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Such sapless, irregular, and injudicious notions, are very unworthy that celebrated and ever adorable act of predestination: and if duly weighed, would set us farther off from the doctrine of self-advancement, which stands in pointblank opposition to the doctrine of God's grace.

Arg. V. It could not stand with the wisdom and goodness of God, to found the salvation of his people on a fallible bottom; which it would certainly be, if dependant on any thing besides his own immutable will. For whatever it was that election had being from, by that also it must be maintained: what, then, would become of it, if built on that goodness which is as the morning cloud and the early dew? Hos. 6: 4. The creature's will, even in a state of perfection, was too slight and fickle a thing to build this eternal weight upon: and if a man at his best estate was vanity, how much more afterwards, when so strong a bent of vanity came upon his will?

Arg. VI. To derive election from any root besides the good pleasure of God, is to frustrate the principal end" of man's salvation, namely, "The glory of God's grace,' Eph. 1: 6. and 2: 7. This attribute, of all the rest, he will not have eclipsed, nor entrenched upon: it is so divinely sacred, as not to admit the least human touch; for which very cause, the Lord hath so contrived that blessed design and plot of his glory, that all "boasting is excluded; and no flesh shall glory in his presence," 1 Cor. 1: 29. But if any thing in the creature be entitled to the causality of election, flesh will glory; and instead of excluding man's boasting, grace itself will be excluded, Rom. 11: 6. which is far from a glorifying of it. I would here resolve a query or two, which some have urged from scripture: as,

1. How can this doctrine stand with the [general] love and good will of God towards men; who, it is said, will have all to be saved? 1 Tim. 2: 4. 2 Pet. 3: 9.

Answ. 1. If the word [all] be taken universally, it takes in unbelievers as well as others; (which cannot be the meaning:) therefore, the literal sense of words is not to be rested on, when the like phrase of speech elsewhere used, or evident scope of the same or other scripture, agrees not to it: the design and current of the whole must guide the construction of particular parts. 2. Though the doctrine of general love will not stand with that of special

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election; yet the doctrine of special election will not stand without that, and against it: for, there is nothing more plain, than that there is an election of men to salvation; as also, that the genuine import of election, is, to choose one or more out of many: which necessarily implies the leaving or not choosing of some; and consequently the not willing of salvation to all universally. 3. The will of God cannot be resisted; because with his willing the end, he wills also the means; and those such as shall compass his end; Isa. 46: 10. My counsel shall stand, I will do all my pleasure;" i. e. What I please to will, that I will have done. 4. The apostle is not here discoursing the extent of God's special love; whether all men universally are interested in it: but exhorting believers to a general duty; namely, to give thanks for kings and all in authority; because of the benefits we have by government: and to pray for them; not only for their peaceable governing of us; but if otherwise, that God would turn their hearts and make them nursing fathers to his church. And to enforce the duty, tells us, there is no degree nor state of men exempted from salvation; God hath chosen some of every sort; and therefore we ought not to shut any out of our prayers. 5. The word [all] is often used, when but a part and sometimes the lesser part, of the thing spoken of, is intended by it: as on the contrary, when the universality of the subject is intended, it is expressed by singulars; as, he that believeth shall be saved; and him that cometh unto me, I will in no wise cast out. It sometimes signifies all of such a sort; so Eve was said to be the mother of all living; not of all living creatures, but all of her own kind. It other times intends some of all sorts: as where it is said, all the cattle of Egypt died, Exod. 9: 6. "and the hail smote every tree and every herb," ver. 23. And yet other cattle are mentioned after, and a residue of trees are said to be escaped, ver. 19. 25. and 10: 5. So here, God will have all men to be saved; that is, some of every sort and degree; Gentiles as well as Jews; kings and men in authority, as well as those of a meaner rank; as is evident by comparing the 1, 2, and 4 ver, together. The same in Joel; " I will pour out my spirit upon all flesh," &c. Joel 2: 29. that is, upon some of every age, sex, and degree, without distinction; young, old, masters, servants, sons, daughters, &c. as it follows there. 6. To these universal terms do belong divers re

strictions, which must be gathered from the scope and context: as, where the gospel is said to be preached to every creature under heaven, Col. 1: 23. and yet men only are intended, and not all of them neither: for the gospel had reached but a small part of the world at that time, and not the whole of it yet. So, Moses is said to have in every city them that preach him, Acts 15: 21. it must be understood only of cities where the Jews dwelt, and had synagogues; which were but few in comparison. Those also that were scattered abroad, went every where preaching the word, Acts 8: 4. i. e. they avoided no place nor person, but preached wherever they came. At first it was confined to the Jews, but now without limit. "Every man shall have praise of God," 1 Cor. 4:5. it can be meant only of good and faithful servants; which are but a remnant to the whole piece. So, God is said to be the Father of all, Eph. 4: 6. and yet Satan, we know, is the father of the far greater part of the world. And Christ is said to reconcile all things, Col. 1: 20. and yet all the angels must be exempted: the good angels, because they never were at enmity; and the evil ones, because not reconcilable, Eph. 1: 10. "That he might gather together in one, all things in Christ:" This all things seems plainly to intend the elect; for they are the subject discoursed of in the whole chapter: and in Matthew, those gathered together are styled the elect, chap. 24: 31. In Heb. 12: 8. all are said to be partakers of chastisements; and yet sons only can be intended: for bastards are not partakers of it, as it follows there. They shall be all taught of God," John 6: 45. It respects only the sons of the church, (i. e. such as are elected,) whose iniquities are forgiven them, and their sins remembered no more, Jer. 31: 34. It is the tenor of the new covenant, which is made with the house of Israel, that is, Jews in spirit, or the elect nation, Heb. 8: 10, 11. And if these terms universal, all and every, are sometimes applied to the elect, exclusive of others, why not as well in the place whence the query is taken? I have instanced these, to show what contradictory notions would follow should the vocal sound of words be adhered to: what a sandy foundation universal election is built upon: and how likely we are to lose the truth, while we listen to an uncertain sound; the meaning whereof may yet be had from the context, and general current of scripture.

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2. How shall this kind of election be reconciled with Acts 10: 34. "That God is no respecter of persons?"

Answ. 1. This shows the inconvenience of minding the Iteral sense of the words above the scope: the former exception takes in all; and now this excludes all: for, if literally taken, God should have respect to none. 2. The Jews were an elect nation; and so, this objection will lie against their election as much as this we are upon. 3. The scope of the place plainly intends, that God respects no man's person, either less or more, for his outward condition, or carnal privileges. Till then the partition was up, and the Lord seemed only to regard the Jewish nation, suffering all besides to walk in their own ways, 'Acts 14: 16. But now had God to the Gentiles also granted repentance unto life, Acts 11: 18. You will say, perhaps, they were fearers of God whom he thus accepted. True; but that was not it which first induced his acceptance, or entitled them to it; although it was their inlet into it, and evidence for it. If men fear not God till he hath put his fear within them: then their fearing of him doth not precede his respect towards them: but follows upon it, and this is the favor which he bears to his chosen, Psal. 106: 4. But,

3. If men be ordained to salvation absolutely, what need or use is there of good works?

Good works have divers good uses and ends, and good reasons there are for God's ordaining them to be walked in: without supposing our walking in them to be the ground, condition, or motive of our election: as, 1. To testify our love to God; of which we have no such evidence, as the keeping of his commandments, 2 John 5: 3. 2. To show forth his virtues, whose offspring we profess ourselves to be, Matth. 5: 45. That ye may be (i. e. ye may appear and approve yourselves to be) "the children of your Father which is in heaven." 3. To convince those without, that they, by our good conversation, may be won over, and learn to do well; or else be compelled to glorify God in the day of visitation. 4. For encouragement and example to weaker Christians; who are yet children in the good ways of God, and are more aptly led by example than precept. 5. That by having our senses exercised about

holy things, we might become more holy, and so, more capable of communion with God here, and prepared for our heavenly inheritance. 6. Good works are a part of election, and the elect are as absolutely ordained to them, as to salvation itself, John 15: 16.

Objections I did not intend to meddle with: but considering that that which follows of this kind (though done for another occasion) may help to discover the lightness of what is alleged against our doctrine of election, I have therefore inserted it here; and hope it shall prove to its further confirmation.

Object. There is no election, nor decree of election, of particular persons as such: but of the entire species of men from eternity.

Answ. Election is the choosing of some from among others, and it always supposeth a greater number out of which the choice is made; and, consequently, the taking (or choosing) of all is quite besides the notion of election: the scripture says, they are chosen out of the world, John 15: 19. then the world is not chosen: that is, the entire species of men is not the object of election.

Object. God hath not decreed from eternity to elect any person of mankind upon any terms, but that in case he liveth to years of discretion he may possibly perish.

Answ. This is excepted against: 1. Because the person of Christ himself is not exempted. 2. Because as possibly the death of Christ might be in vain. 3. It makes the decree and election two things, and divers in respect of time. That election was from eternity, is proved before, Eph. 1: 4. and that the elect shall not perish, is absolutely promised, John 16: 28.

Object. Threatenings of damnation are absolutely inconsistent with a peremptory decree to confer salvation.

Answ. No more than the threatening of death upon Adam was inconsistent with God's purpose to send him a Saviour, Gen. 2: 17. with chap. 3: 15. That caution also, that "except the mariners staid in the ship, they could not be saved," as well consistent with that peremptory promise, "that there should be no loss of any man's life," Acts 27: 22. 31. The promise of safety was absolute, but their actual obtainment of it was conditional. Yet so, as that the performance of the condition on their part, was as certain by the decree, as safety upon their performance of

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