that it is a singular excellency of the Protestant religion above the Popish, that all its doctrines and precepts have a tendency thereunto; whereas the other admits of, dispenses with, and gives countenance to manifold impurities; as will appear, if we consider some of the doctrines held by them, which lead to licentiousness. As,

(1.) That some sins are, in their own nature, so small, that they do not deserve eternal punishment, and therefore that satisfaction is to be made for them, by undergoing some penances enjoined them by the priest; upon which condition, he gives them absolution, and so discharges them from any farther concern about them; which is certainly subversive of holiness, as well as contrary to scripture, which says, The wages of sin is death, Rom. vi. 23. the word of God knows no distinction between mortal and venial sins, especially in the sense which they give thereof.

(2.) The doctrine of indulgences and dispensations to sin, given forth at a certain rate. This was a great matter of offence to those who took occasion, for it, among other reasons, to separate from them in the beginning of the reformation, whereby they gave glory to the holiness of God, in expressing a just indignation against such vile practices. It is true the Papists allege, in defence thereof, that it is done in compassion to those, whose natural temper leads them, with impetuous violence, to those sins, which they dispense with; and that this is, in some respects, necessary, in as much as the temptations of some, arising from their condition in the world, are greater than what others are liable to. But none of these things will exempt a person from the guilt of sin, much less warrant the practice of those, who hereby encourage them to commit it.

(3.) Another doctrine maintained by them is, that the law of God, as conformed to human laws, respects only outward, or overt-acts, as they are generally called, and not the heart, or principle, from whence they proceed; and therefore that concupiscence, or the corruption of nature, which is the impure fountain, from whence all sins proceed, comes not under the cognisance of the divine law, nor exposes us to any degree of punishment; and that either because they suppose it unavoidable, or else because every sin is an act, and not a habit, the off-spring, or effect of lust, which, when (as they pervert the 163words of the apostle) it has conceived, brings forth sin; and sin, when it is finished, bringeth forth death, James i. 15. whereas the spring of defiled actions is, in reality, more corrupt and abominable than the actions themselves, how much soever actual sins may be supposed to be more scandalous and pernicious to the world, as they are more visible; if the fruit be corrupt, the tree that brings forth must be much more so; and though this is not so discernible by others, yet it is abhorred and punished by a jealous God, who searches the heart and the reins; therefore this doctrine is contrary to his holiness.

(4.) The merit of good works, and our justification thereby, is a reflection on this divine perfection; as it makes way for boasting, and is inconsistent with that humility, which is the main ingredient in holiness; and casts the highest reflection on Christ’s satisfaction, which is the greatest expedient for the setting forth the holiness of God, as it argues it not to have been absolutely necessary, and substitutes our imperfect works in the room thereof.

(5.) Another doctrine, which is contrary to the holiness of God, is that of purgatory, and prayers for the dead, which they are as tenacious of, as Demetrius, and his fellow-craftsmen, were of the image of Diana, at Ephesus, the destruction whereof would endanger their craft, Acts xix. 25, 27. so, if this doctrine should be disregarded, it would bring no small detriment to them. But that which renders it most abominable, is, that it extenuates the demerit of sin, and supposes it possible for others to do that for them by their prayers, which they neglected to do whilst they were alive, who, from this presumptuous supposition, did not see an absolute necessity of holiness to salvation. These, and many other doctrines, which might have been mentioned, cast the highest reflection on the holiness of God, and not only evince the justice and necessity of the reformation, but oblige, us to maintain the contrary doctrines.

If it be objected, by way of reprisal, that there are many doctrines, which we maintain, that lead to licentiousness, I hope we shall be able to exculpate ourselves; but this we reserve for its proper place, that we may avoid the repetition of things, which we shall be obliged to insist on elsewhere.

3. Let us not practically deny, or cast contempt on this divine perfection; which we may be said to do.

(1.) When we live without God in the world, as though we were under no obligation to holiness. The purity of the divine nature is proposed in scripture, not only as a motive, but, so far as conformity to it is possible, as an exemplar of holiness: and therefore we are exhorted to be holy, not only because he is holy, but as he is holy, 1 Pet. i. 15, 16. or so far as the image of God in man consists therein; therefore they who live without 164God in the world, being alienated from his life, viz. his holiness, and giving themselves over unto lasciviousness, to work all uncleanness with greediness, regard not the holiness of his nature or law. These sin presumptuously, and accordingly, are said to reproach the Lord, Numb. xv. 30. as though he was a God that had pleasure in wickedness; or if they conclude him to be infinitely offended with it, they regard not the consequence of being the objects of his displeasure, and fiery indignation.

(2.) Men reflect on the holiness of God when they complain of religion, as though it were too strict and severe a thing; a yoke that sits very uneasy upon them, which they resolve to keep at the greatest distance from, especially unless they may have some abatements made, or indulgence given, to live in the commission of some beloved lusts. These cannot bear a faithful reprover: thus Ahab hated Micaiah, because he did not prophesy good concerning him, but evil; and the people did not like to hear of the holiness of God; therefore they desire that the prophets would cause the Holy One of Israel to cease before them, Isa. xxx. 11. and to this we may add,

(3.) They do, in effect, deny or despise this attribute, who entertain an enmity or prejudice against holiness in others, whose conversation is not only blameless, but exemplary; such make use of the word saint, as a term of reproach, as though holiness were not only a worthless thing, but a blemish or disparagement to the nature of man, a stain on his character, and to be avoided by all who have any regard to their reputation, or, at least as though religion were no other than hypocrisy, and much more so, when it shines brightest in the conversation of those who esteem it their greatest ornament. What is this, but to spurn at the holiness of God, by endeavouring to bring that into contempt, which is his image and delight?

XIII. God is most just. This attribute differs but little from that of holiness, though sometimes they are thus distinguished; as holiness is the contrariety, or opposition of his nature to sin, justice is an eternal and visible display thereof; and, in particular, when God is said to be just, he is considered as the governor of the world; and therefore when he appears in the glory of his justice, he bears the character of a judge; accordingly it is said concerning him, Shall not the Judge of all the earth do right? Gen. xviii. 25. and he is said, without respect of persons, to judge according to every man’s work, 1 Pet. i. 17. Now the justice of God is sometimes taken for his faithfulness, which is a doing justice to his word; but this will be more particularly considered, when we speak of him as abundant in truth. But, according to the most common and known sense of the word, it is taken either for his disposing, or his distributive 165justice; the former is that whereby his holiness shines forth in all the dispensations of his providence, as all his ways are equal, of what kind soever they be; the latter, to wit, his distributive justice, consists either in rewarding or punishing, and so is styled either remunerative or vindictive; in these two respects, we shall more particularly consider this attribute.

1. The justice of God, as giving rewards to his creatures; this he may be said to do, without supposing the persons, who are the subjects thereof, to have done any thing by which they have merited them: we often find, in scripture, that the heavenly glory is set forth as a reward, Mat. x. 41, 42. and 1 Cor. iii. 14. and it is called, a crown of righteousness, which the Lord, the righteous judge, shall give at that day, 2 Tim. iv. 8. to wit, when he appears, in the glory of his justice, to judge the world in righteousness; and it is also said, that it is a righteous thing with God to recompense to his people who are troubled, rest, when the Lord shall be revealed from heaven, 2 Thess. i. 6. 7. But, for the understanding such like expressions, I humbly conceive, that they import the necessary and inseparable connexion that there is between grace wrought in us, and glory conferred upon us: it is called, indeed, a reward, or a crown of righteousness, to encourage us to duty; but, without supposing that, what we do has any thing meritorious in it. If we ourselves are less than the least of all God’s mercies, then the best actions put forth by us must be so, for the action cannot have more honour ascribed to it than the agent; or if, as our Saviour says, when we have done all, we must say, we are unprofitable servants, Luke xvii. 10. and that sincerely, and not in a way of compliment, as some Popish writers understand it, consistently with their doctrine of the merit of good works, we must conclude that it is a reward not of debt, but of grace; and therefore the word is taken in a less proper sense. It is not a bestowing a blessing purchased by us, but for us; Christ is the purchaser, we are the receivers; it is strictly and properly the reward of his merit, but, in its application, the gift of his grace.

2. There is his vindictive justice, whereby he punishes sin, as an injury offered to his divine perfections, an affront to his sovereignty, a reflection on his holiness, and a violation of his law, for which he demands satisfaction, and inflicts punishment, proportioned to the nature of the crime, which he continues to do, till satisfaction be given: this is called, his visiting iniquity, Deut. v. 9. or visiting for it, Jer. v. 9. and it is also called, his setting his face against a person, and cutting him off from amongst his people, Lev. xvii. 10. and when he does this, his wrath is compared to flames of fire; it is called, The fire of his jealousy, Zeph. i. 18. and they, who are the objects hereof, are 166said to fall into the hands of the living God, who is a consuming fire, Heb. x. 31. compared with chap. xii. 29.

But that we may farther consider how God glorifies this perfection, and thereby shews his infinite hatred of sin, we may observe,

(1.) An eminent instance thereof in his inflicting that punishment that was due to our sins, on the person of Christ our Surety. It was, indeed, the highest act of condescending grace that he was willing to be charged with, or to have the iniquity of his people laid upon him; but it was the greatest display of vindictive justice, that he was accordingly punished for it, as he is said to be made sin for us, who knew no sin, 2 Cor. v. 21. and accordingly God gives a commission to the sword of his justice, to awake and exert itself, in an uncommon manner, against him, the man his fellow, Zech. xiii. 7. In this instance, satisfaction is not only demanded, but fully given, in which it differs from all the other displays of vindictive justice; but of this, more will be considered under some following answers.^[60]

(2.) The vindictive justice of God punishes sin in the persons of finally impenitent sinners in hell, where a demand of satisfaction is perpetually made, but can never be given, which is the reason of the eternity of the punishment inflicted, which is called, everlasting destruction, from the presence of the Lord, and from the glory of his power, 2 Thes. i. 9. this we shall also have occasion to insist on more largely, under a following an answer.^[61]

In these two instances, punishment is taken in a strict and proper sense: but there is, indeed, another sense, in which many evils are inflicted for sins committed, which, though frequently called punishments, yet the word is taken in a less proper sense, to wit, when believers, who are justified upon the account of the satisfaction which Christ has given for their sins, are said to be punished for them; as when it is said, Thou, our God, hast punished us less than our iniquities deserve, Ezra ix. 13. and if his children forsake my law, and keep not my commandments, then will I visit their transgression with the rod, and their iniquity with stripes; nevertheless, my loving kindness will I not utterly take from him, Psal. lxxxix. 30-31. and the prophet, speaking of some, for whom God would execute judgment, and be favourable to them in the end, so that they should behold his righteousness; yet he represents them, as bearing the indignation of the Lord, because they had sinned against him, Micah vii. 9. And, as these evils are exceedingly afflictive, being oftentimes attended with a sad apprehension and fear of the wrath of God; so they are called 167punishments, because sin is the cause of them: yet they differ from punishment in its most proper sense, as but now mentioned, in that, though justice inflicts evils on them for sin, yet it doth not herein demand satisfaction, for that is supposed to have been given, inasmuch as they are considered as justified; and, to speak with reverence, it is not agreeable to the nature of justice to demand satisfaction twice. Nevertheless, it is one thing for God really to demand it, and another thing for believers to apprehend or conclude that such a demand is made; this they may often do, as questioning whether they are believers, or in a justified state: however, God’s design, in these afflictive dispensations, is to humble them greatly, and shew them the demerit of sin, whatever he determines shall be the consequence thereof.

Moreover, the persons, who are the subjects of this punishment, are considered not as enemies, but as children, and therefore the objects of his love, at the same time that his hand is heavy upon them; for which reason some have called them castigatory punishments, agreeably to what the apostle saith, Whom the Lord loveth he chasteneth; and that herein he dealeth with them as with sons, Heb. xii. 6, 7.

From what has been said, concerning the justice of God in rewarding or punishing, we may infer,

1. Since the heavenly blessedness is called a reward, to denote its connexion with grace and duty, let no one presumptuously expect one without the other: the crown is not to be put upon the head of any one, but him that runs the Christian race; and it is a certain truth, that without holiness no man shall see the Lord, chap. xii. 14.

And, on the other hand, as this is a reward of grace, founded on Christ’s purchase, let us take heed that we do not ascribe that to our performances, which is wholly founded on Christ’s merit. Let every thing that may be reckoned a spur to diligence, in the idea of a reward, be apprehended and improved by us, to quicken and excite us to duty; but whatever there is of praise and glory therein, let that be ascribed to Christ; so that when we consider the heavenly blessedness in this view, let us say, as the angels, together with that blessed company who are joined with them, are represented, speaking, Worthy is the Lamb that was slain, to receive power, riches, wisdom, and strength, and honour, and glory, and blessing, Rev. v. 12. It is the price that he paid which gives it the character of a reward and therefore the glory of it is to be ascribed to him.

2. From what has been said concerning the vindictive justice of God inflicting punishments on his enemies, let us learn 168the evil and heinous nature of sin, and so take warning thereby, that we may not expose ourselves to the same or like judgments. How deplorable is the condition of those, who have contracted a debt for which they can never satisfy! who are said, to drink of the wrath of the Almighty, which is poured out, without mixture, into the cup of his indignation, Job xxi. 20. compared with Rev. xiv. 10. This should induce us to fly from the wrath to come, and to make a right improvement of the price of redemption which was given by Christ, to deliver his people from it.

3. Believers, who are delivered from the vindictive justice of God, have the highest reason for thankfulness; and it is a very great encouragement to them, under all the afflictive evils, which they endure, that the most bitter ingredients are taken out of them. It is true, they are not in themselves joyous, but grievous; nevertheless, afterwards they yield the peaceable fruit of righteousness to them, who are exercised thereby, Heb. xii. 11. and let us not presume without ground, but give diligence, that we may conclude that these are the dispensations of a reconciled Father, who corrects with judgment not in anger, lest he should bring us to nothing, Jer. x. 24. It will afford great matter of comfort, if we can say, that he is, at the same time, a just God, and a Saviour, Isa. xlv. 21. and, as one observes, though he punishes for sin, yet it is not with the punishment of sin.

XIV. God is most merciful and gracious, long-suffering, and abundant in goodness, all which perfections are mentioned together in Exod. xxxiv. 7. and we shall first consider his goodness, which, in some respects, includes the other, though in others it is distinguished from them, as will be more particularly observed. This being one of his communicable perfections, we may conceive of it, by comparing it with that goodness which is in the creature, while we separate from it all the imperfections thereof, by which means we may arrive to some idea of it.

Therefore persons are denominated good, as having all those perfections that belong to their nature, which is the most large and extensive sense of goodness; or else it is taken in a moral sense, and so it consists in the rectitude of their nature, as we call a holy man a good man; or lastly, it is taken for one who is beneficent, or communicatively good, and so it is the same with benignity. Now to apply this to the goodness of God, it either includes in it all his perfections, or his holiness in particular, or else his being disposed to impart or communicate those blessings to his creatures, that they stand in need of, in 169which sense we are here to understand it as distinguished from his other perfections.

This goodness of God supposes that he has, in himself, an infinite and inexhaustible treasure of all blessedness, enough to fill all things, and to make his creatures completely happy. This he had from all eternity, before there was any object in which it might be displayed, or any act of power put forth to produce one. It is this the Psalmist intends, when he says, Psal. cxix. 68. Thou art good, and when he adds, thou doest good; as the former implies his being good in himself, the latter denotes his being so to his creatures.

Before we treat of this perfection in particular, we shall observe the difference that there is between goodness, mercy, grace, and patience, which, though they all are included in the divine benignity, and imply in them the communication of some favours that tend to the creatures advantage, as well as the glory of God, yet they may be distinguished with respect to the objects thereof: thus goodness considers its object, as indigent and destitute of all things, and so it communicates those blessings that it stands in need of. Mercy considers its object as miserable, therefore, though an innocent creature be the object of the divine bounty and goodness, it is only a fallen, miserable, and undone creature, that is an object of compassion. And grace is mercy displayed freely, therefore its object is considered not only as miserable, but unworthy; however, though the sinner’s misery, and worthiness of pity, may be distinguished, these two ideas cannot be separated, inasmuch as that which renders him miserable, denominates him at the same time guilty, since misery is inseparably connected with guilt, and no one is miserable as a creature, but as a sinner; therefore we are considered as unworthy of mercy, and so the objects of divine grace, which is mercy extended freely, to those who have rendered themselves unworthy of it. And patience, or long-suffering, is the suspending deserved fury, or the continuing to bestow undeserved favours, a lengthening out of our tranquillity; these attributes are to be considered in particular. And,

1. Of the goodness of God. As God was infinite in power from all eternity, before there was any display thereof, or act of omnipotency put forth; he was eternally good, before there was any communication of his bounty, or any creature, to which it might be imparted; so that the first display of this perfection was in giving being to all things, which were the objects of his bounty and goodness, as well as the effects of his power; and all the excellencies, or advantages, which one creature hath above another, are as so many streams flowing from 170this fountain, He giveth to all, life and breath, and all things, Acts xvii. 25.^[62]

2. The mercy of God, which considers its object as miserable, is illustrated by all those distressing circumstances, that render sinners the objects of compassion. Are all, by nature, bond-slaves to sin and Satan? It is mercy that sets them free, delivers them, who, through fear of death, were all their life-time subject to bondage, Heb. ii. 15. Are we all, by nature, dead in sin, unable to do what is spiritually good, alienated from the life of God? Was our condition miserable, as being without God in the world, and without hope: like the poor infant, mentioned by the prophet, cast out in the open field, to 171the loathing of our persons, whom no eye pitied? it was mercy that said to us, live, Ezek. xvi. 4, 5, 6. accordingly God is said to have remembered us in our low estate, for his mercy endureth for ever, Psal. cxxxvi. 23.

The mercy of God is either common or special; common mercy gives all the outward conveniencies of this life, which are bestowed without distinction; as he causes his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust, Matth. v. 45. so it is said, his tender mercies are over all his works, Psal. cxlv. 9. but his special mercy is that which he bestows on, or has reserved for the heirs of salvation, which he communicates to them in a covenant way, in and through a Mediator; so the apostle speaks of God, as the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, 2 Cor. i. 3.

3. As God is said to be merciful, or to extend compassion to the miserable, so he doth this freely, and accordingly is said to be gracious; and as grace is free, so it is sovereign, and bestowed in a discriminating way; that is given to one which he denies to another, and only because it is his pleasure: thus says one of Christ’s disciples, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? John xiv. 22. And our Saviour himself glorifies God for the display of his grace, in such a way, when he says, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; and considers this as the result of his sovereign will, when he adds, even so Father, for so it seemed good in thy sight, Matth. xi. 25, 26. Now the discriminating grace of God appears in several instances; as,

(1.) In that he should extend salvation to men, rather than to fallen angels; so our Saviour took not on him the nature of angels, but the seed of Abraham, because he designed to save the one, and to reserve the other, in chains, under darkness, unto the judgment of the great day, Heb. ii. 16. compared with Jude ver. 6. And among men, only some are made partakers of this invaluable blessing, which all were equally unworthy of; and their number is comparatively very small, therefore they are called a little flock, and the gate, through which they enter, is strait, and the way narrow that leads to life, and few there be that find it, Luke xii. 32. compared with Matth. vii. 13, 14. And there are many who make a considerable figure in the world, for riches, honours, great natural abilities, bestowed by common providence, that are destitute of special grace, while others, who are poor, and despised in the world, are called, and saved; the apostle observed it to be so in his day, when he says, not many mighty, not many noble, are called; 172but God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, and base things of the world, and things which are despised hath God chosen, yea, things that are not, to bring to nought things that are, 1 Cor. i. 26, 27, 28.

(2.) In several things relating to the internal means, whereby he fits and disposes men for salvation: thus the work of conversion is an eminent instance of discriminating grace, for herein he breaks through, and overcomes, that reluctancy and opposition, which corrupt nature makes against it; subdues the enmity and rebellion that was in the heart of man, works a powerful change in the will, whereby he subjects it to himself, which work is contrary to the natural biass and inclination thereof; and that which renders this grace more illustrious, is, that many of those who are thus converted, were, before this, notorious sinners; some have been blasphemers, persecutors, and injurious, as the apostle says concerning himself before his conversion, and concludes himself to have been the chief of sinners; and tells us, how he shut up many of the saints in prison, and, when they were put to death, he gave his voice against them; punished them often in every synagogue, and compelled them to blaspheme, and, being exceedingly against them, persecuted them unto strange cities, 1 Tim. i. 13, 15. compared with Acts xxvi. 10, 11. But you will say, he was, in other respects, a moral man; therefore he gives an instance elsewhere of some who were far otherwise, whom he puts in mind of their having been fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners; such, says he, were some of you; but ye are washed, but ye are sanctified, but ye are justified. Moreover, the change wrought in the soul is unasked for, and so it may truly be said, God is found of them that sought him not; and undesired; for though unregenerate sinners desire to be delivered from misery, they are far from desiring to be delivered from sin, or to have repentance, faith, and holiness: if they pray for these blessings, it is in such a manner, that the Spirit of God hardly calls it prayer; for the Spirit of grace, and of supplications, by which alone we are enabled to pray in a right manner, is what accompanies or flows from conversion; if therefore God bestows this privilege on persons so unworthy of it, and so averse to it, it must certainly be an instance of sovereign and discriminating grace.

(3.) This will farther appear, if we consider how much they, who are the objects thereof, differ from what they were; or if we compare their present, with their former state. Once they were blind and ignorant of the ways of God, and going astray in crooked paths; the apostle speaks of this in the abstract, 173Ye were sometimes darkness, Eph. v. 8. and that the god of this world, had blinded the minds of some, lest the light of the glorious gospel of Christ should shine unto them, 2 Cor. iv. 4. but now they are made light in the Lord, and brought into the way of truth and peace. Their hearts were once impenitent, unrelenting, and inclined to sin, without remorse, or self-reflection; nothing could make an impression on them, as being past feeling, and giving themselves over to lasciviousness, to work all uncleanness with greediness, Eph. iv. 19. but now they are penitent, humble, relenting, and broken under a sense of sin, afraid of every thing that may be an occasion thereof, willing to be reproved for it, and desirous to be set at a greater distance from it. Once they were destitute of hope, or solid peace of conscience; but now they have hope and joy in believing, and are delivered from that bondage, which they were, before this, exposed to; such a happy turn is given to the frame of their spirits: and as to the external and relative change which is made in their state, there is no condemnation to them, as justified persons; and therefore they who, before this, were in the utmost distress, expecting nothing but hell and destruction, are enabled to lift up their heads with joy, experiencing the blessed fruits and effects of this grace in their own souls.

(4.) The discriminating grace of God farther appears, in that he bestows these saving blessings on his people, at such seasons, when they appear most suitable, and adapted to their condition; as he is a very present help in a time of trouble, when their straits and difficulties are greatest, then is his time to send relief; when sinners sometimes have wearied themselves in the greatness of their way, while seeking rest and happiness in other things below himself, and have met with nothing but disappointment therein; when they are brought to the utmost extremity, then he appears in their behalf. And so with respect to believers, when their comforts are at the lowest ebb, their hope almost degenerated into despair, their temptations most prevalent and afflicting, and they ready to sink under the weight that lies on their spirits, when, as the Psalmist says, their hearts are overwhelmed within them; then he leads them to the rock that is higher than they, Psal. lxi. 2. when they are even desolate and afflicted, and the troubles of their hearts are enlarged, then he brings them out of their distresses, Psal. xxv. 16, 17.

Thus the grace of God eminently appears, in what he bestows on his people; but if we look forward, and consider what he has prepared for them, or the hope that is laid up in heaven, then we may behold the most amazing displays of grace, in which they who shall be the happy objects thereof, will be a 174wonder to themselves, and will see more of the glory of it than can be now expressed in words; as the Psalmist says, in a way of admiration, Oh, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! Psal. xxx. 19.

Object. 1. If it be objected, that the afflictions, which God’s people are exposed to in this life, are inconsistent with the glory of his grace and mercy.

Answ. To this it may be replied, that afflictive providences are so far from being inconsistent with the glory of these perfections, that they tend to illustrate them the more. For since sin has rendered afflictions needful, as an expedient, to humble us for it, and also to prevent it for the future, so God designs our advantage thereby; and however grievous they are, yet since they are so over-ruled by him, as the apostle says, that they yield the peaceable fruit of righteousness unto them, who are exercised thereby, Heb. xii. 11. they are far from being inconsistent with the mercy and grace of God.

And this will farther appear, if we consider that these outward afflictions are often attended with inward supports, and spiritual comforts; so that, as the apostle says concerning himself, as the sufferings of Christ abound in them, their consolations abound by him, 2 Cor. i. 5. or as the outward man perishes, the inward man is renewed day by day, chap. iv. 16. it was nothing but this could make him say, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake, for when I am weak, then am I strong, chap. xii. 10.

Object. 2. It is farther objected, that the doctrine of free grace leads men to licentiousness; and therefore that what we have said concerning it, is either not true and warrantable, or, at least, should not be much insisted on, for fear this consequence should ensue.

Answ. The grace of God doth not lead to licentiousness, though it be often abused, and presumptuous sinners take occasion from thence to go on, as they apprehend, securely therein, because God is merciful and gracious, and ready to forgive, which vile and disingenuous temper the apostle observed in some that lived in his days, and expresses himself with the greatest abhorrence thereof, Shall we continue in sin, that grace may abound? God forbid, Rom. vi. 1, 2. But does it follow, that because it is abused by some, as an occasion of licentiousness, through the corruption of their natures, that therefore it leads to it? The greatest blessings may be the occasion of the greatest evils; but yet they do not lead to them. That which leads to licentiousness, must have some motive or inducement in it, which will warrant an ingenuous mind, acting according 175to the rules of equity and justice, to take those liberties; but this nothing can do, much less the grace of God. His great clemency, indeed, may sometimes give occasion to those who hate him, and have ingratitude and rebellion rooted in their nature, to take up arms against him; and an act of grace may be abused, so as to make the worst of criminals more bold in their wickedness, who presume that they may commit it with impunity: but this is not the natural tendency, or genuine effect thereof; nor will it be thus abused by any, but those who are abandoned to every thing that is vile and ungrateful. As the law of God prohibits all sin, and his holiness is opposite to it, so his grace affords the strongest motive to holiness; it is therefore the neglect or contempt of this grace, and a corrupt disposition to act contrary to the design thereof, that leads to licentiousness. Grace and duty are inseparably connected, so that where God bestows the one, he expects the other; yea, duty, which is our act, is God’s gift, as the power to perform it is from him: thus when he promises to give his people a new heart, and put his Spirit within them, and cause them to walk in his statutes, he tells them, that they should remember their evil ways and doings, and loathe themselves in their own sight for their iniquities; which is not only a prediction, respecting the event, but a promise of what he would incline them to do; and when he adds, that for this he would be enquired of by them, Ezek. xxxvi. 26, 27, 31, 37. or that they should seek them by fervent prayer, he secures to them, by promise, a disposition and grace to perform this great duty, which is inseparably connected with expected blessings. God himself therefore will take care that, however others abuse his grace, it shall not lead those who are in a distinguishing way, the objects thereof, to licentiousness.

And to this we may add, that it is a disparagement to this divine perfection to say, that, because some take occasion from it to continue in sin, therefore its glory is to be, as it were, concealed, and not published to the world. As some of old did not care to hear of the holiness of God, and therefore, if the prophets would render their doctrine acceptable to them, they must not insist on that perfection, but cause the Holy One of Israel to cease from before them, Isa. xxx. 11. so there are many who are as little desirous to hear of the free and discriminating grace of God, which contains the very sum and substance of the gospel, lest it should be abused, whereas the glory thereof cannot be enough admired; and therefore it ought often to be recommended, as what leads to holiness, and lies at the very root of all religion.

And that it may be so improved, let it be farther considered, that it is the greatest inducement to humility, as well as one of the greatest ornaments and evidences of a true Christian. 176This appears from the nature of the thing, for grace supposes its object unworthy, as has been but now observed; and it argues him a debtor to God for all that he enjoys or expects, which, if it be duly considered, will make him appear vile and worthless in his own eyes, and excite in him a degree of thankfulness in proportion to the ground he has to claim an interest therein, and the extensiveness of the blessed fruits and effects thereof.

4. We proceed to speak of God as long-suffering, or as he is styled by the apostle, The God of patience, Rom. xv. 5. sometimes this attribute is set forth in a metaphorical way, and called a restraining his wrath, Psal. lxxvi. 10. and a refraining himself, and holding his peace, or keeping silence, Isa. xlii. 14. and Psal. l. 21. and, while he does this, he is represented, speaking after the manner of men, as one that is weary with forbearing, Isa. i. 13. chap. vii. 13. Mal. ii. 17. and he is said to be pressed, under a provoking people, as a cart is pressed that is full of sheaves, Amos ii. 13. By all which expressions, this perfection is set forth in a familiar style, according to our common way of speaking: but that we may briefly explain the nature thereof, let us consider, in general; that it is a branch of his goodness and mercy, manifested in suspending the exercise of his vindictive justice, and in his not punishing in such a degree as sin deserves. But that we may consider this more particularly, we shall observe something concerning the objects thereof, and the various instances in which it is displayed; how it is glorified; and how the glory thereof is consistent with that of vindictive justice; and lastly, how it is to be improved by us.

(1.) Concerning the objects of God’s patience. Since it is the deferring of deserved wrath, it follows from hence, that an innocent creature cannot be the object of it, inasmuch as vindictive justice makes no demand upon him; nor has it any reserves of punishment laid up in store for him; such an one is, indeed the object of goodness, but not of forbearance; for punishment cannot be said to be deferred where it is not due: and, on the other hand, they cannot be said to be the objects thereof, in whom the vindictive justice of God is displayed to the utmost, when all the vials of his wrath are poured forth. Whether the devils are, in some sense, the objects of God’s forbearance, as having ground to expect a greater degree of punishment after the final judgment, is disputed by some, who contend about the sense of the word forbearance; they are said, indeed, to be reserved in chains, under darkness, unto the judgment of the great day, Jude, ver. 6. that is, though their state be hopeless, and their misery great, beyond expression, yet there is a greater degree of punishment, which they bring upon themselves, by all the hostilities they commit against God in this world: this farther appears, 177from what they are represented, as saying to our Saviour, Art thou come to torment us before the time? Matth. viii. 29.^[63] By which it is sufficiently evident that their misery shall be greater than now it is. However, this less degree of punishment, inflicted on them, is never called in scripture, an instance of God’s patience, or long-suffering, towards them; therefore we must conclude that they are not, properly speaking, the objects of the glory of this attribute. Patience then is only extended to sinful men, while in this world: for it is called, in scripture, The riches of his goodness, and forbearance, and long-suffering, Rom. ii. 4. and it is said to lead those, who are the objects of it, to repentance; therefore there must be, together with the exercise of this perfection, a day or season of grace granted, which is called, in scripture, with a peculiar emphasis, the sinner’s day, or the time of his visitation, in which it ought to be his highest concern to know the things of his peace, Luke xix. 42, 44. and the gospel that is preached, in this season of God’s forbearance, is called, The word of his patience, Rev. iii. 10. so that there is something more in this attribute than barely a deferring of punishment. Accordingly God is said, to wait that he may be gracious, Isa. xxx. 18. and the effects and consequences thereof are various, (as may be said of all the other means of grace) so that sinners, who neglect to improve it, have not only thereby a reprieve from deserved punishment, but all those advantages of common grace, which attend it: but, with respect to believers, it may be said, as the apostle expresses it, The long-suffering of our Lord is salvation, 2 Pet. iii. 15. It is evidently so to them, and therefore God doth not spare them, 178that he may take a more fit opportunity to punish them; but he waits till the set time to favour them is come, that he may extend salvation to them; and, in this respect more especially, the exercise of this perfection is founded in the death of Christ. And inasmuch as the elect, who are purchased thereby, were, by the divine appointment, to live throughout all the ages of time, and to have the saving effects of his redemption applied to them, one after another, it was necessary that the patience of God should be so long continued, which is therefore glorified more immediately with respect to them, as the result thereof; and, in subserviency thereunto, it is extended to all the world.

(2.) The patience of God has been displayed in various instances.

1st, It was owing hereto that God did not immediately destroy our first parents as soon as they fell; he might then, without the least impeachment of his justice, have banished them for ever from his presence, and left their whole posterity destitute of the means of grace, and have punished them all in proportion to the guilt contracted; therefore that the world is continued to this day, is a very great instance of God’s long-suffering.

2dly, When mankind was universally degenerate, and all flesh had corrupted their way, before the flood, and God determined to destroy them, yet he would not do this, till his patience had spared them, after he had given an intimation of this desolating judgment, an hundred and twenty years before it came, Gen. vi. 2, 3. and Noah was, during this time, a preacher of righteousness, while the long-suffering of God is said to have waited on them, 2 Pet. ii. 5. compared with 1 Pet. iii. 20.

3dly, The Gentiles, who not only worshipped and served the creature more than the Creator, but committed other vile abominations, contrary to the dictates of nature, and thereby filled up the measure of their iniquity, are, notwithstanding, said to be the objects of God’s patience, though in a lower sense, than that in which believers are said to be so; accordingly the apostle observes, that in times past, God suffered all nations to walk in their own ways, that is, God did not draw forth his sword out of its sheath, by which metaphor the prophet sets forth the patience of God; he did not stir up all his wrath, but gave them rain from heaven and fruitful seasons, filling their hearts with food and gladness, Acts xiv. 16, 17. Ezek. xxi. 3.

4thly, The church of the Jews, before the coming of Christ, had long experience of the forbearance of God. It is said, that he suffered their manners forty years in the wilderness, Acts xiii. 18. and afterwards, when they often revolted to idolatry, following the customs of the nations round about them, yet he did not utterly destroy them, but, in their distress, raised them up 179deliverers; and when their iniquity was grown to such a height that none but a God of infinite patience, could have borne with them, he, notwithstanding, spared them many years before he suffered them to be carried away captive into Babylon; and afterwards, when their rebellion against him was arrived to the highest pitch, when they had crucified the Lord of glory, yet he spared them some time, till the gospel was first preached to them, and they had rejected it, and thereby judged themselves unworthy of eternal life, Acts xiii. 46.

5thly, After this, the patience of God was extended to those who endeavoured to pervert the gospel of Christ, namely, to false teachers and backsliding churches, to whom he gave space to repent, but repented not, Rev. ii. 21. And to this we may add, that he has not yet poured forth the vials of his wrath on the Antichristian powers, though he has threatened, that their plagues shall come in one day, chap. xviii. 1.

(3.) We are next to consider the method which God takes in glorifying this attribute. We have already observed that, with respect to believers, the patience of God is glorified in subserviency to their salvation; but, with respect to others, by whom it is abused, the patience of God discovers itself,

1st, In giving them warning of his judgments before he sends them. He speaketh once, yea twice, but man perceiveth it not, that he may withdraw man from his purpose, and hide pride from man, Job xxxiii. 14, 17. and, indeed, all the prophets were sent to the church of the Jews, not only to instruct them, but to warn them of approaching judgments, and they were faithful in the delivery of their message. In what moving terms doth the prophet Jeremiah lament the miseries, which were ready to befal them! And with what zeal doth he endeavour, in the whole course of his ministry, to bring them to repentance, that so the storm might blow over, or, if not, that their ruin might not come upon them altogether unexpected!

2dly, When the divine warnings are not regarded, but wrath must be poured forth on an obstinate and impenitent people, this is done by degrees. God first sends lesser judgments before greater, or inflicts his plagues, as he did upon Egypt, one after another, not all at once; and so he did upon Israel of old, as the prophet Joel observes, first the palmer-worm, then the locust; after that, the canker-worm, and then the caterpillar, devoured the fruits of the earth, one after another, Joel i. 4. So the prophet Amos observes, that God first sent a famine among them, which he calls cleanness of teeth in all their cities, and afterwards some of them were overthrown, as God overthrew Sodom and Gomorrah, Amos iv. 8, 18. Some think, that the gradual approach of divine judgments is intended by what the prophet Hosea says, when the judgments of God are compared to the 180light that goeth forth, Hos. vi. 5. which implies more than is generally understood by it, as though the judgments of God should be rendered visible, as the light of the sun is; whereas the prophet seems hereby to intimate, that the judgments of God should proceed, like the light of the morning, that still increases unto a perfect day. And it is more than probable that this is intended by the same prophet, when he represents God as speaking concerning Ephraim, that he would be to them as a moth, which doth not consume the garment all at once, as when it is cast into the fire, but frets it by degrees, or like rottenness, which is of a spreading nature, chap. v. 12. Thus the judgments of God are poured forth by degrees, that, at the same time, there may be comparatively, at least, a display of divine patience.

3dly, When God sends his judgments abroad in the world, he often moderates them; none are proportionate to the demerit of sin; as it is said of him, that being full of compassion, he forgave the iniquity of a very rebellious people, that is, he did not punish them as their iniquity deserved, and therefore he destroyed them not, and did not stir up all his wrath, Psal. lxxviii. 38. so the prophet Isaiah says concerning Israel, that God hath not smitten him, as he had smote those that smote him; nor is he slain according to the slaughter of them that are slain by him; but that he would debate with them in measure, who stayeth his rough wind in the day of his east wind, Isa. xxvii. 7, 8.

4thly, When God cannot, in honour, defer his judgments any longer, he pours them forth, as it were, with reluctancy; as a judge, when he passeth sentence on a criminal, doth it with a kind of regret, not insulting, but rather pitying his misery, which is unavoidable, because the course of justice must not be stopped. Thus the prophet says, that God doth not afflict willingly, that is, with delight or pleasure, nor grieve the children of men, Lam. iii. 35. that is, he doth not punish them, because he delights to see them miserable; but to secure the rights of his own justice in the government of the world: so when Israel had been guilty of vile ingratitude and rebellion against him, and he threatens to turn his hand upon them, and destroy them, he expresseth himself in such terms, speaking after the manner of men, as imply a kind of uneasiness, when he says, Ah! I will ease me of mine adversaries, and avenge me of mine enemies, Isa. i. 24. and before God gave up Israel into the hands of the Assyrians, he seems, again speaking after the manner of men, to have an hesitation or debate in his own mind, whether he should do this or no, when he says, How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together, Hos. xi. 8. and 181when our Saviour could not prevail upon Jerusalem to repent of their sins, and embrace his doctrine, when he was obliged to pass a sentence upon them, and to tell them, that the things of their peace were hid from their eyes, and that their enemies should cast a trench about the city, and should lay it even with the ground, he could not speak of it without tears; when he beheld the city, he wept over it, Luke xix. 41, &c.

(4.) The next thing to be considered, concerning the patience of God, is, that the glory of it is consistent with that of his vindictive justice; or how he may be said to defer the punishment of sin, and yet appear to be a sin-hating God.

It is certain that the glory of one divine perfection cannot interfere with that of another; as justice and mercy meet together in the work of redemption, so justice and patience do not oppose each other, in any of the divine dispensations. It is true, their demands seem to be various; justice requires that the stroke should be immediately given; but patience insists on a delay hereof, inasmuch as without this it does not appear to be a divine perfection; if therefore patience be a divine attribute, and its glory as necessary to be displayed, as that of any of his other perfections, it must be glorified in this world, and that by delaying the present exercise of vindictive justice in the highest degree, or it cannot be glorified at all: justice will be glorified, throughout all the ages of eternity, in those who are the objects thereof; but patience can then have no glory, since (as has been observed) the greatest degree, either of happiness or misery, is inconsistent with the exercise thereof; therefore this being a perfection, which redounds so much to the divine honour, we must not suppose that there is no expedient for its being glorified, or that the glory of vindictive justice is inconsistent with it.

Now this harmony of these two perfections must be a little considered. Justice, it is true, obliges God to punish sin, yet it does not oblige him to do it immediately; but the time, as well as the way, is to be resolved into his sovereign will. In order to make this appear, let us consider, that the design of vindictive justice, in all the punishment it inflicts, is either to secure the glory of the holiness of God; or to assert his rights, as the governor of the world; now if the deferring of punishment doth not interfere with either of these, then the glory of God’s patience is not inconsistent with that of his vindictive justice. But more particularly,

First, The glory of his holiness is, notwithstanding this, sufficiently secured; for though he delays to punish sin, in the highest degree, yet, at the same time, he appears to hate it, by the threatenings which he hath denounced against sinners, which shall certainly have their accomplishment, if he says, that he is 182angry with the wicked every day, and that his soul hateth them, is there any reason to suppose the contrary? or if he has threatened that he will rain upon them snares, fire and brimstone, and an horrible tempest, which shall be the portion of their cup, and that because, as the righteous Lord, he loveth righteousness, Psal. vii. 11. and xi. 6, 7. is not this a sufficient security, for the glory of his holiness, to fence against any thing that might be alleged to detract from it? If threatened judgments be not sufficient, for the present, to evince the glory of this divine perfection; then it will follow, on the other hand, that the promises he has made of blessings not yet bestowed, are to be as little regarded for the encouraging our hope, and securing the glory of his other perfections; and then his holiness would be as much blemished in delaying to reward, as it can be supposed to be in delaying to punish.

If therefore the truth of God, which will certainly accomplish his threatenings, be a present security for the glory of his holiness, it is not absolutely necessary that vindictive justice should be immediately exercised in the destruction of sinners, and so exclude the exercise of God’s forbearance and long-suffering.

And to this it may be added, that there are many terrible displays of God’s vindictive justice in his present dealing with sinners; as it is said, The Lord is known by the judgments which he executes, as well as by those he designs to pour forth on his enemies; the wicked are now snared in the work of their own hands, but in the end they shall be turned into hell, and all the nations that forget God, Psal. ix. 16, 17. If vindictive justice takes occasion to inflict many temporal and spiritual judgments upon sinners in this world, then the glory of God’s holiness is illustrated at the same time that his patience is prolonged. This may be observed in God’s dealing with his murmuring and rebellious people in the wilderness which gave him occasion to take notice of the abuse of his patience, and to say, Numb. xiv. 11, 18-21. How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? Upon this, justice is ready to strike the fatal blow; I will, says God, smite them with the pestilence, and disinherit them; which gives Moses occasion to intercede for them, and plead the glory of God’s patience, The Lord is long-suffering, and of great mercy; Pardon, says he, I beseech thee, the iniquity of this people, as thou hast forgiven them from Egypt, even until now; by which he means, as I humbly conceive, spare thy people, as thou hast often done, when, by reason of their provocations, thou mightest justly have destroyed them; and God answers him in the following words, I have pardoned, according to thy word; but he adds, As truly 183as I live, all the earth shall be filled with the glory of the Lord, that is, with the report of the glory of his vindictive justice, which should be spread far and near; and then he threatens them that they should not see the land of Canaan, viz. those who murmured against him; so that vindictive justice had its demands fulfilled in one respect, while patience was glorified in the other; on which occasion the Psalmist says, Psal. xcix. 8. Thou answeredst them, O Lord, namely, Moses’s prayer for them, but now mentioned, Thou wast a God that forgavest them, though thou tookest vengeance of their inventions.

Secondly, Consider the vindictive justice of God, as tending to secure his rights, as the governor of the world, and being ready to take vengeance for sin, which attempts to control his sovereign authority, and disturb the order of his government: now the stroke of justice may be suspended for a time, that it may make way for the exercise of patience, provided there be no just occasion given hereby for men to trample on the sovereignty of God, despise his authority, or rebel against him, without fear: but these consequences will not necessarily result from his extending forbearance to sinners; for we do not find that the delaying to inflict punishment among men is any prejudice to their government, therefore why should we suppose that the divine government should suffer any injury thereby; when a prince, for some reasons of state, puts off the trial of a malefactor for a time, to the end that the indictment may be more fully proved, and the equity of his proceedings more evidently appear, this is always reckoned a greater excellency in his administration, than if he should proceed too hastily therein; and we never find that it tends to embolden the criminal to that degree as impunity would do; for he is punished, in part, by the loss of his liberty, and if he be convicted, then he loses the privilege of an innocent subject; his life is forfeited, and he is in daily expectation of having it taken away. If such a method as this tends to secure the rights of a government, when a prince thinks fit to allow a reprieve to some for a time; may not God stop the immediate proceedings of vindictive justice for a time, without the least infringement made, either on his holiness, or his rectoral justice? Which leads us to consider,

(5.) How the patience of God is to be improved by us; and,

1st, Since it is a divine perfection, and there is a revenue of glory due to God for the display thereof, this should put us upon the exercise of those graces, which it engages us to. Some of the divine attributes tend to excite our fear, but this should draw forth our admiration and praise: and we have more reason to adore and admire the divine forbearance, when we consider,

First, How justly he might destroy us. The best man on 184earth may say, with the Psalmist, If thou, Lord, shouldst mark iniquities, O lord, who shall stand? Psal. cxxx. 3. He need not watch for occasions, or diligently search out some of the inadvertencies of life, to find matter for our conviction and condemnation, since the multitude and heinous aggravation of our sins, proclaim our desert of punishment, which might provoke, and immediately draw down, his vengeance upon us; and that which farther enhances our guilt is, that we provoke him, though laid under the highest obligations to the contrary.

Secondly, How easily might he bring ruin and destruction upon us? He does not forbear to punish us for want of power, as earthly kings often do; or because the exercise of justice may be apprehended, as a means to weaken their government, or occasion some rebellions, which they could not easily put a stop to. Thus David says concerning himself, that he was weak, though anointed king, and that the sons of Zeruiah were too hard for him, on the occasion of Joab’s having forfeited his life, when the necessity of affairs required the suspending his punishment, 2 Sam. iii. 39. but this cannot be said of God, who is represented as slow to anger, and great in power, Nah. i. 3. that is, he does not punish, though he easily could: it would be no difficulty for him immediately to destroy an ungodly world, any more than it is for us to crush a moth or a worm, or break a leaf: finite power can make no resistance against that which is infinite: what are briars and thorns before the consuming fire?

2dly, Let us take heed that we do not abuse this divine perfection; it is a crime to abuse the mercy of God in the smallest instances thereof, but much more to slight and contemn the riches of his forbearance, or mercy, extended to so great a length, as it has been to most of us; and this is done,

1. By those who infer, from his forbearing to pour forth his fury on sinners, that he neglects the government of the world; or take occasion from thence to deny a providence, and because his threatenings are not executed at present, therefore they do, as it were, defy him to do his worst against them; this some are represented as doing, with an uncommon degree of presumption, and that with a scoff; for they are termed scoffers, walking after their own lusts; saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation, 2 Pet. iii. 3, 4.

2. By those who take occasion from hence to sin presumptuously; and because he not only delays to punish, but, at the same time, expresses his willingness to receive returning sinners, at what time soever they truly repent, take occasion to persist in their rebellion, concluding that it is time enough to submit to him; which is not only to abuse, but, as it were, to 185wear out his patience, and provoke his indignation, like them, of whom it is said, that because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccl. viii. 11. But you will say, these are uncommon degrees of wickedness, which only the vilest part of mankind are chargeable with; therefore let us add,

3. That a bare neglect to improve our present season, and day of grace, or to embrace the great salvation offered in the gospel, is an abuse of God’s patience; and this will certainly affect the greatest number of those who are favoured with the gospel dispensation; and, indeed, who are there that improve it as they ought? and therefore all are said more or less, to abuse the patience of God, which affords matter of great humiliation in his sight.

Now that we may be duly sensible of this sin, together with the consequences thereof, let us consider; that this argues the highest ingratitude, and that more especially, in a professing people; therefore the apostle, reproving the Jews for this sin, puts a very great emphasis on every word, when he says, Or despisest thou the riches of his goodness, and forbearance, and long-suffering? Rom. ii. 4. Let us also consider, that the consequence thereof is very destructive, inasmuch as this is the only opportunity that will be afforded to seek after those things that relate to our eternal welfare. What stress does the apostle lay on the word now, which is twice repeated, as well as the word behold, which is a note of attention, implying, that he had something remarkable to communicate, when he says, Behold, now is the accepted time; behold, now is the day of salvation, 2 Cor. vi. 2. And to this we may add, which is a very awakening consideration, that the abuse of God’s patience will expose finally impenitent sinners to a greater degree of his vengeance. Thus when the forbearance of God had been extended to Israel for many years, from his bringing them up out of the land of Egypt; and this had been attended all that time with the means of grace, and many warnings of approaching judgments, he tells them; You only have I known, of all the families of the earth, therefore will I punish you, that is, my wrath shall fall more heavily upon you, for all your iniquities, Amos iii. 2. and when God is represented, as coming to reckon with Babylon, the cup of his wrath must be filled double; how much she hath glorified herself, saith God, and lived deliciously, so much sorrow and torment give her; for she saith in her heart, I sit as a queen, and am no widow, and shall see no sorrow, Rev. xviii. 6, 7.

3dly, Let us, on the other hand, improve God’s patience, by duly considering the great end and design thereof, and what encouragement it affords to universal holiness: it is a great relief 186to those who are at the very brink of despair; for if they cannot say that it has hitherto led them to repentance, as apprehending themselves to be yet in a state of unregeneracy, let us consider, that, notwithstanding this, a door of hope is still opened, the golden sceptre held forth, and the invitation given to come to Christ; therefore let this excite us to a diligent attendance on the means of grace, for though forbearance is not to be mistaken, as it is by many, for forgiveness, yet we are encouraged to wait and hope for it, in all God’s holy institutions, according to the tenor of the gospel.

And they who are not only spared, but pardoned, to whom grace has not only been offered, but savingly applied, may be encouraged to hope for farther displays thereof, as well as to improve what they have received, with the greatest diligence and thankfulness.

4thly, Let us consider the great obligation we are laid under, by the patience of God, to a constant exercise of the grace of patience, in our behaviour towards God and man.

1. In our behaviour towards God; we are hereby laid under the highest engagements to submit to his disposing will, and, in whatever state we are, therewith to be content, without murmuring, or repining, when under afflictive providences, Shall we receive good at his hand, and shall we not receive evil? Job ii. 10. Has he exercised so long forbearance towards us, not only before we were converted, when our life was a constant course of rebellion, against him; but he has since, not only passed by, but forgiven innumerable offences? And shall we think it strange when he testifies his displeasure against us in any instances? Shall we be froward and uneasy, because he does not immediately give us what we desire, or deliver us from those evils we groan under?

2. Let us exercise patience, in our behaviour towards men. Shall we give way to, or express, unbecoming resentment against those whom we converse with, for injuries done us, which are often rather imaginary than real? Or if they are very great, as well as undeserved, let not our passions exceed their due bounds; especially let us not meditate revenge, but consider how many injuries the great God has passed over in us, and how long his patience has been extended towards us.

XV. God is abundant in truth. That we may understand what is meant by this perfection, we may observe the difference between his being called a true God, and a God of truth; though they seem to import the same thing, and are not always distinguished in scripture: thus he that receiveth Christ’s testimony, is said to set to his seal that God is true, that is, in accomplishing what he has promised, respecting the salvation of his people, or that he is a God of truth; and elsewhere it is 187said, Let God be true, but every man a liar, that is, a God of truth: yet they are, for the most part, distinguished; so that when he is called the true God, or the only true God, it does not denote one distinct perfection of the divine nature, but the Godhead, in which respect it includes all his divine perfections, and is opposed to all others, who are called gods, but are not so by nature: but this will be more particularly considered in the next answer.

But when, on the other hand, we speak of him, as the God of truth, we intend hereby that he is true to his word, or a God that cannot lie, whose faithfulness is unblemished, because he is a God of infinite holiness; and therefore whatever he has spoken, he will certainly bring it to pass. This respects either his threatenings, or his promises: as, to the former of these, it is said, that the judgments of God, that is, the sentence he has passed against sinners, is according to truth, Rom. ii. 2. and the display of his vindictive justice is called, his accomplishing his fury, Ezek. vi. 12. This renders him the object of fear, and it is, as it were, a wall of fire round about his law, to secure the glory thereof from the insults of his enemies.

There is also his faithfulness to his promises, in which respect he is said to be the faithful God, who keepeth covenant and mercy with them that love him, and keep his commandments, unto a thousand generations, Deut. vii. 9. This is that which encourages his people to hope and trust in him, and to expect that blessedness, which none of his perfections would give them a sufficient ground to lay claim to, were it not promised, and this promise secured by his infinite faithfulness. Almighty power is able to make us, happy, and mercy and goodness can communicate every thing that may contribute thereunto; but it does not from hence follow that they will, since God is under no natural obligation to glorify these perfections: but when he is pleased to give forth a promise relating hereunto, and the accomplishment thereof ascertained to us by his infinite faithfulness; this renders these blessings not only possible, but certain, and so affords, to the heirs of salvation, strong consolation. It is this that renders things future as certain as though they were present, and so lays a foundation for our rejoicing in hope of eternal life, whatever difficulties may seem to lie in the way of it.

Here we may take occasion to consider the blessings which are secured by the faithfulness of God, of which some respect mankind in general, and the blessings of common providence, viz. that the world should be preserved, and all flesh not perish out of it, from the deluge to Christ’s second coming; and that, during this time, the regular course of nature should not be altered, but that seed-time and harvest, cold and heat, summer and 188winter, day and night, should not cease, Gen. ix. 11. compared with chap. viii. 22.

There are also promises made to the church in general, that it should have a being in the world, notwithstanding all the shocks of persecution, which it is exposed to; and, together with these, God has given the greatest security, that the ordinances of divine worship should be continued, and that, in all places where he records his name, he will come to his people and bless them, Exod. xx. 24. And to this we may add, that he has promised to increase and build up his church; and that to Shiloh, the great Redeemer, should the gathering of the people be, and that he would multiply them, that they should not be few, and also, glorify them, that they should not be small, Gen. xlix. 10. compared with Jer. xxx. 19. and that the glory should be of an increasing nature, especially that which it should arrive to in the latter ages of time, immediately before its exchanging this militant for a triumphant state in heaven.

Moreover, there are many great and precious promises made to particular believers, which every one of them have a right to lay claim to, and are oftentimes enabled so to do, by faith, which depends entirely on this perfection: and these promises are such as respect the increase of grace; that they shall go from strength to strength, or that they who wait on the Lord shall renew their strength, Psal. lxxxiv. 7. and Isa. xl. 31. and that they shall be recovered, after great backslidings, Psal. xxxvii. 14. Psal. lxxxix. 30-33. and be enabled to persevere in that grace, which is begun in them, till it is crowned with compleat victory, 2 Cor. xii. 9. Rom. xvi. 20. Job xvii. 9. 1 Cor. xv. 57. and also that they shall be made partakers of that inward peace and joy, which accompanies or flows from the truth of grace, Isa. xi. 1. chap. lvii. 19. chap. xxxii. 17. and that all this shall be attended with perfect blessedness in heaven at last, Psal. lxxiii. 24. 2 Tim. iv. 8. The scripture abounds with promises of the like nature, which are suited to every condition, and afford relief to God’s people, under all the difficulties they meet with in the world; the accomplishment whereof is made sure to them by this divine perfection.

Object. 1. It is objected against this divine attribute; that God has not, in some instances, fulfilled his threatenings, which has tended to embolden some in a course of obstinacy and rebellion against him; particularly that the first threatening was not executed as soon as man fell; for though God told our first parents, that in the very day they should eat of the forbidden fruit, they should surely die: yet Adam lived after this, nine hundred and thirty years, Gen. ii. 17. compared with chap. v. 5.

It is also objected, that God threatened to destroy Nineveh, within forty days after Jonah was sent to publish this message 189to them, Jonah iii. 4. nevertheless they continued in a flourishing state many years after.

Answ. 1. As to what respects the first threatening, that death should immediately ensue upon sin’s being committed, we shall have occasion to speak to this in its proper place,^[64] and therefore all that need be replied to it at present is, that the threatening was in some respect, executed the day, yea, the moment in which our first parents sinned: If we take it in a legal sense, they were immediately brought into a state of condemnation, which, in a forensic sense, is often called death; they were immediately separated from God, the fountain of blessedness, and plunged into all those depths of misery, which were the consequence of their fall; or if we take death, the punishment threatened, for that which is, indeed, one ingredient in it, to wit, the separation of soul and body; or for the greatest degree of punishment, consisting in everlasting destruction, from the presence of the Lord, and the glory of his power; then it is sufficient to say, that man’s being liable hereunto was the principal thing intended in the threatening. Certainly God did not hereby design to tie up his own hands, so as to render it impossible for him to remit the offence, or to recover the fallen creature out of this deplorable state; and therefore if you take death for that which is natural, which was not inflicted till nine hundred and thirty years after, then we may say, that his being exposed to, or brought under an unavoidable necessity of dying the very day that he sinned, might be called his dying from that time; and the scripture will warrant our using the word in that sense, since the apostle, speaking to those who were, by sin, liable to death, says, The body is dead, because of sin, Rom. viii. 10. that is, it is exposed to death, as the consequence thereof, though it was not actually dead; and if we take death for a liability to eternal death, then the threatening must be supposed to contain a tacit condition, which implies, that man was to expect nothing but eternal death, unless some expedient were found out, which the miserable creature then knew nothing of, to recover him out of that state into which he was fallen.

2. As to what concerns the sparing of Nineveh; we have sufficient ground to conclude that there was a condition annexed to this threatening, and so the meaning is; that they should be destroyed in forty days, if they did not repent: this condition was designed to be made known to them, otherwise Jonah’s preaching would have been to no purpose, and the warning given would have answered no valuable end; and it is plain, that the Ninevites understood it in this sense, otherwise there would have been no room for repentance; so that God connected the condition with the threatening: and as, on the one hand, 190he designed to give them repentance, so that the event was not dubious and undetermined by him, as depending on their conduct, abstracted from his providence; so, on the other hand, there was no reflection cast on his truth, because this provisionary expedient, for their deliverance, was as much known by them as the threatening itself.

Object. 2. It is objected that several promises have not had their accomplishment. Thus there are several promises of spiritual blessings, which many believers do not experience the accomplishment of in this life; which has given occasion to some to say, with the Psalmist, Doth his promise fail for evermore? Psal. lxxvii. 8.

Answ. It is true, that all the promises of God are not literally fulfilled in this world to every particular believer; the promise of increase of grace is not actually fulfilled, while God suffers his people to backslide from him, and the work of grace is rather declining than sensibly advancing; neither are the promises, respecting the assurance and joy of faith, fulfilled unto one that is sinking into the depths of despair; nor those that respect the presence of God in ordinances, to such as are destitute of the influences of his grace therein; nor are the promises of victory over temptation fulfilled, to those who are not only assaulted, but frequently overcome by Satan, when it is as much as they can do to stand their ground against him; and there are many other instances of the like nature: notwithstanding, the truth of God may be vindicated, if we consider,

1. That there is no promise made, whereof there are not some instances of their accomplishment in kind; this therefore is a sufficient conviction to the world, that there are such blessings bestowed as God has promised.

2. Those who are denied these blessings, may possibly be mistaken when they conclude themselves to be believers; and then it is no wonder that they are destitute of them, for God has promised to give joy and peace only in a way of believing; or first to give the truth of grace, and then the comfortable fruits and effects thereof. But we will suppose that they are not mistaken, but have experienced the grace of God in truth; yet their graces are so defective, that they know but little of their own imperfections, if they do not take occasion from thence, to justify God, who with-holdeth those blessings from them, and to adore, rather than call in question, the equity of his proceeding therein. And if remunerative justice be not laid under obligations to bestow these blessings by any thing performed by us, then certainly the faithfulness of God is not to be impeached, because he is pleased to deny them.

3. In denying these blessings, he oftentimes takes occasion to advance his own glory some other way, by trying the faith and 191patience of his people, correcting them for their miscarriages, humbling them by his dealings with them, and over-ruling all for their good in the end; which is an equivalent for those joys and comforts which they are deprived of. And, indeed, God has never promised these blessings to any, but with this reserve, that if he thinks it necessary, for his own glory, and their good, to bring about their salvation some other way, he will do it, without the least occasion given hereby to detract from the glory of his faithfulness.

4. All these promises, which have not had their accomplishment in kind, in this world, shall be accomplished in the next, with the greatest advantage; so that then they will have no reason to complain of the least unfaithfulness in the divine administration. If rivers of pleasures at God’s right hand for ever, will not compensate for the want of some comforts, while we are in this world, or silence all objections against his present dealings with men, nothing can do it; or if the full accomplishment of all the promises hereafter, will not secure the glory of this perfection, it is a sign that men are disposed to contend with the Almighty, who deny it; therefore to such we may justly apply God’s own words to Job, He that reproveth God, let him answer it; or, as he farther says, Wilt thou disannul my judgment? Wilt thou condemn me, that thou mayest be righteous? Job xl. 2. compared with ver. 8.

We shall now consider how the faithfulness of God ought to be improved by us. And,

(1.) The consideration thereof may be a preservative against presumption on the one hand, or despair on the other. Let no one harden himself in his iniquity; or think that because the threatnings are not yet fully accomplished, therefore they never shall; it is one thing for God to delay to execute them, and another thing to resolve not to do it. We may vainly conclude, that the bitterness of death is past, because our houses are safe from fear, neither is the rod of God upon them; but let it be considered, that the wicked are reserved for the day of destruction; they shall be brought forth to the day of wrath, Job xxi. 9. compared with ver. 30. the zeal of the Lord of hosts will do this. His threatenings lay him under an obligation to punish finally impenitent sinners, because he is a God of truth; therefore let none harden themselves against him, or expect impunity in a course of open rebellion against him. And, on the other hand, let not believers give way to despair of obtaining mercy, or conclude, that, because God is withdrawn, and hides his face from them, therefore he will never return; or, because his promises are not immediately fulfilled, therefore they never shall, since his faithfulness is their great security; he will ever be mindful of his covenant, Psal. cxi. 5.

192(2.) Let us compare the providences of God with his word, and see how every thing tends to set forth his faithfulness. We are very stupid, if we take notice of the great things that are doing in the world; and we behold them to little purpose, if we do not observe how this divine perfection is glorified therein. The world continues to this day, because God has several things yet to do in it, in pursuance of his promises; the whole number of the elect are to be gathered, and brought in to Christ; their graces must be tried, and their faith built up in the same way, as it has been in former ages; therefore the church is preserved, and the gates of hell have not prevailed against it, according to his word, Matth. xvi. 18. and as it was of old, so we now observe that the various changes which are made in civil affairs, are all rendered subservient to its welfare; the earth helps the woman, Rev. xii. 16. not so much from its own design, as by the appointment of providence; and why does God order it so, but that his promises might be fulfilled? And that the same ordinances should be continued, and that believers should have the same experience of the efficacy and success thereof, as the consequence of his presence with them, which he has given them ground to expect unto the end of the world, Matth. xxviii. 20. are blessings in which his faithfulness is eminently glorified.

(3.) This divine perfection is a sure foundation for our faith. As his truth, with respect to what he has revealed, is an infallible ground for our faith of assent, so his faithfulness, in fulfilling his promises, affords the highest encouragement for our trust and dependence on him: thus we are said to commit the keeping of our souls to him in well-doing, as unto a faithful Creator, 1 Pet. iv. 19. and, when we lay the whole stress of our salvation upon him, we have no reason to entertain any doubt about the issue thereof. Moreover, are we exposed to evils in this world? we may conclude, that as he has delivered, and does deliver, so we have reason to trust in him, that he will deliver us, 2 Cor. i. 10. and is there much to be done for us, to make us meet for heaven? we may be confident of this very thing, that he that has begun a good work in us, will perform it until the day of Jesus Christ, Phil. i. 6.

(4.) The faithfulness of God should be improved by us, as a remedy against that uneasiness and anxiety of mind, which we often have about the event of things, especially when they seem to run counter to our expectation. Thus when there is but a very melancholy prospect before us, as to what concerns the glory of God in the world, and the flourishing state of his church in it, upon which we are ready to say with Joshua, Lord, what wilt thou do unto thy great name? Josh. vii. 9. or when we have many sad thoughts of heart about the rising 193generation, and are in doubt whether they will adhere to, or abandon, the interest of Christ; when we are ready to fear whether there will be a reserve of faithful men, who will stand up for his gospel, and fill the places of those who are called off the stage, after having served their generation by the will of God; or when we are too much oppressed with carking cares about our outward condition in the world, when, like Christ’s disciples, we are immoderately thoughtful what we shall eat, what we shall drink, or wherewithal we shall be clothed, Matth. vi. 31. or how we shall be able to conflict with the difficulties that lie before us: our great relief against all this solicitude is to be derived from the faithfulness of God; for since godliness has the promise annexed to it, of the life that now is, as well as of that which is to come, 1 Tim. iv. 18. this promise shall have its accomplishment, so far as shall most redound to God’s glory, and our real advantage.

(5.) The consideration of the faithfulness of God should be improved, to humble, and fill us with shame and confusion of face, when we consider how treacherously we have dealt with him, how unsteadfast we have been in his covenant, how often we have broke our own promises and resolutions that we would walk more closely with him, how frequently we have backslidden from him, contrary to all the engagements which we have been laid under. Have we found any unfaithfulness in him? Has he, in the least instance, been worse than his word? as God says, when he reproves his people, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? Jer. ii. 5.

Quest. VIII. Are there more Gods than one?

Answ. There is but one only, the living and true God.

I. In this answer, God is described as the living and true God. As life is the greatest excellency belonging to the nature of any finite being, upon which account some have concluded that the lowest degree thereof renders a creature more excellent in itself, than the most glorious creatures that are without it; and inasmuch as intelligent creatures have a superior excellency to all others, because that which gives life to them, or the principle by which they act as such, is most excellent; so the life of God is that whereby he infinitely excels all finite beings; therefore, when he is called the living God, this is not one single perfection of the divine nature, but it is expressive of all his divine perfections. Thus when God represents himself, in scripture, as giving his people the highest assurance of any thing which he designs to do, he useth the form 194of an oath, and sweareth by his life, As I live; or, as truly as I live, Isa. xlix. 18. and Numb. xiv. 21. which imports the same thing, as when he says, I have sworn by myself, Gen. xxii. 16. so that when he is called the living God, his glory is set forth, as a God of infinite perfection: but this has been considered under the last answer.

Therefore we may farther observe, that when God is styled the living God, it connotes the display of all his perfections, as life is a principle of action; and hereby he is distinguished from lifeless idols, who were reputed gods by their stupid and profane worshippers. Thus the apostle lays down both the terms of opposition, when he speaks to some, as having turned from idols, or false gods, to serve the living and true God, 1 Thess. i. 9. Here we might consider the origin and progress of idolatry, as men were inclined to worship the creature more than the Creator, Rom. i. 25. or to do service to them, who, by nature, are no gods, Gal. iv. 8. and shew how some seemed to have been destitute of common sense, as they were of true religion, when they not only worshipped God by idols, of their own making, but prayed to them, and said, Deliver us, for ye are our gods; this the prophet takes notice of, Isa. xliv. 17. and exposes their unaccountable stupidity, by observing to them that these gods were first growing among the trees of the forest, then cut down with their own hands, and fashioned into their designed form, and part thereof cast into the fire, as destined for common uses. These were lifeless gods, without a metaphor, and their senseless worshippers but one remove from them, as the Psalmist says, They that make them are like unto them, and so is every one that trusteth in them, Psal. cxv. 8. But this we shall have occasion to insist on in a following part of this work^[65], and therefore shall pass it over at present, and consider,

II. The unity of the Godhead. Scripture is very express in asserting this: thus it is said, The Lord our God is one Lord, Deut. vi. 4. and, I, even I, am he; and there is no God with me, chap. xxxii. 39. and, The Lord he is God; there is none else besides him, chap. iv. 35. and elsewhere, Thou art God alone, Psal. lxxxvi. 10. And this is a truth, not barely founded on a few places of scripture that expressly assert it, but it may be deduced from every part thereof; yea, it is instamped on the very nature of man, and may be as plainly proved, from the light of nature, as that there is a God; and every one of the divine perfections, which were particularly considered under the last answer, will supply us with arguments to confirm our faith therein: but that this may farther appear, let it be considered,

1951. That the idea of a God implies that he is the first cause of all things, in which respect he is opposed to the creature; it follows, therefore, that he was from all eternity. Now there can be no more than one being, who is without beginning, and who gave being to all other things, which appears from the very nature of the thing; for if there are more Gods, then they must derive their being from him, and then they are a part of his creation, and consequently not gods, for God and the creature are infinitely opposed to each other: and since there is but one independent being, who is in and of himself, and derives his perfections from no other, therefore there can be but one God.

2. There is but one being, who is the ultimate end of all things, which necessarily follows from his being their Creator; for he that produced them out of nothing must be supposed to have designed some valuable end hereby, which, ultimately considered, cannot be any thing short of himself, for that is inconsistent with the wisdom and sovereignty that is contained in the idea of a Creator; therefore he is said to have made all things for himself, Prov. xvi. 4. and consequently the glory that results from thence is unalienable, and so cannot be ascribed to any other God; therefore to suppose that there are other gods, is to ascribe a divine nature to them, divested of that glory which is essential to it. And to this we may add, that if God be the ultimate end of all things, he is to be glorified as such, and all worship is to terminate in him; and we must proclaim him to be our chief good, and only portion and happiness, which is plainly inconsistent with a plurality of gods. Besides, he that is the object of adoration must be worshipped, and loved with all our heart, soul, strength, and mind, Luke x. 27. our affections must not be divided between him and any other. Therefore since man is under a natural obligation to give supreme worship to him, it follows that there is no other God that has a right to it, and therefore that he is the only true God.

3. Infinite perfection being implied in the idea of a God, as has been proved under the last answer, it is certain that it cannot belong to more than one; for as it implies that this perfection is boundless, so it denotes that he sets bounds to the perfections of all others; therefore, if there are more Gods than one, their perfections must be limited, and consequently that which is not infinite is not God. And as infinite perfection implies in it all perfection, so it cannot be divided among many, for then no being, that has only a part thereof, could be said to be thus perfect; therefore, since there is but one that is so, it follows that there is no other God besides him.

4. Since omnipotency is a divine attribute, there can be but one almighty being, and therefore but one God; which will farther appear, if we consider, that if there were more Gods 196than one, all of them must be said to be able to do all things, and then the same individual power, that is exerted by one, must be exerted by another, than which nothing is more absurd. And it will also follow, that he, who cannot do that which is said to be done by another, is not almighty, or able to do all things, and consequently that he is not God.

5. There is but one being, who has an absolute sovereign will, who, though he can controul all others, is himself subject to no controul; who has a natural right to give laws to all who are his subjects, but is subject to none himself; for absolute dominion and subjection are as opposite as light and darkness. Two persons may as well be said to give being to each other, as to have a right to give laws to each other. Moreover, if there were more Gods than one, then there would be a confusion in the government of the world; for whatever one decrees, another may reverse; or whatever is done by one, the contrary might be done by the other, for that is the consequence from a sovereignty of will. And as there might be opposite things commanded, or forbidden, pursuant to the different wills of a plurality of gods, so the same thing, with respect to those who are under an obligation to yield obedience, would be both a sin and a duty, and the same persons would be both condemned and justified for the same action.

6. There is but one being, who is, as God is often said to be, the best and the greatest; therefore, if there were more Gods than one, either one must be supposed to be more excellent than another, or both equally excellent. If we suppose the former of these, then he, who is not the most excellent, is not God; and if the latter, that their excellencies are equal, then infinite perfection would be divided, which is contrary to the idea thereof, as was before hinted; as well as to what is expressly said by God, To whom will ye liken me, or shall I be equal? saith the Holy One, Isa. xl. 25. From these, and several other arguments to the same purpose, which might have been taken from every one of the divine attributes, and from all essential and relative glory which belongs to him, the unity of the divine essence appears, even to a demonstration. And indeed to assert that there are more Gods than one is, in effect, to say that there is no God; so the apostle deems it, when he tells the church at Ephesus, that, before their conversion, when they worshipped other gods, they were without God in the world, which implies as much as that they were atheists therein, as the words αθεοι ἐν τω κόσμω may, with equal propriety, be rendered.^[66]

197Having considered the unity of the Godhead, not only as evinced from scripture, but as it may be demonstrated by the 198light of nature, it will be necessary that we obviate an objection that may be brought against this latter method of proving it, viz.

199Object. If the unity of the Godhead might be known by the dictates of nature, or demonstrated by other arguments, besides 200those which are matter of pure revelation, how comes it to pass that the heathen owned, and worshipped, a plurality of gods? and as it was not one particular sect among them that did so, but this abominable practice universally obtained, where revealed religion was not known, therefore, though this be an undoubted truth, yet it is not founded in the light of nature.

Answ. That they did so is beyond dispute, especially after idolatry had continued a few ages in the world, and so had extinguished those principles of revealed religion, which mankind, before this, were favoured with; yet it must be considered, that though the ignorant and unthinking multitude, among them, believed every thing to be a God, which the custom of the countries where they lived had induced them to pay divine adoration to, yet the wiser sort of them, however guilty of idolatry, by paying a lower kind of worship to them, have, notwithstanding, maintained the unity of the Godhead, or that there is one God superior to them all, whom they often call the father of gods and men; to whom probably the Athenians erected that altar, as the apostle Paul observes, with this inscription, To the unknown GOD; because he says, in the words immediately following, Whom therefore ye ignorantly worship, him declare I unto you, Acts xvii. 23.

This appears from what they assert to the same purpose, whereby they plainly discover their belief of but one supreme God, who has all the incommunicable perfections of the divine nature, however, in other instances, their conduct seemed to run counter to their method of reasoning: thus it appears, by their writings, that many of them assert that there is a God, who is the first cause, or beginning, of all things; and that he was from eternity, or in the beginning, and that time took its rise from him; that he is the living God, the fountain of life, and the best of all beings^[67]: Also, that this God is self-sufficient, and therefore it is absurd to suppose that he stands in need of, or can receive advantage from, any one^[68]; and that he is the chief good, or contains in himself whatever is good, and that by him all things consist; and that no one hath enough in himself to secure his own safety and happiness, which is to be derived from him^[69].

And there are others also, who plainly assert the unity of God in as strong terms, as though they had learned it from divine revelation, calling him, the beginning, the end, and author of all things; who was before, and is above all things, the Lord of all, the fountain of life, light, and all good, yea, goodness itself; the most excellent being; and many other expressions 201to the like purpose. I could multiply quotations for the proof of this, from Proclus, Porphyry, Iamblicus, Plotinus, Plutarch, Epictetus, and several others; but this has been already done by other hands^[70]; by which it appears, that though they mention other gods, they suppose them to be little more than titular or honorary gods; or at least persons, who were the peculiar favourites of God, and admitted to the participation of divine honours, as well as employed in some part of the government of the world. They frequently speak of them as having derived their being from God, whom they call the cause of causes, the God of gods. Some of them speak of God in the singular number, throughout the greatest part of their writings, and only make mention of the gods occasionally, especially when they treat of those works that become a God, or the greatest honours that are due to him; thus Seneca and Plato, and, in particular, the latter of them says, concerning himself^[71], that when he wrote any thing in a grave and serious manner, his custom was, to preface his epistles with the mention of one God; though, it is true, when he wrote otherwise, he used the common mode of speaking, and talked of other gods; and it is observed, in his writings, that he sometimes uses this phrase; If it please God, or by the help of God, not the gods.

But, notwithstanding this, they were all idolaters, for they joined in the rites of worship performed to the false gods of their respective countries; yea, Socrates himself, who fell under the displeasure of the Athenians, for asserting the unity of the Godhead, which cost him his life, did not refuse to pay some religious honour to the heathen gods. So that it is plain they paid some religious worship to them, but it was of an inferior and subordinate nature, not much unlike to that which the Papists give to saints and angels: but they are far from setting them upon a level with God; for they confess they were but men, who formerly lived in this world; they give an account of their birth and parentage; where they lived and died; write the history of their lives, and what procured them the honour they suppose them after death advanced to^[72]; how some of them obtained it, as the reward of virtue, or in commemoration of the good they had done to the world in their life: as some were advanced to this honour, who were the inventors of arts, beneficial to mankind, or were successful in wars, or a public blessing to the country where they lived, others had this honour conferred upon them, especially among the Romans, at the request of their surviving friends; and this was done after Julius Cæsar’s time, by the decree of the senate, 202who, at the same time, when they ranked them among the number of their gods, appointed also the rites of worship that should be paid to them; and some of the Roman emperors obliged the senate to deify them while they were alive. These things are very largely insisted on, by many ancient and modern writers^[73]; so that, upon the whole, it plainly appears, that, whatever they say of a plurality of gods, the wiser sort among the heathen did not deny the unity of the divine essence, in the highest and most proper sense; and, inasmuch as they received the knowledge hereof from the light of nature, we may from hence conclude that this truth might be known that way, as well as by divine revelation.

We shall conclude with some practical inferences from the doctrine contained in this answer.

1. Since he, who is the object of our worship, is the living God; this reproves that lifeless formal way, in which many address themselves to him, in the performance of religious duties, without that reverence and due regard to the divine perfections, which are contained in this character of the Godhead. It is also a very great aggravation, not only of apostacy, but of any degree of backsliding, in those who have made a profession of religion; that it is a departure from the living God, Heb. iii. 12. Is he the God and giver of life, and shall we forsake him, who has the words of eternal life, John vi. 68. whose sovereign will has the sole disposal thereof?

Again, this consideration, of his being the living God, renders his judgments most terrible, and his wrath insupportable; as the apostle says, It is a fearful thing to fall into the hands of the living God, Heb. x. 31.

2. From his being the true God, we infer, that all hypocrisy, both in heart and life, is to be avoided; and we should draw nigh to him with a true heart and faith unfeigned; and not like those whom the prophet reproves, when he says, God was near in their mouth, and far from their reins, Jer. xii. 2.

Moreover, let us take heed that we do not set up an idol in our hearts, in opposition to him as the true God: whatever has a greater share in our affections than God, or is set up in competition with him, that is, to us, a god, and is therefore inconsistent with our paying that regard which is due to him; as our Saviour says, Ye cannot serve God and mammon, Mat. vi. 24. and, upon this account, covetousness is styled idolatry, Col. iii. 5. as the world is loved more than him; and we read of some whose God is their belly, Phil. iii. 19. who make provision for the flesh, to fulfil the lusts thereof, as though this was their chief good. And when we confide in any thing below 203him, in a religious way, or expect that from the creature which is only to be found in him; or when we esteem men as lords of our faith; or when his sovereignty, or right to govern us, is called in question, while we presumptuously, or wilfully, rebel against him; this is, in effect, a dethroning, or denying him to be the true God: but more of this when we consider the sins forbidden in the first commandment^[74].

3. From the unity of the Godhead, we may infer, that we ought to take heed that we do not entertain any conceptions of the divine Being, which are inconsistent herewith; therefore, as we are not to assert a plurality of gods, so we are not to think or speak of God in such a way as tends to overthrow the simplicity of the divine nature; therefore we must not conceive that it is compounded of various parts, all which, being taken together, tend to constitute the divine essence; which gives occasion to that known aphorism, generally laid down by those who treat of this subject, that whatever is in God, is God; which we must reckon as one of the incomprehensibles of the divine Being, which when we attempt to speak of, we only give an evident proof of the imperfection of our finite understandings, and that we cannot order our words, by reason of darkness: however, it is necessary, when we lay down this proposition, that we signify what we intend hereby, that so we may not be supposed to use words without ideas; and especially that we may, in some measure, account for those modes of speaking, which are agreeable to scripture, which so often describes God as having a plurality of perfections, and those, in some respects, distinct; and yet, at the same time, that we may not hereby be led to infer a plurality of gods. Here let it be considered,

(1.) That we have not the least similitude, or resemblance, of this in any finite being. Every thing below God is composed of parts, some of which we call integral, as all the parts of matter taken together constitute the whole; others are called essential, as when we say an intelligent being has various powers or properties which are essential to it; so that it would not be complete without every one of them; and that these are all of them distinct, so that we cannot say whatever is in the soul of man is the soul, but every one of those powers, or properties, taken together, constitute the man; but this is by no means to be applied to the divine Being; therefore,

(2.) When we conceive of God, as holy, powerful, just, good, &c. we must not suppose that these perfections are so many ingredients in the divine Being, or that, when taken together, they constitute it, as the whole is constituted of its parts; for then every one of them would have no other than 204a partial perfection, and consequently the essential glory of one of those attributes would not be equal to the glory of the divine Being, which is supposed to consist of them all; and therefore there would be something in God less than God, or a divine perfection less than all the divine perfections taken together, which we are not to suppose. These are the properties of composition; and therefore, when we speak of God as a simple or uncompounded Being, we cannot forbear to mention them as what are inconsistent with his perfection as such.

Neither are the divine perfections distinct or different from one another, as the various parts of which the whole is constituted are said to be distinct; which follows from the former, since the divine essence has no parts; therefore we are not to suppose, that the divine attributes, considered as they are in God, are so distinguished, as one thing, or being, is from another; or as wisdom, power, justice, mercy, &c. are in men; for that would be to suppose the divine Being as having several distinct, infinitely perfect beings contained in it, which is contrary to its simplicity or unity; or, at least, if we call it one, it would be only so by participation and dependence, as a general or complex idea is said to be one, which partakes of, and depends on, all those particular or simple ideas that are contained in it; or, to illustrate it by numbers, as one hundred is one, as it contains such a number of units in it, as are, all taken together, equal to a hundred; this is not what we mean, when we say God is one.

Moreover, when we speak of the divine perfections, as being in God, we suppose them all essential to him, as opposed to what is accidental. Now an accident is generally described, as what belongs, or is superadded, to a being or subject, which it might have existed without, or have been destitute of, and yet sustained no loss of that perfection, which is essential to it: thus, wisdom, holiness, justice, faithfulness, are accidents in men; so that they who have them not, do not cease to be men, or to have the essential perfection of the human nature: but this is by no means to be applied to the divine Being and attributes; for to suppose God to be destitute of any of them, is as much as to say that he is not infinitely perfect, or that he is not God. This, I think, is generally intended, when it is said, whatever is in God, is God; which, because it may be reckoned by some to be a metaphysical speculation, I should have avoided to mention, had it not been, in some respects, necessary, since the unity of God cannot well be conceived of, unless his simplicity be defended; and I do not see how that can be maintained, if this proposition be not duly considered. If I have used more words than are needful, or repeated the same ideas too often, in attempting to explain it, I have done 205it to avoid some scholastic modes of speaking, or with a design to render what has been said more intelligible; but to this we may add,

(3.) That when we speak of the divine perfections as many, or distinct from one another, as we often do, and have scripture warrant to justify us therein, namely, when we speak of the justice of God, as different from his mercy, or these, from his power, wisdom, faithfulness, &c. this must not be deemed inconsistent with what has been said concerning the divine simplicity: and therefore let it be considered, that the nature and perfections of God are incomprehensible; and therefore all the ideas which we have of them are taken from our comparing them with some small resemblance that there is thereof in intelligent creatures, and, at the same time, separating from them whatever argues imperfection.

And from hence it follows, that we are not supposed to know, or be able to describe, what God is in himself, and, as I humbly conceive, never shall: such knowledge as this is too great for any but a divine person; therefore our conceptions of him are taken from and conformed to those various ways, by which he condescends to make himself visible, or known to us, namely, by various acts conversant about certain objects, in which he is said to manifest his perfections: thus, when an effect is produced, we call that perfection that produces it his power; or as the divine acts are otherwise distinguished with respect to the objects, or the manner of his glorifying himself therein, these we call his wisdom, justice, goodness, &c. And this is what we mean, when we speak of various perfections in God; though some suppose that they express themselves more agreeably to the nature of the subject, or to the simplicity of God, in that, whenever they speak of any of the divine perfections, they speak of them in such a way, as that they are denominated from the effect thereof; as when they take occasion to mention the power of God, they call it God acting powerfully; or of his justice or faithfulness, they express those perfections by, God acting justly or faithfully^[75]. But however we express ourselves, when we speak of the distinct perfections of the divine nature, this is what we principally intend thereby: and here our thoughts must stop, and make what is too great for a finite mind to conceive of the subject of our admiration, and adore what we cannot comprehend: such knowledge is too wonderful for us; it is high, we cannot attain to it.

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Quest. XII. What are the decrees of God?

Answ. God’s decrees are the wise, free, and holy acts of the counsel of his will; whereby, from all eternity, he hath, for his own glory, unchangeably fore-ordained whatsoever comes to pass in time; especially concerning angels and men.

Quest. XIII. What hath God especially decreed concerning angels and men?

Answ. God, by an eternal and immutable decree out of his mere love, for the praise of his glorious grace, to be manifested in due time, hath elected some angels to glory, and, in Christ, hath chosen some men to eternal life, and the means thereof; and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extendeth, or with-holdeth favour, as he pleaseth) hath passed by, and fore-ordained the rest to dishonour and wrath, to be for their sin inflicted, to the praise of the glory of his justice.

Having considered the perfections of the divine nature, and the Personal glories of the Father, Son, and Spirit, the next thing to be insisted on is, what God has purposed to do from eternity, or does, or will do, in pursuance thereof; the former we call his decrees; the latter, the execution of them. The object of his decree is whatever comes to pass, which is the most large and comprehensive sense of his purpose: but whereas his determinations, in a particular manner, respect angels and men, or the intelligent part of the creation, and more especially the eternal happiness of some, or the display of his righteous judgments against others; in these respects, they being taken in a more limited sense, are called as relating to the former, election, and, with respect to the latter, reprobation, which is the subject matter of these two answers. And, before we proceed to insist on this sublime and difficult subject, it may not be inexpedient for us to premise some things concerning it in general.

1. It is well known that there is no doctrine, contained in 418scripture, which is more contested than this, which lies before us; and it is not only denied by some, but treated with the utmost dislike or detestation, and that to such a degree, that we must either wholly forbear to mention it in public discourses, or writings, or else must be liable to the hard fate of being censured by those who will not do that justice to the argument, to consider what may be advanced in defence thereof, as though it were to be taken for granted that we are maintaining a doctrine that is not only indefensible, but injurious to mankind, and subversive of all religion.

2. If there be any who give just occasion to these prejudices, by the methods which they have used in explaining, as well as the weakness of their arguments in defending it, or by laying themselves open to those popular objections, which are usually brought against it, we cannot but conclude that they are highly to blame; and therefore we are far from approving of any unguarded expressions, which are to be met with in some writings, whereby a stumbling-block is laid in the way of those who are disposed to make men offenders for a word, rather than to judge impartially of the main drift of their discourse: it is to be owned, that this has done dis-service to the cause, which might have been better defended.

3. If these prejudices against this doctrine are ill grounded, and the objections only founded on the popular cry, by which it is endeavoured to be run down, and condemned with reproach and censure; and if persons know not, nor desire to know what may be said in defence thereof, how such-like objections may be answered; the disgust and opposition is both unreasonable and uncharitable, and contains a capricious resolution not to be undeceived, and consequently renders the person thus prejudiced, highly culpable in the sight of God, especially if there be any ground to conclude that his cause is therein maintained.

4. Let it be farther considered, that it is not a new doctrine, or such as was altogether unheard of in the world before; nor has it been only defended by the more ignorant or licentious part of mankind, or those who have been bold and presumptuous in affirming that for truth, which they had not duly weighed, or been convinced of, from the strongest evidence. Whether it be as ancient as scripture, and, indeed, founded upon it, we shall leave others to judge, when we have considered what may be said from it in defence thereof.

5. It was generally asserted, and publicly owned in most of the confessions of faith of the reformed churches in the last age, and, in particular, in the church of England, as contained in one of the articles thereof, and there is no apparent ambiguity in the words themselves, however, some have endeavoured, 419of late, to strain the sense thereof, and put such a meaning on them, as is very different from the writings of those who compiled them, which might serve as a comment on them.

And to this we may add, that it was maintained by far the greatest number of divines, in their public discourses and writings in the last century, how much soever the contrary doctrines are maintained at this day: however, we do not insist on this as a proof of the truth thereof, as though it needed to be supported by numbers of advocates for it, or were founded thereon; nor do we suppose, that when it has been most strenuously, and almost universally defended, there were not at the same time, others who opposed it. This I only mention, that I may, if possible, remove those prejudices that are inconsistent with persons judging impartially of it.

Since we are considering the head of prejudices against this doctrine, we think it necessary to add, that we shall endeavour to vindicate it, from the reproach that is generally cast on it, by those who suppose that it cannot be defended, without asserting God to be the author of sin, or supposing him to be severe, cruel, and unjust to his creatures, as some conclude we represent him to be, by unjust consequences deduced from it. We are far from asserting, as will hereafter appear, that God from all eternity, purposed to damn a great part of the world, as the result of his mere sovereign will, without the foresight of sin, which would render them liable to that condemnation.

Moreover, we shall endeavour to make it appear, in opposition to the calumnies of some, that the decree of God does not destroy, or take away, the liberty of man’s will, with respect to things, within its own sphere; or that considered in itself, it doth not lay a natural necessity on him, to rush into inevitable damnation, as though the destruction of sinners were only to be resolved into the divine purpose, and not their own wickedness. In considering which, we shall maintain, that the decree of God does not lay any force on the will of man, nor preclude the means of grace, as ordained by him, for the salvation of them that do, or shall hereafter, believe unto life everlasting; nor does it obstruct the preaching of the gospel, and therein proclaiming the glad tidings of salvation, to those who set under the sound thereof, as an ordinance for their faith.

And inasmuch as many are prejudiced against this doctrine, as being influenced by that popular out-cry, which is made by some, as though it were of a very pernicious tendency, either, on the one hand, to lead men to presumption, as giving occasion to persons to conclude that they may be saved as being elected though they live as they list; or, on the other hand, that it leads to despair, as supposing, that if there be such a decree, as that of reprobation, they must necessarily be included in it, 420and, by this means, instead of promoting holiness of life, it is inconsistent therewith: if we cannot maintain this doctrine, without giving just ground for such exceptions, we shall not only think our labour lost, but condemn it as pernicious and unscriptural, as much as they do, as it must of necessity be, if it cannot be defended from such-like exceptions; which, I hope, we shall be able to do, and at the same time, make it appear, that it is not only consistent with, but a very great motive and inducement to practical godliness: and, if this can be made to appear, the greatest part of the censorious prejudices, that are entertained against it, will be removed, and persons will be better able to judge whether truth lies on that side of the question, which we shall endeavour to defend, or the contrary.

I could not but premise these things in our entrance on this subject, as being sensible that such-like reproaches, as these we have mentioned, are brought by many, without duly weighing whether they are well grounded or no; so that this doctrine is often opposed, in such a way of reasoning, that the premises, as well as the conclusions drawn from them, are rather their own than ours; or, at least, if some ideas thereof may be found in the writings, or taken from the unguarded expressions, which some who have defended this doctrine, have made use of; yet they have appeared in such a dress that even they, who are supposed to have advanced them, would have disowned and rejected them. If persons who are in another way of thinking, resolve not to lay aside these misrepresentations, it plainly appears that they are not disposed to lie open to conviction, and then all attempts to defend this doctrine will be to no purpose; the preventing whereof has rendered these prefatory cautions needful.

We shall only add, to what has been said, some rules, by which we desire that the truth, either of this or the opposite doctrine, may be judged of.

1. If we do not confirm what we assert, by proofs taken from scripture, let it not be received; but if we do, whatever may be said of our method of managing this controversy, the greatest deference ought to be paid to the sacred oracles: But since it is very common for persons to answer the arguments taken from one scripture, by producing other scriptures, which seems to assert the contrary, as desirous to shift aside in the dispute, and put us upon solving the difficulties which they suppose to be contained in them; though this is not to be declined, yet a more direct answer must be given before the doctrine itself is overthrown. Whether our explication of those scriptures, on which our faith therein is founded, be just, we shall leave others to judge; and also whether the sense we give of other scriptures that are brought as objections against it, be not equally 421probable with that of those that bring them; which is all that need be insisted on in such cases.

2. Let that doctrine be received, and the contrary rejected, on which side of the question soever it lies, that is most agreeable to the divine perfections, and explains those scriptures, brought in defence of it, most consistently therewith; which is a fair proposal; and such as ought not only to be applied to this particular head of doctrine, but to the whole of religion, as founded on scripture, which is far from overthrowing the divine glory, the advancement whereof is the great end of it.

3. Let that doctrine be rejected, as inconsistent with itself, and not worthy to be believed or embraced, whether it be ours, or the contrary thereunto, that shall detract from the harmony of the divine perfection, or pretend to set up, or plead for one, and, at the same time militate against the glory of another; and I desire nothing more than that our whole method of reasoning on this subject may be tried by these rules, and be deemed true or false, agreeably to what is contained therein.

In considering this subject, relating to the decrees of God, as in the two answers, which we are explaining, we shall proceed in the following method; and shew,

I. What we are to understand, by God’s fore-ordaining whatever comes to pass, according to the counsel of his own will; wherein we shall compare the decree with the execution thereof, and observe how one exactly answers to the other, and is to be a rule for our judging concerning it.

II. We shall prove the truth of that proposition, that God hath fore-ordained whatever shall come to pass, either in time, or to eternity.

III. We shall then particularly consider intelligent creatures, such as angels and men, and that both good and bad, with respect to their present, or future state, as the objects of God’s eternal decree or purpose, and so shall proceed to speak concerning the decree of election, and reprobation, as contained in the latter of these answers.

IV. We shall lay down some propositions concerning each of these, tending to explain and prove them, and that more especially as to what respects the election and reprobation of men.

V. We shall consider the properties thereof, and how the divine perfections are displayed therein, and endeavour to make it appear, in various instances, that the account we shall give thereof is agreeable thereunto, as well as founded on scripture.

VI. We shall enquire whether the contrary doctrine defended by those who deny election and reprobation, be not derogatory to, and subversive of the divine perfections, or, at least, inconsistent with the harmony thereof; or whether it doth not, 422in many respects, make God altogether such an one as ourselves.

VII. We shall endeavour to prove that their reasoning from scripture, who maintain the contrary doctrine, is not sufficiently conclusive; and that the sense they give of those scriptures, generally brought to support it, does not so well agree with the divine perfections, as it ought to do, but that they may be explained in a different way, more consistent therewith.

VIII. We shall endeavour to answer the most material objections that are usually brought against the doctrine that we are maintaining. And,

IX. Shew how it is practically to be improved by us, to the glory of God, and our spiritual good and advantage.

I. What we are to understand by God’s fore-ordaining whatever comes to pass, according to the counsel of his own will.

1. By God’s fore-ordaining whatever comes to pass, we do not understand barely his fore-knowledge of all things, that are, or shall be done in time, and to eternity, although this be included in, and inseparably connected with his eternal purpose, since no one can purpose to act without the foreknowledge thereof; yet more than this is certainly contained therein; therefore,

2. God’s pre-determining, or fore-ordaining whatsoever comes to pass, includes not only an act of the divine understanding, but an act of his sovereign will: It is not only his knowing what shall come to pass, but his determining, by his own agency, or efficiency, what he will produce in time, or to eternity. Accordingly, some call the decrees of God his eternal providence, and the execution thereof his actual providence; by the former, he determines what he will do; by the latter, he brings his determinations to pass, or effects what he before designed to do. It follows therefore,

3. That God’s fore-ordaining whatsoever shall come to pass, is vastly different from his bringing things to pass: the one is an internal act of his will; the other, an external act of his almighty power: He fore-ordained that they should come to pass, and therefore, till then, they are considered as future; though this determination necessarily secures the event, unless we suppose it possible for his eternal purpose to be defeated, which is disagreeable to the divine perfections, as will farther appear under some following heads. And, on the other hand, when we consider him, as bringing all things to pass, or producing them by his power, this renders what was before future, present. With respect to the former, he decrees what shall be; and, with respect to the latter, his decree takes effect, and is executed accordingly.

They who treat of this matter, generally consider things, either as possible or future. Things are said to be possible, with 423respect to the power of God, as every thing that he can do, is possible to be done, though some things, which he could have done, he never will do. As for instance: He could have made more worlds, had he pleased; or have produced more men upon earth, or more species of creatures; or have given a greater degree of perfection to creatures, than he has done, or will do; for it is certain, that he never acted to the utmost of his power, accordingly he could have done many things that he will never do; and those things are said to be possible, but not future.

Moreover, things future are rendered so, by the will of God, or his having fore-ordained, or determined to produce them; this is what we call the decree of God, which respects the event, or determines whatever shall come to pass.

We are now to consider, what we are to understand by God’s fore-ordaining all things, according to the counsel of his will; which is a mode of speaking used in scripture, in Eph. i. 11. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will.

1. We are not hereby to understand that the decrees of God are the result of deliberation, or his debating matters within himself, as reasoning in his own mind about the expediency, or inexpediency of things, or calling in the advice of others, as creatures are said to do, when acting with counsel; for he must not be supposed to determine things in such a way, since that would argue an imperfection in the divine mind; With whom took he counsel, and who instructed him, and taught him in the paths of judgment, and taught him knowledge, and shewed to him the way of understanding? Isa. xl. 14. But,

2. It implies, that his decrees are infinitely wise. As what is done with counsel is said, according to human modes of speaking, to be done advisedly, in opposition to its being done rashly, or with precipitation; accordingly all the works of God are done with wisdom, therefore all his purposes and determinations to do what is done in time, are infinitely wise, which, according to our way of speaking, is called the counsel of his will: thus it is said, He is wonderful in counsel, and excellent in working, chap. xxviii. 29.

We are now to consider the object of God’s decree; This, as has been before observed, is every thing that has, or shall come to pass, and it may be considered in different respects. There are some things which he has determined to effect, namely, such as are the objects of his power; or all things, which have a natural or moral goodness in them, which are becoming an infinitely holy God to produce: and this includes in it every thing but sin, which God does not produce, it not being the object of power: Nevertheless, this must be supposed to be committed 424by his permission, and therefore it is the consequence of his decree to permit, though not, as other things, of his decree to effect; it is one thing to suffer sin to be committed in the world, and another thing to be the author of it. But this we shall have occasion to enlarge on, under a following head.

II. We shall now proceed to prove the truth of what is laid down in this answer, namely, that God hath fore-ordained whatever comes to pass. This will evidently appear, if we consider the five following propositions in their due connexion.

1. Nothing comes to pass by chance, with respect to God, but by the direction of his providence, which we are bound to assert against the Deists, who speak of God, as though he were not the Governor of the world. This cannot be denied by any, who think, with any degree of modesty, concerning, or pay a due deference to the divine perfections, since God may as well be denied to be the Creator as the Governor of the world.^[183]

4252. It follows from hence, that nothing is done without the divine influence, or permission. The former (as was before observed) respects things that are good, which are the effects 426of his power; the latter, sin. That nothing comes to pass without the divine influence, or permission, is evident; for if any thing came to pass, which is the object of power, without the 427divine influence, then the creature would be said to exist, or act independently on the power of God; and, if so, then it would follow, that it would exist, or act necessarily; but necessary existence is a perfection appropriate to God.

428As to what respects the latter, namely, sins being committed by divine permission, it is evident, that if it might be committed without the divine permission, it could not be restrained by God: and to suppose that he could not hinder the commission of sin, is to suppose that sin might proceed to the greatest height, without any possible check or controul, which would argue a great defect in the divine government of the world, as it is also contrary to daily experience, as well as scripture. Certainly he who sets bounds to the sea, and says to its proud waves, Hitherto shall ye come, and no farther, must be supposed to set bounds to the corrupt passions of wicked men: thus the Psalmist says, Surely the wrath of men shall praise thee; the remainder of wrath shalt thou restrain, Psal. lxxvi. 10.

Notwithstanding, this does not argue his approbation of sin, or that he is the author of it; since it is one thing to suffer, or not to hinder, and another thing to be the author of any thing. Thus it is said, These things hast thou done, and I kept silence, Psal. l. 21. that is, I did not restrain thee from doing them, as I could have done; so it is said, in times past he suffered all nations to walk in their own ways. Acts xiv. 16.

3. God never acts or suffers any thing to be done, but he knows, beforehand, what he will do or suffer. This an intelligent creature, acting as such, is said do, therefore it must not be denied of him, who is omniscient, and infinitely wise: He who knows all things that others will do, cannot but know what himself will do, or what others will do by the interposition of his providence, or what he will suffer to be done, before it is acted.

4. Whatever God does, and consequently knows before-hand 429that he will do it, that he must be supposed to have before determined to do: This must be allowed, or else it argues him defective in wisdom. As no wise man acts precipitantly or without judgment, much less must the wise God be supposed to do so; concerning whom it is said, that all his ways are judgment, Deut. xxxii. 4.

5. It therefore appears, even to a demonstration, that God before determined, or fore-ordained, whatever comes to pass, which was the thing to be proved.

And inasmuch, as he never began to determine, as he never began to exist, or as he never was without purposes of what he would do; therefore it is evident, that he before ordained, from eternity, whatever should come to pass, either in time, or to eternity.

It farther appears, that God fore-ordained whatsoever comes to pass, otherwise he did not determine to create all things before he gave being to them; and then it could not be said, O Lord, how manifold are thy works! in wisdom hast thou made them all, Psal. civ. 24. There are, indeed, many admirable discoveries of wisdom, as well as power, in the effects produced; but to suppose that all this was done without fore-thought, or that there was no eternal purpose relating thereunto, would be such a reflection on the glory of this perfection, as is inconsistent with the idea of a God. Moreover, if herein he designed his own glory, as he certainly did, since every intelligent being designs some end, and the highest and most excellent end must be designed by a God of infinite wisdom; and, if he did all this for his own glory, then it must be allowed, that it was the result of an eternal purpose: all which, I am persuaded, will not be denied by those on the other side of the question, who defend their own cause with any measure of judgment.

To this we may farther add, that to deny that God fore-ordained whatever comes to pass, is, in effect, to deny a providence, or, at least, that God governs the world in such a way, as that what he does therein was pre-concerted. And herein we expect to meet with no opposition from any but the Deists, or those who deny a God; and if it be taken for granted that there is a providence, or that God is the Governor of the world, we cannot but conclude from hence, that all the displays of his glory therein, are the result of his eternal purpose. This is also agreeable to what is said concerning him, that he doth according to his will in the army of heaven, and among the inhabitants of the earth, Dan. iv. 35. the meaning of which is not barely this, (which is a great truth) that he acts without controul, inasmuch as his power is infinite: But that all he does is pursuant to his will; and, indeed, it cannot be otherwise, if we suppose that the divine power, and will, are so inseparably 430connected, that he cannot be said to produce any thing, but by the word of his power; or when he willeth that any thing should come to pass, it is not in an efficacious will, as ours is, for want of power, to effect what we have done. Therefore for God to will the present existence of things, is to effect them, which seems to be the reason of that mode of speaking, which was used when he produced all things at first; he said, let them exist in that form, or perfection, which he had before designed to give them, and the effect immediately followed, Gen. i. 3, 6, 9, &c.

Hitherto, I presume, our argument will not be much contested; for the main thing in controversy is what relates to the divine determination respecting intelligent creatures, which will be considered under a following head: What I have hitherto attempted to prove is, the proposition in general, namely, that whatever God brings to pass, or is the effect of power, is the result of his determinate purpose. And herein, I think, I have carefully distinguished between God’s will to effect, and his will to permit; but that will be farther explained, when we speak of the decrees of God, with a particular application to angels and men, under the head of election.

Having endeavoured to prove that God hath fore-ordained whatever comes to pass, we shall lay down the following propositions relating to his end and design in all his purposes, together with the nature of things, as coming to pass pursuant thereunto, and the method in which we are to conceive of the decree, when compared with the execution thereof.

1. God cannot design any thing, in his eternal purpose, as the highest end, but his own glory, which is here assigned, as the end of his decrees. As this is the principal motive, or reason, inducing him to produce whatever comes to pass; so it must be considered as the end of his purpose relating thereunto: This is very evident; for since the divine glory is the most excellent of all things, he cannot, as an infinitely wise God, design any thing short of it, as the great motive or inducement for him to act; therefore, whatever lower ends are designed by him, they are all resolved into this as the principal, to wit, the advancement of his divine perfections. Though God designs his own glory as the highest end, yet he has purposed not only that this should be brought about, by means conducive thereunto, but that there should be a subserviency of one thing to another, all which are the objects of his decree, as well as the highest end, namely, his own glory. As, for instance, he determines that the life and health of man shall be maintained by the use of proper means and medicine, or that grace shall be wrought instrumentally by those means, which he has ordained, in order thereunto: thus his purpose respects the end and means, together with the connexion that there is between them.

4312. According to the natural order of things, the divine purpose is antecedent to the execution thereof. Therefore it seems very absurd to distinguish the decree of God, as some do, into antecedent and consequent, one going before the use of means, the other following, of which more hereafter: It is certain, that every intelligent being first determines to act, and then executes his determinations; so that nothing can be more absurd, than to say, that a person determines to do a thing which is already done. Therefore we conclude, that God first decreed what shall come to pass, and then brings it to pass: Accordingly he first determined to create the world, and then created it; he first determined to bestow the means of grace on men, and to render them effectual to the salvation of all who shall be saved, and then he does this accordingly; so, with respect to his judicial actings, he first determined by a permissive decree, not to prevent the commission of sin, though infinitely opposite to his holiness, and then, knowing the consequence of this permissive decree, or that men, through the mutability or corruption of their nature, would rebel against him, he determined to punish sin after it should be committed. Thus the decree of God is, in all respects, antecedent to the execution of it; or his eternal providence, as his decrees are sometimes called, is antecedent to, and the ground and reason of, his actual providence.

3. Though the purpose of God be before the execution thereof, yet the execution of it is first known by us; and so it is by this that we are to judge of his decree and purpose, which is altogether secret, with respect to us, till he reveals it; therefore we first observe the discoveries thereof, as contained in his word, or made visible in his actual providence, and from thence we infer his eternal purpose relating thereunto. Every thing that is first in the order of nature, is not first with respect to the order of our knowing it: thus the cause is before the effect, but the effect is often known before the cause; the sun is, in the order of nature, before the enlightening the world by it; but we first see the light, and then we know there is a sun, which is the fountain thereof: or, to illustrate it by another similitude, which comes nearer the matter before us; A legislator determines first to make a law, which determination is antecedent to the making, and that to the promulgation of it, whereby his subjects come to the knowledge thereof, and act in conformity thereunto; but, according to our method of judging concerning it, we must first know that there is such a law, and from thence we conclude, that there was a purpose relating to it, in him that gave it; Thus we conclude, that though the decree of God be the ground and reason of the execution thereof, yet we know that there was such a decree by its execution, or, at least, by some other way designed to discover this to us.

432These things being duly considered, may obviate an objection, which is no other than a misrepresentation of the doctrine we are maintaining, as though we asserted, that our conduct of life, and the judgment we are to pass concerning ourselves, relating to our hope of future blessedness, were to be principally, if not altogether regulated, by God’s secret purpose or decree; as though we were first to consider him as determining the event, that is, as having chosen or rejected us, and, from this supposition, to encourage ourselves to attend upon the means of grace; or otherwise that we should take occasion to neglect them; since it is a preposterous thing for a man, who considers himself as reprobated, to attend on any of those means, which are ordained to salvation.

What has been said under the foregoing heads, is sufficient to take away the force of this objection; but this will be more particularly considered, when we come to answer several objections against the doctrine of election: Therefore all I shall add at present is, that since our conduct and hope is to be governed by the appearances of things, and not by God’s secret purpose relating to the event thereof, we are to act as those who have not, nor can have, any knowlege of what is decreed, with relation thereunto, till it is evinced by the execution thereof; or, at least, those graces wrought in us, which are the objects of God’s purpose, as well as our future blessedness; and our right to one is to be judged of by the other.

This leads us to consider the properties of these decrees of God, as mentioned in the former of the answers we are now considering; in which it is said, they are wise, free, and holy. This is very evident, from the wisdom, sovereignty, and holiness, which appear in the execution of them; for whatever perfections are demonstrated in the dispensations of providence, or grace, these God designed to glorify in his eternal purpose; therefore if his works, in time, are wise, free, sovereign, and holy, his decree, with respect thereunto, which is fulfilled thereby, must be said to be so likewise. These things we shall have occasion to speak more particularly to, under a following head, when we consider the properties of election, and particularly that it is wise, sovereign, and holy; I shall therefore, at present, only add, that whatever perfections belong to the nature of God, they are demonstrated by his works, since he cannot act unbecoming himself; for that would give occasion to the world to deny him to be infinitely perfect, that is, to be God. If we pass a judgment on creatures by what they do, and so determine him to be a wise man, who acts wisely, or a holy man, who acts holily, or a free and sovereign agent, who acts without constraint, certainly the same must be said of the divine Majesty; and consequently, since whatever he does has 433the marks of infinite wisdom, holiness, and sovereignty, impressed upon it, it is evident that these properties, or perfections, belong to all his purposes. If all his works are performed in wisdom, as the Psalmist observes, Psal. civ. 24. then we have reason to admire that wisdom which appears, from hence, to be contained in all his purposes relating thereunto, as the apostle doth, Rom. xi. 33. O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! If he be righteous in all his ways, and holy in all his works, Psal. cxlv. 17. and therein demonstrates a divine sovereignty, as acting without any obligation, or constraint laid upon him to bestow the favours he confers on mankind; then we must certainly conclude, that his eternal purpose which is executed hereby, is free and sovereign. This leads us to consider,

III. That intelligent creatures, such as angels and men, with respect to their present or future state, are the objects of God’s eternal decree, or purpose, which is generally called predestination. And this, as it relates to the happiness of some, or misery of others, is distinguished into election or reprobation, which is a very awful subject, and ought never to be thought of, or mentioned, but with the utmost caution and reverence, lest we speak those things that are not right concerning God, and thereby dishonour him, or give just occasion to any to deny or reproach this doctrine, as though it were not founded on scripture.

Hitherto we have considered the purpose of God, as including in it all things future, as the objects thereof; and now we are to speak of it in particular, as it relates to angels and men. When we confine the objects of God’s purpose to those things that come to pass, which have no dependence on the free-will of angels or men, we do not meet with much opposition from those, who are in other respects, in the contrary scheme of doctrine; for most of them, who are masters of their own argument, and consider what may be allowed without weakening their cause, do not deny that God fore-ordained whatever comes to pass, nor that he did this from all eternity, if we except what respects the actions of free agents. Thus they will grant that God, from all eternity, determined to create the world, and then to govern it, and to give laws to men, as the rule of government, and a free-will, or power to yield obedience thereunto: but when we consider men’s free actions, as the objects of a divine decree, and the final state of men, as being determined by it, here we are like to meet with the greatest opposition, and therefore must endeavour to maintain our ground in the following part of this argument.

434The decree of God, respecting intelligent creatures, is to be considered as containing in it two branches, namely, election and reprobation: the former of which is contained in those words, that God, out of his mere love, for the praise of his glorious grace, hath elected some to glory in Christ, and also to the means thereof; and as for reprobation, that is described in the following words; that according to his sovereign power, and the unsearchable counsel of his own will, he hath passed by, and fore-ordained the rest to dishonour and wrath, to be, for their sin, inflicted, to the praise of the glory of his justice. Both these are to be considered; and,

First, What respects the doctrine of election. To elect, or choose, according to the common use, or acceptation of the word, signifies the taking a small number out of a greater, or a part out of the whole; and this is applied, either to things or persons.

(1.) To things. As when a person has a great many things to choose out of, he sets aside some of them for his own use, and rejects the others, as refuse, that he will have nothing to do with.

(2.) To persons. As when a king chooses, out of his subjects, some whom he will advance to great honours; or when a master chooses, out of a number of servants offered to him, one, or more, whom he will employ in his service; this from the nature of the thing, implies, that all are not chosen, but only a part, in which there is a discrimination, or a difference put between one and another.

But we are more particularly to consider the meaning of the word election, as we find it in scripture, wherein it is used in several senses.

To elect or choose, according to the acceptation of the word, does not connote the particular thing that a person is chosen to, but that is to be understood by what is farther added to determine the sense thereof; as sometimes we read of persons being chosen to partake of some privileges, short of salvation; at other times, of their being chosen to salvation; sometimes it is to be understood as signifying their being chosen to things of a lower nature, at other times their being chosen to perform those duties, and exercise those graces that accompany salvation; and we may, very easily, understand the sense of it by the context.

Again, it is sometimes taken for the execution of God’s purpose, or for his actual providence, making choice of persons to fulfil his pleasure, in their various capacities; at other times, as we are here to understand it, for his fixing his love upon his people, and purposing to bring them to glory, making choice of some out of the rest of mankind, as the monuments of his 435discriminating grace; we have instances of all these senses of the word in scripture; and,

1. It is sometimes taken for God’s actual separation of persons, for some peculiar instances of service, which is a branch of his providential dispensation, in time: thus we sometimes read in scripture, of persons being chosen, or set apart, by God, to an office, and that either civil or sacred: thus, upon the occasion of Saul’s being made king, by God’s special appointment, Samuel says, See ye him whom the Lord hath chosen, 1 Sam. x. 24. so it is said elsewhere, He chose David also his servant, and took him from the sheep-fold; from following the ewes great with young, he brought him to feed Jacob, his people, and Israel his inheritance. Psal. lxxviii. 70, 71.

It also signifies his actual appointment of persons to perform some sacred office: thus it is said, concerning the Levites, that the Lord had chosen them to carry the ark, and to minister unto him, 1 Chron. xv. 2. and our Saviour says, to his disciples, Have not I chosen you, namely, to be my disciples, and as such to be employed in preaching the gospel, and one of you is a devil, John vi. 70.

2. It is sometimes taken for God’s providential designation of a people, to be made partakers of those external privileges of the covenant of grace, which belong to them as a church, which, as such, is the peculiar object of the divine regard: thus the people of Israel are said to have been chosen, or separated, from the world, to enjoy the external blessings of the covenant of grace, as Moses tells them, Because the Lord loved your fathers, therefore he chose their seed after them, Deut. iv. 37. and elsewhere, Thou art an holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth, chap. vii. 6, 7. And, in many other places in the Old Testament, the word election is taken in this sense, though something more than this seems to be included in some particular scriptures in the prophetic writings, in which the Jews are described, as God’s chosen people, as we shall endeavour to shew under a following head.

3. It also signifies God’s bestowing special grace on some, who are highly favoured by him, above others, as having called, or set them apart for himself, to have communion with him, to bear a testimony to him, and to be employed in eminent service, for his name and glory in the world. Thus it seems to be taken, in 1 Cor. i. 26, 27. where the apostle speaks of their calling, which imports some special privileges, that they were made partakers of, as the objects of divine power, and grace, to whom Christ was made wisdom, righteousness, sanctification, and redemption; which therefore signifies the powerful, internal, 436effectual call, and not barely the external call of the Gospel, as appears, by the foregoing and following verses, ver. 24. compared with 30. and they, whose calling he speaks of, are said to be chosen: You see your calling, how that not many wise men, &c. are called, but God hath chosen the foolish things of this world, &c. so that to be chosen, and effectually called there, seem to import the same thing.

And sometimes it is taken, for some peculiar excellency, which one Christian has above another; as that hospitable, or public-spirited person, to whom the apostle John directs his second epistle, is called by him, The elect lady, ver. 1. as an excellent person is sometimes styled a choice person.

But, though the word is taken, in scripture, in these various senses above mentioned, yet it is not confined to any, or all of them; for we shall endeavour to make it appear, that it is often taken, in scripture, as it is expressed in this answer; for God’s having fore-ordained particular persons, as monuments of his special love, to be made partakers of grace here, and glory hereafter, as it is styled, their being chosen to eternal life, and the means thereof. This is what we shall endeavour to prove, and accordingly shall consider the objects thereof, namely, angels and men, and that it is only a part of mankind that is chosen to salvation, to wit, that remnant which shall be eventually saved; and that these are chosen to the means thereof, as well as the end; and how this is said to be in Christ.

The objects of election are angels and men. A few words may be said concerning the election of angels, as being particularly mentioned in this answer; we have not, indeed, much delivered concerning this matter in scripture, though the apostle calls those who remain in their state of holiness and happiness, in which they were created, elect angels, 1 Tim. v. 21. But, had we no mention of their election in scripture, their being confirmed in their present state of blessedness, must, from the foregoing method of reasoning, be supposed to be the result of a divine purpose, or the execution of a decree relating thereunto; though there is this difference between their election, and that of men, in that the latter are chosen unto salvation, which the angels are not subjects capable of, inasmuch as they were never in a lost, undone state; neither are they said to be chosen in Christ, as men are.

But we shall proceed, to that which more immediately concerns us, to consider men as the objects of election. This is variously expressed in scripture; sometimes it is called their being appointed to attain salvation, or being ordained to eternal life or their names being written in the book of life; and it is also called, the purpose of God, according to election, or his having 437loved them before the foundation of the world, or his having predestinated them, (who have been blessed with all spiritual blessings, in heavenly places in Christ) unto the adoption of children, by him, according to the good pleasure of his will. That the scriptures speak of persons as elect, and that this is always represented as a great instance of divine favour and goodness, is not denied: But the main thing in controversy is, whether this relates to the purpose of God, or his providence; and whether it respects particular persons, or the church of God in general, as distinguished from the world; and, if it be supposed to relate to particular persons, how these are considered in God’s purpose, or what is the order and reason of his determination to save them.

That election sometimes respects the disposing providence of God, in time, has been already considered, and some particular instances thereof, in scripture, referred to; but when they, on the other side of the question, maintain, that this is the only, or principal sense in which it is used therein, we must take leave to differ from them. There is a late writer^[185], who sometimes misrepresents, and at other times, opposes this doctrine, with more assurance and insult, than the strength of his reasoning will well allow of; and his performance on this head, and others, that have some affinity with it, is concluded, by many of his admirers, to be unanswerable; and the sense that he has given of several scriptures therein, as well as in his paraphrase on the New Testament, in which he studiously endeavours to explain every text, in conformity to his own scheme, has tended to prejudice many in favour thereof; and therefore we shall take occasion sometimes to consider what he advances against the doctrine that we are maintaining; and particularly, as to this head of election, he supposes, “1. That the election, mentioned, in scripture, is not of particular persons, but only that of churches and nations, or their being chosen to the enjoyment of the means of grace, rather than a certainty of their being saved by those means; that it does not contain any absolute assurance of their salvation, or of any such grace, as shall infallibly, and without any possibility of frustration, procure their salvation. 2. That the election to salvation, mentioned in scripture, is only conditional, upon our perseverance in a life of holiness^[186]; and he attempts to prove, that election, in the Old Testament, belongs not to the righteous and obedient persons only, but the whole nation of the Jews, good and bad; and that, in the New Testament, it is applied to those who embrace the Christian faith, without any regard had to their eternal happiness.” These things, ought to be 438particularly considered, and therefore we shall endeavour to prove,

1. That though election oftentimes, in the Old Testament, respects the church of the Jews, as enjoying the external means of grace, yet it does not sufficiently appear that it is never to be taken in any other sense; especially when, there are some of those privileges which accompany salvation mentioned in the context, and applied to some of them, who are thus described; or when there are some promises made to them, which respect more than the external means of grace; therefore if there were but one scripture that is to be taken in this sense, it would be a sufficient answer to the universal negative, in which it is supposed, that the Old Testament never intends by it, any privilege, but such as is external, and has no immediate reference to salvation. Here I might refer to some places in the evangelical prophecy of Isaiah, which are not foreign to our purpose; as when it is said, Thou Israel, art my servant, Jacob, whom I have chosen; and I have chosen thee, and not cast thee away, Isa. xli. 8, 9. that this respects more than the continuance of their political and religious state, as enjoying the external means of grace, seems to be implied in those promises that are made to them, in the following words, which not only speak of their deliverance from captivity, after they had continued sometime therein, but their being made partakers of Gods special love, which had an immediate reference to their salvation: thus it is said, in the following, Fear not, for I am with thee; be not dismayed, for I am thy God; I will strengthen thee, yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness; and elsewhere God, speaking to the Jews, says, I, even I, am he that blotteth out thy transgressions for mine own sake, and I will not remember thy sins, chap. xliii. 25. and, Israel shall be saved in the Lord, with an everlasting salvation; ye shall not be ashamed nor confounded, world without end, chap. xlv. 17. There are also many other promises, which seem to import a great deal more than the external privileges of the covenant of grace, which many very excellent Christians have applied to themselves, as supposing that they contain those blessings which have a more immediate reference to salvation; and it would detract very much from the spirituality and usefulness of such-like scriptures, to say that they have no relation to us, as having nothing to do with the Jewish nation, to whom these promises were made.

Object. To this it may be objected, that these promises are directed to the church of the Jews, as a chosen people; and therefore to suppose that there were a number elected out of them to eternal salvation, is to extend the sense of the word beyond the design of the context, to destroy the determinate sense thereof, and to suppose an election out of an election.

439Answ. Since the word election, denotes persons being chosen to enjoy the external means of grace, and to attain salvation by and under them, it may, without any impropriety of expression, be applied in these different senses, in the same text; so that Israel may be described as a chosen people in the former sense, and yet there might be a number elected out of them, who were chosen to eternal life, to whom this promise of salvation more especially belonged, who are distinguished from the general body of the Jewish nation, who are called, in the other sense, God’s elect; as when it is said, I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord; the remnant of Israel shall not do iniquity, nor speak lies, &c. Zeph. iii. 12, 13. So that as Israel was an elect people, chosen out of the world to enjoy the external privileges conferred upon them, as a church, which they are supposed to have mis-improved, for which they were to be carried captive into Babylon; there was a remnant chosen out of them to be made partakers of the blessings that accompany salvation, such as are here promised; these are not considered as a church, governed by distinct laws, from those that Israel was governed by; and therefore not as a church selected out of that church, but as a number of people among them whom God had kept faithful, as having chosen them to enjoy better privileges than those which they had as a professing people; or as a number elected to be made partakers of special grace, out of those which had been made partakers of common grace, which they had miserably abused, and were punished for it.

2. Our Saviour speaking concerning the final destruction of Jerusalem by the Roman army, and a great time of distress that should ensue hereupon, tells them, in Matt. xxiv. 22. that those days should be shortened for the elect’s sake, that is, those who were chosen to eternal life, and accordingly should be converted to the Christian faith, not from among the heathen, but out of the Jewish nation; for it is to them that he more particularly directs his discourse, forewarning them of this desolating judgment; and he advises them to pray that their flight be not on the Sabbath-day, ver. 20. intimating thereby, that that nation deemed it unlawful to defend themselves from the assaults of an enemy on the Sabbath-day, though their immediate death would be the consequence thereof; therefore this advice was suited to the temper of the Jews, and none else: No people in the world, except them, entertained this superstitious opinion concerning the prohibition of self-defence on the Sabbath-day; from whence it may therefore be inferred, that our Saviour speaks of them in particular, and not of the Christians, which were amongst them; upon which account it seems probable, that these are not intended by the elect, namely, that small number for whose sake those days of distress and tribulation 440were to be shortened;^[187] therefore there were an elect people whom God had a peculiar regard to, who should afterwards be converted to Christianity, namely, a number elected to eternal life out of that people, who were elected to the external privileges of the covenant of grace. And this farther appears from what follows, where our Saviour speaks concerning false Christs, and false prophets, that should shew great signs, and wonders, insomuch that, if it were possible, they should deceive the very elect, Matt. xxiv. 24. Now it cannot be supposed of them that are called false Christs, that they would attempt to pervert the Christians, by pretending to be the Messiah; for that would be impracticable, inasmuch as they did not expect any other to come with that character since our Saviour; whereas the Jews did, and many of them were perverted thereby to their own ruin; but it is intimated here, that the elect people, which was among them, should be kept from being deceived by them, inasmuch as they were chosen to obtain salvation, and therefore should believe in Christ by the gospel.

There is also another scripture, which seems to give countenance hereunto, where the apostle shews, that God had not cast away his people, Rom. xi. 2. to wit, the Jews, that is, he had not rejected the whole nation, but had made a reserve of some who were the objects of his special love, as chosen to salvation; and these are called, A remnant according to the election of grace, ver. 5. and this seems still more plain from what follows, ver. 7. What then? Israel hath not obtained that which he seeketh for, that is, righteousness and life, which they sought after, as it were, by the works of the law, which, as is mentioned in the foregoing verse, is inconsistent with the attaining it by grace; but the election, that is, the elect among that people have obtained it; for they sought after it in another way, and the rest were blinded, that is, the other part of the Jewish nation, which were not interested in this privilege, were left to the blindness of their own minds, which was their ruin.

To this let me add one scripture more, Rom. ix. 6, 7. where the apostle, speaking concerning the nation of the Jews, distinguishes between the natural and spiritual seed of Abraham, when he says, All are not Israel that are of Israel, that is, there was a remnant according to the election of grace, who were chosen to eternal life out of that people, who were in other respects, chosen to be made partakers of the external privileges that belonged to them, as God’s peculiar people. The sum of this argument is, that though, it is true, there are some scriptures that speak of the church of the Jews, as separated from the world, by the peculiar hand of divine providence, and favoured with the external means of grace, yet there are others 441in which they are said to be chosen to partake of privileges of an higher nature, even those which accompany salvation; therefore election, in the Old Testament, sometimes signifies God’s purpose, relating to the salvation of his people.

2. We shall proceed to consider how election is taken in the New Testament, in opposition to those who suppose that it is there used only to signify God’s bringing persons to be members of the Christian church, as being instructed in the doctrines relating thereunto by the apostles:^[188] The principal ground of this opinion is, because sometimes whole churches are said to be elected, as the apostle speaks of the church at Babylon, as elected together with them, to whom he directs his epistle, 1 Pet. i. 2. compared with chap. v. 13. by which it is supposed that nothing is intended, but that they were both of them Christian churches. If this be the sense of every scripture in the New Testament, that treats of election, then we must not pretend that the doctrine we are maintaining is founded on it: But on the other hand, we think we have reason to conclude, that when we meet with the word in the New Testament, it is to be understood, in most places, for God’s eternal purpose relating to the salvation of his people. I will not pretend to prove an universal negative, viz. that it is never taken otherwise, but shall refer to some scriptures, in which it is plainly understood so, and endeavour to defend this sense thereof.

The first scripture that we shall refer to, is in Eph. i. 4. He hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love; and, in ver. 5. he speaks of their being predestinated to the adoption of children by Jesus Christ; that this respects not the external dispensation of God’s providence, in constituting them a Christian church, or giving them the knowledge of those doctrines, on which it was founded; but their being chosen to salvation and grace, as the means thereof, according to God’s eternal purpose, will very evidently appear from the context, if we consider that they who are thus chosen, are called faithful in Christ Jesus, which implies much more than barely to be in him by external profession: they are farther described, as blessed with all spiritual blessings in Christ, in ver. 3. or blessed with all those blessings which respect heavenly things; grace, which they had in possession, and glory, which they had in expectation; and they are farther described, as having obtained redemption through the blood of Christ, and forgiveness of sins; and all this is said to be done, according to the riches of his grace, and the good pleasure of his will, who worketh all things after the counsel thereof; and certainly all this must contain much more than the external dispensation of providence 442relating to this privilege, which they enjoyed as a church of Christ.

Again, in 1 Thess. i. 4. the apostle says concerning them, to whom he writes, that he knew their election of God. That this is to be understood of their election to eternal life, is very evident; and, indeed, he explains it in this sense, when he says, God hath, from the beginning, chosen you unto salvation, through sanctification of the Spirit, and the belief of the truth, Whereunto he called you by our gospel, to the obtaining the glory of our Lord Jesus Christ, 2 Thess. ii. 13, 14. the gospel is considered as the means of their attaining that salvation, which they are said to be chosen to; so that their election contains more than their professed subjection thereunto as a church of Christ: Besides, the apostle gives those marks and evidences of this matter, which plainly discover that it is their election to salvation that he intends; accordingly he speaks of their work of faith, labour of love, and patience of hope, in our Lord Jesus Christ, and of the gospel’s coming not in word only, but also in power, 1 Thess. i. 3, 5. by which he means not the power that was exerted in working miracles, for that would be no evidence of their being a church, or of their adhering to the doctrines that were confirmed thereby, since every one, who saw miracles wrought, did not believe; therefore he means, that by the powerful internal influence of the Holy Ghost, they were persuaded to become followers of the apostles, and the Lord, and were ensamples to others, and public-spirited, in endeavouring to propagate the gospel in the world. Certainly this argues that they were effectually called by the grace of God, and so proves that they were chosen to be made partakers of this grace, and of that salvation, that is the consequence thereof.

There is another scripture, in which it is very plain that the apostle speaks of election to eternal life inasmuch as there are several privileges connected with it, which the Christian church, as such, cannot lay claim to: thus, in Rom. viii. 33. Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Now if justification or freedom from condemnation, accompanied with their being effectually called here, which shall end in their being glorified hereafter, be the result of their election, as. in ver. 30. then certainly this includes in it more than the external privileges of the covenant of grace, which all who adhere to the Christian faith are possessed of, and consequently it is an election to salvation that the apostle here intends.

Object. It is objected, that it is more than probable, when we find, as we sometimes do, whole churches styled elect in the New testament, that some among them were hypocrites; particularly those to whom the apostle Peter writes, who were converted 443from Judaism to Christianity, whom he calls elect, according to the fore-knowledge of God the Father: notwithstanding they had some in communion with them, concerning whom it might be said, that they had only a name to live, but yet were dead; and he advises them, to lay aside all malice, guile, and hypocrisy, envies, and evil speaking, and, as new born babes, to receive the word, if so be they had tasted that the Lord is gracious, 1 Pet. ii. 1. which makes it more than probable, that there were some among them who had not, in reality, experienced the grace of God; so when he says, that there should be false teachers among them, whose practice should be as vile as their doctrine, and that many amongst them should follow their pernicious ways. 2 Pet. ii. 1, 2. it seems to argue that the whole church he writes to, were not chosen to salvation; therefore their election only signifies their being chosen to enjoy the privileges, which they had, as a professing society of Christians.

Answ. It is certain that there was a very considerable number among them who were not only Christians in name; but they were very eminent for the exercise of those graces, which evinced their election to eternal life; and particularly he says concerning them, Whom having not seen, ye love; and in whom believing, ye rejoice with joy unspeakable, and full of glory; receiving the end of your faith, even the salvation of your souls, 1 Pet. i. 8, 9. which agrees very well with the other character given them of their being elect, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ, ver. 2. Therefore the only thing that seems to affect our argument is, that this character did not belong to every individual. But supposing this should be allowed, might not the church be here described as chosen to salvation, inasmuch as the far greater number of them were so? Nothing is more common, in scripture, than for a whole body of men to be denominated from the greatest part of them, whether their character be good or bad; thus when the greatest part of the Jewish church were revolted from God, and guilty of the most notorious crimes, they are described as though their apostacy had been universal, They are all grievous revolters, walking with slanders, Jer. vi. 28. whereas it is certain, there were some who had not apostatized: some of them were slandered and reproached for the sake of God, and therefore were not included in the number of them that walked with slanders, though their number were very small; as God says by the prophet Ezekiel, I sought for a man among them that should make up the hedge, and stand in the gap before me for the land that I should not destroy it, but I found none, Ezek. xxii. 30. whereas at that time, in which the people were most degenerate, there were found some who sighed and cryed for all the abomination that were done in the 444midst of them, chap. ix. 4. So on the other hand, when the greater number of them kept their integrity, and walked before God in holiness of life, the whole church is thus characterized, I remember the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness; Israel was holiness to the Lord, Jer. ii. 2, 3. whereas it is certain, that, at that time, there were a great many who rebelled, murmured, and revolted from God, and were plagued for their iniquities; yet because the greater number of them were upright and sincere, this character is given in general terms, as if there had been no exception. And the prophet looked back to some age of the church, in which a great number of them were faithful; and therefore he speaks of the people in general, at that time, as such, and accordingly calls them, The faithful city, Isa. i. 21. and the prophet Jeremiah calls them, The precious sons of Zion, comparable to fine gold, Lam. iv. 2. yet there never was a time when there were none among them that rebelled against God. Therefore may not this be supposed concerning the first gospel churches that were planted by the apostles; and accordingly, when they are styled elect, to whom the apostle Peter writes, 1 Pet. v. 13. as well as the church at Babylon, why may not this be supposed to signify, that the greatest part of them were really sanctified, and therefore chosen to sanctification? And consequently their character, as elect, does not barely signify their being chosen to be made partakers of the external privileges of the gospel. We might also consider, that it is very agreeable to our common mode of speaking, to denominate a city, or a kingdom, from the greater number thereof, whether we call them a rich, or a wise or a valiant people, we never suppose there are no exceptions to this character; therefore why may we not, in this instance, conclude, that the apostle Peter, when he describes this church as elected, intends their election to salvation? Thus we have endeavoured to prove that election, in scripture, is not always taken, in the Old Testament, for the external privileges which the Jewish nation had, as a church; nor in the New Testament for those who belonged to the churches, namely, such as professed the Christian faith. And probably that learned author, before mentioned, was apprehensive that this observation of his would not hold universally true; and therefore he has another provisionary objection against the doctrine of particular election of persons to eternal life, and says, as Arminius and his contemporaries before did, that all those scriptures, which speak of this doctrine, contain nothing more than God’s conditional purpose, that if a person believes, he shall be saved. It is necessary for us to consider what may be said in answer hereunto; but inasmuch as we shall have occasion to speak to this when we consider the properties of 445election, under a following head, we shall rather chuse to reserve to that place, than be obliged to repeat what might be here said concerning it.

Thus having premised something concerning election in general, and the sense in which it is to be understood, in scripture, we shall briefly mention a matter in dispute, among divines relating to the objects thereof, as they are considered in God’s eternal purpose: and here we shall take notice of some different opinions relating thereunto, without making use of those scholastic modes of speaking, which render this subject much more difficult, than otherwise it would be: and shall take occasion to avoid, and fence against those extremes, which have only had a tendency to prejudice persons against the doctrine in general.

The object of election is variously considered by divines, who treat of this subject.

1. There are some who, though they agree in the most material things in their defence of this doctrine yet they are divided in their sentiments about some nice metaphysical speculations, relating to the manner how man is to be considered, as the object of predestination: accordingly some, who are generally styled Supralapsarians, seem to proceed in this way of explaining it, namely that God from all eternity, designed to glorify his divine perfections, in some objects out of himself, which he could not then be said to have done, inasmuch as they did not exist; and the perfections, which he designed to glorify, were, more especially, his sovereignty and absolute dominion, as having a right to do what he will with the work of his hands; and also his goodness, whereby he would render himself the object of their delight; and, as a means conducive to this end, he designed to create man an intelligent creature, in whom he might be glorified; and since a creature, as such, could not be the object of the display of his mercy, or justice, he farther designed to permit man to fall into a state of sin and misery, that so, when fallen, he might recover some out of that state, and leave others to perish in it: the former of which are said to be loved, the other hated; and when some extend the absoluteness of God’s purpose, not only to election but reprobation, and do not take care to guard their modes of speaking, as they ought to do, but conclude reprobation, at least predamnation, to be, not an act of justice, but rather of sovereignty; they lay themselves open to exception, and give occasion to those, who oppose this doctrine, to conclude, that they represent God as delighting in the misery of his creatures, and with that view giving being to them. It is true, several, who have given into this way of thinking, have endeavoured to extricate themselves out of this difficulty, and denied this and other consequences of the like nature, which many have thought to be necessary deductions 446from this scheme; whether they have done this effectually, or no, may be judged of by those who are conversant in their writings^[189]. I cannot but profess myself to set a very high value on them in other respects, yet I am not bound to give into some nice speculations, contained in their method of treating this subject, which renders it exceptionable; particularly, I cannot approve of any thing advanced by them, which seems to represent God as purposing to create man, and then to suffer him to fall, as a means by which he designed to demonstrate the glory of his vindictive justice, which hath given occasion to many to entertain rooted prejudices against the doctrine of predestination, as though it necessarily involved in it this supposition, that God made man to damn him.

There are others, who are generally styled Sublapsarians^[190], who suppose, that God considered men as made and fallen, and then designed to glorify his grace in the recovery of those who were chosen, by him, to eternal life; and his justice in them, whom he designed to condemn, as a punishment for their sins, which he foreknew that they would commit, and purposed not to hinder; and he designed to glorify his sovereignty, in that one should be an object of grace, rather than another, whereas he might have left the whole world in that state of misery, into which he foresaw they would plunge themselves.

That which is principally objected, by those who are in the other way of thinking, against this scheme, is, that the Sublapsarians suppose that God’s creating men, and permitting them to fall, was not the object of his eternal purpose. But this they universally deny, and distinguish between God’s purpose to create and suffer men to fall; and his purposes being considered as a means to advance his sovereignty, grace, and justice, in which the principal difference between them consists. We shall enter no farther into this controversy, but shall only add, that whatever may be considered, in God’s eternal purpose, as a means to bring about other ends; yet it seems evident, from the nature of the thing, that God cannot be said to choose men to salvation, without herein considering them as fallen; for 447as no one is a subject capable of salvation, but one who is fallen into a state of sin and misery; so when God purposed to save such, they could not be considered as to be created, or created and not fallen, but as sinners.

2. There are others who deny particular election of persons to eternal life, and explain those scriptures, which speak of it, in a very different way: these suppose, that God designed, from all eternity, to create man, and foreknew that he would fall, and, that, pursuant to this eternal foreknowledge, he designed to give him sufficient means for his recovery, which, by the use of his free will, he might improve, or not, to the best purposes; and also, fore-knowing who would improve, and who would reject, the means of grace, which he purposed to bestow, he determined, as the consequence thereof, to save some, and condemn others. This method of explaining God’s eternal purpose is exceptionable, as will farther appear, in the method we shall take, in prosecuting this subject, in two respects.

(1.) As they suppose that the salvation of men depends on their own conduct, or the right use of their free will, without giving the glory which is due to God, for that powerful, efficacious grace, which enables them to improve the means of grace, and brings them into a state of salvation,

(2.) As the result of the former, they suppose that nothing absolute is contained in the decree of God, but his fore-knowledge, which is rather an act of his understanding, than his will; and therefore it seems to militate against his sovereignty and grace, and, to make his decrees depend on some conditions, founded in the free-will of man, which, according to them, are not the object of a peremptory decree. Thus having considered intelligent creatures, and more particularly men, as the objects of predestination.

IV. We proceed to the farther proof and explication of this doctrine; and, in order thereto, shall insist on the following propositions.

1. That it is only a part of mankind that were chosen to salvation.

2. That they who were chosen to it, as the end, were also chosen to sanctification, as the means thereof, And,

3. That they were chosen in Christ; which propositions are contained in that part of this answer, in which it is said, that God has chosen some men to eternal life, and the means thereof.

1. That some were chosen to salvation; not the whole race of mankind, but only those that shall be eventually saved: that the whole world is not the object of election appears from the known acceptation of the word, both in scripture, and in our 448common modes of speaking; since to choose, as has been before observed, is to take, prefer, or esteem, one thing before another, or to separate a part from the whole, for our own proper use, and what remains is treated with neglect and disregard: accordingly it is not a proper way of speaking, to say that the whole is chosen; and therefore it follows, that if all mankind had been fore-ordained to eternal life, which God might have done if he had pleased, this would not have been called a purpose, according to election.

But there are other arguments more conclusive, than what results barely from the known sense of the word, which we shall proceed to consider, and therein make use of the same method of reasoning, which we observed, in proving that God fore-ordained whatever comes to pass, with a particular application thereof to the eternal state of believers. As we before observed, that the decree of God is to be judged of by the execution of it, in time; so it will appear, that those whom God in his actual providence and grace, prepares for, and brings to glory, he also before designed for it. Were I only to treat of those particular points in controversy, between us and the Pelagians, I would first consider the method which God takes in saving his people, and prove that salvation is of grace, or that it is the effect of the power of God, and not to be ascribed to the free-will of man, as separate from the divine influence; and then I would proceed to speak concerning the decree of God relating hereunto, which might then, without much difficulty, be proved: but being obliged to pursue the same method in which things are laid down, in their respective connexion, we must sometimes defer the more particular proof of some doctrines, on which our arguments depend, to a following head, to avoid the repetition of things; therefore, inasmuch as the execution of God’s decree, and his power and grace manifested therein, will be insisted on in some following answers, we shall, at present, take this for granted, or shall speak but very briefly to it.

(1.) It appears that it is only a part of mankind that are chosen to be made partakers of grace and glory, inasmuch as these invaluable privileges are conferred upon, or applied to no more than a part of mankind: if all shall not be saved, then all were not chosen to salvation; for we are not to suppose that God’s purpose, relating hereunto, can be frustrated, or not take effect; or if there be a manifest display of discriminating grace in the execution of God’s decree relating thereunto, there is, doubtless, a discrimination in his purpose, and that is what we call election. This farther appears from some scriptures, which represent those who are saved as a remnant: thus when the apostle is speaking of God’s casting away the 449greatest part of the Jewish nation, he says of some of them notwithstanding, that at this present time also there is a remnant according to the election of grace, Rom. xi. 5. that is, there are some among them who are brought to embrace the faith of the gospel, and to be made partakers of the privileges that accompany salvation: these are called a remnant; as when it is said, in Rom. ix. 27. Though the number of the children of Israel be as the sand of the sea, it is no more than a remnant of them that shall be saved. He doubtless speaks in this and other scriptures, concerning the eternal salvation of those who are described as a remnant, according to the election of grace.

Here it will be necessary for us to consider, that this remnant signifies only a small part of the Jewish church, selected, by divine grace, out of that nation, of whom the greater number were rejected by God; and that the salvation, here spoken of, is to be taken not for any temporal deliverance, but for that salvation which the believing Jews should be made partakers of in the gospel day, when the rejection of the others had its full accomplishment. That this may appear, we shall not only compare this scripture with the context, but with that in Hosea, from whence it is taken: as to what respects the context, the apostle, in ver. 2. expresses his great heaviness, and continual sorrow of heart, for the rejection of that nation in general, which they had brought upon themselves; but yet he encourages himself, in ver. 6. with this thought, that the word of God, that is, the promise made to Abraham relating to his spiritual seed, who were given to expect greater blessings, than those which were contained in the external dispensation of the covenant of grace, should not take none effect, since, though the whole nation of the Jews, who were of Israel, that is, Abraham’s natural seed, did not attain those privileges; yet a part of them, who are here called Israel, and elsewhere a remnant, chosen out of that nation, should be made partakers thereof; the former are called The children of the flesh, in ver. 8. the latter, by way of eminence, The children of the promise; these are styled, in ver. 23, 24. The vessels of mercy, which he had afore prepared unto glory, to whom he designed to make known the riches of his glory, namely, those whom he had called; not of the Jews only, but also of the Gentiles, which he intends by that remnant, which were chosen out of each of them, for so the word properly signifies.^[191] And this sense is farther confirmed, by the quotation out of the prophecy of Hosea, chap. i. 10. compared with another taken out of the prophecy of Isaiah, chap. x. 22. both which speak only of a remnant that shall be saved, when the righteous judgments 450of God were poured forth, on that nation in general; and the prophet Hosea adds another promise relating to them, which the apostle takes notice of, namely, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God, which plainly respects this remnant; for he had before prophesied concerning the nation in general, Ye are not, that is, ye shall not be my people, and I will not be your God; so that here is a great salvation foretold, which, they, among the Jews, should be made partakers of, who were fore-ordained to eternal life, when the rest were rejected.

Object. The prophet seems to speak, in this scripture, of a temporal salvation, inasmuch as it is said, in the words immediately following, Then shall the children of Judah, and the children of Israel, be gathered together, and shall appoint themselves one head, and they shall come up out of the land, viz. of Babylon, for great shall be the day of Jezreel. Therefore this remnant, here spoken of, which should be called the sons of the living God, respects only such as should return out of captivity, and consequently not the election of a part, to wit, the believing Jews, to eternal life: for it is plain, that, when this prediction was fulfilled, they were to appoint themselves one head, or governor, namely, Zerubbabel, or some other, that should be at the head of affairs, and help forward their flourishing state, in, or after their return from captivity.

Answ. It seems very evident, that part of this prophecy, viz. chap. iii. 5. respects the happiness of Israel, at that time, when they should seek the Lord their God, and David their King, and should fear the Lord and his goodness, in the latter days; therefore why may not this verse also, in chap. i. in which it is said, that they shall be called the sons of the living God, have its accomplishment in the gospel-day, when they should adhere to Christ, who is called, David their King? The only difficulty which affects this sense of the text is, its being said, that they shall return to their own land, under the conduct of a Head, or governor, whom they should appoint over them, which seems to favour the sense contained in the objection: but the sense of the words would be more plain, if we render the text, instead of [THEN] And the children of Judah, &c. as it is rendered in most translations, and is most agreeable to the sense of the Hebrew word.^[192] According to our translation, it seems to intimate, that the prophet is speaking of something mentioned in the foregoing verse; and inasmuch as the latter respects their return from the captivity, therefore the former must do so; whereas if we put and, instead of then, 451the meaning of both verses together is this: there are two blessings which God promised, namely, that a part of the Jewish nation should be made partakers of the saving blessings of the covenant of grace, which was to have its accomplishment when they were brought to believe in Christ, by the gospel, or when this remnant, taken out from them, should be saved; and there is also another blessing promised to the whole nation, which should be conferred upon them, when they returned from the Babylonish captivity.

If it be objected, to this sense of the text, that their return from captivity is mentioned after that promise, of their being called the sons of the living God, therefore it cannot be supposed to relate to a providence that should happen before it; I need only reply to this, that it is very usual, in scripture, for the Holy Ghost, when speaking concerning the privileges which the church should be made partakers of, not to lay them down in the same order in which they were to be accomplished; and therefore, why may we not suppose, that this rule may be applied to this text? And accordingly the sense is this: the prophet had been speaking, in the tenth verse, of that great salvation, which this remnant of the Jews, converted to Christianity, should be made partakers of in the gospel-day; and then he obviates an objection, as though it should be said, How can this be, since the Jews are to be carried into captivity, and there broken, scattered, and, as it were ruined? In answer to this, the prophet adds, that the Jews should not be destroyed in the captivity, but should be delivered, and return to their own land, and so should remain a people, till this remnant was gathered out of them, who were to be made partakers of these spiritual privileges under the gospel-dispensation, as mentioned in the foregoing words.

Thus having endeavoured to prove, that this remnant, spoken of in Rom. xi. are such as should be made partakers of eternal salvation, we may now apply this to our present argument. If that salvation, which this remnant was to be made partakers of, be the effect of divine power, as the apostle says, in Rom. ix. 16. It is not of him that willeth, nor of him that runneth, but of God, that sheweth mercy; and if it be the gift of divine grace, as he says elsewhere, in Eph. ii. 8. By grace are ye saved, through faith, and that not of yourselves, it is the gift of God; then it follows from hence, that God designed, before-hand, to give them these blessings; and if he designed them only for this remnant, then it is not all, but a part of mankind, to wit, those that shall be eventually saved, that were chosen to salvation.

(2.) The doctrine of election may be farther proved, from God’s having foreknown whom he will sanctify and save. It 452will be allowed, that God knows all things, and consequently that he knows all things that are future, and so not only those whom he has saved, but whom he will save. We need not prove that God fore-knew all things, for that is not denied by those who are on the other side of the question, or, at least, by very few of them; and, indeed, if this were not an undoubted truth, we could not depend on those predictions, which respect things that shall come to pass; and these not only such as are the effects of necessary causes, or things produced according to the common course, or laws of nature, but those which are contingent, or the result of the free-will of man, which have been foretold, and consequently were fore-known by God; and if it be allowed that he fore-knew whatever men would be, and do, let me farther add, that this foreknowledge is not barely an act of the divine mind, taking a fore-view of, or observing what others will be, or do, without determining that his actual providence should interest itself therein; therefore it follows, that if he fore-knew the salvation of those who shall be eventually saved, he fore-knew what he would do for them, as a means conducive thereunto; and if so, then he determined, before-hand, that he would bring them to glory; but this respects only a part of mankind, who were chosen by him to eternal life.

In this sense we are to understand those scriptures that set forth God’s eternal purpose to save his people, as an act of fore-knowledge: thus, in Rom. xi. 2. God hath not cast away his people, whom he fore-knew, that is, he hath not cast them all away, but has reserved to himself a remnant, according to the election of grace. That he either had, or soon designed, to cast away the greatest number of the Jewish nation, seems very plain, from several passages in this chapter: thus, in verses 17, 19. he speaks of some of the branches being broken off, and ver. 22. of God’s severity, by which we are to understand his vindictive justice in this dispensation: But yet we are not to suppose, says the apostle, that God has cast them all away, as in ver. 1. and so he mentions himself, as an instance of the contrary, as though he should say, I am called, and sanctified, and chosen, though I am an Israelite.

Moreover, God’s not casting away his remnant of the Israelites, being the result of his fore-knowledge, does not barely respect his knowing what they should be, or do, whom he had chosen to eternal life, for it is represented as a discriminating act of favour; whereas, in other respects, they, who are rejected by him, are as much the objects of his knowledge, as any others, since the omniscience of God is not the result of his will; but it is a perfection founded in his nature, and therefore not arbitrary, but necessary.

453Again, the apostle, in 1 Pet. i. 2. speaks of some who were elected, according to the foreknowledge of God the Father, unto obedience, &c. that is, not chosen, because of any obedience performed by them, which God foreknew; for this is considered, as the result of his fore-knowledge, not the cause of it; and this word is yet farther explained in another place, where it is used, when the apostle says, in 2 Tim. ii. 19. The Lord knoweth them that are his. He had before been speaking of the faith of some, who professed the gospel, being overthrown; nevertheless, says he, that foundation of hope, which God has laid in the gospel, is not hereby shaken, but stands sure; the faithful shall not be overthrown, for the Lord knoweth them that are his, that is, he knows who are the objects of his love, who shall be kept by his power, through faith, unto salvation; so that God’s fore-knowledge, considered as a distinguishing privilege, is not to be understood barely of his knowing how men will behave themselves, and so, taking his measures from thence, as though he first knew what they would do, and then resolved to bestow his grace; but he knows whom he has set apart for himself, or designed to save, and, with respect to them, his providence will influence their conduct, and prevent their apostasy.

God’s knowledge, in scripture, is sometimes taken for his approving, or loving, those who are the objects thereof: thus he says unto Moses, in Exod. xxxiii. 17. Thou hast found grace in my sight, and I know thee by name, where one expression explains the other, and so it imports a knowledge of approbation; and, on the other hand, when our Saviour says to some, in Matt. vii. 23. I will profess unto you, I never knew you, it is not to be supposed that he did not know they would behave themselves, or what they would do against his name and interest in the world; but I never knew you, that is, I never approved of you, and accordingly, it follows, Depart from me, ye that work iniquity; and when it is said concerning knowledge, as applied to man, in John xvii. 3. This is life eternal, that they may know thee, the only true God; no one supposes that a speculative knowledge of divine truths will give any one ground to conclude his right to eternal life; therefore to know God, is to love, to delight in him: and the same is applied, by the apostle, to God’s loving man, when he says, in 1 Cor. viii. 3. If any man love God, the same is known of him, that is, beloved by him. Now if God’s knowing his people signifies his loving them, then his fore-knowing them must signify his determining to do them good, and to bestow grace and glory upon them, which is the same as to choose them to eternal life: he fore-knew what he designed to confer upon them; for he prepared a kingdom for them, from the foundation of the world, 454Matt. xxv. 34. which is the same with his having, from the beginning, chosen them to salvation.

Object. As all actions, performed by intelligent creatures, as such, suppose knowledge, so their determinations are the result of fore-knowledge, for the will follows the dictates of the understanding; therefore we must suppose God’s fore-knowledge, to be antecedent to, and the ground and reason of his determinations. This the apostle seems to intimate, when he says, in Rom. viii. 29. Whom he did fore-know, he did predestinate, that is, he had a perfect knowledge of their future conduct, and therefore determined to save them.

Answ. I do not deny that, according to the nature of things, we first consider God as knowing, and then as willing: but this does not hold good, with respect to his knowing all things future; for we are not to suppose that he first knows that a thing shall come to pass, and then wills that it shall. It is true, he first knows what he will do, and then does it; but, to speak of a knowledge in God, as conversant about the future state, or actions of his people, without considering them as connected with his power and providence, (which is the immediate cause thereof) I cannot think consistent with the divine perfections.

As for this scripture, Whom he did fore-know, them he did predestinate, we are not to suppose, that the meaning is, that God fore-knew that they, whom he speaks of, would be conformed to the image of his Son, and then as the result hereof, determined that they should; for their being conformed to Christ’s image, consists in their exercising those graces which are agreeable to the temper and disposition of his children, or brethren, as they are here called; and this conformity to his image is certainly the result of their being called: but their calling as well as justification and glorification, is the consequence of their being fore-known; therefore God’s fore-knowing here, must be taken in the same sense as it is in the scriptures, but now referred to; for his having loved them before the foundation of the world, or chosen them to enjoy those privileges which are here mentioned.

(3.) It farther appears, that there is a number chosen out of the world to eternal life, from the means which God has ordained for the gathering a people out of it, to be made partakers of the blessings which he has reserved for them in heaven. This is what we generally call the means of grace; and from hence it appears, that there is a chosen people, whose advantage is designed hereby. For the making out of this argument, let it be considered,

1st. That there always has been a number of persons, whom God, by his distinguishing providence, has separated from the world, who have enjoyed the ordinances, or means of grace, 455and to whom the promises of eternal life have been made. We do not say that these are all chosen to eternal life; but it appears, from the design of providence herein, that there have been some, among them who were ordained to eternal life. If God gives the means of grace to the church, it is an evident token that some are designed to have grace bestowed upon them, and consequently brought to glory.

2dly. They who have been favoured with these means of grace, have had some peculiar marks of the divine regard to them. Thus we read, in the early ages of the world, of the distinction between those, who had the special presence of God among them, and others, who were deprived of it; as Cain is said, to go out from the presence of the Lord, Gen. iv. 16. as one, who, together with his posterity, was deprived of the means of grace, and also of God’s covenant, in which he promised to be a God to some, from which privilege others were excluded: thus he was called the God of Shem, chap. ix. 16. and afterwards of Abraham, Isaac, and Jacob, Exod. iii. 6. whose descendants were hereby given to expect the ordinances and means of grace, and many instances of that special grace, which a part of them should be made partakers of: and would he have made this provision, for a peculiar people, in so discriminating a way, if there had not been a remnant among them, according to the election of grace, to whom he designed to manifest himself here, and bring to glory hereafter? No, he would have neglected, or over-looked them as he did the world; whereas both they and their seed had the promises of the covenant of grace made to them which argues, that there was a remnant among them, whom God designed hereby to bring into a state of grace and salvation, and, in this respect, they are said to be the objects of divine love.

This leads us to consider the meaning of that text, which is generally insisted on, as a very plain proof of this doctrine, in Rom. ix. 11, 12, 13. The children being not yet born, neither having done any good or evil, that the purpose of God according to election, might stand; not of works, but of him that calleth: It was said unto her, the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated. Here is an express mention of the purpose of God, according to election, and Jacob is, pursuant thereunto, said to be the object of divine love. For the understanding of which, let us consider the sense that is given of it, by those on the other side of the question; and how far it may be allowed of, and what there is in the words to prove this doctrine, and wherein our sense of them differs from their’s.

It is supposed, by those who deny particular election, that Jacob and Esau are not here considered in a personal capacity, 456but that the apostle speaks of their respective descendants, as referring to two divine predictions; in one of which, Gen. xxv. 23. God told Rebekah, before her two sons were born, that two nations were in her womb; and the elder, that is, the posterity of Esau, should serve the younger, namely, that of Jacob; and in the other, Mai. i. 2, 3. he says, I loved Jacob, and hated Esau, and laid his mountains waste; so that if, in both these scriptures, referred to by the apostle, nothing else be intended but the difference that should be put between them as to the external dispensations of providence, or that Jacob’s family, in future ages should be in a more flourishing state than that of Esau, we must not suppose that he designed thereby to represent them as chosen to, or excluded from eternal life.

This seems a very plausible sense of the text; but yet the apostle’s words may very well be reconciled with those two scriptures, cited to enervate the force of the argument taken from it; and at the same time, it will not follow from thence, that there is no reference had to the doctrine of eternal election therein. Therefore,

1. We will not deny, when it is said, Jacob have I loved, and Esau have I hated, that their respective descendants were intended in this prediction, yet it will not follow from hence, that Jacob and Esau, personally considered, were not also included. Whoever reads their history, in the book of Genesis, will evidently find in one the marks and characters of a person chosen to eternal life; whereas, in the other, we have no account of any regard which he expressed to God or religion, therefore he appears to have been rejected; yet,

2. So far as it respects the posterity of Jacob and Esau we are not to suppose that God’s having loved the one, and rejected the other, implies nothing else, but that Jacob’s posterity had a better country allotted for them, or exceeded Esau’s in those secular advantages, or honours, which were conferred upon them. This seems to be the principal sense, which they, on the other side of the question, give of the apostle’s words; when comparing them with those of the prophet Malachi, who, speaking concerning Esau’s being hated, explains it, as relating to his lands being laid waste for the dragons of the wilderness. This had been foretold by some other prophets, Jer. xlix. 17, 18. Ezek. xxxv. 7, 9. Obed. ver. 10. and had its accomplishment soon after the Jews were carried captive into Babylon, from which time they ceased to be a nation; but, certainly, though this be that particular instance of hatred, which the prophet Malachi refers to, yet there is more contained in the word, as applied to them by the apostle Paul. It is true, the prophet designs, in particular to obviate an objection which the Jews are represented as making, against the divine dispensations 457towards them, as though they had not such an appearance of love, as he supposes them to have had, therefore they are brought in as speaking to this purpose: how canst thou say, that God has loved us, who have continued seventy years captives in Babylon, and since our return from thence, have been exposed to many adverse dispensations of providence? The prophet’s reply is to this effect: that, notwithstanding, they still remained a nation, and therefore were in this respect, more the objects of the divine regard, than the posterity of Esau were, which is represented as hated, for they never returned unto their former state; or what attempts soever they made to recover it, they were all to no purpose. This the prophet alleges, as a sufficient answer to the Jews’ objection, in the same sense in which they understood the words, love or hatred; but, doubtless more than this was contained in the prediction before Jacob and Esau were born, and in the apostle’s application of it, in the text before-mentioned. If nothing were intended but outward prosperity, or their vying with each other in worldly grandeur, Esau’s posterity, in this respect, might be concluded to have been preferable to Jacob’s; thus when they are reckoned, by their genealogies, Gen. xxxvi. they are many of them described as dukes and kings who made a considerable figure in the world. When Jacob’s posterity were few in number, and bondmen in the land of Egypt, and when the Israelites were carried captive into Babylon, the Edomites are represented by the prophet, as looking on, and rejoicing in their destruction, as being, at that time, in all appearance, secure, and enjoying their former liberty.

Neither could this love or hatred signify nothing else but the descendants of Jacob being planted in a more fruitful soil; for there is little difference put between them, in this respect, in the patriarchal benediction pronounced by their father, who tells Jacob, that God would give him the dew of heaven, and the fatness of the earth, and plenty of corn and wine; and to Esau he says, Thy dwelling shall be the fatness of the earth, and the dew of heaven from above, chap. xxvii. 28, compared with 39. therefore, when one is described, in the prediction, as loved, and the other as hated, we are not to suppose, that outward prosperity on the one hand, or adversity on the other, are, principally intended thereby, for that might be said of both of them by turns; therefore let me add,

3. That God’s loving or hating, as applied to the posterity of Jacob or Esau, principally respects his determining to give or deny the external blessings of the covenant of grace, or the means of grace, and therewith many special tokens of his favour. In Jacob’s line the church was established, out of which, as has been before observed, there was a remnant chosen, and 458brought to eternal life; how far this may be said of Esau’s, is hard to determine.

Object. 1. But to this it will be objected, that Job and his friends were of Esau’s posterity, as is more than probable; but these were far from being rejected of God.

Answ. To this it may be replied, that a few single instances are not sufficient to overthrow the sense we have given of this divine oracle, since the rejection of Esau’s posterity may take its denomination from the far greater number thereof, without including in it every individual, as it is very agreeable to the sense of many scriptures. Moreover, we may consider, that these lived, as we have sufficient ground to conclude, before the seed of Jacob were increased, and advanced to be a distinct nation, as they were after their deliverance from the Egyptian bondage; as also before that idolatry, which first overspread the land of Chaldea, in Abraham’s time, had universally extended itself over the country of Idumea, where Esau’s family was situate; so that it doth not follow from hence, because this prediction did not take place in a very considerable degree, in the first descendants from him, that therefore it does not respect their rejection, as to what concerns the spiritual privileges of that people afterwards. And, indeed, idolatry seems to have had some footing in the country where Job lived, even in his time, which gave him occasion to exculpate himself from the charge thereof, when he signifies, that he had not beheld the sun when it shineth, or the moon walking in brightness, and his heart had not been secretly enticed, or his mouth kissed his hand, Job xxxi. 26, 27. alluding to some modes of worship, practised by idolaters in his day, who gave divine honour to the sun and moon; and, soon after his time, before Israel had taken possession of Canaan, there seems to have been an universal defection of the Edomites from the true religion, otherwise, doubtless, Moses might, without any difficulty, have got leave to have passed through their country, in his way to the land of Canaan, which he requested in a most friendly and obliging manner, but to no purpose, Numb. xx. 14-21. especially considering they had no reason to fear that they would do any thing against them in a hostile manner; therefore the unfriendly treatment they met with from them, proceeded from the same spring with that of the Amalekites, and other bordering nations, namely, they had all revolted from the God and religion of their father Abraham; so that this prediction seems to have been fulfilled, before the promise, respecting Jacob’s posterity, in any considerable degree, began to take place.

Having briefly considered this objection, we return to the argument, namely, that God’s loving or hating, in this scripture, as it has a relation to the distinct nations that descended 459from Jacob and Esau, includes in it his determining to give or deny the external privileges of the covenant of grace, which we generally call the ordinances, or means of grace. These were the spiritual and more distinguishing instances of divine favour, which Jacob was given to expect, when he obtained the blessing. As for the double portion, or the greatest part of the paternal estate, that descended with it, together with the honour of having dominion over their brethren, or a right (as it is probable they had) to act as civil magistrates in their respective families, these were all small things, if compared with those spiritual privileges, wherein God’s love to Jacob, and his posterity, was principally expressed; it was this which is so often signified by God’s being the God of Abraham, Isaac, and Jacob: In other respects, Esau was blessed as well as Jacob; for the apostle, speaking concerning that part of Isaac’s prediction, which respected the temporal advantage of their posterity, says, that he blessed Jacob and Esau, concerning things to come, Heb. xi. 20. yet Esau was rejected, as to what concerns the spiritual part of the blessing, which was his birth-right, that he is said to have despised, Gen. xxv. 34. and, for this reason, he is styled, by the apostle, a profane person, Heb. xii. 16. If it had been only a temporal privilege that he contemned, it might have been a sin; but it could not then have been properly said to have been an instance of profaneness, for that has respect only to things sacred; therefore it evidently appears, that the blessings which Esau despised, and God had before designed to confer on Jacob, and his seed, as a peculiar instance of his love, were of a spiritual nature.

Object. 2. It will be farther objected, that men’s enjoying the external privileges of the covenant of grace, has no immediate reference to their salvation, or election to it.

Answ. Since salvation is not to be attained, but by and under these means of grace, we must conclude, that whenever God bestows and continues them, to a church or nation, he has a farther view therein, namely, the calling some, by his grace, to partake of those privileges that accompany salvation. If there were no such blessings to be conferred on the world, there would be no means of grace, and consequently no external dispensation of the covenant of grace; for it is absurd to suppose that any thing can be called a means, where all are excluded from the end which they refer to; therefore the sum of this argument is, that God had a peculiar love to the posterity of Jacob, and accordingly he designed to give them those privileges which were denied to others, namely, the means of grace, which he would not have done, had he not intended to make them effectual to the salvation of some of them; and this purpose, relating hereunto, is what is called election, which, though 460it be not applicable to all the seed of Jacob; for all, as the apostle says elsewhere, are not Israel who are of Israel; yet, inasmuch as there was a remnant of them, to whom it was applied, they are that happy seed, who are represented, by the apostle, as the objects of God’s compassion, or vessels unto honour, in whom he designed to make known the riches of his glory, having, in this respect, afore prepared them unto glory, Rom. ix. 15, 21, 23.

Thus having considered that God has chosen a part of mankind to salvation, we may, without being charged with a vain curiosity, enquire whether this privilege belongs to the greater or smaller part of mankind, since the scripture goes before us in this matter. If we judge of the purpose of God by the execution thereof, it must be observed, that hitherto the number of those, who have been made partakers of the special privileges of the gospel, has been comparatively small. If we look back to those ages before our Saviour’s incarnation, what a very inconsiderable proportion did Israel bear to the rest of the world, who were left in darkness and ignorance! And, after this, our Saviour observes, that many were called, in his time, but few were chosen, Matt. xx. 16. and he advises to enter in at the strait gate, chap. vii. 13, 14. by which he means the way to eternal life, concerning which he says, that there are, comparatively, few that find it. And when the gospel had a greater spread, and wonderful success attended the preaching thereof, by the apostles, and many nations embraced the Christian faith, in the most flourishing ages of the church, the number of Christians, and much more of those who were converted, and effectually called, was comparatively small. Whether the number of true believers shall be greater, when there is a greater spread of the gospel, and a more plentiful effusion of the Spirit, to render it more successful, as we hope and pray for that time, and that not altogether without scripture-warrant; I say, whether then the fewness of those who have hitherto been chosen and sanctified, shall not be compensated, by a far greater number, who shall live in that happy age of the church, it is not for us to be over-curious in our enquiries about: However, we may determine this from scripture, that, in the great day, when all the elect shall be gathered together, their number shall be exceeding great, if what the apostle says refers to this matter, as some suppose it does, when he speaks of a great multitude, which no man could number, of all nations, and kindreds, and people and tongues, who stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands, Rev. vii. 9. But these things are no farther to be searched into, than as we may take occasion, from thence, to enquire whether we are of that number; and, if we are, we ought to bless God for 461his discriminating grace, which he has magnified therein. And this leads us to consider,

2. That they who are chosen to salvation, are also chosen to sanctification, as the means thereof: As the end and means are not to be separated in the execution of God’s decree, so they are not to be separated in our conception of the decree itself; for, since God brings none to glory, but in a way of holiness, the same he determined to do from all eternity, that is, to make his people holy, as well as happy; or first to give them faith and repentance, and then, the end of their faith, the salvation of their souls.

There are many scriptures, in which the purpose of God, relating hereunto, is plainly intended; as when it is said, He hath chosen us that we should be holy, and without blame, before him in love, Eph. i. 4. and elsewhere the apostle tells others, that God had, from the beginning, chosen them unto salvation, through sanctification of the Spirit, and belief of the truth, 2 Thes. ii. 13. and the apostle James saith, that God hath chosen the poor of this world, rich in faith, and heirs of the kingdom, James ii. 5. and elsewhere the apostle Paul speaks of persons being predestinated to be conformed to the image of his Son, which he explains of their being called, justified, and glorified, Rom. viii. 29. and it is also said, speaking of those who were converted under the apostle Paul’s ministry, as many as were ordained unto eternal life believed, Acts xiii. 48. accordingly they were ordained to one as well as the other.

The argument, which seems very plainly contained in these, and such-like scriptures, is, that God’s eternal purpose respects the grace that his people are made partakers of here, as well as the glory that they expect hereafter, which are inseparably connected; this cannot reasonably be denied by those who are not willing to give into the doctrine of election: But if the inseparable connexion between faith and salvation be allowed, as having respect to the execution of God’s purpose, it will be no difficult matter to prove that this was determined by him, or that his purpose respects faith, as well as salvation. Therefore the main thing in controversy between us is, whether this grace, that accompanies salvation, is wrought by the power of God, or whether it depends on the free-will of man. That which induces them to deny that God has chosen persons to faith, is this supposition; that that which is the result of man’s free-will, cannot be the object of God’s unchangeable purpose, and consequently that God has not chosen men to it. This is the hinge on which the whole controversy turns, and if the doctrine of special efficacious grace be maintained, all the prejudices against that of election would soon be removed; but this we must refer to its proper place, being obliged to insist on that 462subject in some following answers;^[193] and, what may be farther considered, concerning the absoluteness of election, as one of the properties that belong to it, under a following head, will add some strength to our present argument. All that we shall do, at present, shall be to defend our sense of the scriptures, but now referred to, to prove that election respects sanctification, as well as salvation; and that it does so, is plain from the first of them, in Eph. i. 4. which proves that holiness is the end of election, or the thing that persons are chosen to, as appears from the grammatical construction of the words: It is not said he had chosen us, considered as holy, and without blame, but that we should be holy;^[194] that which is plainly intended, as the result of election, cannot be the cause and reason of it.

As to what the apostle says, in 2 Thess. ii. 13. God hath, from the beginning, chosen you unto salvation, through sanctification of the Spirit, and belief of the truth, that plainly intimates, that sanctification is the end of election; and therefore the principal answer that some give to it, which appears to be an evasion, is, that the apostle does not speak of eternal election, because God is said to have done this from the beginning, that is, as one explains the words, from the beginning of the apostle’s preaching to them: But if we can prove that there is such a thing as a purpose to save, it will be no difficult matter to prove the eternity of the divine purpose; and this is not disagreeable to the sense, in which the words, From the beginning, are elsewhere used.^[195]

As for that other scripture, in James ii. 5. where it is said, God hath chosen the poor of this world, rich in faith, and heirs of the kingdom; here the words, That they may be,^[196] (which are inserted by the apostle, in the scripture but now mentioned) may, without any strain on the sense thereof, be supplied, and so the meaning is, God hath chosen them, that they might be rich in faith, and heirs of the kingdom: But if it will not be allowed, that these words ought to be supplied, the sense is the same, as though they were these, “God has chosen the poor of this world, who are described as rich in faith, to be heirs of the kingdom;” and so we distinguish between election’s being founded upon faith, and faith’s being a character by which the elect are described; and, if faith be a character by which they are described, then he who enabled them to believe, purposed to give them this grace, that is, he chose them to faith, as well as to be heirs of the kingdom.

As for that other text, in Rom. viii. 29. He hath predestinated us to be conformed to the image of his Son; these words, to be, are supplied by our translators, as I apprehend they ought, 463for the reason but now mentioned, taken from the parallel scripture, in Eph. i. 4. But, to evade the force of the argument, to prove that we are predestinated to grace, as well as to glory, they who deny this doctrine, give a very different turn to the sense of this text, as though the apostle only intended hereby, that the persons, whom he speaks of, were predestinated to an afflicted state in this life, a state of persecution, in which they are said to be conformed to the image of Christ;^[197] But though it is true that believers are said to be made partakers of the sufferings of Christ, and, by consequence, are predestinated thereunto, yet that does not appear to be the sense of this text, as not well agreeing with the context; for the apostle had been describing those, whom he speaks of, as loving God, and called according to his purpose, and then considers them as predestinated, to be conformed to the image of his Son, which must be meant of their being made partakers of those graces, in which their conformity to Christ consists, as well as in sufferings; and then he considers them, in the following verse, as called, justified, and glorified; and all this is the result of their being predestinated.

As for that scripture, in Acts xiii. 48. As many as were ordained to eternal life believed; their faith is here considered as the result of their being ordained to eternal life, or they are represented as predestinated to the means, as well as the end.

Object. 1. But it will be objected by some, that this is not agreeable to the sense of the Greek word here used;^[198] partly, because it is not said they were fore-ordained to eternal life, but ordained; and the genuine sense thereof is, that they were disposed to eternal life, and consequently to faith, as the means thereof. And this is also taken in a different sense; some suppose that it imports a being disposed, by the providence of God, or set in order, or prepared for eternal life; others, agreeably to the exposition which Socinus, and some of his followers, give of the text, (which sense a late learned writer falls in with^[199]) understand the words, as signifying their having an internal disposition, or being well inclined, as having an earnest desire after eternal life, for which reason they believed; or were fitted and prepared for eternal life, by the temper of their minds, and accordingly they believed.

Answ. 1. If the word, which we render ordained, be justly translated, the thing which they were ordained to, being something that was future, it is, in effect, the same, as though it were said they were fore-ordained to it, as Beza observes.^[200]

2. Suppose the word ought rather to be translated, they were disposed unto eternal life; that seems to contain in it a 464metaphor, taken from a general’s disposing, or ordering his soldiers to their respective posts, or employments, to which he appoints them, and so it is as though he should say, as many as God had, in his providence, or antecedent purpose, intended for salvation, believed, inasmuch as faith is the means and way to attain it; and that amounts to the same thing with our translation. But,

3. As to that other sense given of it, viz. their being internally disposed for eternal life, it seems very disagreeable to the import of the Greek word; and those texts, that are generally brought to justify this application thereof, appear to be very much strained and forced by them, to serve their purpose;^[201] and, indeed, if the word would bear such a sense, the doctrine contained therein, namely, that there are some internal dispositions in men, antecedent to the grace of God, whereby they are fitted and prepared for it, does not well agree with the sense of those scriptures, which set forth man’s natural opposition to the grace of God, before he is regenerate and converted, and his enmity against him; and others that assert the absolute necessity of the previous work of the Spirit, to prepare for, as well as excite the acts of faith.

Object. 2. It is farther objected, that it cannot respect their being ordained, or chosen to eternal life, who believed, inasmuch as none that plead for that doctrine suppose that all, who are elected in one place, believe at the same time; had it been said, that all, who believed at that time, were ordained to eternal life, that would be agreeable to what is maintained by those who defend the doctrine of election; but to say, that all, who are elected to eternal life, in any particular city, are persuaded to believe at the same time, this is what they will not allow of: besides, it is not usual for God to discover this to, or by, the inspired writers, that, in any particular place, there are no more elected than those who are, at any one time, converted; and, indeed, it is contrary to the method of God’s providence, to bring in all his elect at one time, therefore we cannot suppose that this was revealed to the inspired writer, and consequently something else must be intended, and not eternal election, namely, that all those that were prepared for eternal life, or who were disposed to pursue after it, believed.^[202]

465Answ. When the apostle says, as many as were ordained to eternal life believed, we are not hereby led into this hidden mystery of the divine will, so as to be able to judge, whether more than they that then believed, were ordained to it in that place; but the meaning is, that there were many that believed, and that all of them were ordained to eternal life; and so it is as though he should say, that God has a people in this place, whom he has ordained to eternal life, who were to be converted, some at one time, others at another: some of them were converted at this time, to wit, a part of those who were ordained to eternal life, if more were ordained to it; so that the objection supposes that the words, which we render, as many as, imports the whole number of the elect in that place; whereas, we think that the meaning is, that there were many who believed, and these were only such who were ordained to eternal life, of which there might be many more, who then did not believe, but hereafter should; but this remained a secret, which the inspired writer was not led into, nor we by him.

Object. 3. There is another objection, which the learned author,^[203] (whose paraphrase on the New Testament, and discourse on election, I am sometimes obliged to refer to in considering the objections that are made against this doctrine) proposes with a great deal of warmth; and if no reply can be given to it, it will be no wonder to find many prejudiced against it; his words are these: “If the reason why these men believed be only this, that they were men ordained to eternal life, the reason why the rest believed not, can be this only, that they were not ordained by God to eternal life: and, if so, what necessity could there be that the word of God should be first preached to them, as we read, ver. 46. was it only that their damnation might be the greater? This seems to charge that Lover of souls, whose tender mercies are over all his works, with the greatest cruelty, seeing it makes him determine, from all eternity, not only that so many souls as capable of salvation as any other, shall perish everlastingly; but also to determine, that the dispensations of his providence shall be such towards them, as necessarily tends to the aggravation, of their condemnation; and what could, even their most malicious and enraged enemy, do more? What is it the very devil aims at, by all his temptations, but this very end, viz. the aggravation of our future punishment? And therefore to assert that God had determined that his word should be spoken to these Jews, for this very end, is to make God as instrumental to their ruin, as the very devil, and seemeth wholly irreconcileable with his declarations, that he would 466have all men to be saved, and would not that any man should perish.”

Answ. According to this author, we must either quit the doctrine we are maintaining, provided it be the same as he represents it to be, or else must be charged by all mankind, with such horrid blasphemy, as is shocking to any one that reads it, as charging the Lover of souls with the greatest cruelty, and with acting in such a way, as their greatest enemy is said to do; determining, that the dispensations of his providence should tend to aggravate their condemnation, and that the gospel should be preached for this end, and no other. But let the blasphemy rest on his misrepresentation, and far be it from us to advance any such doctrine; therefore that which may be considered, in answer to it, is,

1. The immediate reason why men believe to eternal life, is, because God exerts the exceeding greatness of his power, whereby he works faith; and the reason of his exerting this power, is, because he determined to do it, as it is the execution of his purpose.

2. It does not follow, from hence, that the only reason why others do not believe, is, because they were not ordained to eternal life. It is true, indeed, that their not having been ordained to eternal life, or God’s not having purposed to save them, is the reason why he does not exert that power that is necessary to work faith: and unbelief will certainly be the consequence thereof, unless man could believe without the divine energy; yet the immediate spring and cause of unbelief, is the corruption and perverseness of human nature which is chargeable on none else but man himself. We must certainly distinguish between unbelief’s being the consequence of God’s not working faith, whereby corrupt nature takes occasion to exert itself, as being destitute of preventing grace; and its being the effect hereof. Is God’s denying the revengeful person, or the murderer, that grace, which would prevent his executing his bloody designs, the cause thereof? Or his denying to others the necessary supply of their present exigencies, the cause of their making use of unlawful means, by plundering others to subsist themselves? No more is his denying special grace, which he was not obliged to give to any, the cause of men’s unbelief and impenitency; for that is to be assigned only to that wicked propensity of nature, which inclines us to sin, and not to the divine efficiency; and how farsoever this may be the result of God’s determining to deny his grace, it is not to be reckoned the effect of that determination.

3. The design of the word’s being preached, is not to aggravate the damnation of those that shall not believe, according to this vile suggestion; but that men might be hereby led to know 467their duty and that the sovereignty of God, and the holiness of his law, which requires faith and repentance, as well as man’s obligation hereunto might be made known to the world. I do not deny, but that unbelief, and the condemnation consequent thereupon, is aggravated by the giving of the gospel, for that appears from many scriptures, Matt. xi. 21. Luke x. 13. as when our Saviour upbraids Chorazin, Bethsaida, Capernaum, and other places, amongst whom he was conversant, with their unbelief, and represents their condemnation as greater than, that of others, who were destitute of those privileges: But yet it is a malicious insinuation, to suppose we conclude that the gospel was given for this end; and we must still distinguish between the greater aggravation of condemnation’s being the result of giving the gospel, or the remote consequence thereof, and its being the effect of it in those that reject the gospel, and much less the design of God in giving it.

4. God’s denying that grace, which would have enabled men to believe, is not to be charged as an instance of cruelty, any more than his denying it to fallen angels, but it is rather a display of his justice. He was not obliged to give grace to any of the apostate race of man; shall therefore his denying the grace of faith be reckoned an instance of cruelty, when we consider the forfeiture that was before made thereof, and man’s propensity to sin, which is chargeable only on himself?

5. God’s purpose to deny the grace of faith to those whom he has not ordained to eternal life, is not inconsistent with that scripture, 1 Tim. ii. 4. in which it is said, that he will have all men to be saved; so that, as will be farther observed elsewhere,^[204] it respects either God’s determining that salvation should be applied to all sorts of men, or else his declaring by his revealed will, that it is the duty of all men to believe, and to acknowledge the truth, as made known to them in the gospel.

6. They who are elected to salvation, are chosen in Christ: thus it is expressly said, in Eph. i. 4. He hath chosen us in him, before the foundations of the world. We are not to suppose that the apostle intends hereby, that we are chosen for the sake of Christ, as though any of his mediatorial acts were the ground and reason thereof; for election is an act of sovereign grace, or is resolved into the good pleasure of the will of God, and is not to be accounted a purchased blessing; therefore when we speak of the concern of the Mediator, with relation hereunto, this is to be considered as a means ordained by God, to bring his elect to salvation rather than the foundation of their election. This proposition necessarily follows from the former; for if they, who are chosen to the end, are chosen to the means, then Christ’s mediatorial acts being the highest and first means 468of salvation, God’s eternal purpose respects this, as subservient thereunto.

There are some very considerable divines,^[205] who distinguish between our being chosen in Christ, as an Head, and being chosen in him as a Redeemer; and accordingly, they conclude, that there are two distinct relations, in which the elect are said to stand to Christ, both which are mentioned by the apostle, when he says, Christ is the Head of the church, and the Saviour of the body, Eph. v. 23. and they are also mentioned distinctly elsewhere, He is the Head of the body, the church, and then it follows, that he made peace through the blood of the cross, Col. i. 18, 19, 20. and they add, that the elect are considered as his members, without any regard had to their fallen state; and that the blessings contained therein, are such as render their condition more honourable and glorious, than otherwise it would have been, had they been only considered as creatures, without any relation to him as their Head; and this Headship of Christ they extend not only to men, but to the holy angels, whom they suppose to be chosen, in this respect, in Christ, as well as men, and that it is owing hereunto that they have the grace of confirmation conferred upon them; and it also follows, from hence, that Christ would have been the Head of the election of grace, though man had not fallen, and that our fallen state rendered that other relation of Christ to his elect necessary; so that as they are chosen to salvation, they are chosen in him as a Redeemer, designed to bring about his great work for them, and, for this end, set up, as it is expressed, from everlasting, Prov. viii. 23.

This distinction of Christ’s double relation to the elect, is, doubtless, designed by those who thus explain this doctrine to advance his glory; notwithstanding it remains still a matter of doubt to me, whether Christ’s Headship over his church be not a branch of his Mediatorial glory; and, if so, it will be very difficult to prove that a Mediator respects any other than man, and him more particularly considered as fallen; and accordingly, God did not design hereby to advance him to an higher condition, than what was barely the result of his being a creature, but to deliver him from that state of sin and misery, into which he foresaw that he would plunge himself. Therefore, in considering the order of God’s eternal purpose, relating to the salvation of his people, we must suppose that he first designed to glorify all his perfections in their redemption and salvation; and, in order hereunto, he fore-ordained, or appointed Christ to be their great Mediator, in whom he would be glorified, and by whom this work was to be brought about: He appointed him to be their Head, Surety, and Redeemer; first, to purchase 469salvation for them; and then, to make them meet for it, in the same order in which it is brought about by him in the execution thereof; so that, as the glory of God, in the salvation of the elect, was the end, Christ’s redemption was the means more immediately conducive thereunto, and, as such, he is said to be fore-ordained, to wit, to perform those offices that he executes as Mediator, 1 Pet. i. 20. and as Christ, when he was manifested in the flesh, did all things for his people, that were necessary to bring them to glory, he is, in God’s purpose, considered as the great Mediator, by whom he designed this work should be brought about: thus he is set forth in the gospel, as a propitiation for sin; and the apostle seems to speak of it, as what was the result of God’s purpose, in Rom. iii. 25. whom God hath set forth to be a propitiation; the Greek word^[206] properly signifies, as it is observed in the marginal reference, fore-ordained so to be; and accordingly, we must consider him as from all eternity in God’s purpose, appointed to be the federal Head of those who are said to be chosen in him, and to have all the concerns of the divine glory, relating to their salvation, committed to his management.

V. We shall now consider the properties of election, and how the divine perfections are displayed therein, agreeably to what is said concerning it in scripture.

1. As it is taken for the purpose of God, relating to the sanctification or salvation of men, as distinguished from the execution thereof, it is eternal: This is evident, because God is eternal, his purposes must be concluded to be of equal duration with his existence; for we cannot suppose that an infinitely wise and sovereign Being existed from all eternity, without any fore-thought, or resolution what to do, for that would be to suppose him to have been undetermined, or unresolved, when he first gave being to all things; nor is it to be supposed that there are any new determinations in the divine will, for that would argue him to be imperfect, since this would be an instance of mutability in him, as much as it would be for him to alter his purpose; but neither of these are agreeable to the idea of an infinitely perfect Being.

Moreover, if God’s purpose, with respect to the salvation of men were not eternal, then it must be considered as a new after-thought arising in the divine mind, which, as to its first rise, is but, as it were, of yesterday, and consequently he would have something in him that is finite. If it be contrary to his omniscience to have new ideas of things, it is equally contrary to the sovereignty of his will to have new determinations, therefore all his purposes were eternal.

2. God’s purpose relating to election, is infinitely wise and 470holy. This appears from the footsteps of infinite wisdom, and holiness, which are visible in the execution thereof, namely, in bringing men to grace and glory; nothing is more conspicuous than the glory of these perfections in the work of redemption, and the application thereof; as hereby the salvation of man is brought about in such a way, that the glory of all the divine perfections is secured, and the means made use of, as conducive thereunto, the most proper that could have been used, therefore it is a work of infinite wisdom. And inasmuch as herein God discovers the infinite opposition of his nature to sin, and thereby advances the glory of his holiness, it follows from hence, that these perfections of the divine nature had their respective concern, if we may so express it, in the purpose relating hereunto; for whatever glory is demonstrated in the execution of his purpose, that was certainly before included in the purpose itself.

3. The purpose of God, relating to the final state of man, is secret, or cannot be known, till he is pleased to discover it. Nothing is more obvious than this; for even the purposes or resolutions of creatures are secret, till they are made known by them: thus the apostle says, What man knoweth the things of a man, that is, what he designs to do, save the spirit of a man, which is in him? and infers, in the following words, so the things of God knoweth no man, but the Spirit of God, 1 Cor. ii. 12. and elsewhere he says, Who hath known the mind of the Lord? or who hath been his councellor? Rom. xi. 34. And, for this reason, it is called, The mystery of his will, Eph. i. 9. and this also follows from its being eternal, therefore it was hid in God, from before the foundation of the world, and consequently would for ever have been so, had he not, by his works, or word, made some discoveries thereof, to those whom he first brought into being, and then gave some intimations of his purpose to them.

Therefore it could not have been known that God had purposed to save any, had he not revealed this in the gospel: much less have any particular persons ground to conclude themselves to be elected, without first observing those intimations which God has given, whereby they may arrive at the knowledge thereof. This head ought to be duly considered, by those who deny, and are prejudiced against this doctrine, though it be generally neglected in the methods they take to oppose it; for they will not consider the distinction we make between God’s having chosen a person to eternal life, and a person’s having a right to conclude that he is thus chosen; but take it for granted, that if there be such a thing as election, that we must necessarily determine ourselves to be the objects thereof, and ought to regulate our future conduct accordingly. It is from thence they 471conclude, that the doctrine of election leads men to presumption, or gives them occasion to say, that they may live as they list; whereas we suppose that it is an instance of presumption in any one to determine that he is elected, unless there be some discovery hereof made to him; and this discovery cannot take its rise from God, unless it be accompanied with that holiness, which is, from the nature of the thing, inconsistent with our being led hereby to licentiousness. And here we take occasion to consider, that God does not make known his secret purpose, relating to this matter, to any, by inspiration, especially since that extraordinary dispensation of providence is ceased; and, indeed, it never was his ordinary way to discover it hereby to those, who, in other instances, were favoured with the gift of inspiration. The means therefore by which we come to the knowledge hereof, is, by God’s giving certain marks, or evidences of grace, or by shewing us the effects of the divine power, in calling and sanctifying us, whereby we have a warrant to conclude that we were chosen to eternal life; and, whilst we make a right improvement thereof, and conclude that our judgment, concerning our state, is rightly founded, or not, by the holiness of our lives, we are in no danger of abusing this great and important doctrine, to the dishonour of God, or our own destruction.

This leads us to consider a distinction, which we are often obliged to make use of, when we speak concerning the will of God, as secret or revealed, by which we account for the sense of many scriptures, and take occasion from it to answer several objections that are brought against this doctrine. I am sensible that there is nothing advanced in defence thereof, which they, who are in the other way of thinking, are more prejudiced against, than this distinction, which they suppose to contain a reproachful idea of the divine Majesty, and is the foundation of many popular prejudices against the doctrine we are defending, as though we hereby intended that God has a secret meaning, different from what he reveals; or that we are not to judge of his intentions by those discoveries which he makes thereof, which it would be the highest reproach to charge any creature with, and contrary to that sincerity which he cannot be destitute of, but he is hereby rendered the object of detestation; therefore no one, who conceives of an holy God, in such a way as he ought to do, can entertain a thought, as though the least appearance thereof were applicable to him. However, this is the common misrepresentation that is made of this distinction. Whether it arises from its being not sufficiently explained by some; or a fixed resolution to decry the doctrine of election, and render it odious, as it must certainly be, if supported by a distinction, understood in so vile a sense, I will not determine. However, that we may remove this prejudice, and consider how it 472is to be understood, in a sense more agreeable to the divine perfections, we shall proceed to explain it; and here we may observe,

First, That the will of God is sometimes taken, in scripture, for that which he has, from all eternity, determined, which is unchangeable, and shall certainly come to pass, which is impossible for any creature to disannul, resist, or render ineffectual; and it is such a branch of divine sovereignty, that to deny it, would be, in effect, to deny him to be God. This the apostle intends, when he represents the malicious and obstinate sinner as replying against God, and defending himself in his bold crimes, by saying, Why doth he yet find fault; for who hath resisted his will? Rom. ix. 19, 20, 21, 22. In answer to which, he asserts the sovereignty of God, and that he is not accountable to any for what he does, nor to be controuled by them; and this is also intended in another scripture, in Eph. i. 11. where it is said, that God worketh all things after the counsel of his own will; and elsewhere he says, My counsel shall stand, and I will do all my pleasure, Isa. xlvi. 10. This will of God is the rule of his own acting, and, as it determines the event of things, it is impossible for him to act contrary to it; and it is equally disagreeable to his perfections, to signify to his creatures, that he determines to do one thing, but will do another; therefore, in this sense, we are far from asserting that there is a revealed will of God, which contradicts his secret.

Secondly, We often read, in scripture, of the will of God, as taken for what he has prescribed to us, as a rule of duty; and also of our judging concerning the apparent event of things.

(1.) The will of God may be considered as a rule of duty, which is a well-known and proper sense of his revealed will: thus our Saviour teaches us to pray, Let thy will be done on earth, as it is in heaven; by which he principally intends his revealed will, or law. Enable us to yield obedience to thy law, in our measure, as thou art perfectly obeyed in heaven. So our Saviour says, Whosoever shall do the will of God, the same is my brother, and my sister, and mother, Mark iii. 35. which can be meant of no other than his revealed will, or of his law, in which it is contained; because no one can act contrary to God’s determination, which is that sense of his will, contained in the foregoing head; and, consequently, a doing his will, in that sense, would not have been laid down as a distinguishing character of those whom Christ preferred above all, who were related to him in the bonds of nature.

Again the apostle understands the will of God in this sense, when he says, Thou knowest his will, Rom. ii. 18. where he speaks to the Jews, who were instructed out of the law, in which it is contained; and elsewhere, Eph. vi. 6. he speaks of his will, as what is to be obeyed, and therefore gives this description of 473faithful servants, that they do the will of God, namely, what he has commanded, from the heart. And there are many other scriptures thus to be understood; and this we call his revealed will, as it is the rule of duty and obedience.

(2.) The revealed will of God may be considered as a rule which he has given us, whereby we are to judge of the apparent event of things. I make this a branch of God’s revealed will, inasmuch as sometimes he condescends to discover future events to his creatures, which otherwise they could never have known; but yet there is a difference, as to the manner of their judging thereof, pursuant to the intimations which he has given them. Accordingly, when God has told us expressly, that this or that particular thing shall come to pass, then we are infallibly sure concerning the event, and need no other rule to judge of it, but by considering it as revealed: As when God has said, that there shall be a general resurrection of the dead, and that Christ shall come to judgment, and receive his redeemed, and sanctified ones, to heaven, to behold his glory, we are infallibly assured of these events, because they are expressly revealed; and, when we speak of the secret and revealed will of God, as applicable to things of this nature, we intend nothing else hereby but what all will allow of, viz. that what would have been for ever a secret, had it not been discovered, is now revealed, and therefore ceases to be so; and in that sense, the revealed will of God, in all respects, agrees with his secret; in this case, we suppose that God expressly revealed the event.

But there are other instances, in which the event of things is not expressly revealed; as when God has only discovered to us what is the rule of our duty. Nevertheless, since it is natural for man, when any duty is commanded, to pass some judgment concerning the event thereof; and, inasmuch as we suppose the event not expressly revealed, it follows, that the judgment, which we pass concerning it, is only what appears to us, or what, according to our rule of judging, seems to be the probable event of things. In this case we are not infallibly assured concerning it; and when we pass a judgment relating thereunto, we may conclude that some consequences may attend our present duty, which, perhaps, will never come to pass. As if a general of an army gives forth a command to his soldiers, to march towards the enemy, they will readily conclude, that he designs, by this command, that they should enter on some action, which, had he expressly told them, he must either change his purpose, or else the event must certainly happen; but, inasmuch as he has not discovered this to them, all the judgment that they can form, at present, concerning it, is only such, as is founded on the appearance of things, and the event might probably afterwards shew, without any impeachment of his veracity or conduct herein, 474that his only design was to try whether his soldiers would obey the word of command, or not. Or if a king should order a number of malefactors to the place of execution, without discovering the event thereof, the apparent event is their immediate death; but if, pursuant to his secret purpose, he resolved, there to give forth a pardon to them, it cannot be supposed that he changed his purpose; but the event makes it appear, that his purpose was not then known; whatever the apparent event might be, his real design was to humble them for their crimes, and afterwards to pardon them.

It is only in such-like instances as these, that we apply this distinction to the doctrine that we are maintaining; and therefore it must be a very great stretch, of malicious insinuation, for any one to suppose, that hereby we charge God with insincerity in those declarations of his revealed will, by which we pass a probable judgment concerning the event of things. But to apply this to particular instances. God commanded Abraham to offer up his son Isaac, Gen. xxii. 2. whereas it is certain, unless we suppose that he altered his purpose, that he intended, not that he should lay his hand upon him, but, when Isaac was upon the altar, to forbid him to do it. Here was a great and a difficult duty, which Abraham was to perform pursuant to God’s revealed will, which was the rule of his obedience; had Abraham known, before this, that God designed to hold his hand, and prevent him from striking the fatal blow, it had been no trial of his faith; for it would have been no difficult matter for him to have done every thing else. The holy patriarch knew well enough that God could prevent him from doing it; but this he had no ground to conclude, because he had no divine intimation concerning it; therefore that which appeared to him to be the event, was the loss of his son, and he reconciled this with the truth of the promise before given him, that in Isaac his seed should be called, by supposing that God, at some time or other, would raise him from the dead, as the apostle observes, Heb. xi. 19. therefore that which Abraham concluded as judging, not by an express revelation, but by the voice of providence, was, that Isaac must be slain by his hand: But this was contrary to the real event, as is evident, from the account thereof in scripture; and, consequently since the real event was agreeable to the divine determination, as all events are, it follows, that there is a difference between the will of God, determining the event of things, which shall certainly come to pass accordingly; and the revelation of his will, relating to what is the creatures present duty, which may, at the same time, appear to them, when judging only by the command, which is the rule of duty, and some circumstances that attend it, to be contrary to what will afterwards appear to have been 475the real design of God therein. God’s real design was to try Abraham’s faith, and to prevent him from slaying his son, when he had given a proof of his readiness to obey him; but this remained, at first, a secret to Abraham, and the apparent design was, that he should slay him. Therefore there is a foundation for this distinction, as thus explained, concerning the secret and revealed will of God; the former belongs not to us, nor are we to take our measures from it, as being unknown: and, when the latter appears contrary to it, we must distinguish between two things, that are contrary in the same, and different respects; or between the judgment which we pass concerning events, which are apparent to us, and, at most, are only probable and conjectural, as we judge of the consequence of a duty commanded; and those events, which, though they are infallibly certain, yet are not revealed, nor can be known, till they come to pass. In this sense we understand the distinction between God’s secret and revealed will, when they seem to oppose each other; which it was necessary for us thus to explain, inasmuch as we shall frequently have occasion to mention, and apply it, when we account for the difference that there seems to be, between the purpose of God, relating to the event of things, and our present views thereof, whereby we may understand and account for the difficulties contained in several scriptures, which I would have mentioned in this place, for the farther illustration hereof, had it been necessary. But this is sufficient to explain and vindicate it from the prejudices entertained against it, by those who are disposed to misrepresent what is said in defence of this doctrine.

From what has been said, concerning God’s secret and revealed will, we may infer,

1st, That it is a great boldness, and unwarrantable instance of presumption, for any one to enter into, or judge of God’s secret purpose, so as peremptorily to determine, beyond the present appearance of things, that this or that shall certainly come to pass, till he makes them known; for secret things belong unto the Lord our God, but those things which are revealed belong unto us, and to our children forever, Deut. xxiv. 29. Therefore no one ought to determine that he is elected to salvation, before the work of grace is wrought, and, some way or other, made visible to him; or, on the other hand, to determine that he is rejected or reprobated, when he has no other ground to go upon, but uncertain conjecture, which would be a means to drive him to despair: that some are, indeed, elected, and others rejected, is no secret because God has revealed this in his word; so that we may assert it as a proposition, undoubtedly true, when we do not apply it to particular persons; and therefore this doctrine has not that pernicious tendency, which many pretend that it has.

4762dly, The first act of saving faith does not consist in our believing that we are elected; neither is it the duty of unregenerate persons, as such to apply this privilege to themselves any more than to conclude themselves rejected: But our business, is, so long as the purpose of God remains a secret to us, to attend on the means of grace, hoping and waiting for the display of divine power, in effectually calling us; and afterwards for the Spirit’s testimony, or seal, to be set to it, whereby he discovers his own work; and then it may, in some measure, be reckoned a branch of his revealed will and will afford us matter of thanksgiving and praise to him, and a foundation of peace and comfort in our own souls. But this may be farther insisted on, when we come to consider the improvement we ought to make of this doctrine. We proceed to consider the next property of election.

4. It is free, and sovereign, or absolute, and unconditional; for that which would be a reflection on the divine perfections, if applied to God’s method of working, is, by no means, to be said concerning his purpose to work, or, (which is the same) his decree of election; therefore if there are no obligations laid on him by his creatures, to display or perform any of his works of grace, but they are all free and sovereign, then it follows, that the fore-sight of any thing that shall be done by them, in time, could not be the motive, or reason of his purpose, or decree, to save them, or of his choosing them to salvation.

This may be farther argued, from the independence of the divine nature: if his nature and perfections are independent, his will must be so. But more particularly,

(1.) The displays of God’s grace, in time, are expressly resolved into his sovereign pleasure, in scripture, in Rom. ix. 15. He saith to Moses, I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion. And there are many other scriptures, which might be referred to, where all merit, or motives, taken from the creature, which might be supposed to induce him to bestow spiritual and saving blessings, are entirely excluded, and the whole is resolved in to the glory of his own name, and in particular, of those perfections which he designed herein to illustrate. This is applied, even to the common blessings of providence; Nevertheless, he saved them for his name’s sake, that he might make his mighty power to be known, Psal. cvi. 8. and it is also applied to sparing mercy, or the exercise of God’s patience, For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off, Isa. xlviii. 9. and to pardoning mercy, For thy name’s sake, O Lord, pardon mine iniquity, for it is great, Psal. xxv. 11. And when he is represented as doing great things for his people, he puts 477them in mind, at the same time, of their own vileness and unworthiness, that the freeness and sovereignty of his grace, to them, might be more conspicuous: Thus, when he tells them how he delivered Israel out of Egypt, he puts them in mind of their idolatry in that land; therefore no motive could be taken, from their behaviour towards him, which could induce him to do this for them; as it is said, But they rebelled against me, and would not hearken unto me; they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt; then I said, I will pour out my fury upon them, to accomplish my anger against them, in the midst of the land of Egypt. But I wrought, for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt, Ezek. xx. 8, 9.

(2.) If the grace of God, and consequently his purpose relating thereunto, were not absolute, free, and sovereign, then all the glory thereof could not be attributed to him, neither would boasting be excluded; but as the creature might be said to be a worker together with God, so he would lay claim to a share, if not to the greatest part of the honour, that will redound to him from it; which is directly contrary to the divine perfections, and the great design of the gospel. This will farther appear, if we consider,

1st. That a conditional purpose to bestow a benefit, cannot take effect till the condition be performed, and accordingly it is said to depend on it. This is obvious, from the known idea affixed to the word condition, and the common signification thereof; it follows therefore,

2dly. That the performance of the condition is the next, or immediate cause of a conditional purpose’s taking effect; and, to apply this to the case before us,

3dly. If, on our performing the condition of God’s purpose to save us, it be rendered effectual, which otherwise it would not have been, (agreeably to the nature of a conditional purpose) then we are more beholden to our own conduct, than the divine purpose, and so the glory thereof will be due to ourselves; which would not only cast the highest dishonour on the divine perfections, but it is contrary to the design of the gospel, which is to stain the pride of all flesh, and take away all occasions of glorying, from the creature. Thus the prophet Isaiah, fore-telling the glory of the gospel-state, considers its tendency to humble the pride of man, when he says, The loftiness of man shall be bowed down, and the haughtiness of men shall be made low, and the Lord alone shall be exalted in that day, Isa. ii. 17. and the apostle, describing the nature of faith, considers its tendency to exclude boasting; Rom. iii. 27. and 478our Saviour, speaking concerning the discriminating grace of God, that appears in election, either in his purpose relating to it, or in the execution thereof, says, Ye have not chosen me, but I have chosen you, John xv. 16. that is, you have done nothing that has laid any obligation on me to choose you by that act of faith, whereby you are inclined to prefer me to all others; for this is the consequence and result of my discriminating grace.

We shall now proceed to consider those arguments, which are generally made use of by those, who are in the other way of thinking, to support the conditionality of God’s purpose, as well as of his works of grace, in opposition to what has been said concerning the freeness and sovereignty thereof. They generally allege those scriptures for that purpose, that are laid down in a conditional form; as when the apostle speaks of such a confession of Christ with the mouth, as is attended with believing in the heart, that God raised him from the dead, and calling on the name of the Lord, as connected with salvation, Rom. x. 9, 13. and our Saviour says, that whosoever believeth on him should not perish, but have everlasting life, John iii. 15. and that he that believeth shall be saved, Mark xvi. 16. and elsewhere, Except ye repent, ye shall all likewise perish, Luke xiii. 3. and many other scriptures of the like nature; from whence they argue, that since the dispensations of God’s providence, the gifts of his grace, and the execution of his purpose are all conditional, the purpose itself must be so. Were it but allowed that election is conditional whether it respects the purpose or providence of God, we should meet with no opposition from those who are on the other side of the question; but as such a purpose to save, as is not absolute, peremptory, or independent on the will of man, has many absurd consequences attending it, which are derogatory to the glory of the divine sovereignty, as has been already considered; so this cannot be the sense of those scriptures, that are laid down in a conditional form, as those and such-like are, that we have but now mentioned; for no sense of scripture can be true or just, that has the least tendency to militate against any of the divine perfections; so that there may without any strain or violence offered to the sense of words, be another sense put upon these, and all other scriptures, in which we have the like mode of speaking, whereby they may be explained, agreeably to the analogy of faith; therefore let us consider,

1. That all such scriptures are to be understood as importing the necessary connexion of things, so that one shall not be brought about without the other; accordingly, repentance, faith, and all other graces, are herein no otherwise considered, than as inseparably connected with salvation; which depends upon one of those propositions, which was before laid down, viz. that 479God having chosen to the end has also chosen to the means. We are far from denying that faith and repentance are necessary to salvation, as God never gives one without the other, and consequently they are inseparably connected in his eternal purpose relating thereunto. If nothing else were intended by a conditional purpose than this, we would not offer any thing against it; but certainly this would be to use words without their known or proper ideas; and the word condition, as applicable to other things, is never to be understood in this sense. There is a necessary connection between God’s creating the world, and his upholding it, or between his creating an intelligent creature, and his giving laws to him; but none ever supposed one to be properly a condition of the other: so a king’s determining to pardon a malefactor, is inseparably connected with his pardoning him, and his pardon given forth, with his having a right to his forfeited life; but it is not proper to say, one is a condition of the other; so a person’s seeing is inseparably connected with his opening his eyes; and speaking, with the motion of his lips; but we do not say, when he determines to do both of them, that one is a condition of the other. A condition, properly speaking is that which is not only connected with the privilege that follows upon the performance thereof, but it must be performed by a subject acting independently on him who made the conditional overture, or promise.

If it be said, that a duty, which we are enabled to perform by God, who promised the blessing connected with it, is properly a condition, we will not contend about the propriety, or impropriety, of the word; but inasmuch as it is taken by many, when applied to divine things, in the same sense as in matters of a lower nature, and so used to signify the dependence of the blessings promised, or the efficacy of the divine purpose, relating thereunto, on our performance of the condition, which is supposed to be in our own power, whereby we come to have a right and title to eternal life; it is this that we principally militate against, when we assert the absoluteness of God’s purpose.

2. Whatever ideas there may be contained in those scriptures, which are brought to support the doctrine we are opposing, that contain in them the nature of a condition, nothing more is intended thereby, but that what is connected with salvation is a condition of our claim to it, or expectation of it: In this sense, we will not deny faith and repentance to be conditions of salvation, inasmuch as it would be an unwarrantable instance of presumption, for impenitent and unbelieving sinners, to pretend that they have a right to it, or to expect the end without the means, since these are inseparably connected in God’s purpose, as well as in all his dispensations of grace. This being laid down, as a general rule for our understanding 480all those scriptures, which are usually brought to prove that God’s purposes are sometimes conditional, we shall farther illustrate it, by applying it to three or four other scriptures, that are often brought in defence thereof, which we shall endeavour to explain, consistently with the doctrine we are maintaining.

One is taken from Gen. xix. 22. where the angel bade Lot escape to Zoar, telling him, that he could not do any thing till he came thither. If we suppose this to have been a created angel, as most divines do, yet he must be considered as fulfilling the purpose of God, or acting pursuant to his commission; and therefore it is all one, to our present argument, as though God had told Lot, that he could do nothing till he was gone from that place. It is plain, that he had given him to understand, that he should be preserved from the flames of Sodom, and that, in order thereunto, he must flee for his life; and adds, that he could do nothing, that is, he could not destroy Sodom, consistently with the divine purpose to save him, till he was escaped out of the place; for God did not design to preserve him alive (as he did the three Hebrew captives, in Daniel) in the fire, but by his escaping from it; one was as much fore-ordained as the other, or was designed as a means conducive to it; and therefore the meaning of the text is, not that God’s purpose, relating to Sodom’s destruction, was founded on Lot’s escape, as an uncertain and dubious condition, depending on his own will, abstracted from the divine determination relating to it; but he designed that those two things should be connected together, and that one should be antecedent to the other; and both of them, as well as their respective connection, were the object of God’s absolute and peremptory determination.

There is another scripture, sometimes brought to the same purpose, in Gen. xxxii. 26. where the angel says to Jacob, Let me go, for the day breaketh; and Jacob replies, I will not let thee go, except thou bless me, which does not infer, that God’s determinations were dependent on Jacob’s endeavour to detain him, or his willingness to let him depart; but we must consider Jacob as an humble, yet importunate suppliant, as it is said elsewhere, Weeping and making supplication, Hos. xii. 4. Let me go, says God, appearing in the form of an angel, and speaking after the manner of men, that he might give occasion to Jacob to express a more ardent desire of his presence and blessing, as well as to signify how unworthy he was of it; not as though he was undetermined before-hand what to do, but since the grace which Jacob exercised, as well as the blessing which he received, was God’s gift, and both were connected in the execution of his purpose, we must conclude that the purpose itself was free, sovereign, and unconditional.

Again, there is another scripture, in which God condescends 481to use a mode of speaking, not much unlike to the other, in which he says to Moses, speaking concerning Israel, in Exod. xxxii. 10. This is a stiff-necked people; now therefore let me alone, that my wrath may wax hot against them, and that I may consume them; we are not to suppose that the whole event was to turn upon Moses’s prayer, as though God’s purposing to save his people were dependent on it; or that that grace, which inclined him to be importunate with God, did not take its rise from him. Moses, indeed, when first he began to plead with God, knew not whether his prayer would be prevalent or no; however, he addresses himself, with an uncommon degree of importunity, for sparing mercy; and, when God says, Let me alone, it signifies, that his people were unworthy that any one should plead their cause; and, if God should mark iniquity, then Moses’s intercession would be altogether in vain, and so he might as well let him alone, in that respect, as ask for his mercy. He does not, indeed, at first, tell him what he designed to do, that he might aggravate their crime, but afterwards he answers his prayer in Israel’s favour, and signifies that he would work, not for their sakes, but for his own name’s sake; so that he takes occasion, on the one hand, to set forth the people’s desert of punishment; and, on the other, the freeness of his own grace.

There is but one scripture more that I shall mention, among many that might have been brought, and that is what is said concerning our Saviour, in Matt. xiii. 58. that he could not do many mighty works there, at that time, in his own country, because of their unbelief? where he speaks either of their not having a faith of miracles that was sometimes required, in those for whom they were wrought: or else of the unaccountable stupidity of that people, who were not convinced, by many others that he had wrought before them; therefore he resolves to put a stop to his hand, and not, for the present, to work so many miracles amongst them, as otherways might have been expected: If we suppose that their want of faith prevented his working them, this is not to be considered as an unforeseen event. And as he had determined not to confer this privilege upon them, or to continue to work miracles amongst them, if those, which he had already wrought, were disregarded and despised by their unbelief, we must conclude that he had a perfect knowledge of this before-hand, and that his determinations were not dependent on uncertain conditions, though he had resolved to act in such a way, as was most for his own glory; and that there should be an inseparable connexion between that faith, which was their duty, and his continuing to exert divine power, as an ordinance adapted to excite it.

5. God’s purpose concerning election is unchangeable; this 482is the result of his being infinitely perfect. Mutability is an imperfection that belongs only to creatures: As it would be an instance of imperfection, if there were the least change in God’s understanding, so as to know more or less than he did from all eternity; the same must be said with respect to his will, which cannot admit of any new determinations. There are, indeed, 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 not the least appearance of mutability in his purpose. We have before considered, in speaking concerning the immutability of the divine nature^[207], that whatever may be a reason obliging men to alter their purposes, it cannot, in the least, take place, so that God hereby should be obliged to alter his: No unforeseen occurrence can render it expedient for him to change his mind, nor can any superior power oblige him to do it; nor can any defect of power, to bring about what he had designed, induce him to alter his purpose.

If it be objected to this, that the obstinacy of man’s will may do it; that is to suppose his will exempted from the governing influence of divine providence, and the contrary force, that offers resistance, superior to it, which cannot be supposed, without detracting from the glory of the divine perfections. It would be a very unworthy thought for any one to conclude that God is one day of one mind, and another day forced to be of the contrary; how far this is a necessary consequence from that scheme of doctrine that we are opposing, let any one judge. It will be very hard to clear it of this entanglement, which they are obliged to do, or else all the absurdities that they fasten on the doctrine of election, which are far from being unanswerable, will not be sufficient to justify their prejudices against it.

They who are on the other side of the question, are sensible that they have one difficulty to conflict with, namely, the inconsistency of God’s infallible knowledge of future events, with a mutability of will relating thereunto; or how the independency of the divine fore-knowledge is consistent with the dependence and mutability of his will. To fence against this, some have ventured to deny the divine prescience; but that is to split against one rock, whilst endeavouring to avoid another. Therefore others distinguish concerning the objects of the divine prescience, and consider them, either as they are necessary or contingent, and accordingly suppose that God has a certain foreknowledge of the former; but his knowledge of the latter, (from the nature of the things known) is uncertain, and consequently the determination of his will is not unalterable. But this is to set bounds to the fore-knowledge of God, with respect to its object, and, indeed, to exclude the free actions of the creature 483from being the objects thereof, which is a limiting and lessening of this perfection, and is directly contrary to the idea of omniscience; and therefore we must insist on their proving this to be consistent with the infinite perfection of God, which they will find it very difficult to do; and to suppose, on the other hand, that any thing is the object of God’s certain fore-knowledge, about which his will is no way conversant, or only so, in such a way, as that it is subject to change, according to the mutability of things, is altogether as indefensible, and equally subversive of the independency, wisdom, and sovereignty thereof.

Object. The most material objection against this doctrine, is take from some scriptures, which seem to represent God as repenting, and therein, as it is supposed, changing his purpose. Thus he is sometimes said to repent, that he had bestowed some blessings upon men, when he perceives how they have been abused by them, and accordingly he purposes to bring evil on them; as we read, in Gen. vi. 6, 7. It repented the Lord that he had made man, and it grieved him at his heart; and the Lord said, I will destroy man, whom I have created; and, at other times he is said to repent of the evil that he designed to bring upon them, and alter his purpose in their favour; thus it is said, in Deut. xxxii. 36. The Lord shall judge his people, and repent himself for his servants; when he seeth that their power is gone, and there is none shut up, or left; and in Joel ii. 13. Rend your hearts, and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil; and in Psal. xc. 13, Return, O Lord, how long? and let it repent thee concerning thy servants; and in Jer. xviii. 8. If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I have thought to do unto them. And we have a very remarkable instance of this, in God’s sparing Nineveh, on their repentance, after he had threatened, by the prophet Jonah, that within forty days they should be destroyed.

Answ. It is true, there are many scriptures, in which repentance is ascribed to God, which, if we consider nothing else but the grammatical sense of the words, seem to favour the objection; but we are bound to conclude, that such a sense of repentance, as that on which it is founded, is inconsistent with the divine perfections, and therefore those scriptures, referred to therein, cannot imply a change in God’s purpose. And, indeed, there are other scriptures, which assert what is directly contrary thereunto; as when it is said, in Numb, xxiii. 19. God is not a man, that he should lye, neither the son of man, that he should repent; hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? And elsewhere, in 1 484Sam. xv. 29. it is said, The strength of Israel will not lye, nor repent; for he is not a man that he should repent.

But we must have recourse to some methods to reconcile this seeming contradiction, and so consider the sense thereof, in different respects, as applicable to them both; in some scriptures, God is said to repent; in others, it is said that he cannot repent. That these may not appear inconsistent with one another, nor either of them infer any imperfection in God, let it be considered, that God is sometimes represented, in scripture, in condescension to our common mode of speaking, as though he had human passions, as in others, he is described, as though he had a body, or bodily parts: But such expressions are always to be taken in a metaphorical sense, without the least supposition, that he is subject to any such imperfections; and particularly we must not conclude, that repentance is ever ascribed to God in the same sense as it is to men, viz. as implying a change in his purpose, occasioned by an unforeseen occurrence, which is the sense contained in the objection. Such a repentance, as this, is a passion peculiarly belonging to the creature, and therefore in this sense we must understand those words; God is not a man, that he should lye, nor the son of man, that he should repent; accordingly, he is said to repent, not by changing his purpose, but by changing his work. Thus when it is said, that he repented that he had made man, nothing is meant by it, but that he determined to destroy him, as he did afterwards by the flood. And this was no new determination arising from any thing in the creature, which God did not foresee; he knew before-hand that all flesh would corrupt their way, and therefore his determination to punish them for it, was not a new resolve of the divine will, after the sin was committed; but God determined things in their respective order, first to permit sin, and then knowing what would be the consequence thereof, namely, that they would rebel against him, he determined to punish it, or to destroy the old world, which is, in effect, the same, as though he had repented that he made it. He cannot be said to repent as we do, by wishing that he had not done that which he is said to repent of, but by denying us the advantage, which we might have otherwise expected from it. In this sense we are to understand all those scriptures that speak of God, as repenting of the good that he had bestowed on man.

And, on the other hand, when he is said to repent of the evil which he threatened to bring on men, as in the case of Nineveh, this does not argue any change in his purpose; for he determined that Nineveh should be destroyed, provided they did not repent, and it was not uncertain to him whether they would repent or no; for, at the same time, he determined to give them 485repentance, as appears by the event, and so not to inflict the judgment threatened; and therefore when Jonah was sent to make a public proclamation to the people, that in forty days they should be destroyed, it is plain that they understood the threatening in this sense, that they had no ground to expect any thing else, except they repented, which accordingly they did, and so were spared, without having any reason to conclude that God changed his purpose relating thereunto.

If it be objected hereunto, that this is nothing less than to establish a conditional purpose in God, and so overthrows the argument that we are maintaining; the reply that may be made to it, is, that we distinguish between a conditional purpose, in God’s secret will, and a conditional proposition, which was to be the subject of the prophet’s ministry: The prophet, it is plain, was not told, when he received his commission to go to Nineveh, that God would give them repentance, but only, that, without repentance, they should be destroyed; whereas God, as the event makes it appear, determined that they should repent, and therefore that they should not be destroyed; and, consequently, we must not suppose, that, when God sent him, he was undetermined, in his own purpose, whether to destroy them or not, or that there was any thing conditional in the divine mind, that rendered the event uncertain to God, though there was a condition contained in the subject-matter of the prophet’s message, which the Ninevites very well understood, namely, that they had no ground to expect deliverance without repentance, and therefore they repented, in hope of obtaining mercy, which they supposed would be connected with their repentance; and it is evident, that Jonah himself suspected that this might be the event, though God had not told him that it would be so, and therefore says, in chap. iv. 2. For I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.

6. The purpose of God, in choosing men to eternal life, renders their salvation necessary; so that nothing shall defeat, or disannul it. What God says concerning Israel’s deliverance from the Babylonish captivity, may be applied to all his other determinations, and particularly to what relates to the eternal salvation of his people; My counsel shall stand, and I will do all my pleasure; yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it, Isa. xlvi. 10, 11. The purposes of God, indeed, are distinguished from his bringing them to pass; it is one thing to design to bring his people to glory, and another thing to bring them to it. It is not to be supposed that the decree of God has, in itself, a proper efficiency to produce the thing decreed:^[208] for then there would be no difference 486between an eternal decree, and an eternal production of things; whereas the apostle plainly distinguishes between man’s being predestinated to glory, and brought to it, when he says, Those whom he predestinated, them he glorified, Rom. viii. 30.

The purpose of God, is, indeed, the internal moving cause, or the first ground and reason of the salvation of those who are elected to it; but his power is the more immediate cause of it, so that his purpose is the reason of his exerting this power, and both concurring to the salvation of men, render it certain and necessary. Therefore some distinguish, for the explaining of this, between the determining and powerful will of God; the latter of which, is sometimes called the word of his power, and renders the former effectual; this it must certainly do, otherwise God would be said to will the existence of things, that shall never have a being. In this respect, the purpose of God renders things necessary, which are in themselves contingent, or arbitrary, and would otherwise never come to pass.^[209]

This is a great encouragement to those who are enabled to make their calling and election sure; for their perseverance in grace, notwithstanding all the opposition that they meet with, is the necessary consequence of their election to eternal life. Thus, as we before distinguished predestination into election and reprobation, we have considered the former of these, and we proceed,

Secondly, To speak concerning the doctrine of reprobation;^[210] which is become obnoxious to those on the other side of the question, almost to a proverb; so that if any doctrine is considered as shocking, and to be answered no otherwise than by testifying their abhorrence of it, it is compared to this of reprobation; and, indeed, if it were not a consequence from the doctrine of election to eternal life, that doctrine would not be so much opposed by them. How far some unguarded expressions, or exceptionable methods of explication, may have given 487occasion for this prejudice, it is not to our present purpose to enquire; but we shall take occasion, from thence, to explain it in such a way, as that a fair and unprejudiced disputant will not see just reason to except against it, at least to reproach it, as though it were a doctrine subversive of the divine glory, and to be defended by none but those who seem to have a design to raise prejudices, in the minds of men, against religion in general.

And here we shall take occasion to consider the meaning of the word, as it is contained in, or deduced from scripture, where the same word that is used to signify the execution of this decree, may be applied to express the decree itself. Thus we read of God’s rejecting, or disregarding men, as a punishment of their rebellion against him: and these are compared by the prophet Jeremiah, chap. vi. 30. To reprobate silver, because the Lord hath rejected them; or, as it is in the margin, The refuse of silver; and, in the New Testament, the same word^[212] is sometimes translated reprobates; at other times, disapproved or rejected, 1 Cor. iv. 27. 2 Cor. xiii. 5. Heb. vi. 8. and when this disapprobation, or rejection, respects not only their actions, as contrary to the holy nature of God, but their persons, as punished for their iniquities; and when this punishment is considered as what respects their eternal state, as the objects of vindictive justice, the purpose of God, relating hereunto, is what we call reprobation.

But, that we may more particularly consider the sense of the word, it seems, in scripture, to contain in it two ideas.

1. God’s determining to leave a part of the world in that state of sin and misery, which he from all eternity, fore-knew that they would bring themselves into, or his decreeing not to save them; and, since all will allow that a part of mankind shall not be saved, it cannot reasonably be denied that this was determined by him before-hand; and this is what divines generally call preterition.

2. There is another idea in the word reprobation, which is also contained in scripture, or deducible from it, and that respects the purpose of God to punish those for their iniquities, whom he will not save. Not to be saved, is the same as to be punished with everlasting destruction, from the presence of the Lord, and the glory of his power. And God’s purpose, relating hereunto, is expressed in scripture by his appointing them to wrath, 1 Thess. v. 9. for those sins which he fore-saw they would commit. This is what some call pre-damnation, as taken from that expression of the apostle, Jude, ver. 4, 13. concerning some who had crept into the church unawares, whom he describes as ungodly men, that is, notoriously so, who turned 488the grace of God into lasciviousness, for whom is reserved the blackness of darkness forever; of these he says, that they were before of old, ordained to this condemnation, where God is represented as punishing sinners, in proportion to their crimes; and this is considered as the result of that eternal purpose, which was founded on his fore-sight of their contracting that guilt whereby they would render themselves liable to it.

If this doctrine be thus explained, it will appear agreeable, not only to scripture, but to the divine perfections, and therefore too great a truth to be treated with that abhorrence, with which it generally is, without explaining, distinguishing or fairly entering into the merits of the cause. It is a very easy matter to render any doctrine odious, by misrepresentation, as they on the other side of the question, have done this of reprobation, which we shall briefly consider, and therein take leave to explain it in a different manner, whereby it will appear not only worthy to be defended, as redounding to the glory of God, but a plain and evident truth, founded on scripture.

If this doctrine were to be considered no otherwise, than as it is often represented by them, we should dislike it, as much as they do; for when they pretend that we herein suppose God to be severe and cruel to his creatures, delighting himself in, and triumphing over them, in their misery: and that he decreed, from all eternity, to damn the greatest part of mankind, without any consideration of their sin, as the result of his arbitrary will, or dominion, as he has a right to dispose of his creatures, according to his pleasure, and that as a means to attain this end, as though it were in itself desirable, he leaves them to themselves, blinds their minds, and hardens their hearts, and offers these occasions of, and inducements to sin, which are as stumbling-blocks in their way, and that he determined that his providence should be so conversant about the will of man, as that it should be under a natural necessity, or kind of compulsion, to what is evil, without considering the corruption and depravity of nature, as a vicious habit, which they had contracted; and that all this is done in pursuance of this decree of reprobation.

It is very probable that many who give this account of this doctrine, have no other foundation for it, but the popular outcry of those who are not apprised of the methods that are generally taken to explain and defend it; or else they suppose that it cannot be defended, without being exposed to those exceptions which are contained in the account they give of it. But we shall take no farther notice of this, but proceed to explain and defend it another way. And,

1. As to the former branch thereof, namely, preterition, or God’s passing by, or rejecting those whom he hath not chosen 489to salvation, let it be premised; that God, in his eternal purpose, considered all mankind as fallen, which must be supposed to have been foreknown by him, otherwise he would not be said to be omniscient, and the result of his fore-knowledge is his determining to leave a part of them in their fallen state, in which he might have left the whole world to perish without being liable to the least charge of injustice. This is what we call his rejecting them, and accordingly it is opposed to his having chosen the rest to eternal life. These terms of opposition are plainly contained in scripture: thus it is said, The election hath obtained it, and the rest were blinded, Rom. xi. 7. not by God’s leading them into mistakes, or giving them false ideas of things, but they were left to the blindness of their minds, which was the result of their apostasy from God; and elsewhere our Saviour says, Thou hast hid these things from the wise and prudent, and hast revealed them unto babes, Matt. xi. 25. Thou hast hid, that is, not revealed them; and that either objectively, as respecting those who are destitute of the light of the gospel; or subjectively, as he did not effectually, or savingly enlighten them with the light of life, by revealing Christ in them, as the apostle calls it, Gal. i. 16. and therefore it is as though he had said, thou hast determined not to give to some the means of grace, nor to others the saving efficacy thereof, such as they are partakers of, who are chosen to salvation. Accordingly, he is said to have suffered all nations to walk in their own ways, Acts xiv. 16. that is, not to restrain or prevent the breaking forth of corruption, as he might have done; and elsewhere, to have winked at, chap. xvii. 30. that is, as it may be rendered, over-looked the greatest part of the world, which is no other than his rejecting or passing them by; and in this sense we are to understand that difficult mode of speaking used by the apostle, Whom he will he hardeneth, Rom. ix. 18. by which nothing else is intended but his purposing to leave many to the hardness of their own hearts. God forbid that any one should think that there is a positive act contained in those words, as though God infused hardness into the hearts of any; for the meaning is only this, that he determined to deny heart-softening grace to that part of mankind, whom he had not fore-ordained to eternal life. That there was such a purpose relating hereunto, is evident, because whatever God does in the methods of his providence, is the result of an eternal purpose. This no one, who observes the dispensations of God’s providence, and allows as every one must do, that all that he does was pre-concerted by him, can justly deny.

But that which must be farther enquired into, as to this matter, is, whether God’s determining to pass by a part of mankind, be an act of sovereignty or of justice. And this may also be judged of, by the external dispensation of his providence; so 490far as there is sovereignty, or justice, visible in them, we are to conclude that this purpose, relating thereunto, was the result of one or other of these perfections. In some respects it is an act of sovereignty: As, for instance, that God should give one nation the gospel, or the means of grace, and deny it to another; it is not because he sees any thing in one part of the world, that obliges him thereunto, more than in the other; but the reason is, as was observed in the scripture but now mentioned, because it seemed good in his sight, Matt. xi. 26. Moreover, his giving special grace, whereby some are effectually called and sanctified; and denying it to others, is an act of sovereign pleasure.

But on the other hand, God is said sometimes, in the external dispensations of his providence, to leave men to themselves, to give them up to their own hearts lust, in a judicial way, which supposes not only the commission of sin, but persons being obstinate and resolutely determined to continue in it. Thus God saith concerning his people; Israel would none of me; so I gave them up to their own hearts’ lusts, and they walked in their own counsels, Psal. lxxxi. 11, 12. and the Psalmist says elsewhere, Add iniquity to their iniquity, Psal. lxix. 27. which words I would rather consider as a prediction than a prayer, or as an expression of the church’s acquiescence in God’s righteous judgments, which they had ground to conclude, that he would inflict on an impenitent, incorrigible people; these are expressed, by adding iniquity to iniquity, not as though he designed to infuse any habit of sin into them, for that is inconsistent with the holiness of his nature; but that he would reject, and leave them to themselves, in a judicial way, as a punishment inflicted on them for their iniquities, the consequence whereof would be their own adding iniquity to iniquity. Thus, in different respects, the purpose of God, in passing by a part of mankind, may be considered, either as the result of his sovereign pleasure, or as an act of justice.

2. We shall now proceed to consider the other branch of reprobation, which some call pre-damnation, or (to use the scripture-expression before referred to) God’s fore-ordaining those who shall not be saved, to that condemnation, which they shall fall under, as exposing themselves to it by their own wickedness; which is nothing else but his determining, from all eternity, to punish those, as a judge, who should, by their own crimes, deserve it, and thereby to vindicate the holiness of his nature and law. Here let it be observed, that when this doctrine is reproached or misrepresented, it is described as an act of divine sovereignty, but that we are as ready to deny and oppose as they are, since, according to the description we have given of it, it can be no other than an act of justice; for, if to 491condemn, or punish, be an act of justice, then the decree, relating hereunto, must be equally so, for one is to be judged of by the other. If God cannot punish creatures as such, but as criminals and rebels, then he must be supposed to have considered them as such, when, in his eternal purpose, he determined to punish them. No man can style this an act of cruelty, or severity in God, but those who reckon the punishing of sin to be so, and are disposed to charge the Judge of all with not doing right, or offering an injury to his creatures, when he pours forth the vials of his wrath on them, who, by their bold and wilful crimes, render themselves obnoxious thereunto.

Here let it be considered, that God, in his actual providence, is not the author of sin, though he suffer it to be committed in the world. And, since his permitting, or not hindering it, cannot be said to be the cause of its being committed, there being no cause thereof, but the will of man; it follows, from hence, that God’s punishing sin, is not to be resolved into his permission of it, as the cause thereof, but into the rebellion of man’s will, as refusing to be subject to the divine law; and thus God considered men, when, in his eternal purpose, he determined to condemn those, whose desert of this punishment was foreseen, by him, from all eternity. And is this a doctrine to be so much decried?

I cannot but wonder the learned author, whom I have before referred to, as opposing this doctrine,^[213] should so far give into the common and popular way of misrepresenting it, unless he designed, by this way of opposing it to render it detested; when he speaks concerning them, mentioned in Jude, ver. 4. who were before, of old, ordained to this condemnation, he says, “This cannot be meant of any divine ordination, or appointment of them, to eternal condemnation, because it cannot be thought, without horror, that God doth thus ordain men to perdition, before they had a being.” If he had expressed his horror and resentment against God’s ordaining men to perdition, as creatures, it had been just; but to express this detestation against God’s ordaining men to perdition, who are described as these are, is to expose this doctrine without reason; and it is still more strange that he should cast this censure upon it, when he owns in his farther explication of this text, “That God ordaineth none to punishment but sinners, and ungodly men, as these persons here are styled, and that these were men of whom it was before written, or prophesied, that they should be condemned for their wickedness;” since there is not much difference in the method of reasoning, between saying that the condemnation of sinners, for their wickedness, was before written, or prophesied, and saying, that God fore-ordained them to eternal punishment.

492I am sensible that many are led into this mistake, by supposing that we give a very injurious and perverse sense of that text, in which the doctrine of reprobation is contained, which, it may be, has occasioned this reproach to be cast upon it. For when the apostle says, in Rom. ix. 22. What if God willing to shew his wrath, and to make his power known, endured with much long-suffering, the vessels of wrath fitted to destruction, some suppose that we understand this text, as though these vessels of wrath were, from all eternity, prepared for destruction by God, and that his eternal purpose, is his fitting them for it, as intending to bring about that end, viz. his destroying them. But if any have expressed themselves in such a way, as is equivalent thereunto, let them be accountable for their own sense of the text; though this I may say, that some, even of them, who give into the Supralapsarian way of explaining the doctrine of predestination, have not understood it in this sense;^[214] and the sense which I would give of it is this, that those, whom the apostle speaks of as vessels of wrath, are persons whom God had rejected, and from the foresight of the sins which they would commit, he had appointed them to wrath, which is an expression the apostle uses elsewhere, 1 Thess. v. 9. but they were appointed to wrath, not as creatures, but as sinners; they are described as fitted to destruction, not by God’s act, but their own, and that is the reason of their being fore-ordained to it.^[215]

There is another scripture, which is generally cited by those who treat on this subject, that we are to use the utmost caution in explaining, lest we give just occasion, to those who oppose it, to express their abhorrence of it, as inconsistent with the divine perfections, namely, what the apostle says concerning those that were not elected, whom he calls the rest of the Jewish nation, in Rom. xi. 7-10. that they were blinded, and that God had given them the spirit of slumber, eyes that they should not see, and ears that they should not hear; and he speaks of their table 493being made a snare, and a trap and a stumbling-block, and a recompense to them; let their eyes be darkened, that they may not see, and bow down their back always. The sense which they, who misrepresent this doctrine, suppose that we put upon this scripture, is, that they, who are reprobated, have, as a consequence thereof, occasions of sin laid in their way, some things designed to blind their minds, cast a mist before their eyes, and so lead them out of the way, and other things, that prove a snare to them, a trap, and occasion of sin, and all this with a design to bring about that damnation which God had ordained for them, in this decree of reprobation; which sense of this scripture never was, nor could be given, by any one, who has a due regard to the divine perfections.

And shall this doctrine be judged of hereby, when it is very hard to find any, how unguarded soever they are in their modes of speaking, that understand this text as they represent it? We shall therefore consider what is probably the meaning of this scripture, with which the doctrine we have laid down is very consistent. It is not to be understood as though God were the author of these sins, which they are said to be charged with; but this blindness and stupidity, which is called, A spirit of slumber as it is connected with the idea of their being rejected of God, and his determining not to give them the contrary graces, is considered, as the consequence, not the effect thereof, and that not the immediate, but the remote consequence thereof, in the same sense as stealing is the consequence of poverty, in those who have a vicious inclination thereunto. Thus when a person, who has contracted those habits of sin, that tend to turn men aside from God, is destitute of preventing and restraining grace, the consequence thereof, is, that these corruptions will break forth with greater violence; and God is not obliged to give this grace to an apostate, fallen creature, much less to one who has misimproved the means of grace, by which a multitude of sins might have been prevented; so that nothing is intended hereby but this, that they are left to themselves, and permitted to stumble and fall, and to commit those abominations, which, if they had not been thus judicially left, would have been prevented, and as the consequence thereof, they run into many sins, which they might have avoided; for though we suppose that it is not in a man’s own power, as destitute of the grace of God, to bring himself into a regenerate or converted state, (as will be farther considered, in its proper place) nevertheless, we do not deny but that men might, in the right use of the gifts of nature, avoid many sins, which they, who are said to be thus blinded, and hardened, run into, and so increase their guilt and misery, especially where they are not prevented by the grace of God, which he may, without any impeachment of 494his providence, deny to those whom he has not chosen to eternal life, as he might, had he pleased, have denied it to the whole world, and much more to those who have not improved the common grace, which they received, but have, through the wickedness of their nature, proceeded from one degree of sin unto another.

There is another scripture, which, some suppose we understand in such a sense, as gives the like occasion of prejudice to many against this doctrine, in 2 Thess. ii. 11, 12. For this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness; the meaning whereof is this, that God suffered them to be deluded, who, in the following verse, are represented as not receiving the love of the truth; not that God was the author of these delusions, or deceived them by a false representation of things to them, or by exciting or inclining them to adhere to the suggestions of those who lie in wait to deceive; but, since he did not design to give them grace under the means of grace, or to enable them to receive the truth in the love thereof, which he was not obliged to do to any, much less to those who rebelled against the light that had been already given them; hereupon, through the blindness of their own minds, they became an easy prey to those who endeavoured to ensnare or delude them; so that the decree of God only respects his denying preventing grace to those, who, through the corruption of their own nature, took occasion, from thence, to run greater lengths in their apostasy from, and rebellion against God. And as for that mode of speaking here used, that God shall send them strong delusions, that only respects his will to permit it, and not his design to delude them.

There is another scripture to the same purpose, in Psal. lxxxi. 12. So I gave them up unto their own heart’s lust, and they walked in their own counsels; the meaning of which is, that God left them to themselves, and then lust, or the corrupt habits of sin, which they had acquired, conceived, and, as the apostle James speaks, brought forth sin, chap i. 15. or greater acts of sin, which exposed them to a greater degree of condemnation; and all this is to be resolved into God’s permissive will, or purpose, to leave man, in his fallen state, to himself, which he might do, without giving occasion to any to say, on the one hand, that he is the author of sin; or, on the other, that he deals injuriously with the sinful creature.

And to this we may add our Saviour’s words concerning the Jews, in John xii. 39, 40. Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should 495heal them. The sense which they, who misrepresent this doctrine, suppose we put upon them, and conclude, that no other is consistent with the argument we are maintaining, is, that the unbelief, which the Jews are charged with, was principally, if not altogether, resolved into God’s eternal purpose, to blind their eyes, and harden their hearts, namely, by some positive act, as a cause producing this effect, with this view, that they should not be converted, and saved, that thereby his decree to condemn them, might take effect. It is no wonder to find persons prejudiced against this doctrine, when set in such a light; but as this is very remote from the explication we have given thereof, so our Saviour’s design, in this text, is to give an account why those miracles, which he wrought before the Jews, were ineffectual for their conviction; the more immediate cause whereof was the blindness of their mind, and the hardness of their hearts, inasmuch as they had shut their eyes against the light, and, through the corruption of their nature, had hardened their own hearts. As to what God is said to have done, in a judicial way, agreeable to the mode of speaking here used, when it is said, He hath hardened their hearts, it imports nothing else but his leaving them to the hardness of their own hearts, or denying them heart-softening grace, which would have been an effectual remedy against it. And may not God deny his grace to sinners, without being charged as the author of sin, or the blame thereof devolved on him, and not themselves? And, since this judicial act of providence cannot but be the result of an eternal purpose, is there any thing, in this decree, that reflects on his perfections, any more than there is in the execution thereof?

There is another scripture, in Prov. xvi. 4. The Lord hath made all things for himself; yea, even the wicked for the day of evil; from whence they infer, that the doctrine of reprobation, which they suppose to be founded on a perverse sense given of it, includes in it the divine purpose to make man to damn him; for they conclude that we understand it in that sense; and they proceed a little farther than this, and pretend that we infer from it, that God made men wicked, or that he made them wicked for his glory, as if he had need of sinful man for that end. I should never have thought that so vile a consequence could be drawn from this doctrine, if the learned writer, before mentioned, had not told the world that we infer this from it;^[216] and, to give countenance to this suggestion, he quotes a passage out of Dr. Twiss;^[217] his words are these: “That all, besides the elect, God hath ordained to bring them forth into the world in their corrupt mass, and to permit them to themselves, 496to go on in their own ways, and so finally to persevere in sin; and, lastly, to damn them for their sin, for the manifestation of the glory of his justice on them.”

I am not ashamed to own my very great esteem of this excellently learned and pious writer, who was as considerable for that part of learning, which his works discover him to have been conversant in, as most in his day; though I cannot think myself obliged, in every respect, to explain this doctrine as he does; and Dr. Whitby knew very well, that if such an inference, as what we have been speaking of, were to be deduced from the writings of any, who maintain the doctrine of reprobation, it must be from one who gives into the Supralapsarian way of explaining it; and this expression, which, it may be, was a little unguarded, seems to bid as fair for it as any other he could have found out: But any one that reads it, without prejudice, and especially that compares it with what is connected therewith, would not suppose that any thing is intended hereby, that gives the least ground to conclude that God made men wicked for the manifestation of his justice. The most obnoxious part of this quotation, is, God ordained to bring forth into the world the non-elect, in their corrupt mass, that is, that persons, who are every day born into the world, are the seed of corrupt and fallen man, and so have the habits of sin propagated with their nature, which many other divines have endeavoured to maintain. What my sentiments are concerning this matter, I shall rather choose to insist on, under a following answer, in which we shall be lead to speak of the doctrine of original sin, and of that corruption of nature, which is the consequence of it; therefore, passing this by, there is nothing, in what remains of this quotation, but what is very defensible, and far from making God the author of sin; for we may observe, that all he says, concerning the providence of God relating to this matter, is only, that he permits, or leaves them to themselves, and he supposes them finally to persevere in sin, without which they cannot be liable to damnation, or the display of the justice of God therein; and if the author, who brings this quotation, had duly considered the words immediately before, he might have seen the reason to have saved himself the trouble of making this reflection upon it; for Dr. Twiss, who, though a Supralapsarian, says, “That he reckons that controversy, relating to the order of God’s decrees, to be merely Apex Logicus, as he calls it, a logical nicety;” and adds, “That his opinion about it is well known, namely, that God doth not ordain any man to damnation, before the consideration of sin;” and, a few lines after, he says, “That God, of his mere pleasure, created all, but, of his mere pleasure, he damneth none; but every one that is damned, is damned for his sin, and that wilfully committed, and contumaciously 497continued in by them that come to ripe years.” And if nothing more than this is intended by the doctrine of reprobation, it ought not to be so misrepresented, with a design to cast an odium upon it.

But to return to the scripture but now mentioned: When God is said to have made the wicked for the day of evil, the meaning is not that man’s damnation was the end designed by God, in creating him, for there are some other ideas that intervene between God’s purpose to create and condemn him; he must be considered not barely as a creature, but as a sinner; now, as God did not create man that he might sin, he could not be said to create him, that he might condemn him. Accordingly, the sense which some give of this text, is, that God is said to have made all things for himself, to wit, for his own glory. And inasmuch as some will be ready to object, that God will have no glory from the wicked, who oppose his name and interest in the world; the answer to this is, that in them, from whom he shall have no glory, as a Saviour, he will, notwithstanding, be glorified as a Judge; which judicial act, though it be deferred for a time, while his long-suffering waits upon them, yet it shall fall heavily on them, in the day of evil: which is very remote from that supposition, that God made man to damn him. And there is a sense given of it by some, who are on the other side of the question, which seems equally probable, or agreeable to the mind of the Holy Ghost, and is not in the least subversive of the doctrine we are maintaining, namely, “That the Lord disposeth all things throughout the world, to serve such ends as he thinks fit to design, which they cannot refuse to comply withal; for if any man be so wicked as to oppose his will, he will not lose their service; but when he brings a public calamity upon a country, employ them to be the executioners of his wrath: Of this there was a remarkable instance in the destruction of Jerusalem, by the Roman soldiers, whom our Saviour used, to punish his crucifiers, not that they undertook that war out of any design or desire to do our blessed Saviour right, but out of an ambition to enslave the world; yet God made use of them for another design, as public executioners, by whom he punished the ungodly^[218].” So the Assyrian is said, in Isa. x. 5, 6. to be the rod of God’s anger, and to be sent against the people of Israel, and to lead them captive, and therein to tread them down, like the mire in the streets^[219]. And as to what concerns the purpose 498of God, on which these judicial proceedings depend, this is to be judged of by the execution thereof, as is evidently to be inferred from thence. And this is the sense in which we understand the doctrine of reprobation, as in the foregoing argument.

Thus we have endeavoured to prove the doctrine of election and reprobation, and defend it from the reproaches and misrepresentations cast upon it by considering it, not only as agreeable to the divine perfections, but as founded on scripture. We shall therefore proceed,

VI. To enquire, whether the contrary doctrine as defended by some, be not derogatory to the divine perfections, and therefore does not contain greater absurdities; or, if expressions of detestation were a sufficient argument to set it aside, whether we have not as much reason to testify our dislike that way, as they have against the doctrine we are maintaining? As to that part of the charge brought against us, as though we represented God as severe and cruel to his creatures; or that it is inconsistent with his goodness to suppose that he leaves any to themselves in their fallen state, so as not to give them the means of grace, when he knew that being destitute thereof, they could not believe, and so would fall short of salvation, pursuant to his eternal purpose relating thereunto: can this be said to be inconsistent with his goodness, any more than all his other displays of vindictive justice? If they suppose that it is, we might easily retort the argument upon them since they will not assert, that the whole race of fallen man shall be saved; and, if so, must we not suppose that God certainly fore-knew this, otherwise where is his infinite understanding? And if he knew that this would be the consequence of their being born, and living in the world, where is his goodness in bringing them into it? If it be said that they have a free-will to choose what is good, and so had a power to attain salvation; therefore their not attaining it, is wholly owing to themselves. Suppose this were taken for granted, without entering on that subject at present; yet it must be farther enquired whether they will allow that God fore-know that they would abuse this freedom of will, or power to make themselves holy or happy; and, if so, could he not have prevented this? Did he make a will that he could not govern or restrain? Could he not have prevented the sin that he knew they would commit? And, if he could, why did he not do it, and thereby prevent their ruin, which he knew would be the consequence hereof? So that if men are disposed to find fault with the divine dispensation, it is no difficult matter to invent some methods of reasoning to give umbrage to it; and, indeed this objection is not so much against God’s fore-ordaining what comes to pass, as it is a spurning at his judicial hand, and finding fault with the equity of his proceedings, when he 499takes vengeance on sinners for their iniquities; or charging severity on God, because all mankind are not the objects of his goodness, and consequently not elected to eternal life.

But passing by this, we shall proceed to consider how, in several instances, the methods used to oppose the doctrine, which we are maintaining, are attended with many absurd consequences, derogatory to the divine perfections; which farther discovers the unreasonableness of their opposition to it; particularly,

1. It represents God as indeterminate, or unresolved what to do, which is the plain sense of their asserting that he has not fore-ordained whatever comes to pass. To suppose him destitute of any determination, is directly contrary to his wisdom and sovereignty, and it would argue that there are some excellencies and perfections belonging to intelligent creatures, which are to be denied to him, who is a God of infinite perfection: but if, on the other hand, they suppose that every thing, which comes to pass, is determined by him; nevertheless, that his determinations, as they respect the actions of intelligent creatures, are not certain and peremptory, but such as may be disannulled, or rendered ineffectual as taking his measures from the uncertain determinations of man’s will; this is, in effect to say, that they are not determined by God; for an uncertain determination, or a conditional purpose, cannot properly be called a determination. Thus for God to determine, that he that believes shall be saved, without resolving to give that faith which is necessary to salvation, is, in effect, not to determine that any shall be saved; for, since they suppose that it is left to man’s free-will to believe or not, and liberty is generally explained by them, as implying that a person might, had he pleased, have done the contrary to that which he is said to do freely; it follows that all mankind might not have believed, and repented, and consequently that they might have missed of salvation, and then the purpose of God, relating thereunto, is the same as though he had been indeterminate, as to that matter. But, if, on the other hand, they suppose that to prevent this disappointment, God over-rules the free actions of men, in order to the accomplishment of his own purpose, then they give up their own cause, and allow us all that we contend for; but this they are not disposed to do; therefore we cannot see how the independency of the divine will can be defended by them, consistently with their method of opposing this doctrine.

Again, if it be supposed, as an expedient to fence against this absurd consequence, that God fore-knew what his creatures would do, and that his determinations were the result thereof, and, consequently, that the event is as certain as the divine fore-knowledge, this is what is not universally allowed of by 500them; for many are sensible that it is as hard to prove, that God fore-knew what must certainly come to pass, without inferring the inevitable necessity of things, as it is to assert that, he willed or determined them, whereby they are rendered eventually necessary. And if they suppose that God fore-knew what his creatures would do, and, particularly, that they would convert themselves, and improve the liberty of their will, so as to render themselves objects fit for divine grace, without supposing that he determined to exert that power and grace, which was necessary thereunto; this is to exclude his providence from having a hand in the government of the world, or to assert that his determinations rather respect what others will do, than what he will enable them to do, which farther appears to be inconsistent with the divine perfections.

2. There are some things, in their method of reasoning, which seem to infer a mutability in God’s purpose which is all one as to suppose, that he had no purpose at all relating to the event of things: Thus, in opposing the doctrine of election, they refer to such-like scriptures as these, namely, that God will have all men to be saved, and come to the knowledge of the truth, 1 Tim. ii. 4. applying this act of the divine will to every individual, even to those who shall not be saved, or come to the knowledge of the truth; and they understand our Saviour’s words, How often would I have gathered thy children together as a hen gathereth her chickens under her wings, and ye would not? Behold your house is left unto you desolate, Mat. xxiii. 37, 38. as implying, that God purposed to save them, but was obliged afterwards, by the perverseness of their actions, to change his purpose. What is this, but to assert him to be dependent and mutable?

3. They, who suppose that salvation is not to be resolved into the power and will of God, must ascribe it to the will of man, by which we determine ourselves to perform those duties, which render us the objects of divine mercy; and then what the apostle says, It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, Rom. ix. 16. would hardly be intelligible, or a defensible proposition; and when it is said, We love him, because he first loved us, 1 John iv. 19. the proposition ought to be inverted, and it should rather be said, He loved us, because we first loved him; and that humbling question, which the apostle proposes, Who maketh thee to differ, 1 Cor. iv. 7. should be answered, as one proudly did, I make myself to differ.

4. As to what concerns the doctrine of discriminating grace, which cannot well be maintained, without asserting a discrimination in God’s purpose relating thereunto, which is what we call election; if this be denied, there would not be so 501great a foundation for admiration, or thankfulness, as there is, or for any to say, as one of Christ’s disciples did, speaking the sense of all the rest, Lord, how is it, that thou wilt manifest thyself unto us, and not unto the world, John xiv. 22. Nor is there so great an inducement to humility, as what will arise from the firm belief, that, when no eye pitied the poor helpless and miserable sinner, he was singled out of a ruined and undone world, among that remnant whom God first designed for, and then brought to glory.

VII. We shall now consider those methods of reasoning, by which the contrary doctrine is defended, and enquire into the sense of those scriptures, which are generally brought for that purpose; and shall endeavour to make it appear, that they may be explained, in a different way, more consistently with the divine perfections. It is plain that the main design of those, who oppose the doctrine of election, is to advance the goodness of God; and, since all mankind cannot be said to be equally partakers of the effects of this goodness, inasmuch as all shall not be saved, they suppose that God has put all mankind into a salvable state; and, accordingly, as the gospel-overture is universal, so God’s purpose to save, includes all to whom it is made; but the event, and consequently the efficacy of the divine purpose relating hereunto, depends on the will of man; and, that there may be no obstruction which may hinder this design from taking effect, God has given him a power to yield obedience to his law, which, though it be not altogether so perfect as it was at first, but is somewhat weakened by the fall; yet it is sufficient to answer the end and design of the gospel, that is to bring him to salvation if he will, and the event of things is wholly put on this issue; so that, though there be not an universal salvation, there is a determination in God to save all upon this condition. How far this is inconsistent with the divine perfections has been already considered; and we are farther to enquire, whether there be any foundation for it in scripture, and what is the sense of some texts, which are often brought in defence thereof.

One text referred to, is, those words of the apostle, in 1 Tim. ii. 4. Who will have all men to be saved, and come to the knowledge of the truth; and another scripture, to the same purpose, in 2 Pet. iii. 9. The Lord is not willing that any should perish, but that all should come to repentance; and several others, from whence they argue the universality of the divine purpose relating to the salvation of mankind, or that none are rejected, or excluded from it, by any act of God’s will, and consequently that the doctrine of election and reprobation is to be exploded, as contrary hereunto.

That the sense of these scriptures cannot be, that God designed 502that all men should be eventually saved, or come to the knowledge of the truth, so that none of them should perish, is evident, from many other scriptures, that speak of the destruction of ungodly men, which, doubtless, will be allowed by all; therefore it follows, that the meaning of these two scriptures, is not that God purposed, or determined, what shall never come to pass, which is inconsistent with the glory of his wisdom and sovereignty, as has been before observed; but they are to be understood with those limitations, which the word all, which refers to the persons mentioned, as designed to be saved, is subject to in other scriptures; as will be more particularly considered, when we treat of universal and particular redemption, under a following answer^[220]. And therefore, at present, we need only observe, that these scriptures may be set in a true light, that the word all is oftentimes taken for all sorts of men, or things; as when it is said, that of every thing that creepeth upon the earth, there went in two and two unto Noah into the ark, Gen. vii. 8, 9. that is all the species of living creatures, not every individual; so, Acts x. 12. in the vision that Peter saw of the sheet let down from heaven, in which there were all manner of four-footed beasts^[221], &c. and it is said concerning our Saviour, that he went about, healing all manner of sickness, and all manner of diseases among the people^[222]; and elsewhere God promises, that he will pour out his Spirit on all flesh, Acts ii. 17. that is, persons of all ages and conditions, young and old.

There are many instances of the like nature in scripture, which justify this sense of the word all; and it seems plain, from the context, that it is to be so taken in the former of the scriptures, but now referred to, when it is said, God will have all men to be saved; for he exhorts, in ver. 1. that prayer and supplication should be made for all men, that is, for men of all characters and conditions in the world, and, in particular, for kings, and all that are in authority, and thereby he takes occasion to resolve a matter in dispute among them, whether those kings that were tyrants and oppressors, ought to be prayed for, when he tells them, that all sorts of men are to be prayed for; and the reason of this is assigned, namely, because God will have all men, that is, all sorts of men, to be saved.

Moreover, they whom God will save, are said to be such as shall come, that is, as he will bring to the knowledge of the truth. Now it is certain, that God never designed to bring every individual to the knowledge of the truth; for, if he did, his purpose is not fulfilled, or his providence runs counter to 503it, for every individual of mankind have not the gospel; therefore it follows, that since God did not purpose that all men should come to the knowledge of the truth, the foregoing words, Who will have all men to be saved, are not to be understood in any other sense, but as signifying all sorts of men. Neither can it well be proved, whatever may be attempted in order thereto, that the following words, which speak of Christ’s being a Mediator between God and men, intend, that he performs this office for every individual man, even for those that shall not be saved; for then it would be executed in vain for a great part of them, as will be farther considered in its proper place; therefore we must conclude, that, in the former of these scriptures, nothing else is intended, but that God determined to give saving grace to all sorts of men.

And as for the latter, in which the apostle Peter says, that God is not willing that any should perish, but that all should come to repentance; there the word all is expressly limited, in the context, as referring only to those who are elect and faithful; and therefore he says, including himself among them, that the Lord is long-suffering to us-ward. Now if we observe the character which he gives of the church, to which he writes, in the beginning of both his epistles, (which, as he says, in ver. 1. of this chapter, were directed to the same persons) it is as great as is given of any in scripture; and they are distinguished from those profane scoffers, who walked after their own lusts, and other ungodly men, whose perdition he speaks of, as what would befal them in the dissolution of the world, by fire, in the day of Judgment; and they are described not only as elect unto obedience, and as having obtained like precious faith with the apostles, but they were such as God would keep, through faith, unto salvation; therefore the apostle might well say, concerning them, that God determined that none of them should perish, without advancing any thing that militates against the doctrine we are maintaining.

Object. The apostle, in this verse, speaks of God, as willing that all should come to repentance; therefore they are distinguished from that part of the church, who had obtained like precious faith, and were included in the character that he gives of some of them, in both his epistles, which infers their being then in a state of salvation; therefore the word, all, in this text, is not subject to the limitation before mentioned, but must be applied to all the world, and consequently the meaning is, that God is not willing that any of mankind should perish, but that all should come to repentance.

Answ. The apostle, in this text, speaks of God’s deferring the day of judgment, and perdition of ungodly men, and so exercising his long-suffering towards the world in general; not 504that he designed to bring them all to repentance hereby, for that would be to intend a thing which he knew should never come to pass: But the end of his patience, to the world in general, is, that all whom he designed to bring to repentance, or who were chosen to it, as well as to obedience, and sprinkling of the blood of Jesus, should be brought to it.

There are other arguments, which they bring in defence of their sense of the doctrine of election, as supposing that it is not peremptory, determinate, or unchangeable, and such as infers the salvation of those who are the objects thereof, taken from those scriptures, which, as they apprehend, ascribe a kind of disappointment to God; as when he says, in Isa. v. 4. concerning his vineyard, to wit, the church of the Jews, Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? and our Saviour’s words, in Luke xiii. 6. that he sought fruit on the fig-tree, meaning the church of the Jews in his day, but found none; and, speaking concerning Jerusalem, he says, in Matth. xxiii. 37, 38. How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate; therefore they conclude, that God’s purpose, or design of grace, may be defeated; so that these, and many other scriptures, not unlike to them, are inconsistent with the doctrine of election, as ascertaining the event, to wit, the salvation of those who are chosen to eternal life; which leads us, particularly to consider the sense thereof.

As to the first of them, in which God says, by the prophet, What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? He condescends therein to speak of himself after the manner of men, as he often does in scripture, and is said to look for what might reasonably have been expected, as the consequence of all the means of grace, which he had vouchsafed to them; the reasonableness of the thing is called his looking for it, as though he should say, it might have been expected, from the nature of the thing, that they, who had been laid under such obligations, should express some gratitude for them, and so have brought forth some fruit, to the glory of God. And those words, which seem to attribute disappointment to him, when it is said, I looked, &c. signifying nothing else but the ingratitude of the people, that they did not walk agreeably to the obligations they were under; not that God was really disappointed, for that would militate against his omniscience. He knew, before he laid these obligations on them, what their behaviour would be; therefore, had he eyes of flesh, or seen as man seeth, their behaviour would have tended to disappoint him; but there is no 505disappointment in the divine mind, though the sin reproved in the people be the same as though it had had a tendency to defeat the divine purpose, or disappoint his expectation.

As for that other scripture, in which it is said, that he sought fruit on the fig-tree, but found none, that is to be explained in the same way, he sought fruit, that is, it might reasonably have been expected, but he found none, that is, they did not act agreeably to the means of grace which they enjoyed. Therefore neither this, nor the other scripture, does in the least argue, that the purpose of God was not concerned about the event, or that he did not know what it would be; for, as his providential dispensation gives us ground to conclude, that he determined to leave them to themselves, so he knew beforehand that this, through the corruption of their nature, would issue in their unfruitfulness, otherwise he is not omniscient. Therefore it follows, that neither of these scriptures have the least tendency to overthrow the doctrine of the certainty and peremptoriness of the divine purpose.

As to what our Saviour says, relating to his willingness, to have gathered Jerusalem, as a hen gathereth her chickens under her wings, but they would not, it may be taken, without the least absurdity attending the sense thereof, as referring to the end and design of his ministry among them; and it is as though he should say, your nation shall be broken, and you scattered, as a punishment inflicted on you for your iniquities, and this destruction would have been prevented, had you believed in me; so that all that can be inferred from hence, is, that Christ’s ministry and doctrine were attended with that convincing evidence, being confirmed by so many undoubted miracles, that their unbelief was not only charged on them as a crime, but was the occasion of their ruin; or (as it is said in the following words) of their houses being left unto them desolate. And this might have been prevented, by their making a right improvement of that common grace, which they had; for though it be not in man’s power,^[223] without the special influence of divine grace, to believe to the saving of the soul; yet I know no one who denies that it is in his power to do more good, and avoid more evil, than he does, or so far to attend to the preaching of the gospel, as not to oppose it with that malice and envy as the Jews did; and, had they paid such a deference to Christ’s ministry, as this amounted to, they would not have been exposed to those judgments which afterwards befel them; for it is one thing to say, that men, by improving common grace, can attain salvation, and another thing to conclude, that they might have escaped temporal judgments thereby.

506Therefore, if it be enquired, what was God’s intention in giving them the gospel? the answer is very plain: It was not that hereby he might bring them all into a state of salvation, for then it would have taken effect; but it was, as appears by the event, to bring those, that should be saved among them, to that salvation, and to let others know, whether they would hear, or whether they would forbear, that God had a right to their obedience, and therefore that the message which the Redeemer brought to them, ought to have met with better entertainment from them, than it did. And if it be farther enquired, whether, provided they had believed, their ruin would have been prevented? This is an undoubted consequence, from our Saviour’s words; but yet it does not follow, from hence, that it was a matter of uncertainty with God, whether they should believe or no; for it is one thing to say, that he would not have punished them, unless they rejected our Saviour; and another thing to suppose that he could not well determine whether they would reject him or no. So that the purpose of God must be considered, as agreeing with the event of things, and the design of Christ’s ministry, as being what it really was; yet he might, notwithstanding, take occasion to charge the Jews’ destruction upon their own obstinacy.

There are many other scriptures, which they bring to the like purpose, which I pass over, because the sense they give of them differs not much from that, in which they understand the scriptures before-mentioned, and their reasoning from them, in opposition to this doctrine is the same, and the same answer may be given to it.

However, I cannot but observe, that as, from some scriptures, they attribute disappointment to God, they represent him, from others, as wishing, but in vain, that it had happened otherwise, and as being grieved at the disappointment; so they understand those words, in Psal. lxxxi. 13, 14. Oh! that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries; and that, in Luke xix. 42. If, or, Oh! that thou hadst known, even thou at least, in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

As for the sense of these, and such-like scriptures, it is no more than this, that the thing which they refused to perform, was, in itself, most desirable, or a matter to be wished for, and not that God can be said to wish for a thing that cannot be attained. And when our Saviour laments over Jerusalem, as apprehending their destruction near at hand, whether the words are to be considered in the form of a wish, that it had been otherwise, or an intimation, that if they had known the things of their peace, their destruction would not have ensued, it is 507only to be understood as a representation of the deplorableness of their condition, which, with a tenderness of human compassion, he could not speak of, without tears: Yet we are not to suppose that this mode of expression is applicable to the divine will; so that, when the misery of that people is hereby set forth, we are not to strain the sense of words, taken from human modes of speaking, so far, as to suppose that the judicial acts of God, in punishing a sinful people, are not the execution of his purpose relating thereunto.

Again, when the Spirit is said to be grieved, Eph. iv. 30. or resisted, Acts vii. 15. nothing else is intended hereby, but that men act in such a way, as that, had the Spirit of God been subject to human passions, it would have been matter of grief to him. But far be it from us to suppose that the divine nature is liable hereunto, or that any disappointment can attend his purposes, which has a tendency to excite this passion in men. And when he is said to be resisted, it is not meant as though his will, or design, could be rendered ineffectual, but it only implies, that men oppose what the Spirit communicated by the prophets, or in his word. This a person may do, and yet it may be truly said, that the counsel of the Lord standeth for ever, the thoughts of his heart to all generations, Psal. xxxiii. 11.

VIII. We shall proceed to consider several objections that are made against the doctrine we have endeavoured to maintain, and what reply may be given to them. Some have been occasionally mentioned under several foregoing heads, and there are others which require a distinct reply.

Object. 1. That the doctrine of absolute Election and Reprobation was altogether unknown by the Fathers in the three first centuries, and that it was first brought into the Christian world by Augustin; before whose time, the only account we have of it, is, that God foreknowing who would live piously, or believe and persevere to the end, accordingly predestinated them to eternal life, or determined to pass them by, and so is said to have rejected them.^[224]

Answ. This objection, were it literally true, cannot have any tendency to overthrow this doctrine, in the opinion of those, who depend not on the credit of Augustin, as defending it, on the one hand, nor are staggered by the opposition made to it by some of the Fathers, who lived before his time, on the other; and therefore we might have passed it by, without making any reply to it. However, since it contains a kind of insult, or boast, which will have its weight with some, it may be expected that a few things should be said, in answer to it.

We will not deny but that the Fathers, before the Pelagian heresy was broached in the world; expressed themselves, in many parts of their writings, in so lax and unguarded a manner 508concerning the doctrines of predestination, free-will, and grace, that, had they lived after those doctrines began to be publickly contested, one would have thought that they had verged too much towards Pelagius’s side; but, since they were not the subject-matter of controversy in those ages, it is no wonder to find them less cautious in their modes of expressing themselves, than they might otherwise have been; and therefore it is a just observation, which one^[225] makes of this matter, that they had to do with the Manichees, and some of the heathen, who supposed that men sinned by a fatal necessity of nature, as though there were no wicked action committed in the world, but some would be ready to excuse it, from the impotency or propensity of human nature to sin, which rendered it, as they supposed, unavoidable; and others took occasion, from hence, to charge God with being the author of sin. It is very probable the Fathers, in those ages, were afraid of giving countenance to this vile opinion, and therefore they were less on their guard, in some respects, than they would have been, had they been to encounter with Pelagius, or his followers.

And indeed, Augustin himself, before he took occasion to enquire more diligently into the state of this controversy, gave into the same way of expressing his sentiments about the power of nature, or the grace of God, as some others of the Fathers had done, and concluded that faith was in our power, as well a duty incumbent on us, but afterwards retracted such modes of speaking as the result of more mature deliberation.^[226] But notwithstanding though he expressed himself in a different way from them, yet he often takes occasion, from some passages which he purposely refers to in their writings, to vindicate them as holding the same faith, though not always using the same phrases. And, after he had thus defended Cyprian and Ambrose, in that respect, he puts a very charitable construction on their unguarded way of expressing themselves, and says, that this arose from their not having any occasion to engage in that controversy, which was on foot in his day.^[227] The same might be said to Gregory Nazianzen, Basil, Chrysostom, and several others, whom some modern writers defend from the charge of favouring the Pelagian scheme, by referring to some places in their writings, in which they acknowledge, that the 509salvation of men is owing to the grace of God, whereby all occasions of glorying are taken away from the creature,^[228] or expressions used by them to the like purpose. And the learned Vossius, though he acknowledges, that the Fathers, before Augustin, expressed themselves in such a way, as is represented in the objection, yet he vindicates them from the charge of verging towards the Pelagian, or Semi-Pelagian heresy; inasmuch as he concludes, that when they speak of God’s predestinating men to eternal life, on the foresight of good works, they only intend those good works, which God would enable them to perform; and this will clear many of those expressions which they use, from this imputation.^[229] But if all these endeavours to establish our claim to those Fathers, who lived before Augustin, as not being opposers of this doctrine, appear to be to no purpose, yet this will not weaken the truth thereof; for we suppose it to be founded on scripture, and several consequences plainly deduced from it, and therefore it doth not want the suffrage of human testimony to support it.

But if it be said, that this is a very desirable thing as doubtless it is, we might consider this doctrine, as obtaining very much in, and after Augustin’s time, being examined and defended by very considerable numbers of men, who have transmitted it down to posterity, throughout the various ages of the church. Notwithstanding, by whomsoever it is defended, or opposed, we lay no great stress on human authority, as a judicious divine well observes^[230]. We shall therefore proceed to consider some other objections, which it will be more necessary for us to give a particular answer to.

Object. 2. To the doctrine of God’s purpose’s ascertaining all events, it is objected that he has not determined the bounds of the life of man, but that it may be lengthened, or shortened, by the intervention of second causes. This is nothing else but the applying one branch of this controversy, relating to the decrees of God, to a particular instance. And it was very warmly debated in the Netherlands, towards the beginning of the last century.^[231] This objection is managed in a popular way, and is principally adapted to give prejudice to those who are disposed to pass over, or set aside, these necessary distinctions, which, if duly considered, would not only shorten the debate, but set the matter in a clearer light, which we shall endeavour to do; but shall first consider their method of reasoning on 510this subject, and the sense they give of some scriptures, which as they suppose, give countenance to this objection.

They therefore thus argue, that if the term of life be immoveably fixed by God, then it is a vain thing for any one to use those means that are necessary to preserve it, and the skill of the physician, as well as the virtue of medicine, is altogether needless; and the good advice which is often given to persons, to take heed that they do not shorten their lives by intemperance, will be to no purpose; for they have a reply ready at hand, namely, that they shall live their appointed time, do what they will. And that, which is still more absurd, is, that if a person attempts to lay violent hands upon himself, it will be to no purpose, if God has determined that he shall live longer; or if he has determined that he shall die, then he is guilty of no crime, for he only fulfils the divine purpose.

They add, moreover, that this not only renders all our supplications to God to preserve our lives, or to restore us from sickness, when we are in danger of death, needless; but our conduct herein is a practical denial of the argument we maintain; for what is this, but to suppose that the bounds of life are unalterably fixed.

As to what concerns the countenance, which they suppose, scripture gives to this objection, they refer us to those places in which the life of man is said to be lengthened or shortened; accordingly, there are promises of long life given to the righteous who love God, and keep his commandments, Exod. xx. 12. Deut. iv. 40. 1 Kings iii. 14. and Solomon says expressly, The fear of the Lord prolongeth days; but the years of the wicked shall be shortened, Prov. x. 27. and elsewhere he speaks of the wicked’s dying before their time, Eccl. vii. 17. and the Psalmist says, that bloody and deceitful men shall not live out half their days, Psal. lv. 23.

They also refer to that scripture in which Martha tells our Saviour, that if he had been with her brother Lazarus, before his death, he had not died, John xi. 21. which either contradicts the argument we are maintaining, or else Martha was mistaken; which, had she been, our Saviour would have reproved her, for asserting that which was false.

Moreover, they add, that when the old world was destroyed in the deluge, and so died before their time, they might have prolonged their lives, had they repented in that space of time, wherein Noah as a preacher of righteousness, gave them warning of this desolating judgment, and Christ, by his Spirit, in him, preached to them, as the apostle says, 1 Pet. iii. 20. which, doubtless, was with a design to bring them to repentance, and save them from this destruction.

And when Abraham pleaded with God in the behalf of Sodom, 511God tells him, that if he found but ten righteous persons in the city, he would spare it for their sake, Gen. xviii. 32. which is inconsistent with his determination, that they should all die by an untimely death, if the bounds of their lives had been fixed.

And lastly, they refer to that scripture, in which God first told Hezekiah, that he should die, and not live, and afterwards, that he would add to his days fifteen years, Isa. xxxviii. 1. compared with 5.

Answ. To prepare our way for a reply to this objection, let us consider that the contrary side of the question, which we are maintaining, is equally supported by express texts of scripture: thus it is said His days are determined, the number of his months are with thee; thou hast appointed him bounds that he cannot pass, Job xiv. 5. than which, nothing can be more express, where he speaks concerning that decree of God, which respects all mankind, without exception, and sets forth his absolute sovereignty, and the irreversibleness of his purpose herein; and the apostle Paul, in reasoning with the Athenians concerning the decree and providence of God in whom we live, move, and have our being says, that he hath determined the times before appointed, and fixed the bounds of their habitation, Acts xvii. 26. As he has placed men upon the earth, by his decree and providence, so he has determined not only the place where they should live, but the time of their continuance in the world. This was no new doctrine; for the heathen had been instructed in it by their own philosophers and therefore the apostle speaks their sense, especially that of the stoicks, about this matter.^[232] When he mentions the times are determined, it is not to be understood of the seasons of the year, which God has fixed to return in their certain courses, but the seasons appointed for every work, or for every occurrence of life; and, among the rest, the time of life, and of serving our generation therein, as Solomon expressly says, in Eccl. iii. 1, 2. To every thing there is a season, and a time to every purpose; a time to be born, and a time to die. Several other scriptures might be brought to the same purpose, as a farther proof hereof, namely, those in which God has foretold the death of particular persons, 2 Sam. xii. 14. 1 Kings xiv. 12. chap. xxii. 28.

Moreover, if the providence of God is conversant about all the actions of men, and the hairs of their head are all numbered, Matt. x. 30. so that the smallest changes in life do not come by chance, but are subject thereto; then certainly the time of 512life must be subjected to his providence, who is styled, Our life, and the length of our days, Deut. xxx. 20. He must therefore certainly be considered as the sovereign Arbiter thereof, which doctrine none that own a providence, can, with any shadow of reason, gainsay; so that this doctrine is agreeable not only to several scriptures, but to the very nature and perfections of God.

This being premised we return to the arguments laid down against it, and the scriptures cited to give countenance to them. It is certain, that two contradictory propositions cannot be both true in the same sense; and the scriptures, which are exactly harmonious, as well as infallibly true, no where contradict themselves. Therefore we must consider what answer may be given to the objections before-mentioned; and, that our work herein may be shortened, we may observe, that the bounds of life are twofold; either such as men might have lived to, according to the common course of nature if nothing had intervened to ruin the constitution, or no disease, or violent death, had broken the thread of life before; or that time which God has ordained that men shall live, whether it be longer or shorter: the former of these respects the lengthening or shortening of life, by the influence of second causes; and, in this respect, we do not suppose that the terms of life are immoveably fixed, but that in some, it is longer, and, in others shorter; for it is certain, that by intemperance, or other methods, men may shorten their days; or, by laying violent hands on themselves, not live the time that otherwise they would have done. But if we consider the over-ruling, or disposing providence of God, as conversant about this matter, there is nothing happens without the concurrence thereof. Therefore persons, who shorten their days by intemperance, do this by the permissive providence of God; though he be not the author of their intemperance, which is sinful, yet he permits, or determines not to hinder it, and consequently though he has fixed the bounds of life, which can neither be lengthened or shortened, yet knowing what men will do, in a natural way, to shorten them, he determines that this shall put an end to their lives.^[233] And when we read, in scripture, of God’s delivering him, who dies a violent death, into his hands, who is the immediate cause of it, Exod. xxi. 13. God is not the author of the sin of the murderer; yet providence is not wholly to be exempted from that action, so far as it is not sinful, but purely natural, or the effect of power; and, when this is said to have a tendency to shorten the life of man, it does not detract from the time that he had 513in his own purpose affixed to it. We must also consider, that his decree and providence respects the means, as well as the end, which are always inseparably connected, and equally subject thereunto.

These things being premised, we proceed more particularly to answer the arguments brought against this doctrine. And,

1. When it is said, that God’s fixing the bounds of life, renders all means for the preservation thereof unnecessary, that depends upon a false supposition, namely, that God does not ordain the means as well as the end. If God had determined that persons shall live, he has determined to give them the supports of life, and to prevent every thing that might tend to destroy it; so, on the other hand, when he takes them away, by a disease, this is ordained by him, as a means conducive thereunto. If health is to be supported, or recovered, by means, and thereby life preserved, God has ordained that these means shall be used, as well as the end attained.

2. As to persons shortening their lives by intemperance, this has a natural tendency to do it; so that, though God be not the author of the sin, he certainly knows, before-hand, what methods the sinner will take to hasten his end, and leaves him to himself; so that, though the sin be not from God, the punishment, which is the consequence thereof, may truly be said to be from him, and therefore this was determined by him.

And when it is farther objected, that they, who destroy their health, or lay violent hands on themselves, cannot be said to sin in so doing, because they do that which tends to fulfil the divine will, provided God has determined the fatal event; herein they oppose this doctrine, without taking the words in the same sense in which it is maintained; for it is well known, that the will of God is sometimes taken for that prescribed rule that he has given us, which is the matter of our duty, in which sense we readily allow, that he that fulfils it, cannot be said to sin. But, besides this, it is sometimes taken for his purpose to permit sin; or, to give the sinner up to his own heart’s lusts, to act that which he hates, and is resolved to punish. In this sense, the sinner is said to do that which God would not have suffered him to do, had he willed the contrary; but it is a very groundless insinuation, to suppose that this exempts him from the guilt of sin.

3. To say, that God’s fixing the bounds of life, is inconsistent with our praying, that our lives may be prolonged, or that we may be delivered from sickness, or death, when we are apprehensive that we are drawing nigh to it, is no just consequence; for as we do not pray that God would alter his purpose, when we desire any blessing of him, but suppose this to be hid from us, and expect not to know it any otherwise than by the 514event; so a person, who prays to be delivered from sickness, or death, is not to address the divine Majesty, as one who presumptuously, and without ground, supposes that God has decreed that he shall immediately die, but as one who hopes, or who has no ground to conclude otherwise, but that he will make it appear, by answering his prayer, that he has determined to spare his life. For the secret purpose of God, relating to the event of things, is no more to be a rule of duty, inasmuch as it is secret, than if there had been no purpose relating thereunto; but yet it does not follow from hence, that this matter is not determined by him.

4. As to those scriptures, that seem to give countenance to this objection, they may, without the least absurdity, be understood consistently with other scriptures, which have been before produced, whereby it is proved, that God has fixed, or determined the bounds of life. As for those promises, which God has made of a long life, to those that love him, and keep his commandments, the meaning thereof is this, that he will certainly bestow this blessing, either in kind or value, on those whose conversation is such as is therein described; this none can deny, who rightly understand the meaning of that scripture, in which it is said, that godliness hath the promise of the life that now is, as well as of that which is to come, 1 Tim. iv. 8. But, so far as it affects the argument we are maintaining, we must consider, that that efficacious grace, whereby we are enabled to love God, and keep his commandments, is as much his gift, and consequently the result of his purpose, as the blessing connected with it; therefore if he has determined that we shall enjoy a long and happy life in this world, and to enable us to live a holy life therein; if both the end and the means are connected together, and are equally the objects of God’s purpose, then it cannot justly be inferred from hence, that the event, relating to the lengthening or shortening our lives, is not determined by him.

As for those scriptures that speak of the wicked’s dying before their time, or not living half their days, these are to be understood agreeably to that distinction before-mentioned, between men’s dying sooner, than they would have done according to the course of nature, or the concurrence of second causes thereunto, in which sense it is literally true, that many do not live out half their days; and their dying sooner than God had before determined. May not the sovereign Disposer of all things inflict a sudden and immediate death, as the punishment of sin, without giving us reason to conclude that this was not pre-concerted, if we may so express it, or determined beforehand?

As for that other scripture, referred to in the objection, in which Martha tells our Saviour, that if he had been with Lazarus, 515when sick, he had not died, she does not suppose Christ’s being there, would have frustrated the divine purpose, for then, he would, doubtless, have reproved her for it; whereas, in reality, he did not come to visit him, because he knew that God had purposed that he should die, and be afterwards raised from the dead; so that this does not argue that he has not fixed the bounds, or term of life.

Again, as for that argument, to support this objection, taken from the destruction of the world in the flood, or that of Sodom, by fire from heaven, that they might have prolonged their lives, had they repented, we do not deny but that this would have been the consequence thereof, but then their repentance would have been as much determined by God, as their deliverance from that untimely death, which befel them.

The last scripture mentioned, in which God, by the prophet Isaiah, tells Hezekiah, that he should die, and not live; notwithstanding which, fifteen years were added to his life, which is very frequently insisted on, by those who deny the unalterable decree of God, relating to life and death, as that which they apprehend to be an unanswerable argument to support it: to this it may be replied, that when God says, Set thine house in order, for thou shalt die, and not live, he gave Hezekiah to understand, that his disease was what we call mortal, namely, such as no skill of the physician, or natural virtue of medicine, could cure, and therefore that he must expect to die, unless God recovered him by a miracle; and Hezekiah, doubtless, took the warning in this sense, otherwise it would have been a preposterous thing for him to have prayed for life, as it would have been an affront to God, to have desired to have changed his purpose. But God, on the other hand, designed, by this warning, to put him upon importunate prayer for life; therefore when he says, I will add to thy days fifteen years, the meaning is only this, though thou mightest before have expected death, my design in giving thee that intimation, was, that thou shouldest pray for life, which might be given thee by a miracle, and now I will work a miracle, and fulfil, in this respect, what I before purposed in adding to thy life fifteen years.

Object. 3. It is farther objected, against the doctrine of election and reprobation, and particularly the immutability of God’s purpose therein, that it tends to establish a fatal necessity of things, and overthrow that known distinction that there is between things, as necessary, or contingent, as though nothing in the whole series of causes and effects could happen otherwise than it does, and God himself were confined to such a method of acting, that it was impossible for him to have done the contrary; which is nothing else but the Stoical doctrine of fate applied to, and defended by some scriptures, though it be contrary to others, which speak of the uncertainty of future events.

516Thus God speaks of the Jews, turning from their iniquities, and his bestowing pardoning mercy, as the result thereof, as an uncertain event, when he says, in Jer. xxxvi. 3. It may be that the house of Judah will hear all the evil, which I purpose to do unto them, that they may return every man from his evil way, that I may forgive their iniquity and their sin. So when God gave the Jews a sign, immediately before the captivity, taken from the prophet Ezekiel’s personating one that was removing his stuff, or household-goods, as signifying, that the nation in general should soon remove to other habitations, when carried captive into Babylon, he adds, upon this occasion, It may be they will consider, though they be a rebellious house, Ezek. xii. 3. And the prophet Zephaniah exhorts the people to seek righteousness and meekness, and, as the consequence thereof, says, It may be ye shall be hid in the day of the Lord’s anger, Zeph. ii. 3. And the apostle speaks of the uncertainty of the divine dispensations of grace, when he advises Timothy, in meekness, to instruct those that oppose themselves, if God, peradventure, will give them repentance, to the acknowledging of the truth, 2 Tim. ii. 25. which is directly contrary to the unalterable necessity of events, depending upon the divine purpose, according to the doctrine of election.

Answ. 1. As to the former part of this objection, in which this doctrine is pretended to have taken its rise from, and to be agreeable to, that of the Stoics, concerning fate and destiny, it will not be much to our purpose to enquire what was the opinion of that sect of philosophers concerning it; and, indeed, it will be difficult to fix on a just sense thereof, in which they all agree. Some are of opinion, that many of them intended nothing else thereby, but the immutability of God’s purposes, but the dispensation of his providence, being a necessary execution thereof; and when he is said to be bound by the laws of fate, they mean, that he cannot act contrary to what himself has determined.^[234] And, had it been universally explained by them in this sense, it would not have done them much service, who oppose the doctrine of election, to have compared it therewith; for it would only have proved the agreeableness of the doctrine of the immutability of God’s purpose, relating to all events, to the light of nature, as some of the heathen were thereby instructed in it. But since this does not appear to be the sense of all the Stoicks about the doctrine of fate, but some of them understood it in the same sense as it is represented in the objection, this we cannot but militate against, and assert the doctrine of election to be very remote from it.

Therefore we need only, in answer to this part of the objection, 517explain what we mean, when we maintain the necessity of events, as founded on the will of God. We are far from asserting that there is a necessary connexion between second causes, and their respective effects, in which some are produced arbitrarily, by the will of intelligent creatures; and when we call any thing a necessary cause, producing effects, according to its own nature, we suppose that this is agreeable to the order, or course of nature, which was fixed by God. All that we pretend to prove, is the dependence of things on the divine will, and the necessity of God’s purposes taking effect; so that that which is arbitrary or contingent, which might be, or not be, as depending on, or relating to second causes, is eventually necessary, as it is an accomplishment of the divine purpose. Therefore we always distinguish between things being contingent, with respect to us, and their being so, with respect to God; and, consequently, though it may be, or peradventure, may be applied to the apparent event of things, these words can never be applied to the fulfilling of the divine will; and this leads us to consider the latter part of the objection; therefore,

2. As to the scripture’s speaking concerning the uncertainty of future events, in those places mentioned in the objection, these, and all others of the like nature, in which such a mode of speaking is used, may be explained, by distinguishing between what might reasonably have been expected to be the event of things, supposing men had not been given up to the blindness of their mind, and hearts, to act below the dictates of reason, without consulting their own safety and happiness, or expressing their gratitude to God; and what would be the real event of things, which God was not pleased to reveal, and therefore was unknown to them. Thus, when the prophets Jeremiah and Ezekiel represented the repentance and reformation of Israel as an uncertain event, as well as their forgiveness, and deliverance from the captivity, connected with it, in such dubious terms, It may be they will consider and return, every man from his evil way; it implies, that this was what might have been reasonably expected by men, though it was no matter of uncertainty to the heart-searching God, who knoweth the end from the beginning, and perfectly foresees what will be the event of things, which, in various respects, are under the direction of his providence. Though it could hardly be thought, by men, that such an admonition should be treated with such contempt, yet God knew how they would behave themselves; there was no peradventure with respect to his judgment thereof; he knew that they would not repent, otherwise he would have inclined their wills, and effectually have persuaded them to exercise this grace, and thereby have prevented his expectation, or determination, from being disappointed, or frustrated.

518If it be objected, that, according to this sense of the text, the prophet’s message to the people would have been to no purpose, and his ministry, among them, exercised in vain; or that it was contrary to the wisdom and goodness of God to make this overture to them, when he knew it would not be complied with.

To this it may be replied, that the great God is not bound to decline the asserting his right to man’s obedience, or requiring that which is a just debt to him, though he knew that they would not comply with his demand thereof; and, indeed, this objection cannot be maintained, without supposing, that, when the gospel is preached to man, the glory of the divine wisdom and goodness therein cannot be secured, unless we conclude either that God doth not know whether man will embrace it, or no, which is contrary to his omniscience; or that he determines, that all, to whom the gospel is preached, shall embrace it, which is contrary to matter of fact. But there may be a medium between both these, which vindicates the divine perfections, in ordering that the gospel should be preached, and thereby asserting his sovereignty, and unalienable right to their obedience; accordingly, there might be a small remnant among them, in whom God designed that this message should take effect. And will any one say, that because the goodness of God was not herein demonstrated to all, that therefore no glory was brought to that perfection?

And if it be farther said, that supposing there were some who turned from their evil ways, the captivity, which was threatened, was not hereby prevented, and therefore the promise, relating thereunto, did not take place; to this it may be replied; that as God did not give them ground to expect this blessing, unless this repentance should be more universal, than it really was, so he had various ways to testify his regard to those who should receive advantage by this message, for whose sake it was principally intended.

As for that other scripture, in which God advises his people to seek righteousness and meekness, and, as the consequence hereof, says, it may be ye may be hid in the day of the Lord’s fierce anger; the meaning is, that they, who were enabled to exercise these graces, should either have some instances of temporal deliverance vouchsafed to them; or if not, that they should have no reason to complain that the exercise thereof was altogether in vain.

As for that scripture, in which the apostle bids Timothy to exhort those that oppose the gospel, if, peradventure, God would give them repentance to the acknowledging of the truth; the meaning is, that it was uncertain to Timothy whether God would give this grace or no; and therefore he must preach the 519gospel, whatever were the event thereof: Nevertheless, it was no matter of uncertainty, with respect to God, who must be supposed to know what grace he designs to bestow, and therefore the event of things may be dubious to us, and yet be certain with respect to him.

Object. 4. Another objection, against the doctrine of election and reprobation, is, that it is altogether inconsistent with the preaching of the gospel; for if God has determined the final state of man, so that his purpose cannot be altered, then it is a preposterous thing, not to say illusory, for grace to be offered to the chief of sinners, which must certainly argue, that it is impossible to be attained by them; and, since the overture is universal, we must conclude that God has put all mankind into a salvable state, and consequently not excluded any from salvation by his peremptory and unchangeable decree. To what purpose are the promises of the gospel held forth, to all that sit under the sound thereof, if it be impossible for them to attain the blessings promised therein? Or what regard could men be supposed to have to the promises, if they were not a declaration of God’s purpose? And, on the other hand, the threatnings denounced would be as little regarded, as an expedient to deter men from sinning, if their state were unalterably fixed by God, according to this doctrine of election, as it has been before considered.

Answ. That we may proceed with greater clearness in answering this objection, we shall first shew what we mean by preaching the gospel, which is nothing else but a declaration of God’s revealed will, and our duty pursuant thereunto, which is to be made known, particularly what is contained in the word of God, relating to the salvation of men, and the way which he has ordained in order to their attaining it. Therefore,

1. When this salvation is said to be offered in the gospel, we intend nothing else thereby, but that a declaration is made to sinners, that there are many invaluable privileges which Christ has purchased for, and will, in his own time and way, apply to all those whom God has purposed to save; and, since we cannot describe them by name, and no unregenerate person has ground to conclude that he is of that number, therefore there is a farther declaration to be made, namely, that God has inseparably connected this salvation, which he has chosen them to, with faith and repentance, and the exercise of all other graces, which, as they are God’s gift, and to be prayed for, and expected, in a diligent attendance on all his ordinances; so they are to be considered as the mark and evidences of their being chosen to salvation, without which, it is certainly a vain and presumptuous thing for any one to pretend that he has a right to it, as the object of God’s eternal election.

5202. No one, who preaches the gospel, has any warrant from God to tell any individual person that whether he repents and believes, or no, he shall be saved; or, to direct his discourse to him, as one that is chosen thereunto, much less to give the impenitent sinner occasion to conclude, that, though he obstinately, and finally, remain in a state of rebellion against God, notwithstanding he may hope to be saved, because there is a number of mankind chosen to salvation; for this is not to declare God’s revealed will, but that which is directly contrary to it, and therefore not to preach the gospel. Therefore,

3. All, who sit under the sound of the gospel, ought to look upon it as a declaration of God’s design to save a part of mankind, under the preaching thereof, and among them the chief of sinners, which they have a sufficient ground to conclude themselves to be; but yet a door of hope is so far opened hereby, that they have no reason to conclude that they are rejected, any more than that they are elected; and, while they wait on God’s instituted means of grace, they have, at least, this encouragement, that, peradventure, they may be of the number of God’s elect; and, when they find in themselves that faith, which is the evidence thereof, then they may determine their interest in, and lay claim to this privilege, when they are enabled to make their calling, and thereby their election sure.

And as for the promises and threatnings, these are to be considered by unregenerate persons, without determining their right to the one, or falling under the other, as elected or rejected; for that is still supposed to be a secret; therefore they are to regard the promise, as a declaration of God’s purpose, relating to the connexion that there is between faith and salvation, as an inducement to perform the one, in expectation of the other. And as for the threatnings, though they determine the present state of impenitent sinners to be such, in which they are undone and miserable, yet they are not to be extended to those events, which are hid in the purpose of God, so as to give any one ground to conclude that he is thereby finally excluded from salvation, since such an exclusion as this is inseparably connected with final impenitency and unbelief.

Object. 5. It is farther objected, that this doctrine is, in many instances subversive of practical religion. And,

1. That it is inconsistent with the duty of prayer; for if God has determined to save a person, what need has he to ask a blessing, which is already granted? and, if he has determined to reject him, his prayer will be in vain.

2. It is farther supposed, that it leads to presumption, on the one hand, or despair, on the other; election, to presumption; reprobation, to despair. And,

3. They add, that it leads to licentiousness, as it is inconsistent 521with our using endeavours that we may be saved: for to what purpose is it for persons to strive to enter in at the strait gate, when all their endeavours will be ineffectual, if they are not elected? or to what purpose is it for persons to use any endeavours to escape the wrath of God, due to sin, if they are appointed to wrath, and so must necessarily perish?

Answ. This objection is, beyond measure, shocking; and it is no wonder, that a doctrine, that is supposed to have such consequences attending it, is treated with the utmost degree of detestation: but as the greatest part of the objections against it, are no other than misrepresentations thereof, so it is no difficult matter to reply to them, to the conviction of those who are disposed to judge impartially of the matter in controversy between us. We shall therefore proceed to reply to the several branches of this objection. And,

1. As to what concerns the duty of prayer; when we are engaged in it, we are not to suppose that we are to deal with God, in such a way, as when we have to do with men, whom we suppose to be undetermined, and that they are to be moved, by intreaties, to alter their present resolutions, and to give us what we ask for; for that is to conceive of him as altogether such an one as ourselves; accordingly, we are not to conclude, that he has not determined to grant the thing that we are to pray to him for; for that would be presumptuously to enter into his secret purpose, since he has no where told us we shall be denied the blessings we want; but rather that there is forgiveness with him, and mercy for the chief of sinners, as an encouragement to this duty; and, besides this, has given us farther ground to hope for a gracious answer of prayer, where he gives a heart to seek him. Therefore we are to behave ourselves, in this duty, as those who pretend not to know God’s secret purpose, but rather desire to wait for some gracious intimation or token for good, that he will hear and answer our prayer; therefore his secret purpose is no more inconsistent with this duty, than if, with those that deny the doctrine we are maintaining, we should conclude that this matter is not determined by him.

2. As to this doctrine’s leading to presumption, or despair, there is no ground to conclude that it has a tendency to either of them. It cannot lead to presumption, inasmuch as election is not discovered to any one till he believes; therefore an unconverted person has no ground to presume and conclude, that all is well with him, because he is elected; for that is boldly to determine a thing that he knows nothing of; the objection therefore, with respect to such, supposes that to be known, which remains a secret. And, on the other hand, they have no ground to despair, on a supposition that they are finally rejected; for 522it is one thing to be the object of the decree of reprobation, which no one can, or ought to determine, concerning himself, so long as he is in this world, much more if we consider him as enjoying the means of grace, and a door of hope is open to him therein; and God has pleased to declare, in the gospel, that he will receive sinners that repent and believe in him, how unworthy soever they are; therefore such are not to conclude that their state is desperate, though it be exceeding dangerous, but to wait for the efficacy of the means of grace, and those blessings that accompany salvation.

And as for those that are in a converted state, this doctrine is far from having a tendency, either to lead them to presumption, or despair; but, on the other hand, to thankfulness to God, for his discriminating grace, which, when persons experience, they are not only encouraged to hope for farther blessings, but to perform those duties whereby they may express their gratitude to him. As for presumption, which is the only thing that election is pretended to lead them to, that cannot be the natural consequence or tendency thereof; for if they presume that they shall be saved, this is not to be reckoned a crime in them; for that presumption which is supposed to be so in the objection consists in a person’s expecting a blessing without reason; but this is contrary to the supposition that he is a believer; and it would be a strange method of reasoning to infer, that he, who has ground to conclude that he has a right to eternal life, from those marks and evidences of grace, which he finds in himself, is guilty of a sinful presumption, when he is induced hereby to lay claim to it; and therefore the sense of the objection, must be this, that a believer having been once enabled to conclude himself elected, may, from hence, take occasion, supposing that his work is done, and his end answered, to return to his former wicked life, and yet still presume that he shall be saved; whereas that would be a certain indication that he had no ground to conclude this, but was mistaken, when he thought that he had; so that this doctrine cannot lead a believer, as such, to presumption, and consequently the objection, in which it is supposed that it does, is founded on one of these two mistakes, viz. that every one, who is elected to salvation, knows his interest in this privilege, as though it were immediately revealed to him, without inferring it from any marks and evidences of grace that he finds in himself; or else, that it is impossible for any one, who thinks that he believes, and, from thence, concludes that he is elected, to appear afterwards to have been mistaken in the judgment, which he then passed upon himself; but either of these contain a misrepresentation of the consequences of the doctrine of election; neither is there any regard had to that necessary distinction that there is, between a person’s 523being chosen to eternal life, and his being able to determine himself to be interested in this privilege; and it is contrary to what we have before considered, that whenever God chooses to the end, he chooses to the means, which are inseparably connected with it, which is the only rule whereby we are warranted, when applying it to ourselves, to conclude that we shall be saved.

3. It cannot, in the least, be proved that this doctrine has any tendency to lead persons to licentiousness; nor is it inconsistent with our using the utmost endeavours to attain salvation. If it be said, that many vile persons take occasion, from hence, to give the reins to their corruption; that is not the natural, or necessary consequence thereof; since there is no truth but what may be abused. The apostle Paul did not think the doctrine of the grace of God, which he so strenuously maintained, was less true, Or glorious, because some drew this vile consequence from it, Let us continue in sin, that grace may abound, Rom. vi. 1.

And as for those means, which God has ordained to bring about the salvation of his people, we are obliged to attend upon them, though we know not, before-hand, what will certainly be the event thereof; and if through the blessing of God accompanying them, we are effectually called and sanctified, and thereby enabled to know our election, this will (agreeably to the experience of all true believers,) have a tendency to promote holiness.

Object. 6. It is farther objected, that more especially against the doctrine of reprobation, that it argues God to be the author of sin; and particularly in such instances as these, viz. with respect to the first entrance of sin into the world, and in God’s imputing the sin of our first parents to all their posterity, and afterwards suffering it to make such a progress as it has done ever since; and, most of all, when it is supposed that this is not only the result of the divine purpose, but that it also respects the blinding men’s minds, and hardening their hearts, and so rendering their final impenitency and perdition unavoidable.

Answ. To this it may be answered,

1. As to what concerns the first entrance of sin into the world, it cannot reasonably be denied, that the purpose of God was concerned about it, before it was committed, in the same sense as his actual providence was afterwards, namely, in permitting, though not effecting it; notwithstanding this was not the cause of the committing it, since a bare permission has no positive efficiency in order thereunto; the not hindering, or restraining a wicked action, does not render him the author of it. It is true, God knew how man would behave, and particularly, that he would mis-improve and forfeit that original righteousness, in which he was created, and that, by this means, he 524would contract that guilt, which was the consequence thereof, and thereby render himself liable to his just displeasure; to deny this, would be to deny that he foreknew that, from eternity, which he knew in time. And, so far as the actual providence of God was conversant about what was natural therein, so far his purpose determined that it should be; but neither does this argue him to be the author of sin. But this will be farther considered, when we speak concerning the actual providence of God under a following answer.^[235]

2. As to that part of the objection, which respects the imputing the sin of our first parents to all their posterity, that is more frequently brought against this doctrine than any other; and it is generally represented in the most indefensible terms, without making any abatements as to the degree of punishment that was due to it; and, accordingly, they think that we can hardly have the front to affirm, that our arguments, in defence hereof, are agreeable to the divine perfections, as we pretend those others are, which have been brought in defence of this doctrine. But, I hope, we shall be able to maintain the doctrine of original sin, in consistency with the divine perfections, as well as scripture, in its proper place, to which we shall refer it.^[236] Therefore all that I shall add, at present, is, that if the doctrine of original sin be so explained, as that it does not render God the author of sin, his purpose relating thereunto, which must be supposed, in all respects, to correspond with it, does not argue him to be the author of it.

3. As to the progress of sin in the world, and the proneness of all mankind to rebel against God; this, as before was observed, concerning sin in general, is the object of his permissive, but not his effective will; though there is this difference between God’s suffering sin to enter into the world at first, and his suffering the continuance, or increase of it therein, that, at first, he dealt with man as an innocent creature, and only left him to the mutability of his own will, having before given him a power to retain his integrity. But the fallen creature is become weak, and unable to do any thing that is good in all its circumstances, and afterwards is more and more inclined to sin, by contracting vicious habits, and persisting therein. Now, though God’s leaving man to himself at first, when there was no forfeiture made of his preventing grace, must be reckoned an act of mere sovereignty, his leaving sinners to themselves may be reckoned an act of justice, as a punishment of sin before committed, and neither of these argue him to be the author of it; neither does the purpose of God, relating thereunto, give the least occasion for such an inference.

525Again, we must distinguish between the occasion and the cause of sin. God’s providential dispensations, though unexceptionably holy and righteous, are often-times the occasion thereof: thus his afflictive hand sometimes occasions the corruptions of men to break forth, in repining at, and quarrelling with his providence; and his giving outward blessings to one, which he withholds from another, gives occasion, to some, to complain of the injustice of his dealings with them; and the strictness, and holiness of his law, and gives occasion, to corrupt nature to discover itself in the blackest colours; the apostle plainly evinces this truth, when he says, Sin taking occasion by the commandment, wrought in me all manner of concupiscence, Rom. vii. 8. and, indeed, there is nothing in the whole compass of providence, or in the methods of the divine government therein, but what may be, and often is, an occasion of sin, in wicked men. But certainly it is not the cause of it; even as the clemency of a prince may occasion a rebellion among his subjects; but it is the vile ingratitude, and wickedness of their nature, that is the spring and cause thereof; so the providence, and consequently the purpose of God, which is executed thereby, may be the occasion of sin, and yet the charge brought in this objection, as though God hereby was argued to be the author of sin, is altogether groundless.

4. As to what is farther objected, relating to the purpose of God, to blind the minds, and harden the hearts of men, and that final impenitency, which is the consequence thereof, God forbid that we should assert that this is a positive act in him; and, so far as it contains nothing else but his determining to deny that grace, which would have had the contrary effect, or his providence relating thereunto, this does not give any countenance to the objection, or weaken the force of the arguments that we have before laid down, which is very consistent therewith.

Object. 7. There is another objection, which is generally laid down in so moving a way, that, whether the argument be just or no, the style is adapted to affect the minds of men with prejudice against this doctrine, and that is taken from the inconsistency thereof with God’s judicial proceedings against the wicked in the day of judgment, and that it will afford the sinner a plea, in which he may say to this effect: Lord, I sinned by a fatal necessity; it was impossible for me to avoid that which thou art now offended with me for; it was what thou didst decree should come to pass. I have been told, that thy decrees are unalterable, and that it is as impossible to change the course of nature, or to remove the mountains, which thou hast fixed with thy hand, as to alter thy purpose; wilt thou then condemn one, who sinned and fell pursuant to thy will? Dost 526thou will that men should sin and perish, and then lay the blame at their door, as though they were culpable for doing what thou hast determined should be done?

Answ. This objection supposes that the decree of God lays a necessary constraint on, and enforces the will of man to sin; which, if they could make it appear that it does, no reply could be made to it. But this is to represent the argument we are maintaining in such a way, in which no one, who has just ideas of this doctrine, would ever understand it, and it is directly contrary to the foregoing method of explaining it. We have already proved, in our answer to the third objection, that sin is not necessary in that sense, in which they suppose it to be, or that, though the decree of God renders events necessary, yet it does not take away the efficiency of second causes, and therefore the purpose of God, relating thereunto, is not to be pleaded, as an excuse for it, or as a ground of exemption from punishment. We read of the Jews, that, with wicked hands, they crucified our Saviour; the crime was their own; but this is expressly said to have been done by, or, in pursuance of, the determinate counsel and fore-knowledge of God, Acts ii. 23. He fore-knew what they would do, and purposed not to prevent it; but yet he did not force their will to commit it. And elsewhere God says, concerning Israel, Thou heardest not; yea, thou knewest not; from that time thine ear was not opened; and then he adds, I knew that thou wouldest deal very treacherously, Isa. xlviii. 8. Israel might as well have pleaded, that God knew, before-hand, how they would behave themselves, and so have thrown the blame on him, for not preventing this foreseen event, but suffering them to go on in this destructive way, with as much reason, as the sinner is supposed, in the objection, to have, when taking occasion so to plead, as he is represented, as having ground to do, in the day of judgment, as a consequence from the doctrine we are maintaining.

Again, whatever has been said concerning the immutability of the divine purpose, yet this does not give the least countenance to any one’s charging his sin on God; as we have, in answer to the last objection, proved that it does not render him the author of sin; and therefore man’s destruction must lie at his own door. It is one thing to say, that it is in the sinner’s power to save himself, and another thing to say, that the sin he commits is not wilful, and therefore that guilt is not contracted thereby; and, if so, then this affords no matter of excuse to the sinner, according to the import of the objection.

IX. We are now to consider some things that may be inferred from the doctrine we have been insisting on, and how it is to be practically improved by us, to the glory of God, and our spiritual advantage. And,

5271. From the methods taken to oppose and decry it, by misrepresentations, which contain little less than blasphemy, we infer, that however unjust consequences deduced from a doctrine may be an hindrance to its obtaining in the world; yet this method of opposition will not render it less true, or defensible; nor ought it to prejudice the minds of men against the sacred writings, or religion in general. We cannot but observe, that while several scriptures are produced in defence of this doctrine and others in opposition to it, and the utmost cautions have not been used to reconcile the sense given thereof with the natural ideas which we have of the divine perfections; and many, in defending one side of the question have made use of unguarded expressions, or called that a scripture-doctrine which is remote from it; and others, in opposition hereunto, have, with too much assurance, charged the defenders thereof with those consequences, which are neither avowed by them, nor justly deduced from their method of reasoning; the unthinking and irreligious part of mankind have taken occasion, from hence, with the Deists, to set themselves against revealed religion, or to give way to scepticism, as though there were nothing certain, or defensible, in religion; and take occasion to make it the subject of satire and ridicule. But, passing this by, though it is a matter very much to be lamented we will consider this doctrine as rendered less exceptionable, or more justly represented; and, accordingly,

2. We may infer from it, that as it is agreeable to the divine perfections, so it has the greatest tendency to promote practical godliness. For,

(1.) Since God has fore-ordained whatever comes to pass; this should lead us to an humble submission to his will, in all the dispensations of his providence. When we consider that nothing, in this respect comes by chance; this should have a tendency to quiet our minds, and silence all our murmuring and uneasy thoughts, whatever afflictions we are exposed to. We are too apt to complain sometimes of second causes, as though all our miseries took their rise from thence; and, at other times, to afflict ourselves beyond measure, as apprehending that those proper means have not been used, which might have prevented them; as Martha tells our Saviour, If thou hadst been here, my brother had not died, John xi. 21. whereas we ought rather to consider, that all this befalls us in pursuance of God’s purpose: had he designed to have prevented the affliction, he would have directed to other means conducive to that end, or would have attended those that have been used, with their desired success. We use the means as not knowing what are the secret purposes of God, with respect to the event of things; 528but, when this is made known to us, it should teach us to acquiesce in, and be entirely resigned to the divine will.

(2.) When we cannot see the reason, or understand the meaning of the dispensations of divine providence, and are not able to pass a judgment concerning future events, whether relating unto ourselves, or others; and, when all things look with a very dismal aspect, as to what concerns the interest and church of God in the world, we must be content to wait till he is pleased to discover them to us; what he oftentimes does, we know not now, but shall know hereafter, as our Saviour said to one of his disciples, John xiii. 7. It is no wonder that we are at a loss, as to God’s purposes, since secret things belong to him; and therefore all that we are to do, in such a case, is, to rest satisfied, that all these things shall, in the end, appear to have a tendency to advance his own perfections, and bring about the salvation of his people.

(3.) Since the purpose of God respects the means, as well as the end, this should put us upon the use of those proper means, in which we may hope to obtain grace and glory; and therefore this doctrine does not lead us to sloth, and indifference in religion; for that is to suppose, that the ends and means are separated in God’s purpose: and when, through his blessing attending them, the ordinances, or means of grace, are made effectual for the working of faith, and all other graces, these being connected, in God’s purpose, with glory, it ought to encourage our hope relating to the end of faith, even the salvation of our souls.

(4.) Let us take heed that we do not peremptorily, without ground conclude ourselves elected unto eternal life, on the one hand, or rejected on the other. To determine that we are chosen to salvation, before we are effectually called, is presumptuously to enter into God’s secret counsels, which we cannot, at present, have a certain and determinate knowledge of; but to lay this as a foundation, as to what concerns the conduct of our lives, is oftentimes of a very pernicious tendency. If, as the result of this conclusion made, we take encouragement to go on in sin, this will cut the sinews of all religion, and expose us to blindness of mind, and hardness of heart, and a greater degree of impenitency and unbelief, as the consequence of this bold presumption and affront to the divine Majesty.

Neither, on the other hand, are we to conclude that we are not elected; for though we may be in suspense about the event of things, and not know whether we are elected or rejected, this is not inconsistent with our using endeavours to attain a good hope, through grace; yet to determine that we are not elected, is to conclude, against ourselves that all endeavours will be to no purpose; which we have no ground to do, since 529it is one thing to conclude that we are in a state of unregeneracy, and another thing to determine that we are not elected. The consequence of our concluding that we are in an unconverted state, ought to be our praying, waiting, and hoping for the efficacy of divine grace, which extends itself to the chief of sinners, as a relief against despair, though such can have no ground to say, they are elected; therefore the safest way, and that which is most conducive to the ends of religion, is to be firmly persuaded, that though the final state of man be certainly determined by God, yet this is to be no rule for an unregenerate person to take his measures from, any more than if it were a matter of uncertainty, and, in all respects, undetermined by him.

(5.) Let us, according to the apostle’s advice, Give diligence to make our calling and election sure, 2 Pet. i. 10. It is certainly a very great privilege for us, not barely to know, that some were chosen to eternal life, but to be able to conclude that we are of that happy number; and, in order hereunto, we must not expect to have an extraordinary revelation thereof, or to find ourselves described by name in scripture, as though this were the way to attain it; for the rule by which we are to judge of this matter, is, our enquiring whether we have those marks, or evidences thereof, which are contained therein; and therefore we are, by a diligent and impartial self-examination, to endeavour to know whether we are called, or enabled, to perform the obedience of faith, which God is said to elect his people to; or whether we are holy, and without blame, before him in love? whether we have the temper and disposition of the children of God, as an evidence of our being chosen to the adoption of children, and as such, are conformed to the image of Christ?

(6.) If we have ground to conclude that we are chosen to eternal life, this ought to be improved to the glory of God, and our own spiritual advantage; it ought to put us upon admiring and adoring the riches of discriminating grace, which is herein eminently illustrated; and such are under the highest obligation to walk humbly with God, as well as thankfully; for it is owing to his grace, not only that they are chosen to eternal life, but that they are enabled to discern their interest in this privilege.^[237]

END OF THE FIRST VOLUME.