Doctrine of Particular Unconditional Election, Treatise

Doctrine of Particular Unconditional Election · Treatise

p. 1CHAP. I. Of Election before Time.

GOD did before all Time, by his unchangeable Counſel, moſt freely, unchangeably, and from all Eternity, elect and chooſe unto himſelf (out of Lapſed Adam's fallen Poſterity) a certain number of Perſons, (which can neither be leſſened nor encreaſed) to partake of his ſpecial ſaving Grace to Salvation, by Jeſus Chriſt his Son, to the Praiſe of the Glory of his own Grace.

What I have now aſſerted (for truth,) if God enables me to demonſtrate and make good by Scripture, as (I doubt not) he will, then will it unavoidably follow, (all the Wit and Malice of Men and Devils cannot overthrow it,) that God hath paſſed by, and Reprobated others.

In the Propoſition now laid down, there are three things to be conſidered, in order to a clearing up, and making good the Point in Diſpute. Firſt, The p. 2Act of God, and the Objects thereof, which are both held forth and intended in the Scriptures following, Epheſ. 1.4. According as he hath choſen us in him. Jo. 15.19. I have choſen you, &c. 2 Theſ. 2.13. God hath choſen you, &c.

In the Scriptures now quoted, we have God Electing or Chooſing, and then the Objects of his Election or Choice, (viz.) Particular Perſons, on whom that Election of God fixeth, (viz.) Some particular Perſons.

That God's Act of Election hath fixt on ſome particular Perſons, not on all in general, as the Enemies of Election would fain have it, the following Arguments will evince.

Arg. 1. If God hath made a Promiſe of Life and Salvation to ſome particular Perſons only, then hath he elected and choſen to himſelf a certain number of Perſons, to whom alone (excluding all others) that Promiſe of Grace and Salvation ſhall be made good.

But God hath made a Promiſe of Life and Salvation to ſome particular Perſons only, (excluding all others;) therefore God hath elected and choſen to himſelf a certain number of Perſons, to whom (excluding p. 3all others) the Promiſe of Life and Salvation ſhall be made good.

That God hath made a Promiſe of Life and Salvation to ſome particular Perſons only, (excluding all others) is evident and plain to ſuch as acknowledge the Scriptures of the Old and New Teſtament to be of Divine Authority. Gen. 17.7. And I will eſtabliſh my Covenant between me and thee, and thy Seed after thee, in their Generations, for an everlaſting Covenant, to be a God to thee, and to thy Seed after thee.

Here the Judicious and Unprejudic'd reader may plainly ſee, that Abraham and his Seed were particular Perſons, diſtinct from all other Nations and People, which were round about him: And theſe it pleaſed God of his meer Soveraign Grace, to ſingle out for his own peculiar Uſe, that they may be a Holy People, to bear his Name, and to give him a pure and ſpiritual Worſhip and Service, which ſhould be according to his own Holy Inſtitution and Divine Appointment: And that they may be made Partakers of the promiſed Inheritance, which was the ſure Poſſeſſion of the Kingdom of Heaven, of which the promiſed Land of Canaan, was but a Type and Shadow.

p. 4The People of the Jews was but a ſmall People when God fixt his Love on them, and called them. Deut. 7.6, 7, 8. For thou art an holy people unto the Lord thy God, the Lord thy God hath choſen thee to be a ſpecial people unto himſelf, above all people that are upon the face of the earth. The Lord did not ſet his love upon you, nor chooſe you becauſe ye were more in number than any people, for ye were the feweſt of all people, but becauſe the Lord loved you: And becauſe he would keep the Oath which he had ſworn unto your fathers, hath the Lord brought you out with a mighty hand, and Redeemed you out of the ho… of Bondmen.

The ſame Promiſe which was made to Abraham and his Seed under the Old Teſtament Diſpenſation, is confirmed by the New.

And evident it is, that as God choſe and called Abraham under that dark Diſpenſation, with whom he entred into a Covenant of Grace; the Benefit of which was to be of equal extent to himſelf and his Children, even ſo many of them as were the Children of the Premiſe. So under the Goſpel Diſpenſation God (who is a free Agent, acting all he doth in a way of Soveraignty) ſaw fit to make known, by the Goſpel, that among the p. 5Gentiles alſo he had a ſelect and choſen People, on whom he had decreed to conferr the Riches of his free Grace, through the plenteous Redemption that is in his Son Jeſus Chriſt; and that purſuant to his own immutable Decree and Purpoſe, electing and chooſing them before Time began. Acts 2.39. for the Promiſe is to you and to your Children, and to all that are afar off, even as many as the Lord our God ſhall call.

Here is that Promiſe formerly mentioned, which looks at Abraham and his Children, and alſo diſcovers the gracious Deſign of God, to make a certain number of the Gentiles actual Partakers of the ſelf-ſame Grace and Bleſſing.

The manner of the Apoſtle's expreſſing himſelf, is full of Clearneſs and Perſpicuity, proving, that the promiſe of that Grace and Salvation is not deſigned for all and ſingular the Gentile Sinners that then were, or in after times ſhould be in the Word, but he limits and reſtrains the Promiſe to a certain peculiar number, leaſt Sinners ſhould miſtake the Apoſtle, and conclude, that becauſe he had laid down an univerſal Term, ſaying, And to all that are afar off, he (by way of Explanation) ſhews what the Spirit means by that univerſal Term, adding p. 6even as many as the Lord our God ſhall call, in which he plainly ſhews, and invincibly proves, that none of the Gentile Sinners ſhall ever partake of God's ſpecial Grace, but ſuch as are (in time) effectually called out of a State of Nature to a State of Juſtification and Sanctification; the which is never granted to any, but in the Right of a Covenant-promiſe, which Covenant-promiſe reſpects that gracious Act of God, electing and chooſing in Chriſt his Son, as many of Adam's Poſterity, both of Jews and Gentiles, as his own Soveraignty pleaſed, according to that of the Apoſtle: Rom. 8.30. Moreover, whom he did praedeſtinate, them he alſo called, and whom he called, them he alſo juſtified, and whom he juſtified, them he alſo glorified. And our Saviour himſelf, in Jo. 10.16. deſigns the Gentiles, whom God had in his electing Love, given in charge to him, in thoſe Expreſſions: And other ſheep I have, which are not of this fold, them alſo I muſt bring; and they ſhall hear my voice, &c.

Arg. 2. If among the many thouſands of People, who hear the Goſpel Preached, but ſome (and that very few comparatively) are ſavingly Converted, receive p. 7Mercy, are Juſtified and Sanctified, and are made to Perſevere in a courſe of Faith and Holy Life; then God hath elected and choſen only a certain peculiar number of Men to Life and Salvation.

But among the many thouſands of People, who hear the Goſpel Preached, but ſome only are ſavingly Converted, receive Mercy, are Juſtified, are Sanctified, and do finally Perſevere in a courſe of Faith and Holy Life.

Therefore God hath elected and choſen only a certain peculiar number of Men to Life and Salvation.

There is nothing more evident than that the greateſt number, even of thoſe People, who are outwardly called by the Goſpel, do ſlight and contemn the Goſpel, and the Grace offered therein: Witneſs that of our Saviour, Mat. 20.16. For many are called, but few are choſen. Luke 14.16, 17, 18, 19. That Parable of the King, who made a great Supper, to which the King (by his Servants) invited the Gueſts, notwithſtanding which many of them made blind Excuſes, and ſhifted it off. By which Practiſe in the Gueſts we are to underſtand, that great ſlight and contempt which worldly minded Sinners put on the Lord Jeſus and his great Salvation, (wrought for the p. 8Elect) which God offers in the Goſpel, the which they undervalue, preferring the Accommodations of this periſhing World, before that great and precious Salvation.

To this alſo pertinent is that of Paul, Rom. 10.16. But they have not all obeyed the Goſpel, for Eſaias ſaith, Lord who hath believed our report? Rom. 9.27. Eſaias alſo crieth concerning Iſrael, Though the number of the children of Iſrael be as the ſand of the ſea, a remnant only ſhall be ſaved.

Now then, if among thoſe many, who are Externally called, and the very many, who make a Profeſſion, there are but very few who ſavingly Believe, Repent, and finally Perſevere in a courſe of Faith and Holy Life; then it is beyond all Controverſy, that thoſe few who ſo Believe, Repent, &c. are particular Perſons, whom free Grace elected to that ſtate of Believing and Perſevering; and the reſt, who were (by far) the greater number, were left to inward Blindneſs and hardneſs of Heart, according to Rom. 11.7. What then? Iſrael hath not obtained that which he ſeeketh for, but the election hath obtained it, and the reſt were blinded: According as it is written, God hath given them the ſpirit of p. 9ſlumber; eyes, that they ſhould not ſee; and ears, that they ſhould not hear, unto this day.

Arg. 3. If God hath choſen Perſons by Name, to be Partakers of Life and Salvation by Chriſt his Son, then hath he choſen particular Perſons.

But God hath choſen Perſons by Name, to be Partakers of Life and Salvation by Chriſt his Son.

Therefore God hath choſen particular Perſons, &c.

The major Propoſition is not queſtioned; the Minor or Aſſumption is ſecured by the expreſs Teſtimony of the Spirit. Rev. 13.8. And all that dwell upon the earth, ſhall worſhip the beaſt, whoſe names are not written in the Lamb's book of life. Luke 10.20. Notwithſtanding, in this rejoyce not, that the ſpirits are ſubject unto you, but rather rejoyce becauſe your names are written in Heaven.

Philip. 4.3. And I intreat thee alſo true yoke fellow, help thoſe women which laboured with me in the Goſpel, with Clement alſo, and with other my fellow-labourers, whoſe names are in the book of Life.

Argu. 4. If Jeremiah and Jacob, &c. were particular Perſons Choſen and p. 10Lov'd of God before they were Born, then God did Elect and Chooſe particular Perſons to Life and Salvation; but Jeremiah and Jacob, &c. were particular Perſons, Choſen and Lov'd of God before they were Born.

Therefore God did Elect and Chooſe particular Perſons to Life and Salvation.

That Jeremiah and Jacob, &c. were particular Perſons, no Man of Senſe will deny; that they were Beloved of God before the natural Birth, the word of God is full and expreſs. Jer. 1.5. Jer. 31.3. Rom. 9.11.

Argu. 5. If God knows his Elect from all others, before he calls them in Converſion, then hath God Elected particular Perſons to Life and Salvation.

But God knows his Elect from all others, before he calls them in Converſion.

Therefore God hath Elected and Choſen particular Perſons to Life and Salvation.

That Gods Praecognition (or foreknowledge joyned with his purpoſe of Grace to Save his Elect) goes before his actually calling them in effectual Converſion, is beyond Diſpute. Rom. 8.29, 30. 2 Tim. 2.19. Jo. 13.18.

p. 11Argu. 6. If they who believe in Time, were, before their Believing, ordained to Eternal Life, then did God Elect and Chooſe particular Perſons unto Life and Salvation.

But they who believe in time, were, before their Believing, ordained to Eternal Life.

Therefore God hath Elected and Choſen particular Perſons unto Life and Salvation.

That Gods Praeordination of Perſons to Life and Salvation, doth preceed (or go before) Believing and Repentance; is plain from Acts 13.48. And as many as were ordained to Eternal Life Believed. Rom. 11. The Election hath obtained it. Jo. 10.26. But ye Believe not, becauſe ye are not of my Sheep, as I ſaid unto you. From which Scriptures it is moſt plain, that none do, or can (in time) Believe and reput to Salvation, but ſuch Perſons as are theretofore appointed by Gods gracious purpoſe.

Argu. 7. If the Term Elect doth ſignifie and preſuppoſe a Calling or Chooſing ſome particular Perſons or Things, out from among other Perſons or Things, then hath God out of ſo many, Elected ſome particular Perſons unto Eternal Salvation.

p. 12But the Term Elect doth ſignifie and preſuppoſe a Calling or Chooſing ſome particular Perſons or Things out from among other Perſons or Things.

Therefore, God hath out of many, Called and Choſen ſome particular Perſons unto Eternal Life.

Argu. 8. If the Lord Jeſus did lay down his Life but for a certain particular number of Sinners, then did God Elect and Chooſe a particular number to Life and Salvation.

But the Lord Jeſus did lay down his Life for a certain particular number of Sinners.

Therefore God did Elect and Chooſe a particular number to Life and Salvation.

That the Lord Jeſus did lay down his Life for a certain particular number, is obvious and plain to him that can but Read. Jo. 10.15. As the Father knoweth me, even ſo know I the Father; and I lay down my Life for the Sheep. With this accords that of Paul to Titus. Chap. ….14. who gave himſelf for us, that he might redeem us from all Iniquity, and purchaſe to himſelf a peculiar People, Zealous of good Works. Epheſ. 5.25. … love your Wives, even as Chriſt p. 13alſo Loved the Church, and gave himſelf for it, &c.

The Sheep of whom Chriſt ſpeaks, can be underſtood to be no other but Believers, even ſuch as Dy'd in the Faith before his Incarnation, with the Believers of that preſent day, and all who in time to come were to Believe in him: And theſe are the Souls who were by the Father committed to the Paſtoral care and charge of Chriſt the Great Shepherd of the Sheep, as Sheep are committed to the care and charge of an under Shepherd.

For theſe Chriſt lays down his Life: To theſe, he (by his Spirit) actually applys the virtue of his Death: Over theſe he Watches: And to theſe only, (excluding all others) he gives Eternal Life.

That theſe were given to Chriſt by the Father, to be redeemed and brought to Glory, appears from Jo. 6.39.

And this is the Fathers Will which hath ſent me, That of all which he hath given me, I ſhould looſe nothing, but ſhould raiſe it up at the Laſt Day. Jo. 17.6. Thine they were, and thou gaveſt them me, &c. And Verſe 2. As thou haſt given him Power over all Fleſh, that he ſhould give Eternal Life to as p. 14many as thou haſt given him. ☞ Mark this Reader? To as many as thou haſt given him. This plainly proves that God did commit to the care and faithfulneſs of Chriſt his Shepherd, a certain particular number to be Juſtified and Saved by him; and therefore not all the Race of fallen Mankind, as Papiſts, Arminians, Quakers, Free-Willers, &c. vainly teach and hold.

Another Conſideration, which is full of clearneſs, to convince and ſatisfie any right in their Minds, That not Adams Poſterity in General, (as the Hereticks above named would fain have it) but a certain particular and definite number were Elected and Choſen by God, and by him given to Chriſt his Son, to be Redeemed and Saved; is Chriſt his refuſing to concern himſelf for any others, in the diſcharge of his Office of Interceſſor, as appears from Jo. 17.9. I Pray for them, (that is, for the Elect, for whom he had undertaken as Vedem…y and Surety) I Pray not for the World, (that is, thoſe of the World, who were by God left in a Reprobate State and Condition) as is evident from Jo. 17.14. I have given them thy Word, and the World hath hated them becauſe they are not of the World; even as I am not of p. 15the World. Here are two diſtinct Partys deſcribed by Chriſt, the one is Prayed for, the other is not; the one is hated, the other hates; the very Practice of the latter denotes the Perſons to be Children of another Father, diſtinct from thoſe they hate. There is nothing more diſcovers Men to be the Children of the Devil, than their hating Righteouſneſs, and not loving thoſe who appear to be Godly. 1 Jo. 3.10. In this the Children of God are manifeſt, and the Children of the Devil; whoſoever doeth not Righteouſneſs is not of God, neither he that loveth not his Brother.

As Love to God, his Truth, and ſuch as bear his Image, is an infallible Character of an Elect Child of God. Jo. 13.35. 1 Jo. 3.14. 1 Jo. 4.7.

So to hate God, his Truth, and ſuch as bear his Holy Image, is the indelible Character of a Reprobate deſigned for Eternal Deſtruction. 1 Jo. 3.10.

The ſecond thing in the Propoſition to be conſidered, is the End and Deſign of God in that Act of his in Electing and Chooſing, which is twofold. Firſt, as it reſpects the Creatures Elected, viz. that they might partake of the Special Grace of God here on Earth, and of Eternal Glory in the Kingdom of Heaven, p. 16through Chriſt his Son, according to that of Paul, Epheſ. 1.4. According as he hath Choſen us in him before the Foundation of the World, that we ſhould be Holy and without blame before him in Love. 2 Theſ. 2.13. Becauſe God hath from the beginning Choſen you to Salvation, through Sanctification of the Spirit and Belief of the Truth. Verſ. 14. Whereunto he called you by our Goſpel, to the obtaining of the Glory of the Lord Jeſus Chriſt. 1 Theſ. 5.9. For God hath not appointed us to Wrath, but to obtain Salvation by our Lord Jeſus Chriſt.

Secondly, with reſpect to God, Electing, viz. That the Glory of his Soveraign, Free, and rich Grace, might be Extolled and Praiſed for ever, according as the Apoſtle expreſſeth it in Epheſ. 1.6. To the Praiſe of the Glory of his Grace, wherein he hath made us accepted in the Beloved. Verſ. 11, 12. In whom alſo we have obtained an Inheritance, being predeſtinate, according to the purpoſe of him who worketh all things according to the Counſel of his own Will; that we ſhould be to the Praiſe of his Glory, who firſt truſted in Chriſt.

The third thing in the Propoſition to be conſidered, is to take Notice of p. 17the Properties in that Act of God Electing.

Thoſe Properties are in number three. Firſt, God in Electing and Chooſing ſome Sinners to himſelf out of the corrupted Maſs of fallen Mankind, on whom he purpoſed to ſhew Mercy: He did Elect and Chooſe them moſt freely; there was nothing at all in the Objects Elected and Choſen, that could move God wherefore he ſhould Elect one Sinner more (or ſooner) than another; for as fallen into Sin, and equally obnoxious to the Curſe of the Law and the Wrath to come, were all the Sons and Daughters of Adam, lookt on by God, when he fixed his Electing Love on ſome, and actually rejected and paſſed others by, on whom the moſt High God, (as an uncontrolable Soveraign) purpoſed to execute the fierceneſs of his Wrath for Sin. The reaſon or impulſive cauſe of this Difference, which the tremendous God ſaw fit to make between Sinners, equally guilty and obnoxious to the Curſe and Wrath of God, is not to be ſought out of God himſelf. An Example and lively Inſtance hereof we have in Rom. 9.11. which the Wiſe God hath ſeen ſit ſhould be recorded, on purpoſe to ſtop the mouth of Carnal p. 18reaſon, which is ſo wretchedly prone to Queſtion (and Diſpute againſt his Soveraignty over his Creatures. The Children being not yet Born, neither having done any good or evil, that the purpoſe of God, according to Election, might ſtand, not of Works, but of him that calleth. It was ſaid unto her, the Elder ſhall ſerve the Younger. As it is Written. Jacob have I Loved, but Eſau have I Hated.

The Wiſe God foreſeeing the purblind Reaſonings and Cavillings of Carnal Mens unſanctified Brains, againſt the Doctrine of Gods abſolute Soveraignty, in diſpoſing of the Eternal concerns of his rational Creatures, fallen by Sin into a ſtate and condition of Miſery, through their own default; hath ſeen good (for the vindication of his own Prerogative) to make known to the Sons of Men, (and that by the unerring Wiſdom and unqueſtionable Authority of ſo great a Man as Paul, the great Apoſtle of the Gentiles) the reaſon of Gods Method in proceeding to Elect ſome of fallen Mankind, to a ſtate of Life and Salvation through a Redeemer, and Reprobating others, leaving them for ever to periſh in that Sin and Miſery, into which they did (without any conſtraint) wilfully p. 19plunge themſelves, to be no other than his own moſt free and holy Will, ſeeing that he alone is the undoubted Soveraign of the World, who hath an indiſputable right to determine what to do with, (or how to diſpoſe of) Sinning Rebels, without being (any way liable to the controulment of any of his Creatures, eſpecially ſuch of them as (by Sin) have forfeited their very Being to the Divine Juſtice; and who (while in an unreconciled State) are not capable of knowing him, or of being ſubject to his Divine Law.

The good Will and Pleaſure then of the Bleſſed God, is the Source and Fountain whence the great Diſparity between the Elect and the Reprobate World doth ſpring, not any thing in the Creatures themſelves, as Arminian Cavillers dream and conceit it doth: This will evidently appear, if the Reader will but (with a becoming modeſty and unprejudic'd judgment) read the whole Chapter at length, and (with fervent Prayer to God for the Wiſdom of his Spirit) look narrowly into, and with ſobriety conſider the 11th. and the 16th. Verſes, where it plainly appears, that the two conceited Qualifications, of which the Enemies of Election are uſually proud, and which they p. 20hold and teach, are the procuring cauſe of the Difference between the good and the evil Men on Earth, viz. the Free Will in Man, and the good Works which unregenerate Men, do but conceit they do; they are both met with, and equally diſcarded by God, from having any room or place among the cauſes which put God either upon Chooſing the Elect or rejecting the Reprobate. Mark the 11th. Verſ. That the purpoſe of God according to Election might ſtand, not of Works, but of him that calleth. With this agrees Epheſ. 2 8.9. For by Grace are ye Saved through Faith, and that not of your ſelves; it is the Gift of God. Not of Works, leaſt any Man ſhould boaſt. And Tit. 3.5. Not by Works of Righteouſneſs which we have done, but according to his Mercy he hath Saved us, &c. Vain unregenerate Man would fain perſwade himſelf that he is worſe than Threadbare Rags of his polluted Morality; negative and poſitive is a covering ſufficient not only to hide his Ulcerous and plague Sores of Guilt and Vileneſs, from the pure and All-ſeeing Eyes of an Infinite Majeſty, but alſo to deck and adorn his Soul, ſo as to beſpeak him an Object ſit for a Holy God to behold with delight: Oh horrid deluſion! worſe than Frenzy, or Madneſs it ſelf; this p. 21being but a Temporary Malady, which may (by the uſe of ordinary means) be holpen, but that the Bane and Deſtruction of the Immortal Soul, which nothing but the deſpiſed Grace of God in Chriſt can cure; ſuch miſerably deluded Souls will not find it eaſy to believe, that to think ſo highly of their own Qualifications, is the greateſt bar or hinderance which keeps them from Salvation. Read alſo (with care) Verſ. 16, So then, it is not of him that Willeth, nor of him that runneth; but of God that ſheweth Mercy.

Let the Adverſaries of the Doctrine I am now vindicating, but conſider that Man as fallen into Sin and Miſery of his own accord, is the Object of Election and Reprobation; and let them (if they can) tell or ſhew me how a Natural Man in his Lapſed, Guilty State, can (poſſibly) either Will or Act any thing, but what is (both for matter and manner) moſt vile and abominable in the ſight of that God, who is Purity and Holineſs it ſelf in the Abſtract.

And if ſo, wherefore then ſhould the moſt Juſt and Holy God be conceived to elect Men for that which he can do no other than hate and loath, as the beſt Duties of an unregenerate Perſon, are both contrary to the Nature of God, p. 22and alſo repugnant to his Juſt and Holy Law?

When unregenerate Men talk and brag of their Duties and Qualifications, as that which muſt recommend them to God, and purchaſe for them a Right to the Crown that fades not away they, think, and ſpeak as Men in a midnight Dream, not underſtanding what they ſay, or whereof they affirm; and the head Spring of this their Boaſting of their Qualifications, is the profound Ignorance and Luciferian Pride, which ſways their unrenewed Spirits, having never paſſed under the killing Severity of the Law of God, ſet home on the Conſcience by the Spirit of Bondage, to prepare them for healing by the Lord Jeſus Chriſt.

Until this Work of the Lord paſs on the Soul, no Child of Adam can (poſſibly) prize the Son of God, or ſee himſelf to be utterly undone, till (with the Rich Man in the Parable) the unquenchable Flames of Hell diſcover his Miſery to him, Luke 16.23. From what hath been obſerved from the Scriptures now referred to, plain it is, that God, in Electing ſome and Reprobating others of Adam's Poſterity, cannot (without Blaſphemy) be ſaid to elect or chooſe any p. 23Man to a ſtate of Life and Glory, for any thing of good, which he foreſaw, would be in the Sinner, fallen into a ſtate of Sin and Miſery: And therefore, if there was nothing of foreſeen Good in the Creature elected, for which God had reſpect to him more than to another, it muſt unavoidably follow, that in God electing, (not in the Sinner elected) is the impulſive or moving Cauſe, (viz.) His own Soveraign good Pleaſure.

God (as hath been already obſerved) in Electing and Reprobating Men, looks on them as fallen; and guilty Creatures, who had wrought their own Miſery, by their voluntary breach of his Royal Law. To none of them was the moſt High (any way) obliged. He might have ſent them all to the ſame Place and Condition of the fallen Angels, whoſe Conduct and Example they followed, in rebelling againſt their Holy Soveraign. And which of all the Reprobates (now in Hell) will it avail, to diſpoſe the Point of God's Soveraignty with him? or to enquire why or wherefore he hath left them in that ſad and deplorable Eſtate of Sin and Miſery? Pertinent to the Buſineſs in hand, is that Query which Auguſtin puts in his Book of the City of God; Quis fecit Reprobum? ſaith he, Who made the p. 24Reprobate? to which he himſelf replies, Quis niſi Deus? Who (ſaith he) but God?

Again he Queries, Quare Deus fecit Reprobrum? Why did God make the Reprobate? to which he anſwers, Quia ita voluit: Becauſe (ſaith he) it was his Will.

Again he Queries, Quare Deus voluit Reprobum facere? Why (ſaith he) was it God's Will to make the Reprobate a Reprobate? He anſwers the Cavilling Queriſt (or Saucy and Pragmatical Enquirer) with that of Paul, Rom. 9.20. O Homo tu quis es, Qui Reſpondeas Deo? O Man, who art thou that Replyeſt againſt God?

If Auguſtin were now living on Earth, and ſhould Read the Reply which Grevincovius (that Blaſpheming Proud Arminian) made to the Query which Paul put to the called Corinthian, who excelled in the Gifts of God, 1 Cor. 4.7. For who maketh thee to differ? and what haſt thou, that thou haſt not received? to which Grevincovius moſt Arrogantly and Blaſphemouſly replies, I my ſelf make my ſelf to differ. I ſay, if Auguſtin were to Read this Arminian's Anſwer to Paul, it would not be difficult to gueſs at what rate Auguſtin would treat his Inſolency.

If the abuſed Grace of God changed him not before Death, it is moſt dreadful p. 25to think, and ſeriouſly to conſider, how little the Freewil and Learning, of which he was greatly proud, do now avail him at the Barr of the Great Judge; no doubt but he finds (in woful Experience) what an Impar Congreſſus (or unequal Match) he is, for the great Jehovah to diſpute Matters with. Oh! that Men of his Spirit and pernicious Principle were Wiſe, to conſider things aright before they ſee and feel their Folly in the unquenchable Flames of God's Wrath in Hell.

Let it be farther conſidered, how expreſs the Spirit of God is in charging on Adam and all his Off-ſpring (without Exception) the breach of his Law, and (on that very account) accounting them all guilty Criminals, and unclean Polluted Sinners, who (by their voluntary Apoſtacy) have forfeited his Favour and loſt his Bleſſed Image, wherein the Glory and Happineſs of the Rational Creature conſiſted, as the Apoſtle witneſſeth Rom. 3.23. For all have ſinned, and come ſhort of the Glory of God. And in ver. 19. Now we know, that what things ſoever the Law ſaith, it ſaith to them, who are under the Law, that every mouth may be ſtopped, and all the world may become guilty before God. The concluſion whereof p. 26he ſets down in ver. 20. Therefore by the deeds of the law there ſhall no fleſh be juſtified in his ſight, for by the law is the knowledge of ſin: With Paul concurrs all the Prophets, and the other Pen-men of Holy Scriptures, ſetting forth the wretched Condition of all Mankind by the Apoſtacy of Adam, the natural and faederal Head of his Children.

The Condition then of all Adam's Poſterity being ſuch, as renders every Sinner Culpable before God, and not only ſo, but utterly uncapable of willing or acting the leaſt part of that Duty, which God's Law requires to a helping or recovering himſelf out of that his Miſery. It is moſt plain and obvious to every enlightened Underſtanding, that by the Tenure of the firſt Adam's Covenant, all are Born Heirs of the Curſe and Wrath of an offended God; and are (by reaſon of that Spiritual Impotency, which is inflicted on Adam's Nature as a Puniſhment for breaking God's Law) as (altogether) unable to believe in an Atoning Saviour, (when offered by God in the Goſpel of his Grace) as they are to perform the Condition of that Holy Law of God, the Violation and Breach whereof hath Caſt and Condemn'd (at God's Barr) the whole Race of Mankind.

p. 27Man's wretchedneſs and Miſery then is of himſelf, he can truly and juſtly blame none for it but himſelf. Gen. 3.17. Eccleſ. 7.29. Hoſ. 13.9.

This granted, it (unavoidably and by neceſſary conſequence) follows, that God is moſt Juſt and Righteous in Sealing (to the day of his Wrath) with the black Character of Reprobation, that part of Adam's Poſterity, on whom he hath (fixedly) reſolved to Glorify, that adoreable and tremendous Attribute of his incenſed …ſtice, for breaking his Juſt and Righteous Law.

And where is the Man, who will undertake to prove God Unjuſt and Unrighteous, in caſe he had dealt with the Elect themſelves, as he hath done with the Reprobates, (viz.) Seal them up to the Judgment of the Great Day of his Wrath? God is Debtor to none of Adam's Children, unleſs to Damn and Forſake them for ever, for their (Devillike) Apoſtacy and Rebellion.

In this adoreable and tremendous Diſpenſation of his, in Reprobating the greateſt part of Mankind, and electing to himſelf (out of the failen and corrupted Maſs) ſome few of Mankind, on whom he purpoſed to Glorify the Riches of his Grace, through Chriſt his Son. He acts p. 28towards both, in a way of abſolute Soveraignty, ſo that as the Reprobates cannot ſay they have not merited that Curſe and Miſery, which is like to be their Portion for ever, ſo neither ſhall the Elect be ever able to attribute their Salvation to any other Cauſe, beſides the Soveraign free and rich Grace of God, which (had it pleaſed God) might have ſixt its hold on the Reprobates, making them the Elect, while they themſelves were overlookt and paſſed by.

For my own part, I muſt (ingeniouſly) confeſs, that I am ſo far from reflecting on God, as (any way) Unjuſt or Partial, for dealing with Adam's Children as he doth, that I am rather aſtoniſh'd to think, that any of Adam's Apoſtate Off-ſpring ſhould ever eſcape that Curſe and Wrath, to which they were all equally Born Heirs apparent. Epheſ. 2.3. And were by nature the children of wrath, even as others. This, this was the State and Condition of the Elect themſelves, as they are the natural Offſpring of Adam: But the Banner of God's free Grace, and undeſerved Love and Pitty hath been (by the Arm of Divine Soveraignty) effectually diſplayed over them, when in their Blood and Wretchedneſs, even then when God p. 29firſt laid the Foundation of their Salvation in Election. According to Epheſ. 1.4, 5, 6, 7. and Epheſ. 2. to the 10. ver. Well may every juſtified believer cry out with Paul, Rom. 11.33. foreign. Oh the depth of the Riches, both of the wiſdom and knowledge of God! how unſearchable are his Judgments, and his ways paſt finding out!

In this bottomleſs Profundity (or Depth) of God's Unſearchableneſs, the Wit and corrupt Reaſon of Unregenerate Men, with all their acquired Parts, are ſwallowed up and confounded; by reaſon whereof it comes to paſs, that many times ſuch as are admired for their great Reaſon and Learning, will not allow the Creator of the World that Priviledge, which they readily grant to a Man like themſelves, (viz.) To decree or act any thing but what their blind Reaſon and perverted Judgment can ſee a Reaſon for it. Oh what an Age do we live in! wherein the Immenſity and Unſearchableneſs of God is (on every occaſion of Mens diſputing Principles of Religion) called on to hold up the Hand at the Barr of thoſe Mens Carnal Reaſon, who indeed have loſt the uſe of right Reaſon.

Of ſuch Men I would gladly know, whether they can, (with all their Mother p. 30Wit, deckt and adorn'd with all their Academical Learning,) Fathom the depth of the Created Ocean, or tell the exact number of the Stars, and what Influence they have on Humane Bodies? If they can tell how the Soul and Body of man are United? Or how the Bones grow in the Womb of the Woman with Child? With many other Secrets in Nature, not only difficult, but even Impoſſible to be found out by the Wit and Learning of Adam's Children: Witneſs the many Learned Philoſophers, wherewith the World abounded, whoſe Wit and Learning came vaſtly ſhort in finding out and tracing the Almighty in his Works of Creation and Providence: From whence I Argue, A Minore ad Majus, From the Leſſer to the Greater. If all the Mother Wit and acquired Parts and Learning of the Children of Adam could never find out many Secrets in the Works of Creation and Providence, how much more impoſſible is it for them, to find out the Almighty Creator himſelf to perfection?

The Query which Zophar the Naamathite put to Job, will never be anſwered by any Creatures in Earth or Heaven any other way than in the Negative, Job 11.7. Canſt thou by ſearching p. 31find out God? canſt thou find out the Almighty to perfection?

And from what Source or Fountain Mens Atheiſtical and Sawcy Reflections on God, (for making ſuch a difference between Adam's Children, in Saving but few (in Compariſon) and Damning the reſt) ſhould ſpring, I cannot tell, unleſs from their profound Ignorance of the Immenſe and Incomprehenſible Perfection of God's Being, and their not owning and believing his abſolute Soveraignty over his Creatures.

I Appeal to the Conſcience of every Savingly Englihtened Man, who Reads this, whether this wilful and affected Ignorance of God, and their denying his abſolute Soveraignty over his Creatures, be not the very Portal or Door, at which the horrid Profaneneſs and matchleſs Debaucheries of this worſt of Ages (which now lays the Kingdoms open to utter Ruine) have entred the Stage.

This is that which the Devil and his buſy Agents (the Romiſh Jeſuits) aim'd at, when (in the late K. J. his Reign) they obtained the King's Royal Prohibition, forbidding Miniſters, both Non. and Con. to meddle (in Preaching) with the Doctrine of Election and Reprobation. They well knew how Subſervient the p. 32keeping the People Ignorant of the Doctrine of Election, would be to open the Floodgates to Profaneneſs and Debauchery, and (conſequently) prepare England for a ready Reception of curſed and damning Popery.

The denying the Doctrine of God's Soveraignty, in Electing and Reprobating Lapſed and Guilty Rebels, and teaching and maintaining, both in Pulpit and Print, Freewill to good in Unregenerate Men, as alſo the Doctrine of general Redemption is a Doctrine which is altogether Unſcriptural; and becauſe of Mens Violence and Peremptorineſs in Teaching and Propagating the ſame, and their Obſtinacy in refuſing to receive and ſubmit to the contrary Doctrine, which is according to the Scriptures and the only Doctrine, which deſigns the Deſtruction of Sin in the Hearts and Lives of true Believers; and the Promoter of true Holineſs: God moſt Juſtly puniſheth ſuch People with a giving them up, not only to believe the moſt Nonſenſical Lyes, (for true Religion) but even to wallow like Swine in the Mire of the groſſeſt Immoralities, even to an excelling the very Pagan World.

To illuſtrate the point I am now defending againſt the Quakers and Arminians, p. 33viz. That God in Electing ſome and Reprobating others, doth Act therein moſt freely, as an abſolute Soveraign: Let them give me leave to put this Queſtion to their Reaſon and Conſcience, (ſuch as it is) ſuppoſe that all the ſeveral Parties in the City, who differ in their Mode (or Way) of Worſhipping God, ſhould (in their reſpective Meetings, inſtead of Worſhipping God) lay all their Heads, Hearts and Hands together, to contrive and carry on a Plot againſt the King and the Fundamental Laws of the Kingdom, with a full intent to deſtroy both the one and the other; to which Plot all the ſeveral Parties do (as one Man) harmoniouſly and unanimouſly agree, the Law condemns not only the Practice (as Traiterous and Treaſonable) but Sentences the very Perſons (all and ſingular) who are prov'd to have had any hand in ſuch a Plot, to a ſhameful and cruel Death.

The Plot comes to be Diſcovered, upon Diſcovery, the King, who hath the Executive Power of the Law in his own hand, he conſiders the matter, and finding that all theſe ſeveral Parties, (whom he took to be Loyal Subjects) are turned Rebels; as moſt evidently appears by the unnatural Plot, lately engaged in by p. 34them all, againſt both his Perſon and Government; for which, both he and they know full well the Law condemns them all alike.

The King, to whom the Executive Power of the Law belongs, according to his Prerogative, he Nominates two Select Parties out of all the reſt, viz. Quakers and Arminians, to whom he reſolves to extend his Favour, in giving to them his Royal Pardon; the other ſeveral Parties (diſtinct from them) he reſolves to leave them to the Sentence of the Law, to undergo the deſerved Penalty thereof, for that horrid and unnatural Rebellion. I would fain know what the Quakers and Arminians could object againſt the King of England, for paſſing an Act of Indemnity (or Free Pardon) on the People called Quakers and Arminians, and leaving all the other Parties to ſuffer Death.

Seeing that (herein) the King Acts by Prerogative, not according to Deſert; for the Quakers and Arminians deſerved Death as well as the reſt, who are excluded out of the Pardon: My reaſon tells me that the Quakers and Arminians would be ſo far from charging the King with Injuſtice or Partiality, that they would rather ſound forth his Praiſe, for ſaying them by his Favour and Mercy, p. 35(no way deſerved) whom in ſtrictneſs of Juſtice, he might have left to the Sentence of the Law.

And in caſe any of the Criminals condemned to Die, ſhould offer to murmur againſt the King, for making ſuch a Difference between his (equally) guilty Subjects, would not the Quaker and the Arminian both Plead the Kings Prerogative for ſaving themſelves, when at the ſame time, and by the ſame Soveraignty he paſt by the reſt; and ſhall the King of Kings be Diſputed againſt and Reflected on for Acting (in matters of the like nature) by his own undoubted Prerogative.

If any ſhould be ſo ſaucy and bold, as to demand a reaſon why or wherefore the King of England ſhould leave ſeven or eight ſeveral Parties out of his Royal Pardon, and extend the Benefit thereof only to two Select Parties, who were both as liable to Death (by the Law) as the others; the Anſwer is ready, it is the Kings Soveraign Will and Pleaſure to make the two Select Parties Nominated in his Pardon, Objects of his Pity and Mercy, and the reſt to be the Objects of his incenſed Juſtice, to undergo that Death and Miſery which they (by Rebeilion) brought upon themſelves.

p. 36Now in all this, hath not the Potter power over the Clay of the ſame lump, to make one Veſſel to Honour, and another to Diſhonour? Rom. 9.21.

Reader, I pray conſider, that the lump in the place now quoted, intends no other than Men and Women, whom God (the abſolute Soveraign of the World) Decreed to Create: The making Veſſels is Gods Creating Mankind with a purpoſe to permit their Fall.

His making one Veſſel to Honour, and the other to Diſhonour, is Gods Creating one with a ſixed purpoſe to recover him out of that fallen State, into which he was to fall, (and that by Soveraign Grace) the other he leaves to Die and Periſh in that wretched State, into which he (of his own default) fell.

In this Procedure God is altogether free; neither can the Creature ſo left by God, any way reflect on God, as dealing unjuſtly or unequally with him; and the reaſon is, becauſe God is under no Tye or Obligation to give Grace to that Creature, who (of his own accord) did abuſe and throw away that ſtock of Grace, whereby he was rendred capable of keeping the Law of his Maker; and who by the Inſtinct of his vitiated and corrupted Nature, doth obſtinately oppoſe p. 37and reſiſt the means of Cure, propounded and tendred in the Goſpel.

So that the point in Controverſy, between me and the Adverſaries already Named, is in this compariſon propounded in the Verſe laſt quoted, lively ſet forth; from which it is apparent, that the deſign of the Apoſtle is to prove that God (as the undoubted Soveraign of the World) who Acts what him pleaſeth, and that according to the Counſel of his own moſt Holy Will, decreed to make ſome of the corrupted Maſs to be Veſſels of Mercy, and of the reſt Veſſels of Wrath; and that by Electing ſome unto himſelf, upon whom he purpoſed to beſtow his Love, with all the means tending to fit and prepare thoſe Perſons ſo Elected and Choſen, for the actual enjoyment of that Love.

Such as a Redeemer, to Die for them; Faith, whereby they ſhould be made Partakers of that Redeemer, with all the ſaving Graces of the Spirit, promiſed in the Covenant of Grace, with final perſeverance in Grace to the end; the reſt (as hath been before obſerved) he left (or paſſed over) purpoſing to leave them in that wretched and deplorable Condition, into which they (cauſeleſly) plung'd themſelves.

p. 38Neither is God therefore the cauſe why the Reprobate is Sinful and Wicked, but his own Will; which being left to its own natural freedom, did moſt freely and readily chooſe that which was by Gods Law forbidden, upon pain of Gods Diſpleaſure and Curſe.

The ſecond Property in Gods Act of Election, is its unchangeableneſs, and therefore, moſt certain it is, that he or ſhe whom God hath once purpoſed to Love and Save, ſhall never finally (or totally) fall away from Grace, or miſcarry eternally, Pſal. 33.11. The Counſel of the Lord ſtandeth for ever, the Thoughts of his Heart to all Generations.

What is Gods Election of ſome to Life Eternal, (and the means leading thereto) but the Birth or Product of his own Counſel? Rom. 9.11. The purpoſe of God according to Election, muſt ſtand. And Oh: what an unſpeakable cauſe of rejoycing is this very Conſideration to that Man, or Woman; who find in themſelves the Fruits (or Effects) of the New Birth, to think and believe, that they (in particular) are choſen to Life Eternal, by him who cannot change that purpoſe of his, wherewith he hath purpoſed to Save ſo poor and miſerable a Sinner, p. 39as the effectually called Sinner looks on himſelf to be.

Neither is the poor weak Believer to doubt, but that thoſe Sins and Backſlideings, both of his Heart and Life, for which he will be but too apt to fear and conclude, God will at length caſt him off, were all perfectly known to God, even then when he Elected him to Salvation; notwithſtanding which, God fixt his Love and embraced the poor Sinner in the Boſom of his irreverſible Decree, when nothing of Lovelineſs, (but rather the contrary) appeared to the Eye of Gods Praecognition (or fore knowledge) in the Soul, ſo pitcht on by his Decree.

Whom God once loves with that Electing Love, he loves them to the end. Jer. 31.8. Mal. 3.6. Jo. 13.1. Rom. 11.29. And as Gods Act in Electing is without change, ſo (in the third place) it was from Eternity; though the work of effectual Calling and Saving Converſion be in time, yet Gods decree and purpoſe of beſtowing that Grace and Mercy on the Elect Sinner was before time: So witneſſeth the Apoſtle, Acts 15.18. Known unto God are all his Works, from the beginning of the World. Epheſ. 1.4. According as he hath choſen us in him before the Foundation of the p. 40World. 2 Theſ 2.13. From the beginning hath God choſen you. Rev. 17.8. Whoſe Names were not written in the Book of Life, from the Foundation of the World.

The Electing Love of God it is from one Eternity to another, as it did commence before time; ſo when time ſhall be ſwallowed up of endleſs Eternity, this Love of God (to his Elect, and choſen in Chriſt) will be (and continue) the ſame for ever.

And therefore, let that Believer, who feels himſelf inwardly and frequently annoyed with thoſe diſcouraging Fits of fickleneſs and unconſtancy, in walking with God (in the way of New Obedience) take Sanctuary here by Faith, applying to himſelf the ſweet Benefits of theſe Properties of Gods Electing Love, filling both his Head and Heart with the thoughts and fixed perſwaſion, that the Bleſſed God, who is the Infinite Soveraign of the World, (who Acts all things which pleaſeth himſelf, according to the Counſel of his own Will) hath of his own good pleaſure choſen him a poor, unworthy, empty, nothing Creature, to be a Veſſel of Mercy, (through Jeſus Chriſt) to the Praiſe of the Glory of his own Grace: And that Love, wherewith God hath Loved him, it began towards p. 41him before he had an actual Being, yea, before the World was: And as that Love of God was ſet on him before time began, ſo when time it ſelf ſhall be no more, that Love of God to him ſhall ſtill be endleſs, like God himſelf. Nothing more conduceth (under God) to Heart Settlement, in the ways of God, then to be well Verſt in Underſtanding and Believeing, (with application to ones felſ) theſe Fundamental Principles of Goſpel Religion.

And this one thing I deſire the Reader to remember, and carefully to obſerve, viz. That if there were no other Argument to evince and make good the Truth I have now aſſerted, than the Arduous and Elaborate endeavours of Satan and his buſy Agents, both in Preaching and Printing againſt the Doctrine of Election and Reprobation, it were ſufficient. The Devil and the Pope know full well how deſtructive and pernicious to both their Kingdoms, the bringing Sinners to the Scriptural Knowledge and right Believing this Doctrine will be.

And therefore for preventing hereof, the Doctrine it ſelf muſt be expos'd in the blackeſt hue, as a Doctrine which makes Men proud, ſecure, and careleſs of good Works, and which leads Men to looſe p. 42Living; and in the end to final Deſperation: And as the Doctrine it ſelf is ſhot at by the Romiſh and Arminian Archers, ſo the moſt zealous and bold Aſſertors and Maintainers of it, are ſet out in the moſt odious and black colours, which Envy and Malice it ſelf can deviſe; but maugre all the Craſt and Envy of Devil and his moſt ſubtil and induſtrious Tools the Doctrine of particular Election (before time) is plainly held forth and aſſerted in the Writings of Moſes, the Prophets; and the Holy Apoſtles: And in caſe Divine Providence calls to a ſuffering Condition for defence of it, I do not doubt but God hath a Sealed number in theſe Kingdoms, (known to himſelf) who will be enabled to Seal the Truth of it with their deareſt Blood.

An Objection or two lyes in the way to be anſwered, before I can proceed to what remains behind.

Object. 1. The Doctrine of particular Election puffs Men with Pride.

Anſw. The contrary to this the Devil himſelf knows to be true.

For I doubt not but Satan hath made his Obſervations, that none of all Gods p. 43called Children, have more abounded with Humility and ſelf Abaſement, than thoſe who have had the higheſt aſſurance of Gods Electing Love: None but theſe can rightly admire and adore the Grace and Love of God in Chriſt Jeſus.

To me, who am leſs than the leaſt of all Saints, is this Grace given, &c. crys that great Apoſtle of the Gentiles, Epheſ. 3.8. This is a faithful ſaying, and worthy of all acceptation, That Jeſus Chriſt came into the World to ſave Sinners, of whom I am the chief. 1 Tim. 1.15. For I am the leaſt of the Apoſtles, that am not worthy to be called an Apoſtle, becauſe I Perſecuted the Church of God. 1 Cor. 15.9. But by the Grace of God I am what I am. Verſ. 10. It is to be obſerved, that among all the Apoſtles, none was more highly advanced, (in reſpect of extraordinary Manifeſtations and Goſpel Revelations, than Paul was; and yet among all the Apoſtles none more abaſed: No greater admirer of Free Grace than he was; and indeed, not only Paul, but others alſo, both under the Old Teſtament and under the New, whom Free Grace ſingled out to be Veſſels of Mercy: Theſe were ſtill addicted to go out of themſelves in a way of ſelf Abaſement, and crying up the Riches of Gods Grace and Mercy p. 44every way free and undeſerved by them. And herein I appeal (moſt freely) to the Perſonal Experience of every regenerate Believer, (now Living) whether they do not find in themſelves, that the nearer they come to know and perceive the Love of God to themſelves in particular, the more vile they are in their own eſteem; and the more the Sight and Senſe of their own Nothingneſs grows and abounds, the more are they inwardly ſtirred up to Adore and Magnifie the Riches of Gods Free Grace, who hath vouchſafed to regard ſuch poor contemptible Worms, as they judge themſelves to be.

Object. 2. The Doctrine of particular Election cuts off the force and ſtrength of all Threatenings and Warnings which are Recorded in the Scriptures, as a Curb and Bit, to reſtrain Men from Sin.

Anſw. The ever Bleſſed and Holy God, who decreed to elect and chooſe a particular number to Salvation, hath decreed alſo the means of bringing them to that End, whereof thoſe Threatenings and Warnings ſcattered here and there in God's Word, are a part; the which the good Spirit of God makes (effectually) uſeful to work and encreaſe in the p. 45Elect, (called to State of Grace) the Filial and Reverential fear of God; as alſo to Caution them againſt all kind of Declinings in the way of Holy walking with God, in the way of new Obedience to his Holy Commandments; the which God hath revealed in his Word, to be the only way, in which true Believers muſt go to an actual Poſſeſſing the purchaſed Inheritance, according to Pſal. 1.1, 2, 3. Pſal. 119.1, 2, 3. Heb. 12.14.

Theſe Divine Threats and Warnings are (through the ſaving Influence of the Spirit of Grace) made a powerful Bit and Curb, to reſtrain the ſavingly Converted from returning (with Approbation and Delight) to former (and forſaken) Folly, and not only ſo, but to keep them more cloſe to their Duty in a Goſpel Dependance on Chriſt, their Mediatorial Head, for all manner of Supplies, till they come to Glory.

Thoſe Threats and Warnings (if they were ten thouſand times more than they are) will never curb or reſtrain any Reprobate from loving and liking Sin.

'Tis true, that (through the common Operation of the Spirit of God) ſuch Threats and Warnings may for a time influence a Hypocrite to a keeping him from the External groſs Act of Sin, and p. 46a putting him on doing many things which are (Morally) good in themſelves. But Alaſs! what will this avail, while the State of the Man is unchanged, and his Heart unrenewed. Sad Inſtances hereof are Recorded in God's Word; witneſs Pharaoh, Exod. 7.4. and Judas Mat. 26.15. Mat. 27.5. with many other Reprobates, whoſe Names are left on Record in the Book of God, who were neither reſtrained from Sin, nor yet kept back from running headlong to Hell, with this Bit in their Mouths. The Spirit of God (by the Holy Prophet) gives a full Deſcription of the natural Diſpoſition of wicked Hypocrits, as touching the Incorrigibleneſs of their Hearts, in going on in Sin, not only under God's Rod, but alſo under his favourable Diſpenſation, which (one would think) ſhould win them to Repentance, Jer. 5.3. Rev. 16.9, 10, 11. Eſa. 26.10, 11. Rom. 2.4, 5.

Object. 3. If I be elected to Life eternal (before time,) I may live as I liſt; I need neither to Believe, to Repent, or to uſe the means of obtaining Salvation. And though I live after the Fleſh, I ſhall be Saved, being elected.

p. 47Anſw. To this threadbare Objection (which is commonly in the Mouths of all Cavillers againſt the Doctrine of Election) I anſwer in two Particulars.

Firſt, This Objection doth not (in the leaſt) find any Encouragement from the Doctrine of particular Election (before time,) as will evidently appear by the Inſeparableneſs of the End, and the means aſſerted and held forth in the Word of God, and conſtantly maintained by the Orthodox againſt Papiſts, Arminians, &c.

He who hath elected to Life eternal, he hath alſo elected to the means; ſuch as, believing in the Lord Jeſus Chriſt, held forth and offered in the Goſpel; Repenting for Sinning againſt God; advancing in Holineſs, and Perſevering in the ſame to the end: From whence it plainly appears, that he who makes this Objection, is either wilfully ignorant not (in the leaſt) underſtanding the Doctrine of Election, (according to Divine Revelation) or which is (unſpeakably) worſe, an affected Caviller and a wicked Subverter of the Goſpel. Suppoſe I ſhould Query of the Papiſt, the Arminian, the Quaker, and Freewiller, (who are all agreed in oppoſing and decrying p. 48the Doctrine of particular Election before time, and Perſeverance to the end, whether they believe that God hath decreed, or abſolutely determined in himſelf) how long he (or they) ſhall Live or continue in this World? The Anſwer will (undoubtedly) be in the Affirmative, (viz.) That God hath decreed (or determined) in himſelf, how long he (or they) are to live or continue in this World.

If then (ſay I) you believe, that God hath decreed (in himſelf) how long you are to live or continue in this World, what need you to mind any of the Concerns of this World, for the Support of Humane Life? why will you ſo Inſatiably covet the periſhing Riches, and the tranſitory Pleaſures of the preſent World, ſeeing God hath decreed how long you are to live?

The Anſwer again will be, he that hath decreed how long I am to live in this World, he hath alſo decreed and (in his revealed Will) commanded me to Exerciſe my Reaſon, and my other natural Faculties, in order to precure and make uſe of the ordinary means, ſuch as Food, Ravment, Phyſick, and the like, whereby (in an ordinary way) the Life and Health of the Body are ſecured and p. 49maintained. Here (in the Concerns of the Body) they are ſharp and witty enough, even to an out-doing thouſands of the Children of God. But in the Concerns of the Soul they are as Corrupt and Heterodox, as they are ſound and rational in the other.

If a Papiſt or an Arminian ſhould fix his Purpoſe of Building a Houſe in ſuch or ſuch a place, it cannot be (rationally) ſuppoſed, that he intends to Build without Materials; therefore my Reaſon tells me, that in order to accompliſh that his Purpoſe, he hath alſo purpoſed to provide all the ſeveral Materials neceſſary for ſuch a Purpoſe.

Qui ſeriò vult finem, Media etiam ad finem illum tendentia vult: He who (in good earneſt) wills the end, he alſo wills the means leading to that end, is a ſure Rule, both in Logick and Divinity. And why theſe Popiſh Arminian Cavillers ſhould not allow it its proper place in the Doctrine of Election (before time,) I can underſtand no other Reaſon for it, than either becauſe God hath Judicially ſmitten them with blindneſs of Mind, that they ſhould not be able to underſtand or believe this amazing Doctrine of Election before time, or elſe becauſe God hath left them (as he did Pharaoh) p. 50to harden themſelves, that they might, with the greater Acuteneſs and Stubbornneſs, oppoſe and withſtand his Soveraignty, in Electing ſome and Reprobating others of the ſame fallen and corrupted Maſs, and that before time.

Secondly, As there can be no Argument more Cogent and Irrefragable, to evince and prove a Man to be either a Fool or a Madman, than his reſolving to expect the Accompliſhment of the end, (ſuch as Building a Houſe or Living in the World) without the uſe of the proportionate means leading to ſuch ends; for there is no Argument which more ſtongly proves a Man or Woman to be of the number of Reprobates, than to expect or hope to go to Heaven, in the continued and approved Neglect of Believing in the Son of God, Repenting of Sin, living a Holy Life, and Perſevering in the ſame to the end of Life.

Object. 4. The Doctrine of Election before time, doth not only encourage to Sin, but it leads People to final Deſparation, for preventing of which, all imaginable care ought to be taken, to ſuppreſs and decry it.

p. 51Anſw. To this Horrid and Blaſphemous Objection I ſhall (in Chriſts ſtrength) Anſwer in four Particulars.

And Firſt, I do boldly affirm in the Name of the ever Bleſſed Trinity, That this Blaſphemous Objection did (originally) ſpring from that Spirit which charged the Son of God with caſting out Devils by Beelzebub, which (if I miſtake not) is the unpardonable Sin againſt the Holy Ghoſt, and ſuch as peremptorily (with allowance and approbation) perſiſt in making and liking the ſame, againſt the Doctrine of Election, ſo plainly revealed and ſo poſitively aſſerted by the Holy Ghoſt; I am not afraid to declare and pronounce them the Children and Succeſſors of thoſe Phariſees (now in Hell) who vented that unpardonable Blaſphemy againſt the Holy Ghoſt. Mat. 12, 24.32. Let all Cavilling Adverſaries who bring this Objection againſt the Doctrine of Gods abſolute and free Election (before time) have a care they be not found Ranked among thoſe mighty Sinners, who in the height of their Wickedneſs, run themſelves moſt deſperately upon the thick Boſſes of the Almighties Buckler. Job 15.26.

Secondly, If the Doctrine of Election be ſuch a dangerous Doctrine as leads to p. 52Licentiouſneſs, and which (in the end) brings Men to Deſparation. I would fain know how it comes to paſs that the Enemies of this Doctrine are ſuch Slaves to their Brutiſh Luſts, and why ſo many of them Die in Deſpair, when under powerful Awakenings and common Convictions in their guilty Conſciences?

Thirdly, I do with greateſt confidence and certain aſſurance (grounded on the Word of God, and backt with my own Perſonal experience) affirm, That as the right Knowledge and Believing of the Doctrine of Election (before time) with a particular application thereof to ones ſelf, is the only Doctrine that ſets the Heart of a true Believer againſt all Sin, and which ſecures and keeps the Believer from Deſparation in the time of the deepeſt Deſertion, and moſt violent Temptation; ſo the Doctrine of Free Will and general Redemption is a Doctrine which encourageth to Sin, and which neceſſarily leads to Deſparation.

Here two things are to be demonſtrated. Firſt, That the Doctrine of Election (before time) rightly underſtood, and particularly applied by Faith, is the only Doctrine which engages the Heart of a ſound Believer againſt all known Sin, and which fortifys and ſecures the p. 53Believer againſt Deſparation in the time of the deepeſt Deſertion, and the moſt violent Temptation.

Secondly, That the Doctrine of Free Will and general Redemption, is a Doctrine which encourageth to Sin, and which (neceſſarily) leads to Deſparation.

The firſt of theſe will evidently appear to him that rightly conſiders and believes the Particulars following.

Firſt, the Purpoſe and Deſign of God the Father (in Electing) which was, That his Elect and Choſen, who were fallen into Sin and Miſery in Adam, their Natural and Faederal Head, might be delivered, and (by ſtrong hand) reſcued out of that ſtate of Sin and Miſery, and made effectual Partakers of that Liberty and Redemption, purchaſed by Chriſt his Son, the Sponſor and Surety of his Elect.

Secondly, the deſign of Chriſt (the Surety and Sponſor of the Elect) in the whole Work of Mediation, which he undertook to go through for the Elect (which his Father had choſen in him) which was to purchaſe for, and (in time) to apply (actually) to the Elect the ſaving Benefit of that Freedom and Redemption purchaſed by himſelf.

p. 54Thirdly, The deſign and office of the Holy Ghoſt, which is to ſanctify and renew the Souls of the Elect in effectual Calling, and to carry on and maintain the Work of Grace (begun in the Believer) to the end.

Fourthly, The deſign of the Goſpel in revealing and diſcovering the Miſtery of Gods Love and Grace to his Elect and Choſen, which is, that Believers might (by virtue of Chriſts Death, ſavingly applyed) Dye unto all Sin, and that they might (by virtue of Chriſts Reſurrection) walk in newneſs of Life before God.

Fifthly, The deſign of Divine Providence towards true Believers, which is, to purge them from the remains of indwelling Sin more and more, and to make them more and more to abound in Holy Conformity to Chriſt their Myſtical Head.

All theſe (as ſo many Lines in a Center) do meet in the Doctrine of particular Election, the which when the Believer ſeriouſly conſiders, and (by Faith) applys to himſelf, he is ſo far from being drawn either to Sin or Deſparation thereby, as that he finds the quite contrary in himſelf, viz. an admirable Averſion and Repugnancy, to yield conſent to the flattering Sollicitations of Sin, and an Anchor p. 55hold, which powerfully keeps him from deſcending into the Darkſom Valley of Deſparation, which is (as I may ſay) the very entrance into Hell it ſelf.

When the Believer is at any time attacked by Satan, his enticing Inſtruments, or by indwelling Corruption, to yield to the motions of Sin, he fetcheth Arguments againſt Sin from the Doctrine of Gods Election thus: Hath God from all Eternity fixt his gracious purpoſe of Delivering and Reſcuing me out of that ſtate of Sin and Miſery, into which the Apoſtacy of Adam, (my Natural and Faederal Head) plunged me, and that by chooſing out and fixing on his own Son to be a Surety and Saviour to purchaſe a liberty, and to work out a perfect and compleat Redemption for me; and ſhall I? can I (with approbation) yield my full conſent to grieve and offend this freely and this dearly Loving God? I cannot do it, neither can all the Craft and Pollicy of my Spiritual Enemies ever work me to a willingneſs to go back into that ſtate of Spiritual Captivity, under Sin and Satan, from which the Grace of God (in Election, and effectual Calling) hath ſet me free.

Secondly, Hath Chriſt the Son of God, (purſuant to his Fathers Holy Decree and Gracious Purpoſe, and in compliance p. 56with ſo noble and glorious a Deſign, as Redeeming Captive Sinners, and reconciling them to his Father) conſented to become a Mediator for me, to work ou, a work of perfect Redemption for me that I might be ſet at liberty from the Laws Curſe, from the dominion of Sin, and the Uſurpation and Tyranny of the Devil? and ſhall I conſent to commit Sin againſt ſuch Bowels of Mercy and Love? I cannot do it.

Thirdly, Hath the Holy Ghoſt, (who in conjunction with the Father and the Son, had a Hand in my Election to Eternal Life) vouchſafed to take on him the Office of a Sanctifier, to Sanctifie and Renew the Elect in effectual Calling, and who hath begun in me the Work of Special Sanctification, and will never (finally) leave me, till he hath perfected his Work begun in me; and ſhall I? can I willingly grieve and offend that Holy Spirit, by whom I am Sealed to the day of Redemption? I cannot do it.

Fourthly, Is the Goſpel appointed by Father, Son, and Holy Ghoſt to be a Word of Revelation, to diſcover to me how the Heart of God, his Chriſt and Holy Spirit ſtood affected towards the Elect, (and toward me in particular) from Eternity and to endleſs Eternity; and not p. 57only ſo, but that the ſame might be a rule of Direction to me (all my Days) to diſcover the falſe ways I am to ſhun and avoid, as alſo the Paths I am to walk in, in order to a pleaſing the Holy Trinity, and coming ſafe to Heaven; and ſhall I? can I conſent to abuſe ſo ſweet and excellent a Goſpel? I cannot do it.

Fifthly, Is the deſign of Divine Providence (in all its various Diſpenſations to the Elect) and to me in particular, to purge Believers from the remains of indwelling Corruption, and to make them more and more to abound in Holy Conformity to Chriſt, their Myſtical Head; and ſhall I abuſe it by Sinning againſt it, and taking an occaſion therefrom to be vain and ſecure in my Converſation? I cannot do it.

And as the true Believer is enabled, (being taught and guided by the Holy Ghoſt) to fetch Arguments againſt Sin from the five Sacred Topicks now mentioned; ſo is he (in like manner) enabled, being ſavingly influenced by the Inhabitation of the Holy Ghoſt in him, to fetch from the above Named Topicks, Arguments to keep him from final Deſparation, in the moſt violent Hurrycane of Temptation which can attend on a deſerted or an afflicted Condition.

p. 58To evince and clear up this Truth, (for the comfort and encouragement of the Pooreſt Believer, in an Hour of ſore Diſtreſs, when the Waters of Affliction reach even to the very Soul, to a ſenſible endangering the extinguiſhing the little Grace lodged in the Soul; let it be ſeaſonably and ſeriouſly conſidered, that the Believer when he finds Satan, his wicked Inſtruments, and indwelling Corruption all conjunctly together, preſſing and working his Soul within, to deſpair of Mercy and Salvation, he falls on Arguing from the ſweet Doctrine of Gods Election thus; ſhall I, can I who am ſecured of Life Eternal by the Gracious and Unchangeable Decree of the immutable God) deſpair of Mercy and Salvation, as Satan, the wicked World, and my own Carnal reaſon would have me do? I cannot do it. If it were poſſible that my finking Soul ſhould drop (through the very Jaws of Deſpondency) into Hell it ſelf, from thence would Gods unchangeable purpoſe of Grace fetch and deliver it.

Secondly, Shall I, or can I, for when Chriſt the Son of God hath undertaken (as a Sponſor and Surety) and for whom he hath wrought a perfect Reconciliation by his own Mediatorial Righteouſneſs, in which no Spot or Defect ever was, or p. 59ever ſhall be found by God, Angels or Men, deſpair of Mercy and Salvation, as Devil, wicked Men, and my own Carnal reaſon would fain perſwade me to do? I cannot do it.

Thirdly, ſhall I, to and for whom the Holy Ghoſt is become a Sanctifier and a Renewer of my Nature, and who (by his ſaving influential Preſence) dwells in me, never (finally) to leave me till his good work of Grace begun in my Soul in effectual Calling, be compleatly perfected) deſpair of Mercy and Salvation, as the Devil, wicked Men, and my own Carnal reaſon would have me do? I can by no means do it.

Fourthly, Shall I who have all the ſweet and precious Promiſes of the Goſpel, of Gods Love and Grace to comfort and aſſure me, that God, Chriſt, and the Bleſſed Spirit, will never, never fail or forſake me, deſpair of Mercy and Salvation, as mine Enemies would perſwade me to do? I cannot do it.

Laſtly, Shall I, (who have the Divine Providence engaged for me, to uphold me to purge out the remains of indwelling Sin in me, and to forward me in conforming to my Myſtical Head Chriſt, in Holineſs, deſpair of Mercy and Salvation, as mine Enemies would have me? I p. 60not do it. This is the uſe which a true Believer makes of the Doctrine of Gods Election (before time) while Faith (in the Believer) is in its right Exerciſe; none will ſtumble at it, (ſo as Eternally to Periſh) but ſuch as are not (by that Act of Gods Electing Decree) given to Chriſt (before time) to be actually Redeemed in time.

Secondly, The Doctrine of Free Will and General Redemption, is a Doctrine which encourageth to Sin, and which (neceſſarily) leads to Deſparation. I ſhall offer two things to conſideration, for evincing and clearing up this for Truth; the which I deſire the Reader to weigh and conſider without prejudice.

Firſt, The uſe which all unregenerate Men make of the Doctrine of Free Will, which ſad experience teacheth, is this: I will turn to God by Repentance, I will Believe in an Attoning Saviour, I will fall on the work of Reformation, and thereby prevent my periſhing by the deſerved Judgments of God; when I ſee my own time, and when I am thereto diſpoſed; who ſees not, (except one Spiritually Blind) how greatly this Doctrine doth encourage to Sin: For (ſaith my Carnal reaſon, as often it hath while I was in a ſtate of Nature) if I do not p. 61return to God upon his Call and Invitation this Day, this Month, this Year, I fully purpoſe and reſolve to do it the next; for God hath implanted in my Soul a Principle of Free Will, whereby I am enabled to anſwer his Call, by Repenting, Believing and Reforming, the which when I do, (though not at preſent) God will have Mercy on me, and I ſhall be accepted, being ſecured by that General Redemption provided for all who ſo Repent, Believe and Reform. Woful and ſad experience convinceth me, that many, God provoking Follys and Vanitys of Youth (in my Heart and Life) have been indulged by this deceiving, curſed Doctrine: Oh! how often hath Carnal reaſon (within me) cryed out, when the common Notions of the Spirit of God hath toucht my Conſcience, to call on me to convert and turn to God? I will Repent, I will Convert, I will turn to God to morrow, to morrow: As Auguſtin confeſſeth of himſelf, he often put God off with his Free-will, Cras, Cras; To morrow, to morrow. Till at length he grew both aſham'd and weary of his graceleſs to morrow, crying out to the Almighty (in the very hour of his effectual Converſion) Quam Diu Domine Clamabo Cras, Cras? Quare Non p. 62Hodiè Domine, &c. How long, O Lord, ſhall I cry to morrow, to morrow? Why, O Lord, ſhould I not be Converted this veryday?

And as an Unregenerate Man takes Encouragement from this Principle, to go on in Sin, ſo it leads him to Deſparation: Of this alſo my ſad Experience hath fully convinc'd me, as plainly appears by the near approach I made to Hell, (in my own Apprehenſions) while I bordered ſo near the Confines of final Deſparation, finding in my ſelf how vaſtly ſhort my Perſonal Qualifications came of anſwering the Laws demand, as a Condition of Life and Salvation. I found that nothing could poſſibly quiet or ſatisfy my wounded, deſpairing Conſcience, but what doth effectually appeaſe and ſatisfy that Holy God, againſt whom I have ſo many thouſands of times offended, which can be nothing ſhort of an infinite Righteouſneſs; which Righteouſneſs can be had no where but in Chriſt God Man, and no way to be had but in a way of Believing, of which Myſtery my blind and perverted Reaſon was as ignorant as a Beaſt: And not only ſo, but my Heart and Soul were Zealouſly ſet againſt looking for Life and Salvation in any other way than that of Freewill and general Redemption.

p. 63This Principle ſo every way Quadrating with my Legal Frame of Heart, which was acted by no other Principle: But do and Live.

Here it might not be amiſs or unſeaſonable (for the relief and encouragement of a poor tempted Soul, who (as touching this very point of Election) may be walking in Darkneſs, having no light of Comfort in his own Spirit) to anſwer (or reſolve) this needful Queſtion. How ſhall a poor, bewildred, tempted Soul come to know, that it ſelf (in particular) was elected of God before time?

To this Queſtion (about which many of God's called ones are not a little diſtreſſed in their own Spirits) I ſhall anſwer in three Particulars.

Firſt, The way to know thou art elected before time, is to go about it in a right way or manner. By this I mean, thou art not to attempt to pry into the Secret Counſels of the moſt High, concerning this Matter, knowing that ſecret things belong to God, and to none elſe, until he pleaſeth to reveal them, Deut. 29.29. Therefore in order to know this Myſtery (to thy comfort,) do as thou wouldſt do, if thou wert to bring both p. 64ends of a Bottom of Thread or Yarn to meet together, the way is not to begin at that end which is hid in the very centre of the Bottom, but to take the end which is outmoſt and next to thee; and by thus doing thou wilt ſoon bring both ends to meet, whereas if thou go about it in any other way, (as by cutting or ravelling the Bottom (to haſten the work) thou wilt but fret and vex thy ſelf, and (which is worſe) thou wilt marr and ſpoil the work. Do not then attempt (as the Devil and Carnal Reaſon would have thee) to climb up to Heaven, to inform thy ſelf of this Matter; God's Work muſt be done in the way of his own Appointment; which is, that thou begin firſt with thy own Heart. See, examine and ſearch thy own Soul, to find out whether his Holy Spirit hath ever been at work there? The Cauſe muſt be known by its proper Effects, not the Effects by the Cauſe. 2 Cor. 13.5. Gal. 6.4. 2 Pet. 1.10.

Election (the thing thou wouldſt fain be reſolv'd about) is the cauſe (this is a Secret in God's Breaſt, which can be known by thee, no other way (ordinarily) but by its Effects, which are Faith in thy Heart, and Obedience to Chriſt's Commands in thy Life and Converſation. p. 65If the Spirit of God hath called thee to embrace and cloſe with Chriſt, held forth in the Goſpel; and if the Fruits of that thy cloſing with Chriſt, do diſcover themſelves in thy Life and Converſation, thou haſt no Ground or Reaſon to queſtion thy Election, but what the Devil and thy Carnal Reaſon ſuggeſt. Acts 13.48. And as many as were ordained to eternal life, believed. Jo. 10.26. But ye believe not, becauſe ye are not of my ſheep, as I ſaid unto you. In the Scriptures now quoted, Election (to eternal Life) is held forth as the Cauſe of Faith and Faith (or believing in Jeſus) as the undoubted Fruit or Effect of Election.

Secondly, Art thou frequently tempted to doubt of, and queſtion thine Election to eternal Life?

This is an undoubted Argument, that the Devil diſcerns in thee the Fruits and Effects of God's electing Love to thy Perſon, which puts him upon tempting thee to queſtion and doubt of God's Love to thee.

Where the Devil knows he hath the full and quiet Poſſeſſion of a Sinner, there he ſuggeſts, that the Man is a good Chriſtian: His Faith is a good Faith, and p. 66God is his Father, and that he is elected and ſhall be Saved, notwithſtanding he lives after the Fleſh.

On the contrary, where the Devil ſees and diſcovers the Fruits and Effects of God's Grace and Love appear, there he peſters the Soul with Infernal Suggeſtions and Temptations, to put the Soul on miſ-believing, and queſtioning the Truth of God's Grace beſtowed on the Sinner. Thou art but a painted Hypocrite, thou art none of God's Elect; it is in vain for thee to hope or expect to go to Heaven. Thus he dealt with the Believers Redeemer. Mat. 4.3, 6. If thou be the Son of God, &c.

And if the Adverſary hath done this to the green Tree, what will he not attempt to do to the dry? Luke 23.31.

Thirdly, Doſt thou find thine Heart (fixedly) reſolved (come Life, come Death) to caſt thy Soul at the foot of Divine Soveraignty, in the way of Duty, ſhunning all known Sin, and preſſing after Holineſs, reſting entirely on the Grace and Merit of Chriſt, after Life and Salvation? Thou art to know, for thine everlaſting Comfort and Encouragement, that no Reprobate ever was, or ever ſhall be able to do this. Time will diſcover, p. 67that thou art one of God's Elect; go on in the ſtrength of thy God: Fear not.

CHAP. II. Of Reprobation.

BY what hath been diſcourſed out of the Holy Scriptures, concerning the Act of God's Election of ſome to Life and Salvation by Jeſus Chriſt, to the praiſe of the Glory of his own Grace; it unavoidably (and by neceſſary conſequence) follows, that the ſame Soveraign God hath Reprobated (or Rejected) the reſt, (not ſo elected) and that from all Eternity, having decreed never to recover them by converting Grace, but hath fixedly purpoſed for Sin to Damn them; and that for the Praiſe of the Glory of his own Juſtice. Nothing can be more plain than that, if God hath elected and choſen a certain number out of the whole corrupted Maſs or Lump of fallen Mankind, in whoſe Salvation he hath purpoſed to Glorify his Mercy and free Grace by Jeſus Chriſt, then hath he refuſed p. 68or paſſed by the reſt, as will moſt evidently appear in all the parts of it.

The Decree of Reprobation hath in it four parts, to each of which I will ſpeak as plainly and as briefly as I can.

Firſt, God hath refuſed or rejected ſome particular Perſons, on whom he purpoſed never to have Mercy; this is moſt evident from the Scriptures following. Jo. 10.26. But ye believe not, becauſe ye are not of my ſheep, as I ſaid unto you. Rom. 11.7. But the election hath obtained it, and the reſt were blinded. Rom. 9.18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. In which Scriptures it is plain and conſpicuous to every one (ſavingly) enlightened, that there are two diſtinct (or differing) Parties intended or ſpoken of, ſome, whom Chriſt choſe to himſelf, known and diſtinguiſhed by the Term, Sheep, and others, whom Chriſt denys to be ſo: Theſe are thoſe intended in Mat. 25.32, 33. termed Goats, oppoſed to the Sheep of Chriſt. Some, whoſe Underſtandings were ſavingly enlightened to know the glorions Myſteries of the Covenant of Grace, in order to Salvation; and others not at all enlghtened, but left to abide in that ſpiritual Darkneſs p. 69and blindneſs of Mind, which they brought into the World with them. Some, whom God's powerful Grace mollified and ſoftened to ſaving Repentance, in order to Mercy; and others, whom God ſees fit to harden, that is, to leave them to that Sin of their own, which hardens them.

Secondly, God hath from Eternity rejected or refuſed theſe.

This is plain from the Scriptures following, Jude 4. There are certain Men crept in unawares, who were before of old ordained to this Condemnation. Rev. 17.8. Whoſe Names were not Written in the Book of Life from the Foundation of the World. 1 Pet. 2.8. And a Stone of ſtumbling, and a Rock of offence, even to them which ſtumble at the Word, being Diſobediem, whereunto alſo they were appointed. From all which it is manifeſt, that God did, (as a juſt Judge) purpoſe and decree to give up the Reprobates to the obſtinacy of their own Mind, and their wilful Diſobedience againſt his Son Jeſus Chriſt; that ſo they might not only ripen themſelves for, but even pull down the Judgments of God upon themſelves.

Thirdly, God hath Decreed to Damn theſe Perſons for Sin.

p. 70This is plain from the following Scriptures, Prov. 16.4. The Lord hath made all things for himſelf, yea, even the Wicked for the day of Evil. 2 Pet. 2.12. But theſe as Natural brute Beaſts, made to be taken and Deſtroyed.

Fourthly, Gods Reprobating ſome Perſons from Eternity, and that in order to Damn them for Sin, is for the Praiſe of the Glory of his own Juſtice.

This is ſo plain and obvious, that he who runs may Read it. Rom. 9.22. What if God willing to ſhew his Wrath, and to make his power known endured with much long Suffering, the Veſſels of Wrath fitted to Deſtruction.

Againſt this Doctrine of Election, and Reprobation of particular Perſons, the Quakers, Papiſts, Arminians, Free-Willers and others, who (in this point) are all one with them, object ſeveral things, out of which I will ſingle out the chief and moſt material of their Objections, which to Ignorant and Injudicious Minds, ſeem to be of great force againſt the Doctrines now laid down; to which I ſhall give plain and clear Anſwers from Gods Word, to the end the Fallaciouſneſs and Deceit of theſe Men might appear (open fac'd) to all Men.

p. 71Object. 1. They object, that to hold and affirm, that God hath from Eternity Elected and Choſen a particular number to himſelf out of the corrupted Maſs of fallen Mankind, on whom he decreed (unchangeably) to ſhew Mercy, leaving the reſt with a full purpoſe never to recover them to Life and Salvation, reflects on God the higheſt Cruelty imaginable.

Anſw. To this (ſeeming) plauſible Objection, I ſhall reply in the particulars following.

Firſt, I have made it evident from Gods own Word, that God hath (undeniably) Elected a certain particular number to himſelf out of the corrupted Maſs of fallen Mankind, on whom he (unchangeably) decreed to ſhew Mercy, leaving the reſt (not ſo Elected) in that ſtate of Sin and Miſery, into which they (voluntarily) run themſelves.

Secondly, By way of Query; I deſire to know by what Scripture (Divine) the Quakers, or any who are their Abettors in this point, can juſtify their bringing in Lyes to plead for God; or wherein doth it appear that his Truth ſtands in need of being upheld by the Figments of their vertiginous Brains.

p. 72Job puts ſuch a like Queſtion to his three Friends, who all ſeemed to take part with God againſt himſelf. Job 13.7. Will you ſpeak wickedly for God, and talk deceitfully for him? Verſ. 8. Will ye accept his Perſon? Will ye contend for God? Verſ. 9. Is it good that he ſhould ſearch you out? Or as one Man mocketh another, do ye ſo mock him?

What do theſe (Heretical Pretenders to an infallible Spirit) leſs than mock God? who (in pretence of making God more Merciful and Pitiful, than he himſelf hath revealed in his Word he will be, or than the Wicked in Hell will find him to be) ſtrike at, and (audaciouſly) diſpute againſt the Juſtice and Soveraignty of God.

Theſe Pleaders for. God, they will (forſooth) have God to be ſo tender, compaſſionate and kind, as to love all his Creatures with an equal Love; and (conſequently) that to ſix his Love on a ſmall and particular number, to whom his Special Grace and Favour ſhould be extended, and to paſs by the greateſt number, on whom to reſolve never to ſhew Mercy; is altogether inconſiſtent with the tender, kind and merciful Nature of God. Now, whether theſe Men do not, (in pretence of Pleading for God) cauſe (as much as p. 71in them lyes) both his Attributes, his Counſels, and his Word, to claſh and contradict each other, I leave to the judicious and unprejudic'd Reader to judge.

I demand from John Burnyeats, and the reſt of the Quakers, (who joyned with him in challenging me to make out by the Scriptures of Truth, that Doctrine which I am now defending againſt them) why or wherefore God was ſo ſtrict and ſevere, as to confine thoſe Angels, which (of their own accord) fell from that ſtate of Innocency and Bleſſedneſs, wherein they were Created to thoſe Chains of Darkneſs, wherein they are to be kept to the judgment of the great day? and that without extending the Benefit of a Redeemer to them; was it becauſe the Angels were not his Creatures? certainly they will not ſay ſo; for without Diſpute the Angels were in their Nature far more Glorious and Excellent Creatures, than was Adam and his Poſterity in their State of Innocency.

Was it becauſe Gods Arm could not reach to help and deliver them? they dare not ſay ſo; neither was it becauſe God had no Bowels of Mercy and Compaſſion in him towards his Creatures: This cannot be ſuppoſed to be the reaſon; for (alaſs) this, (viz.) the tender and merciful p. 72Nature of God to his Creatures (in general) is the Argument whereby they would overthrow the Doctrine of particular Election. What is the reaſon then? did the Angels fall by Sin and Apoſtacy? Yes, they cannot deny it, unleſs they deny the Scriptures to be the Scriptures of Truth; and were thoſe Angels (all of them) ſent forthwith to Hell for their Apoſtacy and Rebellion? this they cannot deny. Was not the leaſt Dram of Mercy ſhewn to one of that numberleſs number which fell? they dare not affirm there was, or ever ſhall be; if they do, it lyes at their Door to prove it.

If then the reaſon why the Apoſtate Angels are (eternally) loſt, is not becauſe they ſtood not related to God as Creatures, nor becauſe the Hand of God was not ſtrong enough to prevent their ſinking into Hell; nor yet becauſe God wanted Bowels of Mercy and Compaſſion: The reaſon then muſt be, becauſe the Glorious God did (before time) decree and purpoſe with himſelf, not to recover thoſe Creatures whom he foreknew would cauſeleſly Rebel and Apoſtatize from that ſtate of Holineſs and Happineſs, in which he decreed to make them.

If then the Adverſaries I now contend with, will acknowledge God to be Juſt p. 73and Righteous in leaving the Angels, (which by Tranſgreſſion fell) ſo as never to ſhew them Favour more, I deſire to be informed by what Law the Soveraign Majeſty of Heaven can be (juſtly) charged with Cruelty, for Saving but a ſmall Remnant of Apoſtate Adams Offſpring, ſeeing that Adam was (every way) as voluntary and free in Sinning againſt God, as were the Angels which fell.

Surely, had it pleaſed God, he might have caſt both Adam and his Children into the ſame Lodging with Beelzebub, and his Apoſtate Train, there to endure (to endleſs Eternity) the Torments due to their Rebellion and Diſobedience.

And in that God hath been pleaſed to extend Mercy to any of Adams Poſterity, it is meer Grace and Mercy (every way) undeſerved, the which he was no way bound to ſhew to Adam and his Children, any more than he was obliged or bound to help or commiſerate the fallen Angels.

If John Burnyeat, or any of his Friends, (who oppoſe the Doctrine of particular Election) can prove (by the Scriptures) that God hath given (or is (by any Law) bound to give) Special Saving Grace to Rebels, who have fallen by their (cauſeleſly) abufing and looſing the Grace given them in Adam, their Natural and Faederal p. 74Head; any other than what he beſtows on his Elect, and that in the right of Election, I will readily ſubmit and yield the Cauſe.

Object. 2. The Scriptures of Truth are expreſs and poſitive in affirming, that the Salvation diſcovered and held forth in the Goſpel, is deſigned by God, (and offered by the Apoſtle) to all Men (in general) without any diſtinction or limitation of Perſons; and therefore, to reſtrain that Salvation to a ſtinted number, is moſt injurious and wicked.

Anſw. Theſe Cavilling Objectors do at a very eaſie rate wreſt and pervert the ſenſe of the Holy Spirit, not knowing what they ſay, nor whereof they ſo raſhly affirm, where they meet with univerſal Terms, from them they infer univerſal Principles, witneſs the Scriptures following, 2 Cor. 5.14.1 Tim. 2.6. Heb. 2.9. Where the Apoſtle ſaith that Chriſt Died for all; and that he gave himſelf a Ranſom for all Men; and that he taſted Death for every Man: They from hence infer and ſtrongly conclude, (as they think) that beyond all Peradventure, the end and deſign of Gods ſending p. 75his Son into the World, and the Sons laying down his Life, was on full purpoſe that general Redemption might be procured for, and granted to all and ſingular the Sons and Daughters of lapſed Adam; and where the Apoſtle Peter ſhews that God is not willing that any ſhould periſh, but that all ſhould come to Repentance. 2 Pet. 3.9. They would fain perſwade themſelves and all others, that without any reſtriction or limitation, the Senſe muſt be, that God wills not that any Sinner ſhould be Damned.

And ſo (fooliſhly) fond are they of the General Redemption, which (from the fore Cited Scriptures) they highly conceit themſelves able to demonſtrate and prove againſt all Gain-Sayers, that they (with great care) ſet down the Terms All, Every and Any in great Capital Letters, that the Reader might obſerve and take notice of them.

That thoſe Univerſal Terms All, Every and Any, are to be reſtrained and limited to a particular and ſelect number only, (which can be no other than that number which the Scriptures poſitively affirm, God Elected and Choſe to himſelf out of the corrupted Maſs; as hath been above obſerved) is beyond contradiction.

p. 76The Objection conſiſts of two Members (or Branches) Firſt, the deſign of God in preparing and intending Redemption and Salvation for all Men in General. Secondly, Gods commanding to Preach (or offer) it to all in general, without exception: On theſe two miſtaken grounds the Quakers and the other Hereticks, who in this point join with them againſt the Word and Churches of Chriſt, do ignorantly and falſely infer that the Benefit of the ſecond Adams Obedience and Righteouſneſs, is (in Gods imputing and applying it) as extenſive, as was the Diſobedience and Rebellion of the firſt, which (ſay they) was to all the Poſterity of Adam. The places of Scripture from which they draw this their Unſcriptural Inference, are thoſe of Paul. Rom. 5.18. Therefore as by the offence of one, Judgment came upon all Men to Condemnation; even ſo by the Righteouſneſs of one, the Free Gift came upon all Men unto Juſtification of Life. Heb. 2.9. But we ſee Jeſus, who was made a little lower than the Angels, for the ſuffering of Death, Crowned with Glory and Honour, that he by the Grace of God ſhould taſte Death for every Man.

The ground of theſe Mens looſing themſelves in this Controverſie, is their uſing p. 77Scripture without Reaſon, and Reaſon without Scripture; the which whoever doth, will be ſure to run himſelf and his followers into a Labyrinth of dark and uncertain Interpretations of the moſt plain Text of Scripture, whence comes (moſt commonly) Chymerical and Enthuſiaſtical Notions, which are attended (as really) with a Satanical Energie, to deceive Earthly Minded People, as the true Word of God is attended with a Divine Energie and Power, to teach and guide Gods Elect to the ſaving knowledge of God in Chriſt.

Here they ſeem (to the ignorant and unwary Reader) to have Scripture on their ſide, when oppoſing thoſe who aſſert and defend the Doctrine of pa… lar Election againſt theſe Univer… … (viz.) thoſe Scriptures above …; in which God ſeems to have intended the Redemption purchaſed by his Son, for every individual Son and Daughter of Adam; and that becauſe the Term ſet down is Univerſal.

But now, theſe Men inhering in the bare Letter of the Scriptures, and laying aſide the uſe of Reaſon, (the which they ſhould make uſe of in diſtinguiſhing Terms) they themſelves, and their poor deluded Proſelytes looſe the true Senſe of p. 78the Scriptures, never looking farther than the bare Letter, never regarding whether they take the Senſe of the Spirit with them, yea or not.

And hence it is, that with ſuch unbridled Licentiouſneſs ſome Men do with higheſt confidence poſitively affirm, that the Salvation of the Goſpel is purchaſed and intended for all, and ſingular the Poſterity of the firſt Adam; and that an univerſal offer thereof is (accordingly) made to each Man and Woman: Whereas (indeed) when the judicious and unprejudiced Reader joins Scripture and ſanctified reaſon together, accompanied with Self denial, and ſincere and hearty Prayer to Gods Throne of Grace, for the obtaining from God the true ſenſe of the Scriptures ſo much boaſted of, he will plainly ſee how egregiouſly they are miſtaken in both the one and the other; for neither doth God intend the Death of his Son for Salvation to any of Adams Children, ſave thoſe whom he Elected, and (from Eternity) Choſe in Chriſt; neither doth God make ſuch an Univerſal tender of it to all Men, as the Quakers raſhly and boldly affirm he doth.

This lyes on me to demonſtrate and make good againſt theſe boaſting Univerſaliſts; the which, that I might do p. 79to ſatisfaction of the judicious and unprejudiced Reader, I ſhall propound my Argument dilemma-wiſe, thus: The Terms All, Any and Every, on which they ground their Unſcriptural Aſſertion, they are to be taken either in an Univerſal ſenſe, intending every individual of Mankind; or elſe they are to be taken in a limited and reſtrained ſenſe, as intending ſome of all ſorts, ranks and degrees of Men indifferently.

If by the Univerſal Terms above named, ſome of all ſorts, ranks and degrees of Men indifferently, be to be underſtood, then the Aſſertion of the Adverſaries is (manifeſtly) falſe, and conſequently the Doctrine of particular Election is true.

If by thoſe Univerſal Terms all Men and Women without exception be intended, (as the Adverſaries will have it) then muſt I be allowed to demand of them how any of Adams Children come to be Damned?

For ſeeing that God willed that Chriſt ſhould Redeem all the Children of Adam, who fell by his Tranſgreſſion; I would fain know how any created Power can effect the hindering God of bringing about his own purpoſe, or fruſtrate the end and deſign of Chriſt, in laying down his Life; for (undoubtedly) if God ſhould abſolutely p. 80will and purpoſe the Salvation of every individual Son and Daughter of Adam, it is not to be queſtioned, but that he being the Elſhaddai, the Mighty God, every way perfect and all ſufficient, would find out ways and means to effect and bring about his own purpoſe, ſeeing that he works all things according to the Counſel of his own moſt Holy Will: As Paul witneſſeth, Epheſ. 1.11.

It is in the Work of Regeneration, as it is in the Work of the firſt Creation, … Cloaths his Word with a creating Power; ſo that whenever, and whereever he ſends forth that creating Voice of his Mighty Spirit, neither Devil nor Self, nor any other Enemy or Impediment, whether internal or external, ſhall ever be able to give any ſtop to his intended Work: As the Lord himſelf tells his Church, by the Prophet Eſa. 43.13. Yea, before the day was, I am he; and there is none that can deliver out of my Hand: I will work, and who ſhall let it? Whom God in Juſtice and Righteouſneſs will Damn and Sentence to the Flames of his deſerved Wrath for Sin, who can reſcue and ſave them? Whom God in Sovereign Mercy and Grace purpoſeth to ſave and deliver, who can hinder or prevent him? Jo. 10.27. My Sheep (ſaith p. 81the Lord Jeſus) hear my Voice, and I know them, and they follow me. And I give unto them Eternal Life, and they ſhall never periſh, neither ſhall any Man pluck them out of my Hand. My Father which gave them me, is ſtronger than all; and no Man is able to pluck them out of my Fathers Hand. I and my Father are one.

Here 'tis plain, that from the invincible Power of God and Chriſt, the cortainty of the Life, and Salvation of the Elect, is inferred and proved.

That many of Adams Children are already in Hell, and that many more will be Lodged there; the Scriptures affirm, and the Quakers cannot deny. How comes this to paſs? ſeeing God (if we muſt Believe the Quakers) deſigned a general Redemption for all Mankind, and that the Son of God laid down his Life to Ranſom them from the Curſe and Wrath of God, due for their Sin, to ſay that God willed their Salvation, but that their own Obſtinacy and Wickedneſs hindred that his Will ſhould be accompliſhed on them; is (in effect) to ſay that God did ſeriouſly and efficaciouſly will and purpoſe, that all the Children of Adam ſhould be ſaved; but indeed the grant eſt part of Adams Poſterity fell by the Power p. 82of Satan, and their own rebellious Will.

Now, whether to think or ſay, that either the power of the Serpent, or the corruption in a Sinners Nature, can, or ever did, or ſhall overturn or prevent the efficacious Will of God, being accompliſhed, be not Impious and Blaſphemous; I leave to every impartial and ſober Reader to judge.

Thus the firſt Member (or Branch) of the Objection appears to be rotten and unſound; neither is the ſecond any better, which affirms that God makes a general offer of that Salvation to every individual Sinner in the World; the which if it be true, (as the Quakers affirm) they are highly obliged to ſhew how it comes to paſs that the greateſt part of the World (by far) ſhould remain in Darkneſs, I mean with reſpect to the very external means of Salvation; the which God hath ſeen ſit to deny to many Nations in the World; to which alſo the very Letter of the Holy Scripture bears witneſs. A few Inſtances hereof I lay down, that the Reader may plainly ſee, how vain theſe fooliſh Beaſters are in their Imaginations, who would fain impoſe on all, that God doth love all the Children of Adam with an equal Love; p. 83and that the offer of his Grace (in general) is made to all, without any exception or limitation; wherein they prove themſelves as falſe in their ſayings, as they appear vain in their deluded Imaginations.

They ſay, and boldly affirm, that the tender of Salvation is made to all alike; I ſay, they belye the Spirit of God, (in pretence of pleading for God) by whoſe Inſtinct and immediate Inſpiration, they would make the World believe, they themſelves (above all Men) are guided; and not only ſo, but they egregiouſly thwart and contradict the very Letter of the Scripture, which they ſeem to own and acknowledge to be Holy, True, and the Rule and Standard of Tryal, of all matters in Religion wherein they and Chriſtians differ.

For ſatisfaction herein, let the Reader peruſe, and with ſerious conſideration weigh in the ballance of Gods Sanctuary what is recorded in Pſal. 147, 19.20. He ſheweth his Word unto Jacob, his Statutes and his Judgments unto Iſrael. He hath not dealt ſo with any Nation: And as for his Judgments, they have not known them. Praiſe ye the Lord.

Whether the place (now quoted, doth not evidently prove that when God choſe p. 84called and ſettled a Church unto his own peculiar Uſe and Service, to whom he gave his Word and Ordinances for a rule of Faith and Holy Obedience) he did not leave the other Nations of the Earth; (out of whom he choſe his People, with a peculiar Love and Favour) in their Native Darkneſs and Blindneſs; is a matter to be enquired into. That of our Saviour in Mat. 20.16. Many are called, but few choſen. Doth alſo give countenance to the point in hand: He doth not ſay that all are called, but many: In which Text there are three ſorts of Men offered to conſideration. Firſt, ſome who are not called at all. Secondly, ſome who are called with a common or external Call, but not Elected. And thirdly, ſome who are called, not only with the common and external Call, but alſo with the internal efficacious Call of the Spirit; and that becauſe Elected and Choſen to Life and Salvation. Now, that theſe three ſorts of People were equally Beloved of God, and their Salvation equally intended; who but Children of Darkneſs and Deceit dare to affirm or believe? That of Paul (alſo) Acts 14.16. God who in times paſt ſuffered the Gentiles to walk in their own way, Backs and confirms the preſent Truth: And doth not the p. 85Account we have by Travellers, who correſpond with the moſt parts of the World, inform us, that the greateſt part of the Nations have not ſo much as the Name of Jeſus Chriſt among them; and even in theſe Kingdoms, where Popery, Arminianiſm and Quakeriſm prevail: Doth not ſad experience teach us how deplorable a Condition the generality of the Kingdoms is in? as touching the ſaving Knowledge of Jeſus Chriſt, or the proper means appointed by God, for the ſaving Diſcovery of his juſtifying Righteouſneſs to the Souls of Men; ſuch as the pure and unmixed Word of Truth, Read and powerfully Preached to them, for calling them out of Darkneſs into the marvellous Light of the Knowledge of God in Chriſt: For want of an Orthodox Teaching Miniſtry, theſe Kingdoms, (eſpecially England and Ireland) are near to a Harveſt ripeneſs, ready for the Sickle of Gods Judgments, through the affected Ignorance of the Lord Jeſus Chriſt, which reigns in the Minds and Hearts of the greateſt part, even of Englands and Irelands Profeſſors; with the Occult and Spiritual Idolatry of Mens Souls, whereby the Son of God and his pure Goſpal Worſhip are ſhut out of Mens Hearts and Affections, that the Statutes p. 86of Omri, and their Carnal ſecular Intereſts might bear the ſway. To which I will add, that Deluge of open Debauchery, and Atheiſtical Oppreſſion and Prophaneſs, which like a Land Flood over runs the Nations; the which, (if not very ſpeedily prevented by thoſe who have the Reforming Power put into their Hands by God) will pull down (from Heaven) ſuch ſore and deſolating Judgments, as will make England with her Hypocritical formal Profeſſors an abhorring to all Nations. More might be offered to conſideration from Gods Word to the ſame purpoſe; as the ſad and deplorable Condition the Epheſians, Philippians, and other Countries were in, before the Apoſtles were ſent among them.

The Anceſtors and Forefathers of whom, God ſuffered to Live and Die like Bruits, and worſe ſerving Dumb Idols, thoſe Teachers of Lyes, ſerving divers Luſts, Atheiſts, without the knowledge or hope of God in the World, Epheſ. 2.1, 2, 3. To them God ſent no Prophet or Apoſtle, no Law or Goſpel, which ſhould be a means of Salvation to them, till God ſent Paul to their Off-ſpring.

Now, can it (in truth) be ſaid, that God did equally love and will, or deſign p. 87the Salvation of both the Fathers and their Poſtery, ſeeing the means of Salvation were deny'd to the Fathers, and freely given to their Poſterity?

As touching the Learned (or rather Silly and Impertinent) Queſtion, wherein the Quakers deſire to be reſolv'd, (viz.) What Goſpel of glad Tidings it is which I (and others, who hold the Doctrine of Particular Election) have to Preach to thoſe, for whom Chriſt Died not?

Anſw. This ſilly Queſtion is grounded on a falſe Suppoſition, that Faith is required of all Men; the which I never taught, neither do I (now) own to be true.

For, I do not think or believe, that ſuch as never heard of Chriſt, or who never had the means of knowing him, are required to believe, that Chriſt Died to Redeem them.

Secondly, They are groſsly (if not wilfully) miſtaken, in thinking and ſaying, that I preſs on all I Preach to, that it is their Duty to believe, that Jeſus Chriſt Died for them all, without any Limitation or Reſtriction. I do not believe, that thoſe People, to whom the glad Tidings of the Goſpel is Preached, p. 88are any of them required abſolutely, (and without Reſtriction) to believe, that Chriſt Died to Redeem them. All who ever attended on my Miniſtry, and who are able to give a Judgement, they will witneſs for me, that the ſcope and drift of my Preaching, is to convince and awaken Sinners out of their natural State, by opening up to them, from God's Word, the happy ſinleſs State, wherein God Created them in Adam, their natural and faederal Repreſentative, how they came to fall from that Happy State, and what the ſad and wretched Effects of that Fall was to Adam, the Head, and now is to all his Children in their unrenewed State: This I do (inſtrumentally) by opening up to Sinners, the Senſe and Deſign of the Moral Law, which is to diſcover Sin, and to Damn the Tranſgreſſors of it before God, to let Sinners know how ſpotleſs that Obedience and Righteouſneſs muſt be, which anſwers its own Demand, in order to its juſtifying them at the Bar of a Holy God. As alſo how weak and unable it is, to help a Lapſed Tranſgreſſor. It points out and requires Duty, but can afford no Ability or Strength to do that Duty: And all this, in order to bring Dead Sinners to a ſight and ſenſe of their need of a Redeemer. p. 89I labour to make them ſenſible, that out of Chriſt, no Life or Salvation is ever to be expected; and that until Chriſt the Son of God be received by a true Faith, they themſelves, with all their threadbare polluted Morality, and all thoſe Advantages, wherein they bleſs and count themſelves Happy, are all under the Curſe of God, and Living and Dying ſo; they muſt (as certainly as God is Juſt, and his Law Holy) look to be eternally ſeparated from God and Chriſt for ever and ever. No Civility, goodneſs of natural Temper, no Morality, no Zeal for that which they take to be the beſt Religion, no learning or ſhining Parts, whether natural or acquired, no Riches or Greatneſs in this World will ever avail to keep them back from being (by the Laws powerful Sentence) ſent down to Hell.

When I find and perceive, that the Spirit of God hath (by the Law ſet home on the Conſcience) brought the Sinner (with the Prodigal) to a ſenſe of his undone Condition, when I hear him cry out (not in a rotary and formal cuſtomary way, which (God knows) is too much in uſe and faſhion in this ſleepy Hypocritical Age) in the bitterneſs of his Soul, Mon and Brethren, what ſhall I do to be p. 90Saved? I then open up (as God's Meſſenger) the Myſtery of God's Covenant of Grace held forth in the Goſpel, wherein is diſcovered the Incomprehenſible All-ſufficiency of the Lord Jeſus Chriſt, to ſave and reconcile to God the greateſt and vileſt of Sinners. I preſently fall on directing and ſending the poor ſin-ſick wounded Sinner to the Son of God, with his Wounds and Plague-ſores, to be healed, preſſing him to believe in the Son of God, out of whom no Salvation is to be found. Hereto I add the peremptory Command of God himſelf, that the poor deſpairing Soul believe on the Son of God, 1 Jo. 2.23. Mark 16.16. By theſe Methods and Ways of God's own appointment, God is pleaſed to work ſaving Converſion and effectual Faith in the Souls of elect Sinners.

To what hath been offered out of God's own Word, to prove the Doctrine of Particular Election before time. I here ſet down the Judgment of the moſt Orthodox Proteſtant Churches, concerning the ſame. Not that I think the Word of God ſtands in any need of Humane Teſtimony, to help it out, but rather to ſhew forth the ſweet Harmony which is between the Holy Scriptures and the Saints of God, (in their Holy and Orthodox p. 91Confeſſions of their Faith) concerning the preſent (ſo much controverted and impugned) Doctrine of Election and Reprobation before time: As alſo to ſhame thoſe (nominal) Proteſtants, both Non. and Conformiſts, who have ſo apparently turn'd the back upon their own Articles of Faith, whereby both the one and the other Party hath (not a little) ſtrengthened the Foundation of the Jeſuits hope of bringing England's Neck (once more) under the Papal Yoke: From which I heartily wiſh, and ſincerely pray, that God will ever keep us.

I begin with the Church of England. Predeſtination (to Life) is the everlaſting Purpoſe of God, whereby (before the Foundations of the World were laid) he hath conſtantly decreed (by his Counſel ſecret to us) to deliver from Curſe and Damnation, thoſe whom he hath choſen in Chriſt out of Mankind, and to bring them (by Chriſt) to everlaſting Salvation, as Veſſels made to Honour. Wherefore, they which be endued with ſo excellent a Benefit of God, be called according to God's Purpoſe, by his Spirit, working in due ſeaſon: They (through Grace) obey the Calling; they be juſtified freely; they be made Sons of God by Adoption; they be made like the Image p. 92of his only begotten Son Jeſus Chriſt; they walk religiouſly in good Works; and at length (by God's Mercy) they attain to everlaſting Felicity. See 39 Articles of the Church of England. Article 17th of Predeſtination and Election.

Secondly, The Confeſſion of Faith, agreed upon by the Aſſembly of Divines at Weſtminſter.

By the Decree of God, for the Manifeſtation of his Glory, ſome Men and Angels are predeſtinated to everlaſting Life, and others to everlaſting Death, 1 Tim. 5.21. Mat. 25.41. Rom. 9.22.

Theſe Angels and Men thus Predeſtinated and fore Ordained, are particularly and unchangeably deſign'd, and their number is ſo certain and definite, that it cannot be either encreaſed or diminſhed.

Thoſe of Mankind, that are Predeſtinated unto Life, God, before the Foundation of the World was laid, according to his eternal and immutable Purpoſe, and the ſecret Counſel and good Pleaſure of his Will, hath choſen in Chriſt unto everlaſting Glory, out of his meer free Grace and Love, without any foreſight of Faith, or good Works, or Perſeverance in either of them, or any other p. 93thing in the Creature, as Conditions or Cauſes, moving him thereunto; and all to the praiſe of the Glory of his Grace.

As God hath appointed the Elect unto Glory, ſo hath he, by the eternal and moſt free Purpoſe of his Will, foreordain'd all the means thereunto, 1 Pet. 1.2. Epheſ. 1.4, 5. Epheſ. 2.10. 2 Theſ. 2.13. Wherefore, they who are Elected, being fallen in Adam, are Redeemed by Chriſt, are effectually called unto Faith in Chriſt, by his Spirit working in due Seaſon, are Juſtified, Adopted, Sanctified, and kept by his Power, through Faith unto Salvation, 1 Theſ. 5.9, 10. Tit. 2.14. Rom. 8.10. Epheſ. 1.5. 1 Pet. 1.5.

Neither are any other Redeemed by Chriſt, effectually Called, Juſtified, Adopted, Sanctified, and Saved, but the Elect only. Jo. 17.9. Rom. 8.28. Jo. 10.26.

The reſt (of Mankind) God was pleaſed, according to the unſearchable Counſel of his own Will, whereby he extendeth or withholdeth Mercy as he pleaſeth, for the Glory of his Soveraign Power (over his Creatures) to paſs by, and to ordain them to Diſhonour and Wrath for their Sin, to the praiſe of his glorious p. 94Juſtice, Mat. 11.25, 26. Rom. 2.12. 2 Tim. 2.19. 1 Pet. 2.8.

See The Aſſemblys Confeſſion of Faith, Chap. 3. of the eternal Decree of God.

To this, the Church of Scotland hath fully agreed: With this alſo agrees the Articles (of Faith) of the Church of Ireland, in Biſhop Ʋſher's time. See thoſe Articles: And Ʋſher's Body of Divinity. Queſt. What are the parts of Predeſtination? Anſw. Election and Reprobation. 1 Theſ. 5.9. Rom. 9.13, 22, 23.

Queſt. What is Election? Anſw. It is the everlaſting Predeſtination or Fore-appointing of certain Angels and Men unto everlaſting Life and Bleſſedneſs, for the praiſe of his Grace and Goodneſs, 1 Tim. 5.21. Jo. 15.16. Rom. 9.22, 23. Epheſ. 1.4, 5, 6, 9.

Queſt. What is Reprobation? Anſw. It is the eternal Predeſtination or Fore-appointment of certain Angels and Men unto everlaſting Diſhonour and Deſtruction, God (of his own freewill) determining to paſs them by, refuſe or caſt them off; and (for Sin) to Condemn and Puniſh them with eternal Death. Prov. 16.4. Exod. 9.16. Rom. 9.17, 22. 2 Tim. 2.20. Mat. 25.41. See Ʋſher's Body of Divinity, pag. 91, 92.

p. 95The Church of France (in the 12th Article of the Confeſſion of her Faith) hath theſe words, (viz.) We believe that God, out of that Corruption and general Curſe, into which all Men were plung'd, doth free thoſe whom (in his eternal and immutable Counſel) he elected of his meer Goodneſs and Mercy in our Lord Jeſus Chriſt, without the Conſideration of Works, leaving the reſt in the ſame Corruption and Damnation, to ſhew forth in theſe his Juſtice, and in them the Riches of his Mercy, for none of them are better than others, becauſe God hath ſeparated them, &c.

The Synod of Dort in the 7th Canon doth lay down this plain and clear Definition of Election, thus, (viz.) Election is the unchangeable Purpoſe of God, by which, before the Foundation of the World, (according to the free good pleaſure of his Will) of his meer Grace, he hath choſen out of all Mankind to Salvation in Chriſt, a certain and ſet number of Men, neither better nor more worthy than others; but lying in the common Miſery with others, and fallen from original Righteouſneſs, into Sin and Deſtruction, by their own fault, &c.

And in the 15th Canon of Reprobation they ſay thus, (viz.) The Holy Scripture doth manifeſt and commend unto us this p. 96eternal and free Grace; eſpecially when it doth farther witneſs, That not all Men are elected, but that ſome are not elected, or are paſſed by in the eternal Election of God, (viz.) Thoſe whom God (according to his free juſt, unreproveable and immutable good Pleaſure) decreed to leave in the common Miſery, into which they had caſt themſelves, by their own fault, and not to give to them ſaving Faith, and the Grace of Converſion.

It were (almoſt) endleſs to inſert all the Confeſſions and the Judgments of the Orthodox, (in all Ages) who have held and (with an unſhaken Confidence) maintain'd to the Death, the very ſame Faith, concerning the Doctrine of Election and Reprobation, on whom (with the Pen-men of Holy Writ) the frothy Arminians of the Age we live in; who are more Crafty, than truly Wiſe, do not ſpare to caſt the baſeſt Reflections, as if they were no way worthy to compare with themſelves, for either Learning, Parts, or Piety. But whatever others think, for my part, I am neither affraid nor aſham'd to tell them, that the Advances they are daily making towards the Scorners Seet, in contemning and undervaluing the bright ſhining ones gone to Glory; it is to me an invincible Argument, p. 97not only of their being deſtitute of true ſaving Grace; but that this their priding it over the beſt of Men, is a ſure Prognoſtick of their own Deſtruction, when the overflowing Scourge threatened in Eſa. 28.15. comes on England. The Arminian Drugs of Freewill, (in fallen Man) general Redemption, falling from Grace, with temporary Conditional Election, reviv'd and ſown (in England) by the Jeſuits Art, and propagated by too many Preachers of the two Parties above-mentioned, have proved the moſt ſucceſsful Expedients, to lay England open to utter Ruine, that ever thoſe Incendiaries of the World could deviſe. And indeed the poiſonous Drugs (now mentioned) have ſo Epidemically overſpread the Nation, that I cannot ſee how the Land can be cured (in an ordinary way) any other way, than by the Preachers of both Parties, (who have imbib'd thoſe poiſonous Principles, and (by Preaching) convey'd them (inſenſibly) into the Heads and Affections of of the People) Vomitting up (by ſound Repentance) thoſe curſed Principles, as ſome have done their Doctrine of Paſſive Obedience and Non reſiſtance, the which had they not done, the Land (before this time) would (in all probability) p. 98have been turn'd into an Aceldama, or a Papal Slaughter-houſe. Vomitting up, I ſay, (by ſound Repentance) the curſed Principles above mentioned, and labouring in Preaching up the Soul-ſaving Doctrine held forth in the 39 Articles of Q. Elizabeth, and the Aſſemblys Confeſſion of Faith, (on which they have ſo ſhamefully and apoſtatically turn'd the back) to undeceive the People, who (by their means) have been ſo ſadly corrupted in their Principles, and (by reaſon of thoſe Principles) ſo wretchedly engulfed in the Quagmire of Debauchery and open Prophaneneſs.

It will prove their own, and the Nations great Advantage, to endeavour (ſeaſonably and Cordially) to Retrieve the ground they have loſt, by their modiſh Compliance with the corrupt and erring Humour of the two laſt Reigns; and that by ſounding (in their reſpective Pulpits) a timely Retreat, and exhorting the People (with them) to a cordial Reception of their Abdicated Articles of Religion; from which the Infernal Craft of England's Enemies, and their own ſupine Incautelouſneſs have drawn them aſide. It is (infinitely) better for ſuch manifeſt Corrupters of the true Proteſtant Doctrine, to own their Errors, and p. 99repent of them here, while the Gate of Mercy is open; and all true Proteſtants Hearts and Arms are open, ready to receive them, on their return from the Communion of the worſt and moſt pernicious of the Churches and poor England's Enemies, than to own and repent of their Errors and Prevarications in Hell; of which place ſuch Men cannot but know it is ſaid, Ab infernis nulla Redemptio: There is no Redemption or Returning from Hell. This the Inhabitants of that place know (Experimentally,) to their endleſs and remedileſs Sorrow and Grief. From which place, ſhould it pleaſe the Holy Soveraign of the World, to ſend the moſt Gigantick Diſputers, (againſt the Doctrine of God's free Election of particular Perſons before time) which are now Tongue-ty'd in that place of Torment, to London, to relate what they know (by ſad Experience) ſince Death arreſted them, they would be forced (I doubt not) to declare, that no Wit or Parts, (natural or acquired) no Courage or Magnanimity of Mind, no Morality or perſonal Qualifications acquirable (by any of Adam's Children) is, or can be Armour proof againſt the Vindicative Proceedings of an Angry and a Sin revenging God againſt thoſe Papiſts, Arminians, p. 100Socinians, Freewillers, &c. now in Hell, who (when on Earth) did bend all their Wit and Learning to run down and ridicule the Doctrine I am now Vindicating. It will be well for their Succeſſors, (who are yet this ſide Hell) if this plain dealing with them prove an occaſion of awakening them, and putting them upon a ſerious Conſideration of the preſent State they are in, and the way they walk in, that being ſavingly convinced, both of the Wretchedneſs of the one, and the Deſtructiveneſs of the other, they may be driven (by a Holy Deſpair of ever being ſaved in an unregenerate State, and walking in ways of their own deviſing) to ſhelter themſelves under the ſhadow of that Mediatorial ſpotleſs Righteouſneſs of the Son of God, by a ſound Faith, and an Evangelical Repentance, which the Spirit and Word of the ever Bleſſed God aſſures me, is the only way to eſcape Hell and eternal Ruine, which is all the harm I dare to wiſh them, and the greateſt Enemies I have now Living.

I conclude my Treatiſe with an Apologetical Reply to, &c.