CHAP. I. A Plea for Free-Grace against Free-Will .

SO much , and by several hands , hath already been said upon the points I now go about to handle , that I must not pretend to bring many new lights to the matter : Only what I propose to my self is as much as I can , and the nature of the thing will give me leave , to make it clear to a common Capacity , that ordinary people may not , as often they are , be easily imposed upon by those who disguise and defame the Truth , whither out of Ignorance or Malice or both , let God and their Conscience be their Judge : all they could , they have done upon wrong suggestions , to influence a prejudice not only against the things but the very names , so that some are come to that length as to slight and leave off reading a Book if they see the word Predestination in it , as if they were frighted with the name , or there was some dangerous Poison under it : but after this rate , such must also leave off reading some places of Scripture , wherein the word to Predestinate is several times contained : I know how to write Truth upon the Mind , and the Heart is the proper work of God's own Spirit ; specially those Truths that are contrary and cross to Man's natural Pride and Inclination : Only I desire the Reader to remove all prejudices so , quietly and patiently to peruse those few sheets , and what God will do for him in the discovery of these truths which the Adversaries thereof have done what they could to confine and hide in Corners , and if thereby he meets with satisfaction and advantage in the discoveries of it , let him thankfully give God the Glory .

But this is certain , how those errours which tend to destroy Grace , and set up a strength in Nature , began some years ago to be so propagated by a sort of Men who designed to meet with , and be reconciled to the Church of Rome , that they went about ( and too far prevailed in 't ) to corrupt the very Springs of Learning , with keeping out of the Vniversities those that were for free Grace against free Will , and bringing in only those whom they thought fit for their purpose ; wherefore 't is no wonder if so many Streams derived from thence , have been infected with that Corruption infused into and influenced upon them , and if the Disease is become Epidemical amongst that party , wherein to profess such Opinions , was a great qualification for Places and Preferments : But every sound and Orthodox Christian must own , that in matter of Salvation , we cannot attribute too much to free Grace , nor too little to Nature and to our own Strength , which is the true State of the Dispute .

CHAP. II. Who Arminius was , and what are his Opinions .

BUT before we proceed , it will be necessary for a better information of the Reader , to give some account of the Author and of his Opinions . Arminius or James Van Hermin a Dutchman , from whom they are called Arminians , though they take the name of Remonstrants , was not properly the Author , but Reviver of old Errors , with some kind of alteration . 'T is commonly known in Holland whence we have this account of his Person , how at first ( let it be spoken without any design to reflect ) he was a Tapster or Chamberlain in a Publick-house , from whence by the care of some Guests , who were pleased with his Wit , he was sent to School , and there maintained out of the publick Treasury of Amsterdam ; where he afterwards was admitted to be a Preacher : whence after the Death of Learned Junius , he was called to Leyden , to be Divinity Professor in his place , but upon condition that before his admittance , he should have a Conference with Gomarus , &c. and in that Conference he should by an open Declaration of his Opinion , clear himself of all suspicion of unsoundness in Doctrine , and that he should promise , if he had any singular Opinions , he would not discover them to the disturbance of the Churches : Which Conference was accordingly held before the Curators of the University and the Deputies of the Synod , in which Arminius most expresly denyed and condemned the Opinions of Pelagius , about Grace , Free-Will , Original Sin , Perfection in this Life , and Predestination ; adding that he approved all that Austin and other Fathers had written against Pelagius , promising also to read nothing different from the received Doctrine : hereupon he was admitted Professor , and for some time taught the Doctrine of the Reformed Churches in the points of Christ's Satisfaction , Justification by Faith , Perseverance in Faith , Certainty of Salvation , and such other matters as afterwards he denyed ; this breach of his promifes was so notorious , and he went so far on , that to remedy this evil , the calling a Synod was thought necessary , which he by means of Friends and Credit which was considerable amongst great Men , as Barnevelt who afterwards lost his Head , Vtengobard , of Grotius , &c. he did stop it as much as he could , knowing he there should be called to answer for himself : But seeing , how for all his oppositions , a Synod was like to be , he fell Sick for Grief , as generally believed , and died October 19. 1609. He was so full of Envy against the reputation of the first Reformers , that one of his chief designs ever was , how to discredit their Persons and Labours , which spirit of his in a high degree is transmitted to his Sectators . For certainly no Papist can or doth express a greater Contempt , Hatred and Malice against the Blessed Memory of those Eminent instruments of Reformation , than most Arminians do .

After his Death , his Party used the same means to prevent a Synod , nay rather than not to do it , they would have betaken themselves to their Arms , had they not been prevented by the extraordinary care and diligence of Maurice Prince of Orange , in Conformity to Orders from the States : Before this , they had so shuffled things , that with their tricks they hindered it for some Years , till the disease and danger of ruin not only in that Church , but in the State also , growing worse and worse : And King James from hence pressing strongly the States General for a Convocatio of a Synod , at last it began in 1618 , to be held at Dort : Where did meet Divines , not only within the Dominions of Holland and the Seven Provinces , but also out of England , and from most if not all other Reformed Churches . T is true the French did not send in any solemn deputation , for they dared not do it without leave of that Popish Court , and they chose rather not to ask than to do it and be denyed ; however the sense of that Church was by the French Churches gathered in those Provinces , and then by Peter Du-Moulin in his Letters and Book of Anatomy of Arminianism sufficiently made known to that Synod : and afterwards a French (a) (a) Held at Ale●zon , Octob. 6. 1620. National Synod approved of , and inserted amongst their one resolutions , the Acts of the Synod of Dort , where the Arminian Errors were unanimously condemned . This , the Arminians from the beginning thought would be the conclusion of such a Solemn Assembly , wherefore like Popes , Papists and Hereticks , they were afraid to have things discussed in a free Council , where the word of God is the only Rule : and therefore they used their utmost endeavours to stop it as long as they could .

As to Arminius his Opinions , they are part from Pelagius and part from Papists : Against the first God raised Austin , who by force of Scripture did beat the Heretick in all his Errors : yet after his Death , (a) (a) Faustus and Cassianus . those of his Sectators that remained , thinking it not fit for them to own things to the height , as Pelagius had done , abated something of it , and made alterations , and got the name of Semipelagians , whom also Austin and his Followers did write against , with the same success he before had obtained against their Founder : In the Eighth Century Semipelagians caused a great deal of trouble as we see in the Cause of Gottescalk , whereof Worthy and Famous Primate Vsher , hath given so true and so good an account . About the Year 1590 Molina a Jesuit renewed the old Errors , but was opposed at Rome by Alvarez , a Dominican Fryar , who followed the Principles of Thomas Aquinas , hence to this very day continues the dispute about these matters between Jesuits and Dominicans : Lessius another Jesuit at Lovain in the Spanish Netherlands , became a Second to Molina , and under the favour of the Neighbourhood , those Errors passed into Holland , where Arminius entertained them . Let those who have a mind to a fuller account of Pelagius his Errors , read what (a) (a) Joh. Ger. hardi Vossii Hist. Pelag. one hath written upon that Subject , for I mention it only by the by , and as it leads me to the Arminians , who here durst not appear during King James's Life , but in his Sons Reign under Archbishop Laud's Favour and Protection , in they came with a full Sail , and then indeed , but not before , begins our Arminian Church , but with this difference from those in Holland , that they incline more to Socinianism , and ours more to Popery , hence it is that at last some of them as Barret , Montague , &c. turned Papists .

Now 't is true , and to be observed , how concerning the controverted points we hold the same as did the ancient Fathers who did write against Pelagius : and Arminians assert some of the same things , if not all , which Pelagius did , so that 't is the same Cause , and , as by the grace of God we shall see anon , Pelagians did cast on their Adversaries , the same aspersions as Arminians do upon us : But first we must set down what are their Opinions contained in several Articles which they themselves at the Hague-Conference , and at the Synod of Dort , reduced to five the Chief , though there be more : Here I will in substance set them down ; but to help the Reader I must first write the Orthodox Doctrine in opposition to every Article of theirs , as an Antidote and Preservative against the Poyson . Afterwards I shall endeavour out of Scripture to prove it , and so confute their Notions , and this as shortly as I can , and as far as I am able accommodating things with the capacity of the unlearned Reader , which being done , then by the grace of God I shall go on , and as far as God will be pleased to enable me , enlarge somewhat in the School way upon every point .

First , Orthedox I. We say that from all Eternity , God hath by his unchangeable Decree and Purpose , predestinated unto life , not all Men , nor any undetermined , but a certain select number of particular Men , commonly called the Elect , which number can neither be encreased nor diminished : Others he hath passed by and predestinated to eternal Death .

They say , Arminian I. there is no absolute or unrevocable , but only a conditional and mutable Decree of Predestination both to Life and Death , and that not of any particular persons , but indefinitely of all Believers and Unbelievers , and that the number of the Elect and Reprobate is not so certain , but that it may be either increased or lessened .

We say that the only moving and esficient cause of Predestination or Election unto Life , Orth. II. is the meer good Pleasure , Love , Free-grace and Mercy of God , not the foresight of faith , perseverance , good works , good will , or any other quality whatsoever in the persons elected : And that though sin be the only cause of Damnation , yet the sole and primary cause of non-Election or Reprobation , or why God doth not Elect those that Perish , is the meer Free-will and Pleasure of God , not the foresight of any actual sin , unbelief or final impenitency in the person rejected .

They say , Arm. II. the foreknowledge of Faith , Perseverance , Good-works , and the right use of Grace received , are the pre-required Conditions , and the efficient causes of Election unto Life , not God's free-grace and mercy only without respect to these as to a cause , and that the original and moving cause of reprobation , that is of the Decree not of its Execution , is only the foresight of sin , unbelief or final impenitency in the persons rejected , not the meer free-will and pleasure of God .

We say that the Elect do always obey , Orth. III. when the time appointed for their Conversion is come , neither do or can they finally or totally resist the inward powerful and effectual call or working of God's spirit in their Hearts in the very act of their Conversion , neither is it in their own power to Convert or not Convert themselves , at that very time when they are converted .

They say it is in the will and power of men , Arm. III. either finally or totally to resist the inward call , the effectual working of God's Spirit in their Hearts in the very act of Conversion , so that they may at that very instant and all times else , either withstand or embrace their Conversion as they please .

We say that true justifing , saving faith , Orth. IV. is proper and peculiar to the Elect alone , who after they are once truly regenerated and by faith ingrafted in Christ , do always and constantly persevere unto the end , though they sometimes fall through infirmity into grievous sins , yet they never fall totally or finally from the habits , seeds and state of Grace .

They say that true justifying Faith is neither a true special fruit of Election , Arm. IV. nor yet proper to the Elect alone , that 't is often found in Reprobates : And that the very Elect by falling into sin , may and often do fall totally and finally from the very habit , seeds , and state of Grace .

We say that Christ's death is of sufficient intrinsecal merit in it self , Orth. V. though not in God's intention or his holy Spirit 's application , to redeem and save all mankind , wherefore he died really and effectually for none but the Elect , for whom alone he actually and effectually hath obtained remission of sins and everlasting life .

They say Jesus Christ died effectually alike for all men whatsoever , Arm. V. whether Elect or Reprobates : without any special intent to save the Elect alone , or any particular persons more than others : With a general purpose to save all men alike , upon condition of their believing and applying of his death , which dependeth principally upon every man's own actual will and powers , not of Christ's actual application of it to them by his Spirit .

To this one thing more I shall add against one of their Opinions : Orth. VI. We say there is not any such Free-will , any such universal and sufficient Grace communicated unto all men , whereby they may Repent , believe and be Saved , if they will themselves .

They say there is an universal sufficient Grace derived upon all men since the fall of Adam , Arm. VI. by vertue of which , they may all Repent , Believe and be Saved , if they will themselves .

These and several other things of that kind , as namely , the important point of Justification , which they so highly have corrupted , of Providence and others , which by the grace of God in due time we shall have occasion to speak of , are the matters we do differ about : yet to what we already said of their adhering to Pelagians , Massilienses and Semipelagians , we may add how some of them own Socinus's and Worstius his Blasphemies against the Trinity of the Divine Persons , the simplicity of divine Nature it self , &c. as King James charges them with it ; and well so he might , for after Arminius's Death , they were so desirous to be headed by Worstins , that they used all their endeavours to have had him to succeed the other in his place of Professor of Divinity at Leyden : Hence it is that they openly declared they had nothing against Worstius , nor had found any thing in his Writings contrary to Truth and Piety , and that it would be most profitable for Church and Commonwealth , if his calling should go on . This account we have in the Preface of the Acts of the Synod of Dort . And it is well known how King James opposed effectually that man's promotion to that place , and whose Book De Deo & Attributis was here burnt by the hand of the Hangman , according to King James's special Order , and by advice of the Archbishop of Canterbury .

But because it is not enough to affirm things without proofs , therefore now before I proceed , I must bring in evidence for the Articles I set down : Scripture , which in this is Judge and Rule , affordeth us a great cloud of Witnesses : And to begin with our first Article clearly proved out of that excellent place of (a) (a) Ephes. 1.4 , &c. St. Paul , which hereafter I shall have occasion to make use of , but for the present omit to prove first the Eternity of God's Decree out of another Text of the same Apostle . God who (b) (b) 2 Tim. 1.9 . hath saved us and called us with an holy calling , not according to our works , but according to his own purpose and grace , which was given us in Christ Jesus , before the world began . This Text is very comprehensive , here is the Decree under the name of his own purpose , out of which are excluded any thing of our own , not according to our works , but attributed only to his Free-grace according to his own purpose and grace : The eternity of this Decree , is thus expressed , before the world began , this Decree of Election is the ground of our Salvation , God who hath saved us , the next effect is our Vocation , and called us with an holy , that is an effectual calling . We want not other places of God's word to prove the Eternity of his Decree , but afterwards we shall have occasion to make use of them , for often one and the same Text doth prove several things .

As for the Immutability of God's Decree of Predestination , we have clear and undeniable proofs . (c) (c) Psal. 33.11 . David saith , The counsel of the Lord standeth for ever , the thoughts of his heart to all generations . As positive as this is what he saith in another place : (d) (d) Psal. 89.28 , 33.34 . My mercy will I keep for him for evermore , and my covenant shall stand fast with him . And a little below , nevertheless my loving-kindness will I not utterly take from him , nor suffer my faithfulness to fail . My covenant will I not break , nor alter the thing that is gone out of my mouth . Here we see how the Counsel of the Lord , and the thoughts of his heart which are his Decree shall stand , that is , are unchangeable , so are his mercies , his loving-kindness , his faithfulness , which the Decree of Election is grounded upon ; as to his Covenant , called the thing that is gone out of his mouth , it shall not be broken nor alter'd , but it shall stand : All this is for its immutability . And the prophet , saith , (e) (e) Isai. 14.24 . The Lord of hosts hath sworn , saying , surely as I have thought , so shall it come to pass and as I have purposed , so shall it stand : Vers. 7 We have not only God's Word but his Oath for his Truth , which must needs convince us of what a high concernment it is , yet as if 't was not enough , three verses lower 't is added , For the Lord of hosts hath purposed , and who shall disanul ? and his hand is stretched , and who shall turn it back ? This makes good the immutability of a Decree both of Election and Reprobation , so it doth the final unrefistibility of Grace and of the works of his Providence .

St. Paul that great Preacher of Free-grace , out of a sense of the great mercy God had shewed him , doth almost every where batter down Works , Free-will , and all pretences of man's strength , to set up the Grace and Power of God , specially in his Epistle to the Romans , but above all in the 9th chap. which before we have done , we shall often have occasion to make use of , for it seems to have been written to condemn Arminianism : In a place there the Apostle saith , (a) (a) Rom. 9.11 . For the Children being not yet born , neither having done any good or any evil , that the purpose of God according to Election might stand , not of works , but of him that calleth : any thing of works and of Faith too , ( for they could have no Faith before they were born , or had done any good or any evil ) are here excluded , and all attributed to the purpose of God according to Election : The same Apostle , saith in another place , that though some have erred concerning the Truth , even those who before were professors of it , such as (b) (b) 2 Tim. 2.17 , 19. Hymineus and Philetus , yet , Nevertheless , the foundation of the Lord standeth sure , having this seal , the Lord knoweth them that are his : 't is no prejudice to , neither can it change God's Decree . And still to make use of the same authority , St. Paul saith elsewhere , (c) (c) Ephes. 1.9 . Having made known unto us the mystery of his will , according to his good pleasure , which he hath purposed in himself : Not only that purpose in himself , but also the declaration to us of that mystery of his will , are altogether attributed to his good-pleasure , not to any thing without him , or in the Creature , and all this to the end , (d) (d) Ephes. 2.7 . That in the ages to come , he might shew the exceeding riches of his grace , in his kindness tovards us , through Christ Jesus . Here is Grace , here are riches of Grace , yea , exceeding riches of Grace and kindness towards us in Christ Jesus , through whom only these graces are conveyed to us , and who is the sole dispenser thereof , and he addeth , (f) (f) Ephes. 1.11 . In whom also we have obtained an inheritance , being predestinated according to the purpose of him who worketh all things after the counsel of his own will . Here every word is a sentence against our Adversaries , and after this , t is an amazement to me , that amongst those who pretend to be Christians , and to receive the word of God for rule of the Truth , there should be some who go about to set up Free-will , and Man's strength to the prejudice of Grace ; and forge Motives and Counsellours for God , besides his own good-will and pleasure .

We say further , there is a certain small select number of those that are predestinated to Glory , this we speak after St. Paul , (g) (g) Rom. 11.5 , 6. Even so then at this present time also , there is a remnant according to the election of grace ; and if by grace then it is no more of works : otherwise , grace is no more grace ; but if it be of works , then it is no more grace , otherwise work is no more work . Here the reason is given , why amongst the unbelieving obstinate Jews , there was a small remnant which did believe and were saved : The Faith , Grace , and Salvation of this remnant is ascribed to their Election as to the cause , and this Election affirmed to come only of God's grace , and deny'd to have proceeded from any of their works , not by a simple affirmation , but by a double opposition of Works and Grace , as incompatible in point of Election . Arminians must not think to blind this with saying , they do not attribute Election to a foresight of Works , but of Faith : 'T is true their Father Arminius doth not openly assert it , this Text being so clear and so positive , however he minced the matter , for he made Election and Justification to depend upon Faith , not as an Instrument applying Christ , but as an Evangelical Work in the Gospel , appointed of God to be a saving quality in it self , as a perfect Obedience should have been under the Law : but his Followers are not so scrupulons as he : But the Apostle denies it to be of Faith as of Works , wholly ascribing it to the Election or Grace .

But as to the point of the small number of the Elect , our blessed Saviour himself decides it , when he saith . (a) (a) Matth. 20.10 . Many be called , but few chosen ; and St. Paul , to shew the small number of those that are elected and shall be saved , is not satisfied to call it a remnant in the place already quoted , but in another of the same Epistle , he also makes use of the word remnart , (b) (b) Rom. 9.27 . Though the number of the children of Israel be as the Sand of the Sea , a remnant shall be saved . Only a remnant , and this after the Prophet Isaiah 10.20 , 21. Who elsewhere calls it (c) (c) Isai. 1.9 . A very small remnant , which the Apostle in the same Chapter doth call a Seed , (d) (d) Rom. 9.29 . Except the Lord of Sabbath had left us a seed , which is only as much as sufficeth to sow the ground . (e) (e) Heb. 12.23 . These are called the general Assembly , and Church of the first born , which are written in Heaven , in the Book of God's Election , which can never be encreased nor diminished , and this (f) (f) Ephes. 4.12 , 13. for the perfecting of the Saints , for the work of the ministry , for the edifying of the body of Christ : till we all come in the unity of the faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fullness of Christ : Which meaneth that there is a fullness of the mystical body of Christ , that is so many Members , and that every Member is to come unto a degree of Stature , unto a perfect Man , as a certain number of Martyrs that shall be fulfilled , Rev. 6.9 , 11. All those and those only (g) (g) Rom. 8.30 . whom God did predestinate , them he also called , with an inward and effectual calling , and whom he called , all and only them he also justified , all and only them he also glorified . This is the Golden Chain of our Salvation , and the thing so certain and so sure , that though to some it be to come , 't is represented as already past ; and as if they were in actual possession of Glory : There shall be no more nor less ; and though to the eye of Man in this there may seem to be some alteration , some falling from the Truth , it is only as to the outward shew and profession , not as to the Election . Wherefore St. John (h) (h) 1 John 2.19 . saith , They went out from us , but they were not of us , for if they had been of us , they would no doubt have continued with us . And this also is a strong proof and evidence of the perseverance , and against the final Apostacy of Saints , which Arminians are stiff asserters of : And that Election is the sole cause of everlasting Salvation , it appears , because into the heavenly City (i) (i) Rev. 21.27 . none shall enter , but they which are written in the Lamb's Book of Life ? In another place this Book is mentioned , (k) (k) Rev. 13.8 . and all that dwell upon the earth shall worship him ( the Beast ) whose names are not written in the book of the lamb , slain from the foundation of the world . This is the Book of God's Decree of Election , all that have names written in it shall enter into new Jerusalem , or Heaven ; but those whose names are not written therein , and do worship the Beast , (l) (l) Rev. 20.10 , 12. shall with the devil , the beast and the false prophet be cast into the lake of fire and brimstone , that is Hell , and shall be tormented day and night for ever and ever , and in that same chap. ver. 12. again amongst the Books that were opened , a particular mention is made of the Book of Life , the opening of which Book is mentioned by a (m) (m) Dan. 7.10 , and 12.1 : Philip. 4.3 . Prophet , and by an Apostle , speaking of some whose names are written in the Book of Life .

On the other side , we say that as God hath elected some to everlasting Life , so others he hath reprobated , and appointed to eternal Death . The Decree of Predestination is the sentence of both , of Pardon and Absolution for some , and of Condemnation for others . See the proof of this , (n) (n) Rom. 9.22 . What if God willing to shew his wrath , and to make his power known to men , endured with much long suffering , the vessels of wrath fitted for destruction ? Such as Esau , whom God hated , such as Pharaoh , (o) (o) Ver. 13 , 17. whom God raised for this same purpose , that I might shew my power in thee , and that my name might be declared throughout all the earth . All the earth is God's , and so are all that dwell therein , and this calls to my mind a common saying we have my Lord is Lord and Master at home , where , as he pleases , he may order things as they best conduce to his honour and convenience , and if we may argue from the less to the greater , why should we not say , Heaven and Earth are God's ; why then should not the Lord dispose of all things therein for his Glory , as it best seems good unto him ? Scripture speaks of it , as matter of Fact , I hope no Man may or will question the matter of Right . (p) (p) Jude 4. There are certain men crept in unawares , who were before of old ordained to this condemnation , &c. So that as some are ordained to eternal life , others are to condemnation , this is a Scripture phrase , not of our making . We have a third witness for this Truth : Christ is a stone , (d) (d) 1 Pet. 2.8 . a stumbling , and a rock of offence , to them which stumble at the word , being disobedient , whereunto also they were appointed : As some are vessels of honour , appointed to obedience of Faith , so others are vessels of dishonour , appointed to disobedience ; and this we do clearly see in the next verse , by the opposition he makes between some men and others : But ye , saith he , are a chosen generation , Vers. 9. a Royal Priesthood , an holy Nation , a peculiar people . The Lord Jesus saith clearly , how at the last day there shall be two sorts of men : To his sheep at the right hand , he will say , Matth. 25.33 , 3● , &c. come ye blessed of my father , inherit the kingdom prepared for you , from the foundation of the world . Which proveth their Election to Glory from Eternity , as blessed of the Father : In these words I think I read God's Decree of Election of those blessed ones . But Christ will say to those on the left , depart from me ye cursed into everlasting fire , prepared for the devil and his Angels . Here is a Kingdom prepared for the blessed of the Father from the foundation of the World ; here is an everlasting fire prepared for the Devil and his Angels , so that in that very place me may see Christ opening the Books of Election and Reprobation , of Salvation and Damnation ; not only the Names but the Persons of the Elect may be seen on the right-hand , as those of the reprobate may be seen on the left . This everlasting fire is prepared not only for the Devil and his Angels , but also for the Devil and his Children , for so our Saviour calleth some Jews , (e) (e) John 8.44 . Ye are of your father the Devil , and the lusts of your father ye will do : he was a murderer from the beginning , &c. he is a lyar , and the father of it . Thus Elymas the Sorcerer , is by St. Paul , call'd (f) (f) Acts 13.10 . thou child of the devil , thou enemy of all righteousness : Such was Judas by our Saviour called , (g) (g) Joh. 17.12 . the son of perdition , who as Peter saith , (h) (h) Acts 1.25 . was gone to his own place : If there be , as certainly there is , a place for the Devils and wicked Men , prepared from Eternity , there is reason also why from Eternity wicked men should he appointed for that place , upon which account as I said before , they are vessels of wrath fitted for destruction . Now that God is the efficient cause of both Election and Reprobation , 't is plain out of what the Apostle saith , (i) (i) 1 Thes. 5 9. God hath not appointed us to wrath , but to obtain salvation by our Lord Jesus Christ . Then God doth appoint some Men to Wrath , and some to Salvation . Thus the Reader may see how strong in that way cometh the stream of Scripture , which we do but follow .

Our Second Article is this : The only moving cause of our Election , is the meer good pleasure , love , free-grace and mercy of God : This truth we also have many proofs of . I (k) (k) Exod. 33.19 . will , saith God , be gracious to whom I will be gracious , and will shew mercy on whom I will shew mercy : What can Men object against this ? By the mouth of his Prophet , he saith , (l) (l) Hos. 14.4 . I will love them freely . We use to say nothing is more free than Love : Yet amongst Men , some motive or pretence may happen to be assigned , but in relation to God's love to the Creature , no such thing may be pleaded for , even in this world when God prefereth a people or one person before another , there is nothing in that subject to move him to it , as in the case of the Children of Israel . Moses tells them plainly , first , not for their number (m) (m) Deut. 7.7 , 8. the Lord did not set his love upon you , nor chuse you , because you were more in number than any people , for ye were the fewest of all people : but because the Lord loved you , and would keep the oath he had sworn unto your fathers . Let this stop every Man's mouth , God loves because he will love , let who can go further and fathom that which is infinite : neither were they chosen and loved for their wisdom , for (n) (n) Deut. 32.21 . they were a nation void of counsel , neither was there any understanding in them . Nor for their uprightness of heart , or for (o) (o) chap. 9.4 , 5 , 6. their righteousness , for they were a stiff-necked people . Neither was it for any power of theirs , (p) (p) chap. 8.17 , 18. to do , to say , not so much as in thine heart , my power , and the might of mine hand hath gotten me this wealth . And (q) (q) chap. 4.38 . the nations that were driven out before them , were greater and mightier than they : So none of the things mentioned , nor any thing else in them , commended them to God . We see how careful was that faithful Servant of God , to beat them out of the conceit of any merits of their own , to move the Lord God to do them good : Hence it is that Samuel saith to Israel , (r) (r) 1 Sam. 12.22 . the Lord will not forsake his people , and the reason he gives , is this , because it hath pleased him to make you his people . Thus it is with God , upon the account of any mercy he bestoweth upon the Creature of any nature whatsoever , David declareth the same , (i) (i) Psal. 44.3 . for they got not the land in possession by their own sword , neither did their own arm save them : but thy right hand , and thine arm , and the light of thy countenance , because thou hadst a favour unto them . Thus we read in the Gospel , when the Lord Jesus worked a Cure of any bodily or spiritual Disease , he made it wholly depend upon his will , as in the Miracle upon the Leper , he said , (k) (k) Matth. 8.3 . I will be thou clean ; and in the case of working Faith , (l) (l) chap 11.27 . neither knoweth any man the Father save the Son , and he to whomsoever the Son will reveal him . So (m) (m) Joh 5.21 . the Son quickneth whom he will . Thus as of our Election , so of our Regeneration and Conversion , there is no other cause but the will of God , for , (n) (n) Jam. 1.18 . of his own will begat he us , with the word of truth . In few words , the whole work of Salvation is an effect of his free-grace : (o) (o) Ephes 2 . ● ad vers. 8. When we were dead in sin , he hath quickned us , the reason he giveth there , is this , by grace ye are saved , in both verses , for he repeats it three verses lower , by grace ye are saved , through faith , and that not of our selves , it is the gift of God .

We further say , there was no foresight or consideration of any work , faith , or merit in us , why God should Elect us ? (p) (p) Ezck. 16.6 . And when I passed by thee , and saw thee polluted in thine own blood , I said unto thee , when thou wast in thy blood , live : yea , I said unto thee when thou wast in thy blood , live . What sign of Faith or comeliness in that condition was there in us ? what ornaments in us there have been since , they are the work of God in us , whether repentance , faith , holiness , or any other grace : For after God said to us , live , he washed and anointed us , clothed and decked us , &c. as may be seen in the following verses . vers. 8 , 9 , 10 , 11 , 12 , 13. We add that sin is the only cause of damnation , as in St. Matthews (q) (q) Matth 25.42 , 43. Gospel , by me quoted already : (r) (r) Rom. 2.9 . Tribulation and anguish upon every soul of man that doth evil . In another place of Scripture he says positively (s) (s) Rom. 6.23 . the wages of sin is death . But here by the by this I must take notice of , how though Damnation be the reward for Sin , it doth not follow , that Salvation should be the reward of Faith or good Works , the just reward of Sin is Death , it is its due ; but the Apostle doth not say that Eternal Life is the wages of Faith or Righteousness , as Death is of Sin ; (a) (a) Ver. 23. but the gift of God is eternal life through Jesus Christ our Lord . There is a great disparity between the rules and means of Justice , and of Mercy , as hereafter we shall have occasion to shew , as also why God leaves and Elects one and not the other , as in the ease of Esau and Jacob. (b) (b) Malach. 1.2 , 3. I have loved you saith the Lord , yet ye say , wherein hast thou loved us ? Was not Esau Jacob's Brother , yet I loved Jacob , and I hated Esau , of which no account but God's pleasure , for St. Paul makes to the same purpose , use of the place in Rom. 9. as already quoted .

But now we must come to the proof of our 3d. Article , namely , that the Elect do constantly obey God's call when the time is come , when (c) (c) Cant. 1.4 . God draweth they follow , nay , they run ; draw me , we will run after thee , and (d) (d) Lament. 5.21 . turn thou us unto thee , and we shall be turned : The Elect obey the call : When St. Paul heard the voice from Heaven , he said , (e) (e) Acts 9.6 . Lord what wilt thou have me to do ? This inward call , for St. Paul's was such as well as outward , makes a great change in Man , how willing , how ready to obey , (f) (f) Gal. 1.16 . he confered not with flesh and blood , but submitted . So did the Jailour , he said to Paul and Silas , (g) (g) Act. 16 , 30. Sirs , what must I do to be saved ? The new Converts willing to be directed , said unto Peter and other Apostles , * * Acts. 2.37 . men and brethren wha shall we do ; though at first all know not what to do , ye are prepared to obey , and desirous to be instructed , when the Lord said unto Paul , arise and go into the City , and it shall be told thee what thou must do ; he complied and went : So Samuel , assoon as (h) (h) 1 Sam. 3.4 , 6 , 8 , 10. the Lord called Samuel , he answered , Here I am : and though he at first did not well know the nature of the voice , nor whose it was yet he ran to the place whence he thought the voice came , disposed to obey , and when heat last was better informed , then he said , Speak Lord , for thy servant heareth : For though , may be at first , God's people do not distinctly understand the call , yet God never gives over calling till we are come to him , God makes known unto us the mystery of his will , to this end , saith St. Paul , (i) (i) Ephes. 1.10 . That in the dispensation of the fullness of times , he might gather together in one all things in Christ , both which are in heaven and which are on earth , even in him : But God is never disappointed of his ends , he worketh effectually , and unresistibly , Ver. 19. wherefore this is called the exceeding greatness of his power to us ward who believe , according to the working of his mighty power : Observe the Emphasis . This dealing of God in and towards Believers , is in one and the same verse called the working of Gods power ; yea his Mighty Power , and in the beginning of the verse , not only his Power , but the greatness , and the exceeding greatness of his Power . The effectual preaching of the Gospel to People or Persons , is an effect of their Election , as the Cause is known by the effect ; so a posteriori , Election is by a powerful preaching of the Gospel . (k) (k) 1 Thes. 1.4 , 5. Knowing , beloved , your election of God , saith St. Paul ; for our Gospel came not you unto in word only , but also in power , and in the holy Ghost , and in much assurance , &c. to the Elect ever it comes so , in the due time , and by its coming so , they may judge themselves to be Elect , for he saith also in much assurance .

We add further , that the Elect neither do nor can finally and totally resist the inward , powerful and effectually calling of God's spirit in the very act of their Conversion : (l) (l) Psal. 115.3 . For our God is in the heavens , he hath done whatsoever he pleased . The same in another place , we have with enlargement , (m) (m) Psal. 13.6 . Whatsoever the Lord pleased , that did he in heaven , and in earth , in the seas , and all deep places . No deeper places than Man's Heart , which no humane power can dive into , much less to frame and govern it ; but God can and doth , even those hearts that are the most unsearchable and past finding out ; the hearts of Kings , full of turnings and windings of humane Policy . (n) (n) Prov. 21.1 . Yet the Kings heart is in the hand of the Lord , as the rivers of water : he turneth it whithersoever he will , Ver. 2. he makes nothing of it , and the Lord pondereth the hearts . Now in matter of Conversion , the greatest opposition lies in the heart , but God can remove it as it pleases him : Therefore let it be never so stubborn , it must fall when God will have it , and it can never finally resist Grace : (o) (o) Isa. 45.23 . I have sworn by my self , saith the Lord , that every knee shall bow , and every tongue shall swear ; yea , and every heart too shall vow and swear . Who can resist the power of God , when he hath a mind effectually to work ? (a) (a) Chap. 43.13 . I will work , and who shall let it ? What miserable wretches are those that dare assert the Contrary .

Our 4th . Article saith , True justifying Faith is peculiar to God's Elect : St. Paul indeed calls it (b) (b) Tit. 1.1 . the faith of God's elect , and it must be proper to them , because it is an effect and consequence of Election : (c) (c) Rom. 11.7 . Israel hath not obtained that which he seeketh for , saith Paul , what is it ? Righteousness and Justification , they were seeking to be justified by the works of the Law , which is not the way , Faith is the only instrument of justification before God , and as true Faith is an infallible effect and consequence of Election , for they that are predestinated , are also called and justified , as appeareth (d) (d) Rom. 8.30 . by the link of Salvation , so election hath obtained it . Justification is only for the Elect , and the rest were blinded , saith the Apostle in the same verse : We also in the same Article do affirm , that the true regenerate and believers never fall totally , but persevere in the Faith , we have God's word for it , the blessed and good man , saith David , (e) (e) Psal. 37.24 . Though he fall , he shall not be utterly cast down , the reason is in the latter-end of the verse , and a good one two , for the Lord upholdeth him with his hand : and in another place speaking of the same sort of men , he saith , (f) (f) Psal. 145.14 . The Lord upholdeth all that fall , and raiseth up all those that be bowed down .

Our 5th . Article is that Christ effectually died not for all , because Scripture speaking of the extent of his death , reduceth it to many . Our Saviour saith , (g) (g) Matth. 20.28 . The Son of Man came to give his life a ransom for many , the same word he used when he instituted his holy Supper : (h) (h) Chap. 26.28 . For this is my blood of the New Testament which is shed for many , not for all , for the remission of sins : none could know the design of his death , and whom he died for , better than himself : St. Paul makes use of the same word when he saith , (i) (i) Heb. 9.28 . Christ was once offered to bear the sins of many ; long before his time , a great Prophet had said so , or rather God by his mouth : (k) (k) Isai. 53.11 , 12. By his knowledge shall my righteous servant justifie many , only those whom he died for are justified , for justification is the fruit of his death , and in the following verse 't is joyned to his Death and Satisfaction for sin , And he bare the sin of many . Who these many are , Scripture explains it in other places , they are called his people ; the Angel said to Joseph , (a) (a) Matth. 1.21 Thou shalt call his name Jesus , for he shall save his people from their sins . In another place they are named his sheep : I (b) (b) 1 John 10.15 . lay down my live for my sheep , saith the Lord Jesus . St. Paul calls them his Church , (c) (c) Acts 20.28 . Have a care to feed the Church of God , which he hath purchased with his own blood . So elsewhere he saith , (d) (d) Ephes. 5. ●5 . Christ loved the Church and gave himself for it .

Our 6th . Article saith there is not in any one , such free-will , such universal sufficient grace whereby to be saved , if they will , let a man never so much consult in his affairs , yet God hath the governing part . (*) (*) Prov. 16.9 . For though a man's heart deviseth his way : yet the Lord directeth his steps . And although (e) (e) Chap. 19.21 . there are many devices in a man's heart : nevertheless the council of the Lord that shall stand . And if (*) (*) Chap. 20.24 . man's goings are of the Lord , as certainly they be , How can a man then understand his own way ? How can he be free to chuse , specially in those things that concern his Spiritual and Eternal wellfare : If we have free-will , How is it (f) (f) Isai. 26.12 . that God hath wrought all our works in us ? With free-will we could do it our selves , and if in every one there be a sufficient universal grace , how can it be true ? That (g) (g) Jerm. 10.21 . the Pastors are become brutish and have not forght the Lord , therefore they shall not prosper , and all their flocks shall be scattered : Wherein is the grace here ? and where the sufficiency ? But we must come closer to the point , (h) (h) John 6.44 . No man can come to me except the father which hath sent me draw him . Where is here our free-will , and our sufficient grace ? Our Saviour to beat us out of this conceit saith , (i) (i) Chap 15.5 , 6. Without me ye can do nothing ; it is not said far from me , for then we being near him , might happen to do something of our own , but without me , we must have him , or we can do nothing at all , not so much as to think a good thought , which is least of all , for St. Paul saith , (k) (k) 2 Cor. 3.5 . not that we are sufficient of our selves to think any thing as of our selves , take notice of the double exclusion given to our selves , but our sufficiency is of God , there we must look for it , and expect it from . Our Saviour , to make us the more sensible how without him we can do nothing , strengthned that saying with a similitude very proper in the next verse , If a man abide not in me , he is cast forth as a branch , and is withered : a branch of a Vine or any other Tree that is broken or cut off from the Tree and Root is thereby deprived of the Sap , and nourishment thence convey'd to it , so it cannot live , but is withered and cast into the fire to be burned , no sign or hopes of life in such a bough , this is the certain and infallible doom of those who abide not in Christ ; (l) (l) John 15.6 , 7 , 8. But if ye abide in me and my words , abide in you , ye shall ask what ye will , and it shall be done unto you . Then we shall bear much fruit , and be Christ's disciples : Let us take notice that it is not enough for us to have Christ with us , but we must be and abide in him , or else he will profit us nothing . St. Paul could say * * 1 Cor. 15.10 . by the grace of God only , I am what I am , and what I do , Yet not I but the grace of God that was with me .

Thus much I premised at first , to make things as clear and intelligible as I could : I have been somewhat long in my Quotations , that I might lay a sure foundation , for the word of God must be judge in the case , and (m) (m) See my seasonable discourse about Religion , in 1689. Texts of Scripture are the plainest and strongest Arguments that can be used in and about such Controversies ; though I omitted several which in the prosecution of this design of mine , shall be produced : I do not enter upon this Subject as acted by a spirit of strife , to dispute for disputes sake , as too many do . I thank God I am acted by a better principle : I know , and others as well as I , may , how 't is the duty of every Christian to seek after and endeavour to find the truth , and when found out , to own and embrace it , and never part with it , give glory to God , without any thing of self ends . This truth may be found in the revealed word of God , which is (n) (n) Psal. 9.7 . perfect converting the soul ; making wise the simple : It must often be read , for God will be sought after in the way of his Commandments , for the understanding whereof , men are not to trust to their Parts and Learning , because without Grace that is but ignorance and foolishness , men stand in need that Christ would open their understanding , as he (a) (a) Luke 24.45 . did that of the disciples , that they might understand the Scriptures : But (b) (b) 2 Tim. 3. ●3 . evil men and seducers shall wax worse and worse deceiving , and being deceived : But we must give God thanks , That his Decree of Election hath secured our Salvation , which if it had lain in our hands , had soon been lost and forfeited , like the Birth-right of Esau , and the substance of the Prodigal Son . And all that would advise others to , or themselves stand to this tryal of free-will , and right improvement of Graces , I may very well in (c) (c) Job 16.2 . chap. 13.4 . Job's words , say to , Miserable comforters are ye all , and ye are forgers of lies , ye are all physicians of no value .

Hitherto we have given an extract of Controversies about these several points , and I hope have out of Scripture made good our assertions , so that an ordinary capacity may with the help of God be able to understand them : Now we must proceed , and by God's grace , endeavour to dive into this Subject : But before I engage further upon this important matter , I must lay down some rules that will contribute towards the better understanding of it .

First , Nothing is done in time but what was fore-ordained of God from all Eternity . (d) (d) Act. 15.18 . Known unto God are all his works from the beginning of the world . Thus (e) (e) Chap. 2.23 , & 4.27 , 28. Christ was delivered by the determinate council and fore-knowledge of God : else you settle a contingency in relation to God , and destroy his fore-knowledge .

Secondly , what God decreed shall infallibly come to pass , or else you destroy his immutability : (f) (f) Malach. 3.6 . I the Lord change not .

Thirdly , No motive in God from without , why he should decree : neither doth the execution of the decree depend upon any condition in or from men ; else you take away (g) (g) Act. 17.25 . Psal. 50.12 . Gods independency and self sufficiency .

Fourthly , The decree is one single act , or else you destroy the simplicity of God , when we speak otherwise , 't is after our manner of conceiving ; in God is no prius or posterius , first and last , or else you deny his Eternity . Now Eternity , Independency , Immutability and Simplicity are God's incommunicable Attributes , which no man may strike at .

Fifthly , Secret things belong to God , Deut. 29.29 . but revealed things unto us and to our Children for ever : The one we must not dive into , but the other we ought not to neglect : We are forbidden to presume beyond what is written , but are commanded to acquaint our selves with what God hath set forth in his word : That he would have us to know , or else had not declared it : What is fit and necessary for us to know , we must inquire into , and not else ; so these measures must be observed about these high mysteries of our Salvation as are God's decrees ; we ought to assort nothing but what we have a warrant for out of God's word .

Another thing we ought to lay for a foundation is this : In every thing God proposeth his own glory for his ultimate end ; now in two ways God is glorified , in his Mercy , and in his Justice , which include also both his Wisdom and his Power . God's mercy is manifested in his free-grace and pardon to some , and his justice in the punishment of those that transgressed his Law : God is a gracious King , the fountain of Mercy , and Judge , of the spring of Justice . Now that which is first in intention , is last in execution , eternal Happiness for some , and everlasting Misery for others , is the subordinate end : thus Heaven is prepared for the Elect , and Hell for Reprobates : And this in one word is called Predestination .