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who is infinite in both these perfections, muft design what he effects, and effect what he designs. To this decision of reason the lacred Tcriptures bear their testimony in the fullest and strongeft manner. With how much majesty does the great God deliver himself in those words, Isai. 46, 10, 11? I am God, and there is none else ; I am God, and there is none like me ; declaring the end from the begining, and from ancient times, the things that are not yet done, saying, My counsel mall ftand, and I will do all my pleasure. ---- To apply this to the great work of fallen man's redemption. Either God actually saves all men, or he does not; if he does, he must have design’d it; if he does not,'tis plain he never design'd it. All that God design'd to save, he saves ; but he actually saves fome only, therefore he design’d only to save some of fallen Adam's children. Now, if we consider God as infinite in wis. dom, and of almighty power, there cannot be a more rational way of arguing, than from his acts to his designs."
plain he never and it; if he'de he does,
2. The very Fore-knowledge of God are gues the same thing. That known to God are all bis works from the begining, † will be
easily granted. Few, if any among us, are dispos'd to deny this, ThatGod did from all ecernity fore-know who shou'd be saved. He must then fore-know that the requiste qualifications to salvation shou'd be found in them; that they wou'd repent, and believe, and obey the gospel ; for none can be sav'd without these. And since the scripture is plain that there are God's gift, of bis working wherever they are found, he cannot be said to have fore-known that these wou'd so repent and believe, without an unalterable determination in his own mind to befow these saving graces on them in particular. Therefore, Fore-knowledge and predestination are link'd together in our text, Whom he did fore-know, them be did predestinate. I take this argument to be conclusive. It is that upon which the great Doctor Twiss mainly rests the cause, in his learned defence of this truth against the opposers of his day. And it was this convinc'd the celebrated Dr. South, and brought him into those principles called Calvinian. It will not be foreign to my purpose, and possibly it may more than inform and please fome, if I shou'd insert a short account of that matter into this difcourse. I have it then from very good
authority, K 2
authority, † that this eminent person, sometime after the restoration, being in company at Oxford with several persons of note, and among the rest with Mr. Thomas Gilbert, who was afterwards one of the eje&ted ministers, they fell into a conversation about the arminian points. And altho’ it was more than suspected that Dr. Şoutb, who fell in with the new conformity, did also incline to the new divinity of that time, yet upon Mr. Gilberts asserting that the Predestination of the Calvinifts did necessarily follow upon the Prescience of the Arminians, the Doctor presently engag'd that if he would make that out, he would never be an Arminian so long as he liv’d. Mr Gilbert immediately undertook it, and made good his aflertion to the satisfaction of those present ; and the Doctor himself was so convinc'd, as to continue to the last a very zealous affertor of the reform'd doctrine against its various opposers And thus the truth we are maintaining may be argued from the divine perfections.
III. It may also be argued from the difpenjations of providence and grace ; in giving
† Dr. Calamy's continuation of the account of the filenced ministers, Vol. ist. p. 140.
the gospel to some people, and not to others; and in blessing the preaching of it for saving good to some who enjoy it, and not to others.
1. In giving the gospel to come and not to others. In order to compleat the salvation of men, the redemption purchased must be applied ; and in order to this application there are means appointed and made neceffary by God's inftitution : these are the word and ordinances of the gospel. For, as says the apoftle, Rom. 10. 14. How Mall they call on him in whom they have not believed ? And how all they believe in him, of whom they have not beard? And how shall they hear without a preacher ? Now, the gorpel of (alvation is sent to fome places, and not to others; and this by a special provie dence. Not only the doctrine, but the journeys and travels of the apostles, were under the direction of the spirit of God. Acts 16. 6, 7. Now when ihey were gone throughout Phrygia, and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Alia, after they were come to Myfia, they aslayed to go into Bithynia : but the spirit suffered them not. Agreably when the apofile Paul was preaching the gospel at Antioch, he told the people of that place ( Acts, 13. 26. ) Men and brethren, to you is the word of this falvation SENT. Not so much bro’t by us as sent by God. And this disposition of providence cannot be accounted for but by an election of grace to be gather'd in from among such a people. This was given as the reason why Paul was sent to preach the gospel at Corintb, Acts 18. 9, 10. Then (pake the Lord to Paul in the night by a vision, saying, Be not afraid, but speak, and hold not thy peace, for I am wirb thee, and no man fall hurt thee; for I HAVE MUCH PEOPLE in this city. And to the preaching of the gospel in other Gentile places is accounted for, A&S 15.14. James answered saying, re have beard bow God bath visited the Gentiles, 10 take out of them a people for his name. .
2. In blessing the means of grace for saving good to some who enjoy them, and not to others. The wind blows where it listeth ; and the holy spirit works by the ministry of the word, io will and to do, of his own good pleasure. † One is awakn’d, convinced, pricked to the beart by a sermon; another in the same seai, under the same sermon, feels nothing. Sometimes the most unlikly are taken and effe&ually called, while others are left : And this after many years delay and dis
f Phil. 2. 13.