---- CHAPTER IV: That men should not be discouraged from believing by the doctrine of election.
such an one. But if any soul is cast down in the sight of his sins, let him look upon the infinite riches of mercy and grace in God, and they will take away that bar that hinders him from reconciliation; and though his sins be never so great, yet if they be not against the Holy
Ghost they may be pardoned; yea, all blasphemy else. Christ, under whose hands all pardon goes, doth say it. Therefore believe against the time of distress, take hold of the mercy of God in Christ: but cursed be that heart that doth make himself by this presumptuous.
You may trust in God as much as you will, only your hearts must be conformable; and if you walk worthy of reconciliation, you cannot trust too much.
CHAPTER IV
That men should not be discouraged from believing by the doctrine of election.
That the consideration of God's having, by his electing decree, appointed only some few, chosen by him unto salvation and eternal life, ought to be no discouragement to obstruct our endeavours to believe.
Though, by the foregoing considerations, men may be brought to acknowledge that the greatness of their sins ought to be no bar to their believing, yet many will stumble at the doctrine of particular election, as importing that God designs salvation only to a few.
Therefore, say they, though we should come in, and seek it never so earnestly, yet we might miss of it. If indeed we could be certainly assured of obtaining it, this would give life and hope to stir for it.
But for satisfaction of this scruple, we shall not need to fetch an answer from the universality of God's love to all, or of Christ's death extended to all on condition they will; I shall, therefore, rather propound such considerations as may persuade men,
notwithstanding the true doctrine of absolute election, to come in and believe, and which may convince them of their neglect, and of their just damnation if they do not; and to this end I propound these ensuing considerations.
1. Unless thou didst undoubtedly know that thou shouldst certainly miss of salvation, and unless God had declared that thou art none of the number, there is hope concerning thy being saved. There is an it may be, which is as much as we find many promises expressed in.
Thus, as in Zeph. 2:3, so in Joel 2:12–14, God exhorts them to turn unto him with their whole heart, 'for he is gracious,' &c., 'and who knoweth if he will turn and repent, and leave a blessing behind him?'
If it be no more, yet God expects that you should have upon this a hope which may quicken you, and stir you to cast yourselves upon his free grace, and since all is in him, to refer yourselves to his mercy, depending upon him in the use of all means. 'Let us turn,' say the poor Ninevites (who therefore will rise up in judgment against thee),
'for who can tell but the Lord may repent of the evil?' &c.; and God did repent, Jonah 3:9, 10. They saw there might be a door of escaping, and they were, though 'prisoners, yet of hope,' Zech. 9:12; and venture they would for a pardon, though they did not know certainly they should obtain it.
2. But further, suppose it more unlikely than likely, that thou shouldst speed in this suit, that considering it is a case of absolute necessity, to seek out for reconciliation and peace, there is a strong ground to move thee to seek out for it, and to spend the utmost of thy endeavours to attain it, and to think it an infinite mercy, that it is not declared to be absolutely impossible for thee. In case of absolute necessity, we see men weigh not improbabilities, but do put themselves and all their endeavours upon a venture, though the business be very uncertain. As for example, men being pressed to the wars, though it be certain that some shall die, and those in all probability who fight in the fore-front, or venture upon some desperate piece of service, yet it being necessary for them to undertake that service as commanded them upon pain of life, and
there being some possibility that they may escape, and that it may fall out so, in this case they are content to hazard and venture themselves. Therefore also, why not much more in this case shouldst not thou venture, though there were more unlikelihoods that thou shouldst not obtain, than that thou shouldst? But I will give you another example, of the two* lepers, 2 Kings 7:3, 4. They reasoned with themselves, 'If we enter into the city, then the famine being in the city, we die there: if we sit here, we die also. Come, let us fall into the camp of the Aramites: if they save our lives, we shall live; and if they kill us, we are but dead.' Thus in a case of necessity they chose that which, though it had many improbabilities in it, yet might fall out otherwise than they feared. There was an if it may be made of saving their lives, and yet a most unlikely one, for they did not know but that the Aramites might be resolved to cut off all the Jews, and spare not a man alive; and if they meant to spare any Jews, yet of all others, they might well think they would cut off them, because being lepers, they were unfit for service or employment, and might infect the camp. And now then, suppose that this were thy case, that of all others, thou wert most likely not to obtain mercy, that, being a persecutor, a contemner of grace, &c., shouldst in all probability be cut off, yet there being some possibility, in a case of such necessity, come in and venture thyself. And the necessity is greater in thy case; for as to these lepers, there might have been supposed some miraculous way of preserving them, but for thee, there is no other way than of faith: God hath no other. And then the death which the lepers should die, both in one way and the other, would be alike; but if thou seekest not, thou wilt die a worse death.
3. But in this case of reconciliation, there is, supposing the doctrine of particular election, both a certainty that God intends it for many, and it is of equal and indifferent likelihood in view, that it is intended for thee as for any other, which, besides that great necessity to enforce thee, may add much encouragement and hopes to thee. For thou heardest before that none of thy sins are any bar at all (and if anything, they must hinder), no sin but that against the Holy Ghost.
Though there be many signs of election, yet none of absolute
reprobation. But on the contrary, no former dealings of God with thee, nor no dealings of thine with him, though never so base and injurious, no circumstance of any sin, either that it hath been so often and so long lain in, and committed after such mercies, conviction, deliberation, can exclude thee from hopes of mercy; nay, none of these do argue thee further off from mercy, than another that is in the estate of nature with thee. There is nothing can be said concerning thee, but it might have been said of some who have reconciliation with God for their portion. As no temptation hath befallen you but what is common to man, says Paul, 1 Cor. 10:13, so nothing can be objected against thee, but hath been and is common to those who have obtained mercy. No leprosy makes thee unfitter or unlikelier to be saved than another. So that lay but these two together,—first, that some in all ages shall find mercy, and that thou art as fairly capable of it and as nigh as another, since there is no qualification in the statute to exclude thee, no exception against thy country, sex, age, parts, &c., for God did look to none of all these when he chose men: Acts 10:34, 'He is no respecter of persons,'—so as thou mayest say, as they did, Acts 15:11, 'I believe that through the grace of Christ I may be saved as well as they;' for grace is free, and requires nothing in the person, not in one way nor another, to whom it intendeth favour; and therefore, I seeing nothing against my hope of having salvation, as well as nothing why I should deserve it, I am as near it as another, and therefore will stand for it. In 1 Kings 20:31, when they heard the kings of Israel were merciful kings, and that they had spared others in the like case that they and Benhadad were in, and when they saw nothing in their condition which had not been pardoned in others, they upon this say, 'Let us put ropes about our neck: peradventure the king of Israel may save thy life.' It was but a peradventure, and a greater one than can be supposed in thy case, for they had heard only in the general of the kings of Israel; but whether this king Ahab were of such a disposition, they knew not, and yet they ventured upon it to seek to him; but thou nearest that this great
God is a God gracious, merciful, &c., and that he hath pardoned thousands in the like condition.
4. Thou art not only thus equally capable of it as well as another, but there is a probability and a likelihood that God doth intend thee, because thou hast heard that he is a merciful God, and willing to be reconciled by his own appointment. The news of it is directed to thee by himself, and he hath bidden thee to stand for it, and to come in for it; for the word of reconciliation which we preach is made known but to a few, and those too to whom it comes, it comes as an act of mercy; and by God's direction, it comes rather to one place than another, rather to one man than another; as, why was Paul forbidden to go into Bithynia, Acts 16:7, and called to go into Macedonia, and bidden, Acts 18:10, to stay at Corinth and preach? but because, as God says there, 'I have much people in this city.' When the plague comes to a place wherein any man lives, whenas other places are free, he fears lest God might intend to take him away by it rather than the others in other places, and still looks on himself if he hath no token on him; so when the gospel comes to the place wherein thou livest, and thou hast not the sound of it confusedly, but the knowledge distinctly of it to thy ears, thou hast cause to think it exceedingly probable that God doth intend thee for salvation, and that the kingdom of God is come nigh thee. It is a great probability of election that the gospel is come to thee, 1 Thes. 1:5, and it is a sign that God means to save thee, and hath chosen those to whom he makes known this mystery of his will of reconciling and gathering souls to himself, Eph. 1:9. Those servants of Benhadad had no intimation of mercy from Ahab himself, or by his direction, but thou hast from God; for the mystery hid from all ages, and now from most of the world, is revealed unto thee, and he hath directed the gospel to thee in an especial providence, and since he hath not proclaimed this pardon to all persons, but to a few; therefore thou being among them to whom this proclamation of mercy is sent, hast cause to put in for it, and much encouragement also to do so.
5. Especially this gospel offering great salvation, as an addition to this peace and reconciliation made with God, ought to excite and encourage thee to seek it. The lepers thought only to save their lives, and so did Benhadad, for he was perhaps out of hope of having his
kingdom again; but thou hast not only hope of saving thy life, but of having eternal life; and this, added to the capableness of thy attaining it, and the probability annexed to it, should exceedingly quicken thee to seek out for it. For in case of preferment, when a great office is void, a living or a fellowship in a college, which will certainly be bestowed on some, as soon as a man shall hear of such a thing, and have a hint of it from the party that bestows it, and be told from him that he is as fair for it as any other, that he is as capable, that there is no clause in the statute to exclude him and shut him out, and that he hath as good means to make for it as any other, how would he be quickened to use his utmost endeavours, to lay out his money, and to put in for it, when yet he knows that there are many suitors, and that the place can be bestowed but upon one? Now this is the case in hand; the gospel offereth great salvation, so great, as the apostle can no otherwise express it, Heb. 2:3, but in this phrase,
'How shall we escape if we neglect so great salvation?' And this thou art as fair for, and canst make as good means for it, if thou comest to Jesus Christ, as another. This the apostle intimates, 1 Cor. 9:14, speaking of his endeavour to be partaker of the gospel and the salvation in it: 'Know ye not,' saith he, 'that they which run in a race run all, though but one receives the prize?' Yes; all will venture, and therefore why not thou? Will not this practice of men in case of a 'corruptible crown,' as he calls it, though there be an uncertain tie* in it, condemn the neglect of seeking an incorruptible crown (as ver.
25), and stop men's mouths from pleading that few can attain, and some may miss it?
6. Consider God's manner of revealing and making known this reconciliation to be had (suppose but by a few), yet it is indifferently to be propounded unto all, as importing that all should be stirred up at the hearsay of it, with the hope of it, to endeavour after it. Christ bade them say to every house to which they came, Luke 10:5, 'Peace be to this house;' and God expects that every one to whom this news comes should look out for peace as a thing belonging to him, Luke
19:42. Yea, he commands all to whom it comes to stand for it, and to use all means to attain it, 1 John 3:23, Acts 17:30, and he will
condemn men if they neglect to do so, Heb. 2:3, and not only doth so, but beseecheth you to be reconciled, to come in and seek it at his hands; and if one that had a great preferment in his gift should do so, would it not mightily encourage you with hopes to attain it, if he should send to thee to stand for it?
7. With this news which thou hast heard of willingness in God to be reconciled, &c., thou either art affected and moved to come in or not affected; for one of these two things must fall out. If thou beest not affected at all to listen after it, thou hast no cause to complain that thou shalt not obtain it; for can any complain he cannot obtain that which he hath no heart to nor mind to obtain? But if thou beest affected with it, and hast a heart desirous to obtain it, if thou art set a-work to seek out for it, if God hath enamoured thee with his Son, and given thee an high esteem of reconciliation with him, and given thee a heart to seek after it, this may give thee a rational presumption of success, for there is more than a probability that it is intended for thee, and that thou art a son of peace: Luke 10:6, for if it be hid, 'it is hid to them who are lost: in whom the God of this world hath blinded the minds of them which believe not,' 2 Cor. 4:4.
Professors who have a work of the Spirit upon them have usually spent their chiefest thoughts in poring upon that work, to discern the truth of it from a temporary work, and so by way of signs to apply conditional promises unto themselves, thereby both diverting from faith in Christ and from looking up to him (and so dishonouring him), and also putting too much upon their own graces. Now I would have them rather to make this use of all such workings, that though they doubt of the truth of them, yet they should however look on them as encouragements in a way of believing, to facilitate the work of faith the more, that though no such works can be made a ground of faith, yet they may help to remove stumbling-blocks which lie in the way of it, even in as full a manner as encouragements from the promises of the covenant, as made to believers and their seed, may help the children of believers more than others when they come to believe. For there are but a few in the world whose hearts God
enlighteneth and affecteth with the powers of the world to come; and half of them whom he doth so stir are usually such as are elected and savingly wrought upon; thus there were as many wise virgins as foolish among professors. Now, therefore, though thou canst not tell what to make of thy work in itself, nor art able to say whether it be grace or no, and so canst not fetch assurance from it, yet thou mayest from it be encouraged to hope that possibly thou belongest to the election of grace, and so it may help thee to go to Christ with more probability of success. For now thou art not within an hundred to one of salvation, but at least within two to one; so that it is but half odds that thou art one to whom God may shew mercy. And thus encouraged (using it no farther), thou mayest go to Christ lightened of many fears at which others stick, thou having so fair a lot for heaven. But because such are in this respect in the like probability of salvation, as the children of believing parents, I refer them unto that consideration, that what encouragement their being under their parents' covenant may give them, the same may these strong workings and stirrings of the Spirit of God give these.
8. If thou wilt seek salvation, and dost continue to seek it, there is a certainty that thou shalt obtain it; and it is a false slander to say, that there being few elected, therefore my salvation may prove uncertain though I seek it. Now, that there is a certainty promised to seeking, is plain from what Paul says, 1 Cor. 9:26, 'I therefore so run, not as uncertainly;' that is, I so run that I shall be sure to speed. He had said in ver. 24, as I shewed before, that in the Olympian games many run, but yet but one receives and wins the crown, and yet many will run, though it be so uncertain; but, says he, in endeavouring after salvation in the gospel, of which he there speaks, if you will but endeavour to run as you ought, with your utmost might, you shall be sure to obtain; as many as will take pains to do it, and use all means, as he speaks there, shall be successful. Some indeed fall short through lazy running; but, says he, 'so run, that you may obtain;' that is, there is a running and a seeking which will certainly obtain; 'I therefore,' says he, 'so run,' and so running, shall obtain, not as uncertainly, but so as I shall be sure to enjoy the prize. And so Christ