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It is true, sin in its own nature has no tendency to any good end. If it end in any good, it is from the overruling providence of God, and that infinite divine skill that can bring good out of evil, as well as light out of darkness. Now, the great and glorious end for which God decreed the after-being of sin, is his own glory: and the ends subordinate thereunto are not a few. Particularly, God decreed the futurition of sin, (1.) That he might have occasion of glorifying his infinite wisdom, love, and grace in the redemption and salvation of a company of lost sinners through the death and sufferings of his own dear Son. (2.) That his patience and long suffering in bearing with and forbearing sinners, might be magnified, admired, and adored. (3.) That he might be honoured and glorified by the faith and repentance of his people, and their walking humbly with him. (4.) That his justice might be illustriously displayed and glorified in the eternal damnation of reprobate sinners for their own sins and abominations, sin being the cause of their damnation, though not of their reprobation. Thus God decreed the futurition of sin for these holy and wise ends, that he might glorify his wisdom in bringing good out of so great an evil, and a greater good than the evil he decreed to permit.

4. The decree of God about the permission of sin does not infringe the liberty of man's will. For sin doth not follow the decree by a necessity of co-action or compulsion, which indeed would destroy human liberty ; but by a necessity of infallibility, which is very consistent with it. It is sufficient unto human liberty, or the freedom of man's will, that a man act without all constraint, and out of choice. Now, this is not taken away by the decree. Men sin as freely as if there were no decree, and yet as infallibly as if there were no liberty. And men sin, not to fulfil God's decree, which is hid from them, but to serve and gratify their vile lusts and corrupt affections.

Object. 2. If God hath determined the precise number of every man's days by an unalterable decree, then the use of means for the preservation of our health and lives is altogether unnecessary; for nothing can frustrate the divine decree. We will certainly live as long as God hath appointed us, whether we use any means or not. And therefore when we are hungry, we need not eat and drink; and when we are sick, we need not take physic, or use any medicines.

In answer to this, you must know, that as God hath decreed the end, so he hath decreed the means that are proper for attaining that end; so that these two must not be separated. Though God hath decreed how long we shall live, yet seeing it is his ordinary way to work by means, and he hath commanded and enjoined the use of them to men, therefore it is still our duty to use lawful means for preserving our life and health, and to wait on God in the due use of them, referring the event to his wise determination. In Paul's dangerous voyage to Rome, an angel of the Lord assured him, that God had given him all that sailed with him in the ship; and Paul assured them from the Lord, that there should be no loss of any of their lives : yet when some were about to flee out of the ship, he says to the centurion who had the command, ' Except these abide in the ship, you cannot be saved,' Acts xxvii. 31. And he exhorted them to take some meat after their long abstinence, telling them, that it was for their health. From which it plainly appears, that as God had decreed to save their lives, so he had decreed to save them in the due use of ordinary means; so that they were to use means for the preservation of their life and health. And when Hezekiah was recovered from a mortal disease, and received a promise from God that he should have fifteen years added to his days, and the promise was confirmed by a sign, the miraculous going back of the sun, he did not neglect or cast off the use of means : but, as was prescribed by the prophet, he applied a bunch of dried figs to his sore, and used still his ordinary diet. Therefore it is gross ignorance and madness in men to reason so against God's decrees. The Lord, by an unchangeable counsel and purpose, hath decreed and set down all things, and how they shall come to pass; and therefore it is a wrong way of arguing for people to say, If God hath determined how long I shall live, then I shall not die sooner, though I never eat or drink.

Object. 3. If God hath determined the eternal state and condition of men, whether they shall be happy or miserable for ever, then it is in vain to repent and believe, or use any means for their own safety. For if God hath elected them to salvation, they shall certainly be saved, whether they use any means or not; and if they are not elected to everlasting life, all that they can possibly do will be to no purpose at all, for they shall never be saved by it.

For answer to this, you must know,

1. That God's decree of election is a great secret, which we ought not to pry into. It is simply impossible for men to know whether they are elected or not, before they believe. Indeed, if a man were certain that he is not elected to eternal life, it would be another case : but as it is not certain that thou art elected, so it is not certain that thou art not elected. You have no means to know either the one or the other certainly, till you get saving faith. Till then the Lord reserves it in his own breast, as a secret which we are not to pry into. For it is said, Deut. xxix. 29. Secret things belong

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unto the Lord our God; but those things which are revealed belong unto us and to our children, that we may do all the things of his law. Here the Lord shews what belongs to him and what belongs to us, and that we should mind our duty, and not busy and perplex ourselves about impertinencies. Whether men be elected or not elected, is a secret that God never discloses to an unbeliever; but that we should believe on Christ is no secret. This is a duty clearly revealed and enjoined by the gospel.

2. It is our duty to look to God's commands, and not to his decrees; to our own duty, and not to his purposes. The decrees of God are a vast ocean, into which many possibly have curiously pried to their own horror and despair; but few or none have ever pried into them to their own profit and satisfaction. Our election is not written in particular in the word of God; but our duty is plainly set down there. If men conscientiously perform their duty, this is the way to come to the knowledge of their election. Men therefore should not question whether they be elected or not, but first believe on Christ, and endeavour diligently to work out their own salvation; and if their works be good, and their obedience true, thereby they will come to a certain knowledge that they were elected and set apart to everlasting life.

3. As God elects to the end, so he elects also to the means. Now, faith and obedience are the means and way to salvation; and therefore, if you be elected to salvation, you are also elected to faith and obedience. See what is said to this purpose, 2 Thess. ii. 13. God hath chosen you to salvation,' there is the end;. 'through sanctification of the Spirit and belief of the truth,' there is the means which lead to that end. Both are decreed by God. If therefore you heartily and sincerely believe and obey, then your election to salvation stands firm and sure. Nay, further, the scriptures make election to be terminated as well in obedience as salvation. So 1 Pet. i. 2. Elect (says the apostle) unto obedience, through sanctification of the Spirit.' In the former place it was, 'elect to salvation through sanctification;' but here it is, 'elect to obedience through sanctification;' to denote unto us, that none are elected unto salvation but those that are elected unto obedience. And therefore it is unreasonable, yea, it is contradictory to say, if I am elected, I shall be saved, whether I believe and obey or not; for none are elected to salvation but through faith and obedience.

4. Men do not pry into the decrees of God in other things, but do what they know to be incumbent upon them as their duty. And certainly it is as unreasonable here. When you are dangerously sick, and the physician tells you, that unless you take such and such

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medicines, your case is desperate; you do not use to reason thus, Then if God hath decreed my recovery, I will certainly be restored to my health, whether I take that course of physic or not; but you presently fall in with the advice given you, and make use of the means prescribed for your health. And will you not do so here? You are dangerously sick and mortally wounded with sin, and God commands you to flee to Christ the only physician that can cure yon, and cast yourselves upon him, and you shall certainly be saved. But O, says the sinner, if I knew that God had decreed my salvation, I would venture on Christ; but till once I know this, I must not believe : O how unreasonable is unbelief! The devil's suggestions make poor creatures act as if they were entirely distracted and out of their wits. This is just as if an Israelite stung with the fiery serpents should have said, If I knew that the Lord had decreed my cure, I would look upon the brazen serpent, and if he hath decreed it, I will certainly recover whether I look to it or not. If all the stung Israelites had been thus resolved, it is likely they had all perished. Or this is as if one pursued by the avenger of blood, should have set himself down in the way to the city of refuge, where he should have been flying for his life, and said, If God hath decreed my escape, then I will be safe whether I run to the city of refuge or not; but if he hath not decreed it, then it is in vain for me to go thither. Now, would not men count this a wilful casting away of his life, with a careless neglect of that provision which God hath made to save it? Was it not sufficient that a way was made for his escape, and a way feasible enough, the city of refuge being always open ? Thus the arms of Christ are always open to receive and embrace poor humbled perishing sinners fleeing to him for help. And will men destroy themselves by suffering Satan to entangle them with a needless, impertinent, and unreasonable scruple? In other cases, if there be no way but one, and any encouraging probability to draw men into it, they run into it without delay, not perplexing and discouraging themselves with the decrees of God. Now, this is thy case, O sinner; Christ is the way, the truth, and the life; there is no other by whom you can be saved; flee to him then as for thy life; and let not Satan hinder thee, by diverting thee to impossibilities and impertinencies. Comply with the call and offer of the gospel. This is present and pertinent duty, and trouble not thyself about the secrets of God.

I conclude all with a few inferences.

1. Has God decreed all things that come to pass ? Then there is nothing that falls out by chance, nor are we to ascribe what we meet with either to good or ill luck and fortune. There are many

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events in the world which men look upon as mere accidents, yet all these come by the counsel and appointment of Heaven. Solomon tells us, Prov. xvi. 33. that 'the lot is cast into the lap, but the whole disposing thereof is from the Lord. However casual and fortuitous things may be with respect to us, yet they are all determined and directed by the Lord. When that man drew a bow at a venture, 1 Kings xxii. 34. it was merely accidental with respect to him, yet it was God that guided the motion of the arrow so as to smite the king of Israel rather than any other man. Nothing then comes to pass, however casual and uncertain it may seem to be, but what was decreed by God.

2. Hence we see God's certain knowledge of all things that happen in the world, seeing his knowledge is founded on his decree. As he sees all things possible in the glass of his own power, so he sees all things to come in the glass of his own will; of his effecting will, if he hath decreed to produce them; and of his permitting will, if he hath decreed to suffer tliem. Hence his declaration of things to come is founded on his appointing them, Isa. xliv. 7. Who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming and shall come? let them shew unto them.' He foreknows the most necessary things according to the course of nature, because he decreed that such effects should proceed from and necessarily follow such and such causes : and he knows all future contingents, all things which shall fall out by chance, and the most free actions of rational creatures, because he decreed that such things should come to pass contingently or freely, according to the nature of second causes. So that what is casual or contingent with respect to us, is certain and necessary in regard of God.

3. Whoever be the instruments of any good to us, of whatever sort, we must look above them, and eye the hand and counsel of God in it, which is the first spring, and be duly thankful to God for it. And whatever evil of crosses or afflictions befals us, we must look above the instruments of it to God. AMiction doth not rise out of the dust or come to men by chance; but it is the Lord that sends it, and we should own and reverence his hand in it. So did David in the day of his extreme distress. 2 Sam. xvi. 11. ' Let him alone, and let him curse; for the Lord hath bidden him. We should be patient under whatever distress befals us, considering that God is our party, Job ii. 10. “Shall we receive good at the hand of God, and shall we not receive evil ?' This would be a happy means to still our quarrelings at adverse dispensations. Hence David says, 'I was dumb, I opened not my mouth, because thou didst it,' Psal. xxxix. 9,

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