and satisfaction. Our election is not written in particular in the word of God; but our duty is plainly set down there. If men conscientiously perform their duty, this is the way to come to the knowledge of their election. Men therefore should not question whether they be elected or not, but first believe on Christ, and endeavour diligently to work out their own salvation; and if their works be good, and their obedience true, thereby they will come to a certain knowledge that they were elected and set apart to everlasting life.

3. As God elects to the end, so he elects also to the means. Now, faith and obedience are the means and way to salva tion; and therefore, if you be elected to salvation, you are also elected to faith and obedience. See what is said to this purpose, 2 Thess. ii. 13. God hath chosen you to salvation,' there is the end; through sanctification of the Spirit and belief of the truth,' there is the means which lead to that end. Both are decreed by God. If therefore you heartily and sincerely believe and obey, then your election to salvation stands firm and sure. Nay, further, the scriptures make election to be terminated as well in obedience as salvation. So 1 Pet. i. 2. Elect (says the apostle) unto obedience, through sanctification of the Spirit.' In the former place it was, elect to salvation through sanctification;' but here it is, elect to obedience through sanctification;' to denote unto us, that none are elected unto salvation but those that are elected unto obedience. And therefore it is unreasonable, yea, it is contradictory to say, if I am elected, I shall be saved, whether I believe and obey or not; for none are elected to salvation but through faith and obedience.

4. Men do not pry into the decrees of God in other things, but do what they know to be incumbent upon them as their duty. And certainly it is as unreasonable here. When you are dangerously sick, and the physician tells you, that unless you take such and such medicines, your case is desperate; you do not use to reason thus, Then if God hath decreed my recovery, I will certainly be restored to my health, whether I take that course of physic or not; but you presently fall in with the advice given you, and make use of the means prescribed for your health. And will you not do so here? You are dangerously sick and mortally wounded with sin, and God commands you to flee to Christ the only physician that can cure you, and cast yourselves upon him, and you shall

certainly be saved. But O, says the sinner, if I knew that God had decreed my salvation, I would venture on Christ; but till once I know this, I must not believe: O how unreasonable is unbelief! The devil's suggestions make poor creatures act as if they were entirely distracted and out of their wits. This is just as if an Israelite stung with the fiery serpents should have said, If I knew that the Lord had decreed my cure, I would look upon the brazen serpent, and if he hath decreed it, I will certainly recover whether I look to it or not. If all the stung Israelites had been thus resolved, it is likely they had all perished. Or this is as if one pursued by the avenger of blood, should have set himself down in the way to the city of refuge, where he should have been flying for his life, and said, If God hath decreed my escape, then I will be safe whether I run to the city of refuge or not; but if he hath not decreed it, then it is in vain for me to go thither. Now, would not men count this a wilful casting away of his life, with a careless neglect of that provision which God had made to save it? Was it not sufficient that a way was made for his escape, and a way feasible enough, the city of refuge being always open? Thus the arms of Christ are always open to receive and embrace poor humbled perishing sinners fleeing to him for help. And will men destroy themselves by suffering Satan to entangle them with a needless, impertinent, and unreasonable scruple? In other cases, if there be no way but one, and any encouraging probability to draw men in to it, they run into it without delay, not perplexing and discouraging themselves with the decrees of God. Now, this is thy case, O sinner; Christ is the way, the truth, and the life; there is no other by whom you can be saved; flee to him then as for thy life; and let not Satan hinder thee, by diverting thee to impossibilities and impertinencies. Comply with the call and offer of the gospel. This is present and pertinent duty, and trouble not thyself about the secrets of God.

I conclude all with a few inferences.

1. Has God decreed all things that come to pass? Then there is nothing that falls out by chance, nor are we to ascribe what we meet with either to good or ill luck and fortune. There are many events in the world which men look upon as mere accidents, yet all these come by the counsel and appointment of Heaven. Solomon tells us, Prov. xvi. 33. that

.

⚫ the lot is cast into the lap, but the whole disposing thereof is from the Lord.' However casual and fortuitous things may be with respect to us, yet they are all determined and directed by the Lord. When that man drew a bow at a venture, 1 Kings xxii. 34. it was merely accidental with respect to him, yet it was God that guided the motion of the arrow so as to smite the king of Israel rather than any other man. Nothing then comes to pass, however casual and uncertain it may seem to be, but what was decreed by God.

2. Hence we see God's certain knowledge of all things that happen in the world, seeing his knowledge is founded on his decree. As he sees all things possible in the glass of his own power, so he sees all things to come in the glass of his own will; of his effecting will, if he hath decreed to pro duce them; and of his permitting will, if he hath decreed to suffer them. Hence his declaration of things to come is founded on his appointing them, Isa. xliv. 7. Who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming and shall come? let them shew unto them.' He foreknows the most necessary things according to the course of nature, because he decreed that such effects should proceed from and necessarily follow such and such causes: and he knows all future contingents, all things which shall fall out by chance, and the most free actions of rational creatures, because he decreed that such things should come to pass contingently or freely, according to the nature of second causes. So that what is casual or contingent with respect to us, is certain and necessary in regard of God.

3. Whoever be the instruments of any good to us, of whatever sort, we must look above them, and eye the hand and counsel of God in it, which is the first spring, and be du ly thankful to God for it. And whatever evil of crosses or afflictions befals us, we must look above the instruments of it to God. Affliction doth not rise out of the dust, or come to men by chance; but it is the Lord that sends it, and we should own and reverence his hand in it. So did David in the day of his extreme distress. 2 Sam. xvi. 11. 'Let him alone, and let him curse; for the Lord hath bidden him.' We should be patient under whatever distress befals us, consider. ing that God is our party, Job ii. 10. Shall we receive good at the hand of God, and shall we not receive evil?"

This would be a happy means to still our quarrelings at adverse dispensations. Hence David says, 'I was dumb, I opened not my mouth, because thou didst it,' Psal. xxxix. 9.

4. See here the evil of murmuring and complaining at our lot in the world. How apt are ye to quarrel with God, as if he were in the wrong to you, when his dealings with you are not according to your own desires and wishes? You demand a reason, and call God to an account, Why am I thus? why so much afflicted and distressed? why so long afflicted? and why such an affliction rather than another? why am I so poor and another so rich? Thus your hearts rise up against God. But you should remember, that this is to defame the counsels of infinite wisdom, as if God had not ordered your affairs wisely enough in his eternal counsel. We find the Lord reproving Job for this, chap. xl. 2. ' shall he that contendeth with the Lord instruct him?" When ye murmur and repine under cross and afflictive dispensations, this is a presuming to instruct God how to deal with you, and to reprove him as if he were in the wrong. Yea, there is a kind of implicit blasphemy in it, as if you had more wisdom and justice to dispose of your lot, and to carve out your own portion in the world. This is upon the matter the language of such a disposition, Had I been on God's counsel, I had ordered this matter better; things had not been with me as now they are. O presume not to correct the infinite wisdom of God, seeing he has decreed all things most wisely and judiciously.

5. There is no reason for people to excuse their sins and falls, from the doctrine of the divine decrees. Wicked men, when they commit some villainy or atrocious crime, are apt to plead thus for their excuse, Who can help it? God would have it so; it was appointed for me before I was born, so that I could not avoid it. This is a horrid abuse of the di vine decrees, as if they did constrain men to sin: Whereas the decree is an immanent act of God, and so can have no influence, physical or moral, upon the wills of men, but leaves them to the liberty and free choice of their own hearts; and what sinners do, they do most freely and of choice. It is a horrid and detestable wickedness to cast the blame of your sin upon God's decree. This is to charge your villainy upon him, as if he were the author of it. It is great folly to cast your sins upon Satan who tempted you, or upon your neighbour who provoked you; but it is a far greater sin, nay horrid blasphemy, to cast it upon God himself. A greater affront than this cannot be offered to the infinite holiness of God.

6. Lastly, Let the people of God comfort themselves in all cases by this doctrine of the divine decrees; and, amidst whatever befals them, rest quietly and submissively in the bosom of God, considering that whatever comes or can come to pass, proceeds from the decree of their gracious friend and reconciled Father, who knows what is best for them, and will make all things work together for their good. O what a sweet and pleasant life would ye have under the heaviest pressures of affliction, and what heavenly serenity and tranquillity of mind would you enjoy, would you cheerfully acquiesce in the good will and pleasure of God, and embrace every dispensation, how sharp soever it may be, because it is determined and appointed for you by the eternal counsel of his will!

OF THE WORK OF CREATION.

HEB. xi. 3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

H

AVING discoursed to you of the decrees of God, whereby he hath fore-ordained whatsoever comes to pass, I come now to treat of the execution of these decrees. That question, 'How doth God execute his decrees?' being only an introduction to what follows, it is needless to insist on it. Only you would know, that for God to execute his decrees, is to bring to pass what he has decreed. Now, what God from all eternity decreed is brought to pass in the works of creation and providence. Nothing falls out in either of these but what was decreed; nor does it fall out in any other way than as it was decreed. The decrees of God are as it were the scheme, draught and pattern of the house; and the works of creation and providence are the house, built in every point conformable to the draught.

In the text we have an answer to that question, "What is the work of creation? Wherein, we may consider,