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His End and Purpose ? Shall we then sel, ke hath this purpose in the Bofom of it, conceive the only wise God so far to have what Use it shall be for, whether for Homistaken Himself, as to do that which no nour or Dishonour, and accordingly in his wife Man would do : He who is of luch Counsel he prepares it-either to Glory, or an infinite Reach of Wisdom and Under: Destruction, and in Time makes it fit for ftanding, to fall upon the Thoughts of its Vse, either by Sin or Grace : Here is making such an excellent Creature, and yet the Depth that cannot be founded by mortal to ly in suspense within Himself about Men, the Depth of tbe Ricbes borb of the eternal Eftate of it, and to be in a bis Wisdom and Knowledge! How unwaiting Posture what way his Glory should searcbable are bis Judgments, and his be manifested by it ; whether in a Way Ways paft finding out ! The whole Teof limple Goodness only, or in a way of nour of the Scripture shews that his MaJustice, or in a way of Mercy, till He jesty was not surprised, and taken 'at unShould foresee off the Tower of Fore awares by Adam's Fall, but that it fell knowledge how that Creature should be out according to the determined Counsel have it self. Our Text speaks not thus : of his Will. If he knew it, and fuffered it For in the Place, Epb. i, we have the to be, certainly he permitted it, because Lord in his eternal Purpose carving out he willed it should be so ; And why may to such and such particular Persons an In- he not determine that in his holy Counheritance, and Adoption of Children, for rel which his Wisdom can disabufe to the that great End of the Glory of his Grace, moft glorious End that can be? Why * Ver. 11. and 5, 6. And Predeftination may not he decree fuch a Fall, who out falls out, not according to our Carriage, of Man's Ruines can erect fuch a glorious but according to the Purpose of Him who Throne for his Grace and Justice to works all I bings that He works after triumph into? It is more for the Glory of the Counsel of His own Will, without his infinite Wisdom, to bring Good, and consulting our Wil; and if you enquire fuch a Good, out of Evil, than only to what are these all Things, certainly, we permit that Good should be. must take it fimply for all Tbings that Then fiích Doctrine is repugnant to the are at all, or have any, real Being: His Lord's absolute Power and Sovereignity, Power, his Hand must be in it, and that which is Paul's Sanctuary whether he according to his own Counsel, without Aics unto as a sure Refuge, from the respect had to the Creature's Will, accor- Stroke or Blast of carnal Reason. Hath ding to His own good Pleasure," Ver. 5, not the Potter Power over the Clay, to 11. He had no fooner a Thought of work. make of the fame Lump, one Vellel to ing and making Man, but this Purpose was Honour, and another to Dishonour, Ver. in it, to make such Men to the Praise of 21. Hath not the Lord more absolute his glorious Grace, and to fore-ordain Dominion over us, than the Potter hath them to an Inheritance, and others to over the Clay, for the Potter made not make or fit them for Destruction, as the the Clay, but the Lord hath made us of Text, Rom. ix. 22. bears. Here in the nothing; fo that fimply and absolutely we great and vasearchable Wisdom of God are His, and not our own, and so he hath appears to be a great Depth, that when an absolute Right to make any Use of us he hath a Thought of makiog such a Vefhe pleases, without consulting our Wills

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and Deservings. Can any Man quarrel his erennali Counsel, Epl. i 4. Hudia
bim for preparing him to Deftruction, he chosen us because he did foreknow that
feeing, he owes nothing, to any Man, bucwe would be Holy, and without Blanes
may da with his own what he pleales? as Men think? Or bach: he not sacties
What if God, willing to make known his choses us to be. Holy and wichou. Blaze;
Rowen,, and Justice, and Wrath, have He cannot behold anys Good ar Evil je
fitted and prepared fome Vefsels. for. De the Creatures, till his. Wilt pass a Sear
Bruction, with which, in Time: be bears teace, upon is far from whence shouldia
much, and forbears long. using much. Par come?
rience towards them? Can. any Man Seeing then this onder and Conti
challenge him for it? War. Wir Andvance of God's Purpose is but: féigned, is
what, if God willing to make known: the seems to some that the very comtrany Mom
Riches, of his: Grace, have prepared some chad were more suitable, even to the
Vessels to Glony, thall, any Man's Eyebe Rules of Wisdom: You know what is
Evil: because be is Good? Ver. 23. forft: in Mens Intention, is last in Exes
Shall Man.be left to be: his own. Difpafer, cution, the End is first in their Mind
and the Shaper of his own Fortune? Sure then the Means to compass-that. End: But
it was not so with Esau and Jacob, they ia. Practice again, Men fall firft upon the
were alike in the Womb;. if there was any Means, and by them come a length to adios
Prerogative, Efau the eldelt had-it, they tain their End is therefore these which
had done neither Good npr. Evik: What would have that first as it were in God's.
Difference was then between them to Gaft Mind, which he doth firft, do even cross
the Ballance of his WiH?. Can you ima common Rules of Reason in humster
gine, any ? Indeed carnal Reason will Affaire: la would feel then (fay fome)
fay, that God, fore-knew what they would that this. Method might do well, chant
do, and so he chose or rejected them: But, what is laft in his Execution, was first in:
why doth, not the Apoftle, answer thus un his purpose, and by him intended as the
to that Objection of Unrighteousness in End of what he doth first, and fo fome
God; Ver. 14. It had been ready and do rank his Decrees; that he had findtra
plain, but rather he opposes the Will and Thought of glorifying Man, and to attain
Calling of God, to all Works paft, or to this End be purposed to give him:Grace,
some; he gives no Answer but this, He and for this purpose to suffer him to falla
will bave Mercy because be will bave and for all to create him : But we must
Mercy, that is the Suprcam Rule of. Right foot look thus upon-it either : I werea
legulness, and hitherto muft we fee, as foolish and ridiculous Counseli unbeseen
she fureft Anchor of our Hope and Sca-ing the poor Wisdom of Man, to purpole
bility ; our Salvation depends not on our the glorifying, of Man whom he had not
willing or running, on our resolving or yet determined to create ; therefore we
doing, but upon this primitive good Plea- Tould always bave in our Mind, thatickle
kure and will of God, on which hangs great End and Project of all is the Glory
qur willing, and running and obtaining, of his Mercy and Justice upon Men',
I is certainly an unorderly Order, to flee and this we may conceive is first in
unto that in Men, for the Cause of God's order, neither Mens Life nor Death, but
eternal Coupleks, which only Bows from God's Glory to be monitihed, ugan. Mene

Now

Mon to awaia this glorious End, with fore we have a glorious Being, and dial one leictination or Deterozination of his he have a finful and miserable Being, beWw, not to be distinguished or fevered, fore he have this glorious and gracious he condescends upon all that is done in Being, which may manifeft the Grace and Time, as one complex and imtire Mean Mercy of God Bucit is the Pleafare of the of glorifying Himself, fo that one of them Lord that determiaes in what Time and

not before mother in his Mind, but at Order Christ thall faffer, either before of sogether : For attaining this, he purposes after the Converfion of Sinners, or wheto create Man, he ordains the Fall of all ther Sinners shall be presently inftated Men into a State of Sin and Mifety, and in Glory and perfectly delivered from all Some of these upon whom he had refolv- Sie a their first convention, or paly in ed to thew bis Mercy, he gives them to Part during this Life. Chrift to be redeemed, and restored by Seeing then this was his Majefty's Purs Grace; Others he fore-ordaias them to pose to make so many Veflets of Honout. Deftruction, and all this at once, without upon whom he might glorifie the Riches any fuck Order as we imagine : Now of his Grace and Mercy · And fo many though bue intend all this at once and to- Veffels of Wrath, upon whom he might gether, yet it doth not hence follow that thew the Power of his Anger ; You may all cliefe mutt be erecuced together, as think what needed all this Business of whaea a Man intends to build a House for Man's Redemption, might not God have his own Accommodation, there are many either preserved to many as he had apThings in the House, upon which he hath pointed to Glory from falling into Sin and Hot feveral Purposes : But yet they must Misery, or at least have freely pardoned be severally, and in some Order done : their Sin without any Satisfaction, and First the Foundation laid, then the Walls out of the exceeding Riches of his raided, then the Roof pur onr; yet he did Mercy and Power, have as well not imnot intend the Foundation to be for the puted Sin to them at all, as imputed their Walls, or the Walls for the Roof, bur Sins to Chrift, who was not guilty ? altogether for himself: Even so the Lord what needed his giving so many to the purposes to glorify his Mercy and Justice son and the Son's receiving them? What upon a certain Number of Perfons, and needed these Mysteries of Incarnation of for this End to give them a Being, to go- Redemption, seeing he might have done vern their falling into Mifery, to raise all this fimply without fo much Pains and Tome out of it by a Mediator, and to leave Expence? Why did he choose this way? Some into it to Destruction, and all this indeed, that is the Wonder, and if there as one intire Mean to illuftrate His glori- were no more End for it, but to confound ous Mercy and Justice ; but these Things Mortality that dare ask Him what he themselves muß be done not all at once, doth, it is enough ; should he be called bur one before another, either as their down to the Bar of human Reason, to own Nature requires, or as he pleases: give an Account of his Matters? Who The very Nature of the Thing requires barb knowon the Mind of the Lord, or thar Map be created before he fin, that being bis Counsellour bath raugbt Him? he fin and fall before a Mediator lufter that is in the Depths of his unfearches But his Sin, and that he have a Being balable Voderstanding, that He chose to go

this round, and to compass his End by exact Demonstration of Mercy, tempered fich a strange Circuit of Means, when he and mixed with Justice ; and therefore might have done it simply and directly he finds out the Satisfaction in his eternal without so much Pains ; yet it is not lo Counsel, I bave found a Ransom, and -hidden, but he hath revealed as much as lo he chooses Jesus Christ to be che Head may satisfy or filence alt Fleth: For we of these chosen Souls, in whom they might 'must consider, that his great Project is be again reftored unto eternal Life ; and not simply to manifest the Glory of his these Souls, he, in his everlasting Purpose, Goodness, but of his gracious and merci- gives over to the Son to be redeemed, and ful Goodness, the most tender and excel these the Son receives. And thus the lent of all; and therefore Man must be mi- Glory of Mercy and Justice shines most serable, sinful, and vile, that the Riches of brightly, yea, more brightly, than if he had his Grace may appear in choosing and at first pardoned. O how doth his Love faving such Persons: But that it may ap- and Mercy appear, that he will transfer pear also how excellent he could make our Sins upon his Holy Son, and accept Man, and how vain all created. Perfecti- that Redemption for us: And his Justice, ons are, being left to themselves; there that a Redemption and Price he must have, fore he first made Man righteous, and even from his Son, when once he comes being fallen into Sin and Misery, he might in the Stead of Sinners; And in this point ftraight way have restored him without do the Songs of Eternity concenter: more ado, but his purpose was to give an

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Rom. ix. 22. What if God willing to mew bis Wrath, and to make bis

Power known, endured with much long-/uffering the Velsels of Wratb;

fitted to Destruction. Eph. i. 11. In whom also we have obtained an Inheritance, being predeftinated according to the Purpose of bim, who worketh all Things after

the Counfel of bis own Will. We

e are now upon a high Subject ; teousness and Wisdom in the Counsel

high, indeed, for an eminent of Election and Reprobation : But wha Apoftle, much more above our Reach ; art tbou, O Man, ibat repliest againt the very confideration of God's infinite God, or disputes ? Ver. 20. This is Wisdom might alone fuffice to restrain a Thing not to be disputed, but believed ; our unlimited Thoughts, and serve to fo- and if ye will believe no more than ye can ber our Minds with the Challenge of our comprehend by Sense or Reason, then ye own Ignorance and Darkness, yet the give his Majesty no more Credit than to yain and wicked Mind of Man will needs weak mortal Man. Whatever secret quarrel with God, and enter the Lifts of Thoughts do rise up in thy Heart when Disputation' wish him, akaue his right thou heareft of God's foreordaining Men

to eternal Life, without previous Fore- whicb is not, left peraddenture tbey find
fight or Confideration of their Doings, and that which is ; seek not a Reason of his
preparing Men to eternal Wrath, for che Purposes, left peradventure thou find thy
Praise of his Justice, without previous own Death and Damnation infolded in
Conlideration of their Deservings, and them.
palling a definitve Sentence upon the End Paul mentions iwo Objections of car-
of all Men, before they do either Goodnal and Aeshly Wisdom against this Doc.
or Evil: When ever any secret Surmises trine of Election and Reprobation, which
rise in thy Heart against this, learn to an indeed contain the Sum of all that is ren,
fwer thus, enter not the Lists of Disputa- ted.and invented even to this Day; to de-
tion with corrupt Reason, but put in this file the spotless Truth of God: All the
Bridle of the Fear of God's Greatness, and Whisperings of Men tend to one of there
the Conscience of thy own Baseness, and two, either to justify themselves, or to
labour to restrain thy undaunted and wild accuse God of Unrighteousness ; And,
Mind by it. Ponder that well, who thou art mall any do it and be guiltless ? Icon
who disputes; who God is, againft whom fels, fome oppose this Doctrine, not fo
thou disputes, and if thou have spoken once, much out of an Intention of accusing God,
thou wilt speak no more: What thou art, as out of a preposterous and ignorant Zeal.
who is as Clay, formed out of nothing, for God; even as fob's Friends did speak
what he is, who is the Former ; and hath much for God., Nay, but it was not
not ebe Potter Power over the Clay ? well spoken, they did but speak wickedly
Consider but how great Wickedness it is, for him :. Some speak much to the De-
so much as to question him, or ask an fence of his Righteousness and Holiness;
Account of his Matters. After you have and under Pretence of that Plea make it in-
found his Will to be the Cause of all Things, consistent with these, to fore-ordain to Life
then to enquire farther into a Cause of his or Death without the Fore-sight of their
Will which is alone the Self-rule of Righ- Carriage ;. But shall they speak wickedly
teousness; it is to seek fomething above for God, or will he accept their Perfon?
his Will, and to reduce his Majesty into the He who looks into the Secrets of the Heart
Order of Creatures : It is most abomi-knows the Rise and Bottom of such. De...
nable Ufurpation and Sacrilege, for both fences and Apologies for his Holiness, to
it robes him of his Royal Prerogative, be partly Self-love, partly narrow and li-
and instates the base Footstool into his mited Thoughts of him, drawing him
Throne: But know, that certainly God down to the Determinations of his own
will overcome when he is judged, Pfal. greatest Enemy, carnal Reason. Since
li
. 6. If thou judge him, he will condemn Men will ascribe him no Righteousness,
thee ; if thou oppugn his absolute and but such a one of their own Maping, con-
holy Decrees, he will hold thee faft bound formed to their own Model ; do they
By them to thy Condemnation; he needs not indeed rob him of his Holiness and
no other Defence, but to call out thy Righteousness,
own Conscience againft thee, and bind I find two or three Objections which
thee over to Deftruction; therefore, may be reduced to this Head. First, It
a one faith well, Let the Rajoness of seems Unrighteousnefs With God, tò pre.
Men be refrained from seeking that destinate. Men to eternal Death, withou

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