CHAP. 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 [Page 2]Act 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 [Page 3]all 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.

The 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 [Page 5] Gentiles 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 [Page 6]even 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 [Page 7]Mercy, 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 [Page 8]Elect) 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 [Page 9]slumber; 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 [Page 10]Lov'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.

Argu. 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.

But 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 [Page 13]also 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 [Page 14]many 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 [Page 15]the 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, [Page 16]through 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 [Page 17]the 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 [Page 18]reason, 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 [Page 19]plunge 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 [Page 20]hold 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 [Page 21]being 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, [Page 22]and 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 [Page 23]Man 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 [Page 24]Reprobate? 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 [Page 25]to 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 [Page 26]he 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.

Man'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 [Page 28]towards 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 [Page 29]first 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. [...]. 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 [Page 30]Wit, 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 [Page 31]find 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 [Page 32]keeping 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, [Page 33]viz. 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 [Page 34]them 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, [Page 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.

Now 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 [Page 37]and 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.

Neither 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, [Page 39]as 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 [Page 40]World. 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 [Page 41]him 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 [Page 42]Living; 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 [Page 43]called 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 [Page 44]every 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 [Page 45]Elect, (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 [Page 46]a 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.

Answ. 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 [Page 48]the 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 [Page 49]maintained. 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) [Page 50]to 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.

Answ. 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 [Page 52]Licentiousness, 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 [Page 53]Believer 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.

Thirdly, 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 [Page 55]hold, 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 [Page 56]with 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 [Page 57]only 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.

To 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 [Page 59]ever 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 [Page 60]not 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 [Page 61]return 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 [Page 62]Hodiè 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.

This 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 [Page 64]ends 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. [Page 65]If 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 [Page 66]God 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, [Page 67]that 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 [Page 68]or 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 [Page 69]and 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.

This 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.

Object. 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.

Job 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 [Page 71]in 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 [Page 72]Nature 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 [Page 73]and 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 [Page 74]Head; 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 [Page 75]his 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.

The 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 [Page 77]Scripture 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 [Page 78]the 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 [Page 79]to 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 [Page 80]will 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 [Page 81]the 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 [Page 82]of 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; [Page 83]and 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 [Page 84]called 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 [Page 85]Account 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 [Page 86]of 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 [Page 87]the 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, [Page 88]are 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. [Page 89]I 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 [Page 90]Saved? 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 [Page 91]Confessions 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 [Page 92]of 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 [Page 93]thing 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 [Page 94]Justice, 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.

The 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 [Page 96]eternal 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, [Page 97]not 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) [Page 98]have 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 [Page 99]repent 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, [Page 100]Socinians, 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.