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by way of right, preparation, or otherwise; wherein are comprised, the mediation of Christ, effectual calling, and final perseverance in faith and holiness; which are indeed but so many parts or subdivisions of election: you have them all conjoined in one verse, both as appropriate to the same persons, and as being inseparable, in Isa. 62: 12. where those for whom the highway is cast up, are termed "the holy people;" there is their election; the " redeemed of the Lord;" that is plainly their redemption: they are also said to be "sought out;" which imports their effectual calling: and "a city not to be forsaken," which implies not less than perseverance. And they are here put in succession, as they fall in order of time: election is therefore called " a preparing unto glory," Rom. 9: 23.

Before the world began.' The same thing, for brevity sake, is commonly called eternity; and in Scripture-phrase, from everlasting.

'According to his own good pleasure.' This shews the root of election; the great bottom-ground on which it is founded, exclusive to all things else, as being any way casual, contributary, or motive thereto.

II. For instances of a lower kind of election: consider here, God's choosing or destinating certain persons by name (and some of them before they were born,) to signal and eminent service in the world; wherein they were patterns of the election we are treating of, and may well be accounted a collateral proof and evidence of it.

Abraham was pitched upon to be the root and father of God's peculiar people; whom he would own and honor above the nations of the world; and that in him "all families of the earth shall be blessed," Gen 12: 1-3. which contains a promise, that the Messiah, or Saviour of the world, should come of his posterity: a wonderful high honor; but what was there in Abraham, that might move God thus to prefer him above the rest of his kindred? was he any thing more to God? or had he served him better than other idolaters with whom he had lived? No, in no wise; and yet the Lord singled him forth, and called him alone, Isa. 51: 2. And, in truth, no other reason can be given for it, than what is given for his love to Abraham's posterity; "He loved them because he loved them," Deut. 7: 7, 8. Nor was he pitched upon to be the father of many nations,

nor Sarah to be the mother of them, for any natural fruitfulness in them above others; for Abraham's body was now dead; and Sarah, besides her natural barrenness, was past the age of child-bearing; which occasioned her to laugh at the promise: for who, indeed, would make choice of a dried stock, and barren soil, to begin his nursery with? in such materials there is nothing to induce to it.

The same courses he was pleased to take with Abraham's immediate seed: he takes not all of them; but, "in Isaac shall thy seed be called," Gen. 21: 12. Thus, Isaac was taken, and Ishmael left. And though Abraham's prayer was heard for Ishmael, so as to have him blessed with outward things; yet, as to the main thing, God rejects him, and resolves to establish his covenant with Isaac, chap. 17: 9. who was yet unborn.

"Jacob he

The like he also doth by Isaac's children. loved, but Esau he hated," Mal. 1: 2, 3. Rom. 9. which is both the prophet's and apostle's exposition of those words, "The elder shall serve the younger," Gen. 25: 23. and this difference was put before they were born; yea, and entailed also upon their posterities: the one are "the people of his wrath, against whom he hath indignation for ever," Mal. 1: 4. "their captivity shall not return." "When the whole earth rejoiceth, they shall be dosolate," &c. Ezek. 35: 3. 14. but for Jacob, "the Lord will bring them back to their own land, and plant them, and build them assuredly; and do them good with his whole heart," Jer. 31: 37.41. But let it be observed, it was not Jacob's more worthy demeanor, whether foreseen or acted, that procured him the blessing.. Esau did more for it than he, and more sincerely: he hunted for venison, and for true venison, such as his father loved; which he also makes ready, and brings with speed, big with expectation of his blessing; which also he seeks importunately, "with tears and bitter crying," Gen. 27: 4, 5. 38. Now, what good things does Jacob do to inherit the blessing? 1. He goes about to invade another's right; for the blessing belonged to the firstborn. 2. He seeks to pervert the known intention of his father, which was to bless Esau. 3. He abuseth his father with counterfeit venison. 4. He takes the name of God in vain, to make his dispatch the more probable, Gen. 27: 28. 5 He seeks it by fraud, and downright lying: he clothes

his neck and hands with the kid's skin, and roundly affirms himself to be Esau (very improper means to obtain a blessing!) it need not be asked, which of the two's deportment was most deserving? One would easily conclude the blessing to be Esau's: but see the event! he that carries himself so unworthily, carries away the blessing; he that behaves himself dutifully to obtain it, is dismissed without it; and though his father blessed Jacob unwillingly, and by mistake, yet when he came to know it, he was so far from reversing what he had done, that he earnestly affirms it: "I have blessed him; yea, and he shall be blessed," Gen. 27: 33. Would we know, now, the reason of this strange (and according to men) irrational event? it was, "that the purpose of God according to election might stand, (the elder must serve the younger,) not of works, but of him that calleth," Rom. 9: 11. And it is wonderful to observe, how God ordered the whole course of this transaction, as intending it a full and pregnant example of eternal election: for it holds forth plainly the sovereignty of God over his creatures, in taking whom he will; the freeness of his grace in choosing those that are less deserving; the sure effect of his purposes; with his wise and certain ordering of things relating to his end: as also of his using means and instruments therein, quite besides the natural scope of them, and contrary to their own intend

ment.

Then for the Israelites:-This people the Lord chose in Abraham four hundred years before he publicly owned them: they are expressly termed, an elect nation," as being separated from the rest of the world; "an holy, special, peculiar people unto God." He took them for "his own portion, the lot of his inheritance:" read his own words (for they are precious words with those to whom they appertain): "Ye shall be holy unto me; for I have severed you from other people, that ye should be mine,' Levit. 20: 26. “The Lord thy God hath chosen thee to be a special people unto himself, above all the people that are on the face of the earth," Deut. 7: 6. The Lord this day hath avouched thee to be his peculiar people, and to make "The thee high above all nations," chap. 26: 18, 19. Lord had a delight in thy fathers, to love them, and he chose their seed after them, even you above all people," chap. 102

15. &c. But were they as far above other nations in goodness, in greatness, or excellent demeanor? had they better improved their part in the common stock? and was that it which entitled them to this honor? No such matter, as appears, (1.) By the reason there assigned; "Ye shall be a peculiar treasure unto me, above all people, [for all the earth is mine,"] Exod. 19: 5. It is as if the Lord had said, there is no difference between you and other nations: all the earth is mine, and I may take where I will: I am not tied to any: I might take of them, and discard you; they cannot carry it more unworthily than you have done, and will do. I looked from heaven, and considered their works and yours, I see that your hearts are fashioned alike. And, (2.) Their after-demeanor did abundantly verify it; and the Lord foresaw it; "I knew that thou wouldst deal treacherously, and wast called a transgressor from the womb; that thou wouldst be obstinate, thy neck an iron sinew, and thy brow brass; and that thou wouldst do only evil from thy youth up," &c. Isa. 48: 4, 8. Jer. 32: 30. What then was the cause and motive of God's choosing them above others? It was his undeserved love and favor to them; "He loved them because he loved them," Deut. 7: 8. and 9: 4.

Come to David: God hath provided himself a king among Jesse's sons, and Samuel must go to anoint him: but it must be "him whom the Lord should name to him:" not the eldest or goodliest person; and therefore, says he (when they pass before him), "The Lord hath not chosen this, nor this, nor these, but David." It is true, the Lord did not mention David's name to Samuel; but he did what was equiva lent; for when David comes in, he tells him, "This is he, anoint him." 1 Sam. 16: 1. 12. And observe, this [he] was the youngest, the meanest and most unlikely; scarce reckoned as one of the family; for he was not brought in amongst the rest. Then, note his circumstances; his employment was to keep the sheep: his exercise, what was it but such as is reckoned effeminate? he addicted himself to music. See also his complexion or constitution of body, white and ruddy; no promising character of a martial spirit: and yet this man (or rather this lad and stripling) thus qualified, and thus educated, he must be the captain of the Lord's host; who yet had the greatest enemies to deal with,

and therefore had need of a man of courage and conduct to be over them. Well, let David's birth, complexion, employment, education, be what it will, ever so unlikely in all human respects, yet this David is, and must be the man whom the Lord will honor to rule his people, to fight their battles, and to do exploits. In this choice the Lord w.s pleased to set by whatever is taking with men: “he seeth not as inan seeth," that is he regards not men for their nat ural accomplishments: if for any thing, it must be (probably) for some excellent endowment of the mind; and that ⚫ of wisdom is of as weighty consideration in the choice of a prince, as any other: but this is no inducement or motive to God; "he respects not any that are wise in heart:" Job 37: 24. and if he did, it was not here to be had. David had no prince-like qualities above his brethren, until afterwards; as is plainly intimated in these words, "The Spirit of the Lord came upon him from that day forward," 1 Sam. 16: 13.

Then for Jeremy: The Lord ordains him to be a prophet, sets him over nations and kingdoms, commissionates him to root out and pull down, to build and to plant, &c. why? what had Jeremy done, that the Lord should call him to so imperial a work? Sure no great matter; for this he was ordained to before he was born; "Before I formed thee in the belly, I knew thee; I sanctified thee, and ordained thee a prophet:" it also appears by his own confession, how unfit he was for such a work: and how unwilling; "I cannot speak, for I am a child," Jer. 1: 5, 6.

Another instance may be Cyrus: This man was decreed to a great and noble work. It was, in brief. to destroy the golden monarchy; to break in pieces the hammer of the whole earth, to release God's people out of captivity, and to build his temple: and this was prophesied of him more than an hundred years before Cyrus was born. The Lord styles him his anointed, his elect, his shepherd, and one that should "perform all his pleasure:" and he calls him by his name too; which is twice repeated, as a thing to be remarked: and to enforce it the more, he adds a note of narrower observance; "I have called thee, even thee by name," Isa. 44: 48. and 45: 1, 2, 3, 4, 5, 6. 13.

Was Cyrus thus chosen, because he would be a puissant

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