who is infinite in both thefe perfections, muft defign what he effects, and effect what he designs. To this decifion of reason the facred fcriptures bear their teftimony in the fullest and ftrongeft manner. With how much majefty does the great God deliver himself in those words, Ifai. 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, faying, My counsel Shall ftand, and I will do all my pleasure. Το apply this to the great work of fallen man's redemption. Either God actually faves all men, or he does not; if he does, he must have defign'd it; if he does not,'tis plain he never defign'd it. All that God defign'd to fave, he faves; but he actually faves fome only, therefore he defign'd only to fave fome of fallen Adam's children. Now, if we confider God as infinite in wifdom, and of almighty power, there cannot be a more rational way of arguing, than from his acts to his designs. 2. The very Fore-knowledge of God argues the fame thing. That known to God are all bis works from the begining, † will be + Acts 15. 8. eafily granted. Few, if any among us, are difpos'd to deny this,ThatGod did from all eternity fore-know who fhou'd be faved. He must then fore-know that the requisite qualifications to falvation fhou'd be found in them; that they wou'd repent, and believe, and obey the gofpel; for none can be fav'd without these. And fince the fcripture is plain that these are God's gift, of his working wherever they are found, he cannot be faid to have fore-known that thefe wou'd fo repent and believe, without an unalterable determination in his own mind to beftow these faving graces on them in particular. Therefore, Fore-knowledg e and predeftination are link'd together in our text, Whom he did fore-know, them he did predeftinate. I take this argument to be conclufive. It is that upon which the great Doctor Twifs mainly refts the caufe, in his learned defence of this truth against the oppofers of his day. And it was this convinc'd the celebrated Dr. South, and brought him into thofe principles called Calvinian. It will not be foreign to my purpose, and poffibly it may more than inform and please fome,if I fhou'd infert a fhort account of that matter into this dif course. I have it then from very good authority, K 2 authority, that this eminent perfon, fometime after the reftoration, being in company at Oxford with feveral perfons of note, and among the reft with Mr. Thomas Gilbert, who was afterwards one of the ejected minifters, they fell into a converfation about the arminian points. And altho' it was more than fufpected that Dr. South, who fell in with the new conformity, did alfo incline to the new divinity of that time, yet upon Mr. Gilberts afferting that the Predeftination of the Calvinifts did neceffarily follow upon the Prefcience of the Arminians, the Doctor prefently engag'd that if he would make that out, he would never be an Arminian fo long as he liv'd. Mr Gilbert immediately undertook it, and made good his affertion to the fatisfaction of those prefent; and the Doctor himself was fo convinc'd,as to continue to the laft a very zealous affertor of the reform'd doctrine against its various oppofers And thus the truth we are maintaining may be argued from the divine perfections. III. It may also be argued from the dif penjations of providence and grace; in giving † Dr. Calamy's continuation of the account of the filenced minifters, Vol. 1ft. p. 146. the the gospel to fome people, and not to others; and in bleffing the preaching of it for faving good to fome who enjoy it, and not to others. 1. In giving the gospel to fome and not to others. In order to compleat the falvation 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: thefe are the word and ordinances of the gospel. For, as fays the apoftle, Rom. 10. 14. How Shall they call on him in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they bear without a preacher ? Now, the gofpel of falvation is fent to fome places, and not to others; and this by a special providence. Not only the doctrine, but the journeys and travels of the apoftles, were under the direction of the fpirit of God. Acts 16. 6, 7. Now when they were gone throughout Phrygia, and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Afia, after they were come to Myfia, they aflayed to go into Bithynia: but the fpirit fuffered them not. Agreably when the apoftle Paul was preaching the gospel at Antioch, he told the people of that place (A&s, 13. 26.) Men and brethren, to you is the word of this this falvation SENT. Not fo much bro't by us as fent by God. And this difpofition of providence cannot be accounted for but by an election of grace to be gather'd in from among fuch a people. This was given as the reason why Paul was fent to preach the gospel at Corinth, Acts 18. 9, 10. Then fpake the Lord to Paul in the night by a vifion, faying, Be not afraid, but speak, and bold not thy peace, for I am with thee, and no man fhall hurt thee; for I HAVE MUCH PEOPLE in this city. And fo the preaching of the gofpel in other Gentile places is accounted for,Acts 15.14. James answered faying,Ye have beard how God bath vifited the Gentiles, to take out of them a people for his name. 2. In bleffing the means of grace for faving good to fome who enjoy them, and not to others. The wind blows where it lifteth ; and the holy spirit works by the miniftry of the word, to will and to do, of his own good pleafure. † One is awakn'd, convinced, pricked to the beart by a fermon; another in the fame feat, under the fame fermon, feels nothing. Sometimes the most unlikly are taken and effectually called, while others are left: And this after many years delay and dif f Phil. 2. 13. couragement, |