A compendious discourse about some of the greatest matters of Christian faith propounded and explained between a minister and an enquiring Christian ... : and also may serve for an answer to two books, one called The practical discourse of the sovereignty of God, the other called The death of death, by the death of Christ, written by J.O. : whereunto is annexed a very brief appendix / written by T. Collier.

CHAP. II.

Treateth of Election.

Christ.

I Desire to enquire into the matter of Election, that being stated upon the Eternal Decree as some affirm, that Election and Reprobation of Persons, was equivalent, and both determined in the Eternal Decree. I desire to hear what you say to it.

Min.

As to this, I have said enough to it elsewhere, yet now, on this occasion, I shall add something fur∣ther, what is it you desire satisfaction in?

Christ.

Whether you do really own Election of Per∣sons before time, and if so, your Scripture grounds for it.

Min.

That God Elected, or gave some to his Son from of old, as the most special, peculiar and certain, re∣ward of his undertaking in behalf of Men, whom he hath, doth and will, in time call, justify and supply with persevering Grace through the Gospel, till they come to Glory; I believe and own; my Scripture grounds are, Joh. 6. 37, 39. Rom. 8. 29, 30. and indeed it suits not only with Scripture and so is Divine, but with reason also, it's rational that God in his wonderful undertaking for men, by his Son (designing an especial espowsed relation to reign with him, in the special Glory) should not leave it altogether contingent and at uncertainty, but determin some without fail for that Relation and Glory.

2. That this peculiar gift to Christ, is a secret known only to God, 2 Tim. 2. 9. all must be saved by the Law of Gospel Grace, persevering therein to the end, Mar. 16. 16. Rev. 2. 10. and leaves no room for boasting or neglect to any.

3. Nor doth this personal Election, in the least de∣rogate from the general Grace of God to Men, nor does it in the least import or imply, that all the rest (or any) are Decreed from the Sovereign and Eternal will of God to be damned, (otherwise than as for trans∣gressing his Laws, persevering therein to the end;) that I take to be a great mistake, and wrong both to God and Men, but that the general love of God to the world, as Proclaimed in the Gospel, stands free and clear, notwithstanding this Election, and that all, that truly beleive and obey the Gospel, persevering therein to the end, are the Elect and chosen of God and shall be saved, and that the finally unbelievers and disobedient, are therefore reprobated and must be damned.

Christ.

This is the great matter I desire to be clear∣ed

in, viz. how particular Election of Persons, and ge∣neral Grace may stand together, and therefore do desire you to give your grounds for this, with as much evi∣dence of light from the word, as possible you can.

Min.

If it be granted, that God was and is capable of such a personal Election before-time, which I sup∣pose none dare deny, then 2. That he was capable to elect some Persons, without any wrong at all to his general Grace to all, and this I shall evince, from his manner and method of Electing Persons throughout all ages; in which it will appear, that there was no Election attended with the reprobation of the rest, and in this, I shall give, 1. Instances more remote, as that which may tend to help and clear in this matter: And 2. such as are more immediate and full to the mat∣ter in hand.

Christ

What are your more remote Instances to illustrate this thing?

Min.

1. The Election of Persons to particular of∣fices and works, as Jeremiah; the Lord said to him, be∣fore I formed thee in the belly, I knew thee; and before thou camest out of the womb, I sanctified thee, and or∣dained thee to be a Prophet to the nations, Jer. 1. 5. this preordaining and setting a part of Jeremiah, before he was born, to be a Prophet to the nations, did not in the least imply that there should be no other Prophets be∣sides Jeremiah; neither did it at all derogate, from the Prophesies of other Prophets of the Lord, of whom we read nothing of such a Preordaining, neither may we affirm they were so ordained, the Scripture being si∣lent herein.

So the like of Cyrus, who was Ordained by name, to a great and noble work, long before he was born. Isa. 44. 28. and 45. 1, yet this Decree, no whit hindered

others that had a heart, to set a hand to the same work, of whom we read of no such preordination there∣unto, as not only Cyrus. Ezra. 1. but Darius ch. 6. and Artaxerxes. ch. 7. So that particular Decrees, is no hinderance to others in that which is good. So the like of Paul, who saith. Gal. 1. 15. that he was sepa∣rate to his Apostleship from his Mothers womb. Yet others of whom the Scripture gives no such Testimony, were not at all prohibited from Preaching the same Gospel. I might instance among the Lords chosen People of old, there were several Elections, yet without wrong (but rather to the advantage) of the rest. As David, was his chosen King, Ps. 78. 68. and his poste∣rity till the Kingdom came to Christ the Son of Da∣vid, Ps. 89. 29, to 36. And the Tribe of Levi set a∣part for Priests and Ministers in the service of God, to come nearest to him, yet in all, it was without any wrong, (but for advantage) to the rest. These were Elections more remote and of another kind, yet of use to Illustrate in this matter.

Christ.

What are your more immediate Instances, and full to the matter in hand?

Min.

The first Election and choice we read of in Scripture is that of Abraham and his seed, who were chosen out from all the world besides, to be a peculiar People to the Lord, yet this Election, did not repro∣bate all the world besides to Eternal death; yet I am sure there is more said of the specialness and peculiari∣ty of this Election (as distinct from all the world,) than is of, his Personal Election under the Gospel, Gen. 17. 7, 19. Exod. 19. 5, 6. Deut. 7. 6, 7, 8. Yet notwith∣standing this special and personal choice, alone from free Grace and Love, was without any wrong at all to (or reprobation of the) rest of the world only left out of that choice.

For, 1. The world was left in no worse condition, than before this Election of Abraham and his seed.

2. A liberty was left for any others to become pro∣felites, and so partake in the same covenant and privi∣ledges, and many of them did so, Act. 2. 10. & 13. 43. & 10. 27. A lively pattern of Gospel Election, take it in what sence you will, it hinders none, but rather furthers the Salvation of others.

3. Notwithstanding this Election, God still retain∣ed his real property in the world as his own, as much as before Abraham was chosen out from them, and that, not to destroy and damn them, but to do them good, Ex. 9. 5. Ps. 145. 9, 15, 16. If God in this Election, had reprobated all the world to the second death, wo bad been to us sinners, of the Gentiles, there could then have been no such thing as Gospel, Grace or Ele∣ction to us, and this Controversie had been over and ended.

4. And it's apparent, that God had many precious People in the world out of that Election, as Job, of whom was not the like on the earth, Job 23. Who was of the land of 〈◊〉〈◊〉 in the East, and might be of Abra∣hams posterity, of one of the Sons he had by Keturak, whom he sent Eastward, into the East Country, Gen. 25. 6. And likewise his three Friends of the same Country, Job 2. 11. And Elihu which made a fourth, ch. 32. 2. And Lo•• who was not within this Election And Rahab the harlot Canonized for a Saint, for hide∣ing the spies, with others that might be mentioned.

5. And Abraham himself, that was first and chief in this Election, was so far from monopolizing all to himself and to his natural seed, that it's apparent, he expected many Righteous Persons to be in the world besides himself, as appears in his Prayer for Sodom,

Gen. 18. He began at fifty Righteous, supposing that to be but a few, tho in his love to Lot, he descended by degrees to ten, accounting that so few, that he durst not mention a lesser number.

6 And more than this, he believed for the world; in thy seed shall all the Nations of the earth be blessed, Gen. 1. 2, 3. & 15. 5, 6. & 18. 18. & 22. 18. If he had not believed this promise of a Son and seed, in whom all the Nations should be blessed, I know no ground to con∣clude that he could have arrived to the Dignity of be∣ing the Heir of the world, or Father of the Faithful, Rom. 4. 11, 12, 13. And how they will prove them∣selves to be his Children, or Heirs of the world with him, (as all true believers are Rom. 4. 16.) who are so far from his Faith, as that they believe the damnation of the world by Eternal Decree, it behoves them to consider in time.

2. To prosecute this Election, when it must pass up∣on Isaac and Ishmael is left out, it was without any wrong to him, God making large provision for him else∣where, Gen. 21. 13, 18. Besides, those two with their Mothers, were an Allegory of the two Covenants with their seeds, Gal 4. 22, 25. And Ishmael's rejection was not to the second death, but from being Heir with Isaac, Gen. 21. 10. Gal. 4. 30.

So likewise Esau, when Jacob was fixed on and Esau left, it was not with any wrong to him, the promise hitherto residing in the free will and pleasure of God, and not by successive inheritance upon the elder; while it was conferr'd on Abraham's seed, the promise was exactly performed, and that without any wrong at all to Esau, especially, God making large provision for him else∣where, Gen. 36. 6, 7. His rejection from the Covenant and Promise being not to the second death, which I

suppose none dare to affirm it was. Tho on Jacob and all his posterity, God setled the promise, Gen. 26. 2, 3, 4. So that this Election, was so far from reprobating the world, or any part thereof to the second death, or to any other wrong, that it was of very great advan∣tage to the world.

And that 1. Thereby a liberty and advantage was given to the Gentiles, to come to know and worship God, in becoming proselites.

2. He made large provision for the world, in com∣mon and Temporal blessings, and by the common means and light afforded to the world, had many precious Peo∣ple therein.

And 3. One must come of Abrahams seed, that should be the Saviour of the world, 1 Joh. 4. 14. In whom all the nations of the earth shall be blessed, Gen. 22. 18. So that the world losed nothing, but gained by that Election.

And for any to imagin an Election in the Gospel, by Eternal Decree, so as to reprobate all the world besides to Eternal Damnation, is both unscriptural and irrational, tending to undo the Gospel, and to render the design of God therein, to be more for Damnation, than for Salvation, and to render this his Election therein, to be contrary to any sort of his Elections from the be∣ginning of the world, all his actings towards men (in such cases) having been in it self, for good to men and not for hurt; what of hurt comes to men being of themselves.

4. Election in the New Testament (taken in the strictest sense) is no where so stated, as to give us any ground of supposition, that a'l the rest must be damn∣ed; but it keeps the Door wide open for all commers, that come rightly, Mar. 16. 15. Joh. 3. 16, 17. & 6. 40.

Rev. 22. 17. Whence it is that this wide Door, should be so strangely shut up and bar'd against the world, we may easily understand, that it's not from God, 2 Cor. 5. 19, 20. But from the Prince and power of darkness, 2 Cor. 4, 3, 4.

5. Tho I own particular and personal Election (as before I said) yet I do not believe it as some; Sovereign Discourse, p. 55. That the Doctrine of Election con∣taineth the whole sum and scope of the Gospel. And p. 69. That Election is the great Fundamental institute of the Gospel, the Supreme Law. I say, as held by him, viz. With the absolute reprobation of all the world besides; it's no Gospel at all, nor any part thereof, if we believe the Scripture, and call that Gospel which the Scripture so calls, Luk. 2. 10. Behold I bring you glad tidings of great joy which shall be to all People, Mar. 16. 15. Preach the Gospel to every Creature, &c. This is Gospel; but I am sure, that Election (as pleaded for) is no where called Gospel, nor mentioned at all in the Scriptures, no: if it were (which is far from it) it would be the sadest tidings that ever came to the world, worse than the sin and fall of the first Man, which brought the world under the first death only, if the second came only to raise the world to Eternal Damnation, the second death, which is far worse than the first, O wo would be to the world that ever Christ came, which is indeed the best tidings that ever came to the world. And if men lose the advantage thereof, it's their own fault, Joh. 3. 19. Nor do I know where it is, that Election is called a Gospel Law, either in terms, or in the true sense thereof, much less the Supreme Law, especially as held, if so, it would be a Law of Damnation, far more than of Salvation; but the Supreme Law of

the Gospel is, that whoso believeth and obeyeth the Gospel shall be saved; and he that believeth not shall be damned, Mar. 16. 16. this is the Supreme Law of the Gospel, by which we must all at last stand or fall. And against which there is (nor can be) no Decree, Joh. 12. 48. I have often thought, that those who are so merciless, as to damn the world by Eternal Decree, think themselves sure by their Law of Election; but I do earnestly advise them, to see they stand clear in the true Faith and Life of the Gospel, without which there is (nor can be) no safety.

6. And so from the whole, I conclude, that God never Elected any with design of wrong to the rest, but rather of advantage, if rightly improved.

Christ.

They say, it's no wrong to any, but just and right; he might have reprobated all, and have been just in so doing, and that it's mercy that he hath Ele∣cted any, and that in this way, he hath exalted both Justice and Mercy.

Min.

As held by them, it's the greatest wrong ima∣ginable.

For 1. They say that God Elected some, and reprobated all the rest to Eternal death from his own will, without any cause at all in them.

And 2. That notwithstanding he has by Decree, laid a necessity of Perishing upon such, yet the Gospel must be Preached to them, designedly to damn them the deeper, for that which they could not help, nor was any Grace thereby intended to them; a greater wrong cannot be done to men, nor a greater wrong to God, and the Gospel of his Grace to men.

Christ.

I think you have said enough to this, for clearing this matter, I have yet only one thing to en∣quire further, viz. How you can clear this of personal

Election before time, from that which is commonly ob∣jected, Act. 10. 34, 35. That with God there is no re∣spect of Persons. Doth not this Election render God to be a respecter of Persons?

Min.

1. This Scripture in the proper intention thereof, intends the breaking down of the middle wall of partition between Jew and Gentile, that now there is no difference on the Gospel account.

And 2. It stands true (and ever did) that in every Nation he that feareth God and worketh Righteousness is accepted; so was Cornelius before he knew the Go∣spel.

3. Particular Election may stand without any con∣tradiction at all to that Scripture, or any other of like import, whilst God doth notwithstanding, accept of eve∣ry one that doth fear him and work Righteousness; for we may understand, and must allow this Sovereign li∣berty in God, which men rationally and rightfully claim to themselves, viz. a freedom of love and choice, whilst none are wronged thereby, God had re∣spect unto, and loved Abraham and his feed, above all the world besides, Deut. 7. 6, 7. And that rightfully too. Yet without wrong or prejudice to any, he loved Jacob more than Esau, before they were born, or had done ei∣ther good or evil, yet without any wrong at all to Esau, he did, (and doth) accept of whoever did, (or do) fear him and work Righteousness. And Christ loved one Dis∣ciple above the rest, yet without any wrong, or offence, to any of the rest, men do (and Lawfully may) fix love on particular objects, and while it's without wrong or hatred to others, it's no unlawful respecting of Per∣sons.