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Pof. 4. There is no contradiction, whether real or feeming, between these two affertions, (1.) That the bleffings of grace and glory are peculiar to those whom God hath, in his decree of predeftination, fet apart for himfelf; and (2.) That the gofpel declaration runs, that whofoever willeth, may take of the water of life freely, Rev. xxii. 17. Since, in the first place, none can will, or unfeignedly and fpiritually defire, a part in thefe privileges, but those whom God previously makes willing and defirous; and, fecondly, that he gives this will to, and excites this defire in, none but his own elect.

Pof. 5. Since ungodly men, who are totally and finally deftitute of divine grace, cannot know what this mercy is, nor form any proper apprehenfions of it, much lefs by faith embrace and rely upon it for themselves; and fince daily experience, as well as the Scriptures of truth, teaches us, that God doth not open the eyes of the reprobate, as he doth the eyes of his elect, nor favingly enlighten their underftandings; it evidently follows, that his mercy was never, from the very firft, defigned for them, neither will it be applied to them: but, both in defignation and application, is proper and peculiar to those only, who are predeftinated to life; as it is written, the election hath obtained, and the reft were blinded, Rom. xi. 7.

Pof. 6. The whole work of falvation, together with every thing that is in order to it, or ftands in connection with it, is, fometimes, in Scripture, comprised under the fingle term mercy; to fhew, that mere love and abfolute grace were the grand caufe why the elect are faved, and that all merit, worthiness, and good qualifications of theirs were entirely excluded from having any influence on the divine will, why they fhould be chofen, redeemed, and glorified, above others. When it is faid, Rom. ix. He hath mercy on whom he will have mercy, it is as much as if the apoftle had faid, "God elected,

elected, ranfomed, juftified, regenerates, fanctifies and glorifies whom he pleases:" every one of these great privileges being briefly fummed up, and virtually included, in that comprehenfive phrase, "He hath mercy."

Pof. 7. It follows, that, whatever favour is beftowed on us; whatever good thing is in us, or wrought by us, whether in will, word, or deed; and whatever bleffings elfe we receive from God, from election quite home to glorification; all proceed, meerly and entirely, from the good pleasure of his will, and his mercy towards us in Chrift Jesus. To him, therefore, the praife is due, who putteth the difference between man and man, by having compaffion on fome, and not on others.

THE

THE

DOCTRINE

OF

ABSOLUTE PREDESTINATION

Stated and Afferted.

CHA P. I.

Wherein the Terms, commonly made ufe of in treating of this Subject, are defined and explained.

HAVING confidered the attributes of God, as laid down in Scripture: and, fo far, cleared our way to the doctrine of predestination; I fhall, before I enter further on the fubject, explain the principal terms, generally made ufe of, when treating of it, and fettle their true meaning. In difcourfing on the divine decrees, mention is frequently made of God's love, and hatred; of election, and reprobation; and of the divine purpose, foreknowledge and predeftination: each of which we shall distinctly and briefly consider.

I. When love is predicated of God, we do not mean that he is poffeffed of it as a paffion, or affection. In us, it is fuch; but if, confidered in that fense, it should be ascribed to the Deity, it would be utterly fubverfive of the fimplicity, perfection and independency of his being. Love, therefore, when attributed to him, fignifies, (1.) his eternal benevolence, i. e. his everlafting will, purpose and determination

termination to deliver, blefs, and fave his people. Of this, no good works, wrought by them, are, in any fenfe, the cause. Neither are even the merits of Chrift himself to be confidered as any way moving, or exciting this good will of God to his elect; fince the gift of Chrift, to be their Mediator and Redeemer, is itself an effect of this free and eternal favour, borne to them by God the Father. John iii. 16. His love towards them arifes merely from the good pleasure of his own will, without the least regard to any thing ad extra, or, out of himfelf. The term implies, (2.) complacency, delight, and approbation. With this love God cannot love even his elect, as confidered in themfelves; because, in that view, they are guilty, polluted finners: but they were, from all eternity, objects of it, as they ftood united to Chrift, and partakers of his righteoufness. Love implies, (3.) actual beneficence; which, properly fpeaking, is nothing elfe than the effect, or accomplishment, of the other two: those are the cause of this. This actual beneficence refpects all bleffings, whether of a temporal, fpiritual, or eternal nature. Temporal good things are, indeed, indifcriminately beftowed in a greater or lefs degree, on all, whether elect or reprobate; but they are given in a covenant way, and as bleffings, to the elect only: to whom also the other benefits, refpecting grace and glory, are peculiar. And this love of beneficence, no less than that of benevolence and complacency, is abfolutely free, and irrespective of any worthiness in man.

II. When hatred is afcribed to God, it implies, (1.) a negation of benevolence; or, a refolution not to have mercy on fuch and fuch men, nor to endue them with any of thofe graces, which stand connected with eternal life. So Rom. ix. Efau have I hated, i. e. I did, from all eternity, determine within myfelf not to have mercy on him.

The

The fole caufe of which awful negation, is, not merely the unworthinefs of the perfons hated, but the fovereignty and freedom of the divine will. (2.) It denotes displeasure and diflike: for, finners, who are not interested in Chrift, cannot but be infinitely displeasing to, and loathfome in, the fight of eternal purity. (3.) It fignifies a pofitive will to punish and destroy the reprobate for their fins; of which will, the infliction of mifery upon them hereafter, is but the neceffary effect, and actual

execution.

III. The term election, that fo very frequently occurs in Scripture, is there taken in a fourfold sense; (1.) and most commonly fignifies, "That eternal, fovereign, unconditional, particular, and immutable act of God, where he felected fome from among all mankind, and of every nation under heaven, to be redeemed and everlastingly faved by Chrift." (2.) It, fometimes, and more rarely, fignifies, "That gracious and almighty act of the divine fpirit, whereby God actually and vifibly feparates his elect from the world, by effectual calling." This is nothing but the manifestation and partial fulfilment of the former election; and, by it, the objects of predeftinating grace are fenfibly led into the communion of faints, and visibly added to the number of God's declared, profeffing people. Of this our Lord makes mention, John xv. 19. Because I have chofen you out of the world, therefore the world hateth you. Where, it fhould feem, the choice, fpoken of, does not refer fo much to God's eternal, immanent act of election, as his open, manifeft one; whereby he powerfully and efficaciously called the difciples forth from the world of the unconverted, and quickened them from above, in converfion. (3.) By election is fometimes meant," God's taking a whole nation, community, or body of men, into external covenant

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