ne beginning, so is it infinite in duration, and shall know neither period nor intermission.

Pos. 2. Mercy is not in the Deity, as it is in us, a passion, or affection; every thing of that kind being incompatible with the purity, perfection, independency and unchangeableness of his nature: but, when this attribute is predicated of him, it only notes his free and eternal will, or purpose, of making some of the fallen race happy, by delivering them from the guilt and dominion of sin, and communicating himself to them in a way consistent with his own inviolable justice, truth, and holiness. This seems to be the proper definition of mercy, as it relates to the spiritual and eternal good of those who are its objects. But it should be observed,

Pos. 3. That the mercy of God, taken in its more large and indefinite sense, may be considered, 1. as general, 2. as special.

His general mercy is no other than what we commonly call his bounty; by which he is, more or less, providentially good to all mankind, both elect and non-elect: Mat. v. 45. Luke vi. 35. Acts xiv. 17. and xvii. 25-28. By his special mercy, he as Lord of all, hath in a spiritual sense, compassion on as many of the fallen race. as are the objects of his free and eternal favour : the effects of which special mercy are, the redemption and justification of their persons through the satisfaction of Christ; the effectual vocation, regeneration, and sanctification of them, by his Spirit; the infallible and final preservation of them in a state of grace on earth; and their everlasting glorification in heaven.

Pos. 4. There is no contradiction, whether real or seeming, between these two assertions, 1. That the blessings of grace and glory are pe culiar to those whom God hath in his decree of

predestination, set apart for himself; and 2. That the gospel declaration runs, that whosoever willeth, may take of the water of life freely, Rev. xxii. 17. 66 Since, in the first place, none can will, or unfeignedly and spiritually desire a part in these privileges, but those whom God previously makes willing and desirous; and, secondly, that he gives this will to, and excites this desire in, none but his own elect.

Pos. 5. Since ungodly men, who are totally and finally destitute of divine grace, cannot know what this mercy is, nor form any proper apprehensions of it, much less by faith embrace and rely upon it for themselves; and since daily experience, as well as the scriptures of truth, teach us that God doth not open the eyes of the reprobate, as he doth the eyes of his elect, nor savingly enlighten their understandings; it evidently follows that his mercy was never, from the very first, designed for them, neither will it be applied to them but, both in designation and application, is proper and peculiar to those only, who are predestinated to life; as it is written, the election hath obtained, and the rest were blinded, Rom. xi. 7.

Pos. 6. The whole work of salvation, together with every thing that is in order to it, or stands in connexion with it, is sometimes in scripture comprised under the single term mercy; to shew that mere love and absolute grace were the grand causes why the elect are saved, and that all merit, worthiness, and good qualifications of theirs were entirely excluded from having any influence on the divine will, why they should be chosen, redeemed, and glorified, above others. When it is said, Rom. ix. "He hath mercy on whom he will have mercy," it is as much as if the Apostle had said, "God elected, ransomed, justified, re

generates, sanctifies and glorifies whom he pleases :" every one of these great privileges being briefly summed up, and virtually included, in that comprehensive phrase, "He hath mercy."

Pos. 7. It follows, that whatever favour is bestowed on us, or wrought by us, whether in will, word, or deed; and whatever blessings else we receive from God, from election quite home to glorification; all proceed merely and entirely from the good pleasure of his will, and his mercy towards us in Christ Jesus. To him, therefore, the praise is due, who putteth the difference between man and man, by having compassion on some, and not on others.

THE

DOCTRINE

OF

ABSOLUTE PREDESTINATION

STATED AND ASSERTED.

WHEREIN THE

CHAPTER I.

TERMS

COMMONLY MADE USE OF IN TREATING OF THIS SUBJECT, ARE DEFINED AND EXPLAINED.

HAVING considered the attributes of God, as laid down in scripture; and, so far, cleared our way to the doctrine of predestination; I shall, before I enter further on the subject, explain the principal terms generally made use of when treating of it, and settle their true meaning. In discoursing on the divine decrees, mention is frequently made of God's love and hatred; of election and reprobation; of the divine purpose, foreknowledge, and predestination; each of which we shall distinctly and briefly consider.

I. When love is predicated of God, we do not mean that he is possessed of it as a passion, or affection. In us it is such; but if, considered in that sense, it should be ascribed to the Deity, it would be utterly subversive of the simplicity per fection, and independency of his being. Love,

cause.

therefore, when attributed to him, signifies, 1. his eternal benevolence, i. e. his everlasting will, purpose, and determination to deliver, bless, and save his people. Of this, no good works wrought by them are in any sense the Neither are even the merits of Christ himself to be considered as any way moving or exciting this good will of God to his elect; since the gift of Christ to be their mediator and redeemer, is itself an effect of this free and eternal favour, borne to them by God the Father, John iii. 16. "His love towards them arises merely from the good pleasure of his own good will, without the least regard to any thing ad extra, or, out of himself." The term implies, 2. complacency, delight, and approbation. With this love, God cannot love even his elect, as considered in themselves; because in that view, they are guilty, polluted sinners; but they were from all eternity objects of it, as they stood united to Christ, and partakers of his righteousness. Love implies, 3. actual beneficence; which, properly speaking, is nothing else than the effect or accomplishment of the other two: those are the cause of this. This actual beneficence respects all blessings, whether of a temporal, spiritual, or eternal nature. Temporal good things are indeed indiscriminately bestowed in a greater or less degree, on all, whether elect or reprobate; but they are given in a covenant way, and as blessings to the elect only; to whom also the other benefits, respecting grace and glory, are peculiar. And this love of beneficence no less than that of benevolence and complacency, is absolutely free, and irrespective any worthiness in man.

of

II. When hatred is ascribed to God, it implies, 1. a negation of benevolence; or, a resolution not to have mercy on such and such men,