A treatise of election and reprobation in vindication of the universal grace and love of God to mankind by B.L.

The First Part. Treating Principally of Reprobation.

CHAP. I.

Wherein is laid down Two Positions, opposing the Doctrine of Re∣probation, and the same demonstrated by sundry Arguments: 1. From God's Work of the Creation in the beginning, and from his Divine Nature and Attributes. 2. From Solomon's Observation of that great Work. 3. From the Rejoycing of the Heavenly Host over that Blessed Work. 4. From the Creature made; the Ʋniversality of Christ's Death, and of the Gospel, and God's Grace and Love to Mankind. 5. From sundry Destructive and Pernicious Consequences, naturally and clearly resulting from this Doctrine. 6. From sundry clear Texts and Authorities of Scripture.

AND for the better ordering the Argument to treat of Election and Reprobation severally, to avoid the inconvenience of keep∣ing no Method, by handling them Promiscuously, I shall begin with Reprobation, and shew:

• 1. That God did not Hate and Reprobate the greatest, or any part of Mankind from all Eternity, or from the Fall, or from before they were Born.
• 2. But that we came forth into this World free and clear from any such fix'd Decree, accompanied with the Grace and Love of God, being God's Delight; and so far from the wretched Condition this false Doctrine represents us, in crawling under the Burden of a Decree of Destruction; which, let us struggle under its weight never so long, and do our utmost endeavours, we must at length be over∣come of it, and fall inevitably under Ruine thereby.

Both which are demonstrative:

§. 1. From the Work of Creation, that great and first of the Works of God, in time, that began with the beginning of Time, and is the Date of Mankind; in which we come to our Spring Head, and are Streams from thence.

If this was a Work of Blessedness, Goodness, Grace and Love, in a most comprehensive and intire Sense, then no part of Mankind was Predestinated to Damnation, or Hated of God from all Eternity; for that would be an exception to its being a Work of Grace and Love. Destruction and Misery are not from thence; that sweet Fountain sends forth no such bitter Streams.

But that this Work of Creation was a Work of Blessedness, Good∣ness, Grace and Love, is shewn:

From the Divine Nature and Attributes of God, the great and blessed Author of it, by whom we are taught, That as is the Work∣man, so is his Work: A good Tree bringeth not forth corrupt Fruit; neither doth a corrupt Tree bring forth good Fruit, &c. A good Man out of the good Treasure of his Heart bringeth forth that which is good; and an evil Man, out of the evil Treasure of his Heart, bringeth forth that which is evil. As is the Man, so is his Work; and as is God, so is his Work: But God is good in the greatest Eminency, the Treasury of Blessing is with him; he is abundant in Goodness, Grace and Love; which the Beloved Disciple makes his Definition, in so many express words, saying, God is Love: Then his chief Motive in the Creation of Man must be his own Benignity, Goodness, Grace and Love; and his End, that Man might partake of his Glory, and enjoy Him for ever. Which shews, God did not Hate Man, nor put him under any such unavoidable Decree of De∣struction from all Eternity.

§. 2. From the Observations of Solomon, upon this great Work of Creation; which are, first Negative, That God made not Death; neither hath he pleasure in the Destruction of the Living. Then Affirmative, That he created all things, that they might have their Being; and the Generations of this World was healthful, and there was no Poison of Destruction in them, or Kingdom of Death upon the Earth. But we were made in Righteousness and true Holiness, (or Holiness of Truth.)

And to have our Being as such, is to have (or injoy) God, the Divine Life; for a Man cannot properly be said to have what he doth

not in some measure possess or injoy; so this End, to which we were made, is an high State of Glory, above Death, Destruction, or Mi∣sery; all which made their Entrance through the Fall.

Neither hath he pleasure in the Destruction of the Living.

Then he hath not from all Eternity had pleasure in Decreeing their Destruction; for otherwise he was not a free Agent in so Decreeing, but under some necessity of working against himself, of acting and doing contrary to his pleasure, which subjects him to Misery; shew∣ing, as if He, who is the most Soveraign and free Agent of all, re∣ceived Controul from some other; which is absurd and blasphemous, as are all the Consequences of this false Principle.

There was no Poison of Destruction in them, or Kingdom of Death upon the Earth.

Then there was no Curse, but all was in the Blessing, then God had not Hated or Decreed the Destruction of any number of Men; for if so, there had been some Poison of Destruction, and there had been some Kingdom of Death upon the Earth. And if God had not then done it, in the beginning of the World, which was in Time, being computed about Five Thousand Seven Hundred Years since, much less had he done it from all Eternity.

§. 3. From the Rejoycing of the Heavenly Host over this Blessed Work of Creation; for then the Morning-Stars sung toge∣ther, and the Sons of God shouted for joy; which holy pure Spirits rejoyce not at the Out-goings of Destruction, or Misery, or Death, or Hell; but at the Out-goings of the Power and Work of God, and of his Life and Glory; which excellently illustrates the Blessedness of this great Work, its being ushered in, in the Morning of it, with those holy Songs and Shoutings of Joy so Divine and Heavenly.

§. 4. From the Creature made; for God created Man in his own Image, in the Image of God created he him, &c. Even this gives us a pregnant Instance of the great Love of God to us in our Creation, and secures us against the Fear of being put into the hands of De∣struction by an Eternal Decree. To be made in the Maker's Image, and in his Likeness, is sufficient warranty against it, to any who know what it is to be formed after that Pattern of perfect Bliss; for it must needs be, that God beholds Himself above all, and loves his own Image above every Image, and thence hath made choice to

dwell with Man, delighting in him, and loving him: For, of which of the Creatures ever said he at any time, I will walk in them, and dwell in them: Nor doth he afflict willingly, or grieve the Children of Men; much less will he, without cause, destroy with an Eternal Destruction the Creature, that with so much Wisdom he hath so curiously framed. And had there been such an Eternal Destructive Decree upon Mankind, then he had been created under the Curse, and could not have born the Image of the Blessed; on the contrary, as he was created in the Image of God, he could not be hated of him, nor have any such Decree impending him or his Off-spring.

Again, If there had been such a Decree, Man must either have been created with the Seed of this Destruction in him, which in despite of all his endeavours should increase and grow up with him, till he were consumed of it; or he must causlessly have been cast down of God into Perdition.

It cannot be the first, for Man was made very good, plant∣ed wholly a right Seed, sown a good Seed, &c. and the latter is Blasphemy.

As God made nothing evil, so he made nothing to an evil End; it is incompetent with Wisdom and Justice, to make a good thing to an evil end; and to be sure, he that made all things good, hated no good thing; for no Man willingly propagates what he hateth; he must be blinder than a Beetle, that gives credit to such stuff, which stubs up all Wisdom and Religion by the Roots, inverts all Series and Order into Confusion, bereaves God of his Wis∣dom and Goodness, and Man of his Honour and Blessing.

Object. But it is alledged, that Man forfeited his blessed Estate in the Fall, and became subject to Misery, so that God might justly have given him over to utter Ruin; but through his infinite Mercy in Christ Jesus, he choosed to save a few, and pass by all the rest of Mankind. So that God's Eternal Decree of Reprobation, is his leaving them to perish in their Sins, unto the Praise of the Power of his Wrath, and infinite Justice, in their Everlasting Punishment.

Answ. If so, this Forfeiture was general; either all forfeited their Blessed Estate, or none at all. Then how is that Mercy infinite, which forgives but a few? or that Justice infinite, which punisheth not all? But as the Mercy of God in Christ is infinite, there is made Provision therein for the Salvation of all, if they will accept God's Salvation on God's Terms; and as his Justice is infinite, it is pro∣vided therein to punish all Men, that despise or neglect so great

Grace and Mercy. And if God should leave any to perish in their Sins, through their impenitency, how can this be call'd his absolute Eternal Decree of Reprobation of Persons? Or how doth the leaving a Man to the natural Consequence or Effect of his own evil Actions, imply the Decreeing him to such an End, or such Actions? Put the case of a Man's stabbing himself with his own Sword, Is the not forcibly hindering him from it, the forcing him thereto? Is the bare permitting him to do it, the putting him under a fatal necessity of doing it, as is imply'd in these words [God's Eternal Decree of Repro∣bation? &c.] What passage can be collected out of all the Scripture, to shew God's seeking to have Praise ascrib'd to his Wrath? Which is not voluntary, or a first Principle in him, as shall hereafter be ma∣nifest. So that in short, these Tenents are sad ones, equally void of Reason and of Gospel.

But I shall make it appear, God did not take this Advantage against any part of Mankind, or absolutely Decreed their Destruction from Eternity, or from the Fall, but tendered Salvation and the Gospel to them: Then, Neither hath he done any thing to frustrate any one's Salvation before his Birth.

1. From the Benefit of Christ's Death, universally ex∣tended; he died for all Men; he gave his Life a Ransome for all.

2. From the Universality of the Gospel; it brings good Ti∣dings of great Joy to all People; and was to be preach'd to, or in, every Creature under Heaven; all Nations to be taught, &c.

3. From the Universality of the Grace of God, called in Scripture, Gratia Salutifera, the Salvation-bringing Grace, or the Grace of God that bringeth Salvation.

This Grace hath appear'd to all Men, and it bringeth Salvation; it ap∣pears not empty-handed; if it should cease to have such a Gift, it should cease to be that Grace; but all Men have the Tenders of Salvation in and through this Divine Grace, and this since the Fall: So God hath not taken that Advantage against any from the Fall, as to leave them unavoidably to perish in their Sins, &c. but visits all Men in and by his Divine Grace, in order to their Salvation; and enlightneth every Man that cometh into the World; and hath not done any Act to frustrate the Salvation of any before their Birth.

He that is not willing that any should perish, but that all should come to Repentance; who will have all Men to be saved, and come unto the knowledge of the Truth: He hath

done nothing to frustrate the Salvation of any Man before his Birth.

But God is not willing that any Man should perish, &c. So here we acquit our selves of Decretal Reprobation, either Eternal or Temporal, that's previous to our Birth; and indeed of all Decretal Reprobation.

§. 5. That Doctrine, which makes the cause of the Destruction of the Wicked to be of God, and not of themselves; and that Evil is no cause of it, but God's Decree, &c. hides and conceals the Ma∣lignity and Poison of Sin, which of its own Nature is pernicious and destructive to Man's Soul, tainting and infecting it with Corruption and Rottenness, by which it slides into the deep Abyss of Death and Misery, as a due Reward.

This Doctrine searcheth not into the Wound of the Soul, made by Sin, which decays it, and of its self brings Death and Ruine, if not timely cured.

And this Doctrine makes the Physitian, the Malady; the Healer, the Destroyer; the most Soveraign Balm, the Canker of the Wound.

So if we can admit of all these Absurdities, and abundance more, we may admit of Decretal Reprobation; which cannot be.

§. 6. For the Scripture declares, 1 Thes. 4. v. 3. That this is the Will of God, even your Sanctification.

Vers. 4. That every one should know how to possess his Vessel in Sancti∣fication and Honour.

Vers. 7. That God hath not call'd us unto Ʋncleanness, but unto Holiness.

Ezek. 18. v. 32. That he hath no pleasure in the Death of him that dieth.

Chap. 33. v. 11. That he hath no pleasure in the Death of the Wicked, but that the Wicked turn from his way and live.

Luke 15. v. 7. That there is Joy in Heaven for one Sinner that Repent∣eth, &c.

Now, as Holy Writ hath given us this true Account of God's Will; for us to conclude him Acting quite contrary to it, is, to af∣front the Scripture, and oppose God, against himself; making him Will one thing, and Act another; Who worketh all things according to the Counsel of his own Will.

But for us to conclude him Decreeing any Man's Eternal Destruction from all Eternity, or from the Fall, or from before his Birth, with∣out any respect to his Deeds, &c. is, to conclude him Acting quite contrary to his declared Will in Scripture, &c.

Then he that worketh all things according to the Counsel of his own Will; and willeth not, nor hath pleasure in the Destruction of the Wicked; he hath not, without any respect to their manner of Life, decreed it.

But God works all things according to the Counsel of his own Will; and willeth not, nor hath pleasure in the Destruction of the Wicked; therefore he hath not absolutely Decreed it, &c.

Object. But they say, God hath his Declared Will, and his Secret Will; and that Men are Decreed to Election or Reprobation, according to his Secret Will, &c.

Answ. As to this, we read of Secret things that belong unto God; and of his Seerets that are with the Righteous, and with them that fear him. This Secret Will, of which they talk, must be the one of these two sorts; if of the first, how do they know it? Do they understand the Secrets of God? And do they restrain Wisdom to themselves? If of the latter, what Proof give they of it? Or how do they reconcile it, that there should be in God two opposite Wills; the one Secret, the other Reveal'd; and these contradictory to each other; the one pre∣servative, the other destructive, of Men? According to the one, he hath Sworn, He wills not the Death of a Sinner; according to the other, He both Wills and hath Decreed it; because of his Will, not because of their Sin: And thence come so many Thousand innocent Infants to be in Hell (according to them) among the Damned. A witless, graceless, merciless, gospel-less Opinion, a most staring Piece of Con∣fusion and Blasphemy, which either chargeth Schism upon God, or reconciles Contradictions.

There have been none so bad, but what have had Offers of Sal∣vation; Cain had it, the Old World had it, Sodom and Gomorah, Nineveh, &c. Nay, even Babylon, God call'd to Mourning for 'em, saying, Howl for Babylon, take Balm for her Wound, if so be it may be healed; he would have healed Babylon. And of Jezebel he saith, I gave her time and space of Repentance, but she Repented not.

In the next Chapter, I shall take account of some general Relations of God to us, and shew from them, That our Preservation, not our Destruction, is his Work, Will and Delight, &c.

CHAP. II.

Being a further Refutation of the Doctrine of Reprobation, by Arguments deduced from some General Relations of God to us. viz. 1. From his Regal Office and Power. 2. From his being the Everlasting Father. 3. From the Office of Jesus Christ, as our High Priest, &c.

§. 1. THe Lord most High is a great King over all the Earth.

And Regis est Regnare; it is the Property of a King to Reign: Ac∣cording to which, there are several Powers or Prerogatives belong∣ing to him; the Power of Soveraign Rule, Power to execute Justice and Judgment, Power of Life and Death, of Punishing and Pardon∣ing Offenders, &c. Where the Word of a King is, there is Power; and who may say unto him, What doest thou?

But all this Power is lodg'd in him, not for the hurt, but good of his Creatures, for their Benefit, not Detriment; His Office is not to Destroy, but to Preserve and Defend them, against the Violence and Spoil of foreign Enemies, and the Injuries of one another; their Safety is his Law: Salus populi suprema lex; He is the Terror of the evil doer, and Praise of them that do well.

Now, should a King use his Power to an evil end, to bereave the greatest part of his Subjects of their Properties and Lives, not be∣cause of their Fault, but of his own Arbitrary Will and Pleasure, and had only this to be said for him, That he was extraordinary kind to a few. Or suppose he agreed with his Rebelling Subjects on these terms: 1. To forgive all past, and accept them still, on Condition they behave themselves well and dutifully for the time to come. 2. That their Treason should not attaint their Children, or subject them unto any Forfeiture or Punishment; and should pass these Covenants into Laws. Yet should, notwithstanding all this, without Provocation by any new Offence, break out into Fury against them, and should ut∣terly Kill the far greatest part of them, and their Children, meerly for his own Will, or to shew his great Power over them, or to set forth the Terribleness of his Wrath, or to spread his Name abroad, &c.

In an Earthly King, this would be accounted (and that truly) the height of Persidiousness, Cruelty and Tyranny; and yet these Pre∣destinarians consequentially lay all this at his door, and aver it to be the way and manner of the great King.

§. 2. God is called in Scripture, the Everlasting Father; and we are called his Off-spring; The Off-spring of God, &c. For he is the Fa∣ther of us all by Creation. Now this is not a Destructive, but a Pre∣servative Relation, who careth for the Life of his Children, nourish∣eth and provides all things necessary for them; and if they be wicked, and go from him, and abuse his kindness, and spend their substance upon Harlots, as the Prodigal Son; if they do but consider, and return, he seeing them afar off, hath Compassion, and runs to meet them, and kisseth them; and brings forth the best Robe, and kills the fatted Calf, and feeds and clothes them, and rejoyceth over them, &c. Now if our natural Fathers know how to give good Gifts unto their Children, how much more shall our Father which is in Heaven give good Gifts to them that ask him? Mat. 7.

A natural Father, declining from this Rule, comes under the Re∣proach of being Unnatural, Careless, Senceless, &c. But should he not only omit the Fatherly Love, Care and Provision, becoming him, but also inhumanely Slay the most of his Children; how odious a thing would this be amongst Men? He would incur the Infliction of Death.

And yet the Tenents I'm opposing, lay even harder things than these, at the door of the Almighty and most Merciful Father; the Slaying his Children, not only with Temporal, but Eternal Death, for the Praise of the Power of his Wrath.

§. 3. Jesus Christ is our High Priest, and as such, it is his Office to Bless us, to offer up our Sacrifices, to Attone and Intercede for and in our Behalf. Every High Priest taken from among Men, is ordained for Men in things pertaining to God, that he may offer both Gifts and Sacrifices for Sins; who can have compassion on the ig∣rant, and on them that are out of the way, &c. And if Men had such great Benefit and Blessing by the High Priests after the order of Aaron, how great Blessing and Benefit then have we by our High Priest after the order of Melchizedec, who was before Aaron, and is greater than Aaron? &c.

Great was the Love of God unto us, in giving his Son to be our High Priest, to have the oversight and cure of our Souls, and ineffable the Benefits Mankind receive by him, who being exalted by the right Hand of God, and having received from the Father the Promise of the Holy Ghost, hath shed forth this in some measure upon all. O how wonderfully did he, when he took our Nature upon him, shew how great was his Goodness to the Sons of Men! So if under the Cure of such an High Priest we come to any miscarriage, it must be through our selves.

But what for a Priest, do the Priests of these times make him, with their Reprobate Doctrine, which renders him shutting the Gates of Heaven against the greatest part of the Flock, committed to his Cure; and instead of interceding to God for them, delivering them over to Satan, and to Eternal Ruine; and this not because of their Wick∣edness, and that they will not be Reclaimed, but for the Pleasure of his Father's Will; even because God hath Will'd and Decreed it? (as they say.)

See here how injurious is this Doctrine of Reprobation unto God and Christ, in those general Relations of King, Father and Priest, &c.

CHAP. III.

Reassuming the Substance of those Scriptures and Inferences men∣tion'd in the Introduction, most usually Ʋrged in pleading for Personal Reprobation, with particular Answers and Explications to each, according to their true and genuine Sense; in which is clearly Refuted those false Senses and Meanings which the Pre∣destinarians commonly impose upon them: The whole comprised in Ten Objections, and their respective Answers.

HAving thus far gone upon General Reasons, I shall now come to a Particular Examen of sundry Scriptures, most used in pleading for Personal Reprobation; which I shall put as Objections, not that they are really so, to the Argument I'm Advancing, but the Misunder∣standing, or that false Sense put upon them: So what I put down under the Head of Answer, is the Explication of their true genuine Sense, and Refutation of those false and foreign Senses and Meanings impos'd on them: Which, having (for avoiding of Cavils) premised, I proceed.

Object. 1. Though God be Love, Good, Gracious, Merciful, &c. yet is he Excellent in Power and in Judgment, and in plenty of Justice; and the Scripture tells us of the Fierceness of his Anger, and of his Indignation, and of his Wrath and Vengeance, &c. Deut. 9.7, 22. and 13.17. Josh. 7.26. Job 37.23. Jer. 50.7. Mic. 7.9. Rom. 12.19.

Answ. All such places, in which God's Anger and Wrath, &c. are spoken of, have respect to Provocation, and Offence given, and not otherwise; for all his Attributes are resolvable into Goodness and Love; Mercy and Truth meet together (or are united) in him; and Justice and Peace kiss each other (or agree in one) in him; so speaking of God, simply, as what he is in himself, or what is Primary and Spon∣taneous in him, and he is all Goodness and Love, Deus est primario bonus, atque ex indole Naturae & secundario & ex accidente severus idem est ex populi peccato: God is primarily good, out of the inclination of his Nature; but secondarily and accidentally he is severe, by reason of People's sins.

So Anger, Wrath, Fury and Vengeance, the executive part of Ju∣stice, are consequential from God, and not primarily in his Being; but stirred up by the Devil, and wicked Men, proceeding according to his Lusts, and the Inclination of their depraved Nature, it is the Fruit of their Doings; but the Fruit of the Spirit is Love, Gal. 5.22. and God is Love.

God is slow to Anger, it is not kindled in him, nor repays he Ven∣geance or Wrath, without great Provocation, and cause given on our part; take away this, and Justice is our Friend and Advocate, and is as sweet as Mercy.

It's Transgression puts the Rod into the Hand of Justice, or she Chastizeth not: She never smites the Innocent, or wounds the Mind that is Guiltless; if so, it would cease to be, it would be no more Justice; but it's the Wicked that are slain at her feet, and Transgressors are wounded by her.

And as Anger, Wrath, &c. are not primary or voluntary in God, but as effects of Provocation and Offence; so neither is he inclin'd or prone thereto; which is an ill Character in a Man, and denominates him crabbed, peevish, angry, implacable, &c. which by no means may be spoken of God. Thus the Race of Mankind could not offend their Maker before they were made, neither could it be consistent with him to make such a number of Living Souls, so Good, so Honourable, and Resembling Himself, to an End so Miserable as the Torments of Hell.

Object. 2. The Scripture mentions Vessels of Wrath fitted for De∣struction; and also, Vessels of Mercy; and it is plain, some Men are intended by Vessels of Wrath, and some Men by Vessels of Mercy. Now there is a vast difference betwixt Wrath and Mercy, and the Scripture speak∣ing of Mankind under the terms of so great difference, sheweth as if they were not all made to the same End.

Answ. The Vessels of Wrath, are them that become such through Degeneration and Sin; and even towards these God exerciseth great Patience, Goodness and Mercy, gives them time and space of Re∣pentance, indures them with much long Suffering, till the Day of their Visitation is over, then they are Vessels of Wrath fitted for Destruction; but that they were so from before they were Born, or fitted to De∣struction in their first Structure, neither this or any other Scrip∣ture holds; whosoever are saved, it is through Regeneration; and Regeneration supposeth Generation; and Degeneration going be∣fore, Regeneration is a restoring our Generation, bringing us into our first State and Image; and all such are Vessels of Mercy. And the Vessels of Wrath, are the Unregenerate, them in the Degeneration; but no Man was made a Vessel of Wrath in the Day in which he was made.

Object. 3. The Scripture saith unto Pharaoh, Even for this same pur∣pose have I raised thee up, that I might shew my Power in thee, and that my Name might be declared throughout all the Earth; therefore hath he Mercy on whom he will have Mercy, and whom he will he hardeneth. From whence some conclude Pharaoh to be made for a purpose of Destruction, &c.

Answ. This Scripture refers to Exodus 9.16. where the words in the Lattin are, Veruntamen propterea feci ut restares; nevertheless there∣fore I made, that thou mighest remain, &c. (or that thou remainest) and in the Margent is put, Made thee stand; instead of which is put, in the English Bible, For this cause have I raised thee up; and in Romans 9.17. For this same purpose; where in the Latin both Tremellius, Be∣za, &c. use the Verb Excitavi, and in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the same Signification.

None of all which Expressions relate to the Creation of Man, or Pharaoh's being made to such an end, but to something done to him, or permitted, or suffered, after he was Man: Nor is it deny'd, but God

may Judicially harden People, after so long and manifest Opposition and Rebellion against him.

Now were past already Seven of the Plagues of Egypt, and the Eighth about to be poured forth; so no question, God in his Justice sooner might have cut Pharaoh off: Yet Time was lengthened to him, and his Punishment further deferr'd, for God's greater Glory, that he might multiply his Signs upon Egypt, and so his Power be manifest, and Name declared throughout all the Earth; and this is all that place imports.

But, not that Pharaoh was made on purpose for this End of De∣struction, and no other; nor doth Temporal Destruction always im∣ply Eternal, (the terms in the Argument) for instances, not a few, may be collected in Scripture, where God pardons the Sin, as to the Eternal Punishment of it, and yet inflicts an heavy Temporal Pu∣nishment.

I come now to the second part of the Objection: Therefore hath he Mercy on whom he will have Mercy, and whom he will he hardeneth.

As to this, and such Passages, though our Opposers would have them carry their Sense; yet read but (as they should be read) this Apo∣stle's Epistles through, and they explain themselves, and shew in what manner and order, and for what cause God declares his Wrath on the Vessels of Wrath, and the Riches of his Glory on the Vessels of Mercy; and also teach us, That every one, who is a Vessel of Wrath, becomes such by slighting the Mercies of God, graciously tender'd him in the Day of his Visitation: For there is such a Day to every one, in which they may be saved, and wherein God works upon them in order to this End. This is a Day of Days, an entrance into Life and Glory to them that know and improve it.

And these are them God will have Mercy on; who, in the time of their Visitation, receive his Grace and Love, and through the Power and Work of the Divine Word, attain the New Birth.

And those that God will Judicially harden, are they who despise the Riches of his Goodness, and Forbearance, and Long-suffering, (as did Pharaoh) not knowing that the Goodness of God leadeth to Repentance; these through their hardness and impenitent Hearts treasure up Wrath against the Day of Wrath. And the others do not harden their Hearts, but obey the Truth.

Now these different States have different Rewards; and thus is Man∣kind distinguish'd into Vessels of Wrath, and Vessels of Mercy: Thus is it that some find Mercy, and some are Hardened.

And as to such Expressions; as Whom he will he hardeneth; and God hardened Pharaoh's Heart, &c. they are not to be understood, as if hardening Men were simply of God, until they have rejected the Tenders of his Love, or without long and great Provocation on their part. Nor are we to suppose, they might not have avoided the cause of such Provocation from any fore-designed Hardening on God's part. For during the time of any one's Visitation, God freely offers them Mercy; and what he doth afterwards, hath no influence upon this Argument, but even that, seems rather a leaving them to them∣selves, a giving them over to a Reprobate Mind, to Impenitency and Hardness of Heart, than active Hardening of them. And so concern∣ing the Hardening of Pharaoh's Heart, it is said, Exod. 4.21. and 7.13. and 10.27. That God hardened it; and in the same Book, Exod. 8.32. and 9.35. it is said, That Pharaoh hardened his Heart.

So in the Scriptures first quoted, the hardening Pharaoh's Heart, is spoken of as God's Act; and in the latter, the same is spoken of as Pharaoh's Act: Which seeming Difference is thus Reconcil'd.

Hardening in Scripture-sense is to be understood, as a Searedness and Insensibility of things, concerning the Glory of God, and our Happi∣ness; which Condition is an effect of a customary and habitual Sin∣ning, according to that Saying, Consuetudo peccandi Peccati sensum tollit; The custom of Sinning takes away the Sense of Sin.

So Pharaoh persisting in a course of Sin and Wickedness unto great Obdurateness, thus it is said, He hardened his Heart; and God ceasing to strive with him by his Spirit, and relinquishing him to that Ob∣durateness, thus it is said, God hardened his Heart: For, as his Provo∣cation was the cause of his Plagues, so his Rebellion was the cause of his being Judicially Hardened.

By all which we may learn, in what a Qualified Sense such Scrip∣tures are to be understood, and the ill Consequence of a partial taking them; which may suffice to this Objection.

Object. 4. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his Will?

Nay, but O Man, Who art thou that repliest against God? Shall the thing formed, say to him that formed it, Why hast thou made me thus?

Hath not the Potter power over the Clay, of the same Lump, to make one Vessel unto Honour, and another unto Dishonour?

Answ. God doth not find fault where his Will is not resisted; that were to find fault where there is none; then he would not do right to Men. And shall not the Judge of all the Earth do right?

This were to slay the Righteous with the Wicked; and if it were thus, the Righteous should be as the Wicked. But Abraham commu∣ning with God, saith, That be far from thee to do after this manner, to slay the Righteous with the Wicked; and that the Righteous should be as the Wicked, that be far from thee.

If this were, God should not be a Righteous Judge, neither should he Judge the World with Righteousness, or the People with Equity.

But the Lord is the Righteous Judge; with Righteous∣ness shall he Judge the World, and the People with E∣quity.

Some may query, Doth not the Apostle call such Reasoning a Replying against God? Which Word is diversely rendered; as, Repliest, or Answerest again, or Disputest thou with God?

Now there is a great Variety in God's Works, and there are De∣grees of Honour; he hath put the Heavens above, and the Earth be∣low; and in Heaven he hath made several Degrees and Orders of Angels, and hath caused one Star to differ from another in Glory, and in Magnitude; yet the less Glorious are Stars too, and all Stars are from brightness and shining, the least hath its lustre. And in the Earth there are different Ranks and Degrees of Men, Superiours and Infe∣riours, &c. even in the Natural Body; some parts are more, some less Comely; yet the less Comely parts (though not so Honourable) are of great use in the Body. And this is that thing we are not to dispute with God, why he hath made us thus: He is the Former, and We the thing formed; who are but as the Clay to the Potter, in com∣parison of him. So, We unto him that striveth with his Maker; let the Potsherd strive with the Potsherds of the Earth: Shall the Clay say to him that fashioned it, What makest thou? &c. Wo un∣to him that saith to his Father, What begettest thou? Or to the Woman, What hast thou brought forth? It's our place to be content with what God hath done, both as to what he hath Made us, and as to the Station and Capacity he hath plac'd us in; and not to murmur, or have Emulation, against such as are greater than we, or are more in∣dued with Power and the Divine Wisdom, but be thankful for them, as Helps in the Church, &c. and to God, that we are related to him; and not the thing formed say to him that formed it, Why hast thou made me thus?

Ay, but say some, hath not the Potter power over the Clay of the same lump, to make one Vessel unto Honour, and another unto Dishonour?

We dispute not God's Power, but assert his Act, and aver, He hath not in our first Creation made any Man, in a strict and proper Sense, a Vessel of Dishonour, to break or destroy it; for all the Vessels of the Potter are, by designation, Vessels of Use; he makes none on purpose to break them in pieces again, and to no other end, but meerly to shew his Power over the Clay; and even this, if he did so, would not answer to God's making Men to an End of Eternal De∣struction, because of the Torment of that State; whereas the other is but dead Clay. Though he hath the Potter's Power, he is not as that foolish Potter, who counted it his Glory to make counterfeit things.

The Prophet Jeremiah gives a Relation, of his going down to the Potter's House, and the Vessel that he made of Clay was marred in his hand; so he made it again another Vessel, as seemed good to him; and the Word of the Lord came to him, saying, O House of Israel, cannot I do with you as this Potter? Behold, as the Clay is in this Potter's hand, so are ye in my hand.

Here God declares his Power, what he could do, and then his Act, what he would do; the order and manner of which is especially ob∣servable, and is thus:

At what Instant I shall speak concerning a Nation, to pluck up, and to pull down, and to destroy it; if that Nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them: Is not this great Grace and Mercy? If, as to such then as Miscarry, God would amend their default; how much less would he make any to miscarry?

Here are, in this Text, People denoted, who had swerved from their proper End, and who (saving God's Power) were marred for being Vessels of Honour; and God, according to his great Power and Justice, might have concluded them under Everlasting Dishonour ▪ yet he forbore the Execution of this, being still ready to spare them, if they would turn from their Evil.

And if he be thus sparing, concerning them that have sinned, to put the Seal of perpetual Dishonour upon them, (for Vengeance is his strange Act, which whenever he executes, he puts on his Armour) how much less hath he made any to be Vessels of Wrath and Dis∣honour?

For whatsoever is Good, is Honourable; but God made all things Good, therefore he made all things Honourable.

Whatsoever tends to stain God's Honour, is false and wicked; but it's a Dishonour to the Maker, to make any thing Dishonourable; therefore to hold that, is false and wicked.

In short, it's contrary to Reason and Scripture, and to the Verity and Honour of God, the Maker and Creator of all things, to say, he made any thing Dishonourable in their first Structure, in a strict and proper Sense; but it is allowed comparatively, or with respect to Degrees of Honour.

Now this is as to our first Make; but what God may do with us afterwards, because of our Sin, or we make our selves, or the Enemy may make us, relates not to our first Creation or Being.

The Potter wrought a Work on the Wheel; and the Vessel that he made of Clay was marred (or broken) in his hand; so he made it again another Vessel, as it seem'd good to the Potter to make it. Now Man is compared to this Vessel of Clay, which was marred in the hand of the Potter; and he made it again another Vessel, as seem'd good to him; and though we cannot miscarry in God's hand, through any deficiency in him, as a Workman; yet we may miscarry in our own Conduct, after we are formed and fashioned by him, as free Agents, at liberty to choose the Good, and eschew the Evil. And 'tis not God's Power, but Man's going into the Evil, is the cause many mis∣carry, and become Objects of God's Displeasure, and Vessels of Wrath. Thus Men's Destruction is of themselves, and not of God.

And it's plain, when the Potter wrought his Work on the Wheel, it was first intended for another thing, but being marred in his hand, he made it another Vessel, as seem'd good to the Potter to make it.

Now it is a received Axiom, Nullum simile currit quatuor; there∣fore as no Work of God was marred in his hand, Mankind came forth from him, according to his designation, in his own Image, a Vessel of Honour, &c.

Object. 5. The Children not being 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, The Elder shall serve the Younger; as is written, Jacob have I loved, and Esau have I ha∣ted, &c.

Answ. The Scripture speaks sometimes of singular Persons, or Individuals, when it is to be understood, 1. Of Nations or Peo∣ple descending from them; or, 2. Of certain Spiritual States and Conditions.

We have instance of the first in Canaan, the youngest Son of Ham, whom his Grand-father Noah cursed, and denounced him a Servant of Servants to Shem and Japheth.

And in Esau and Jacob, of whom it was fore-told, The Elder should serve the Younger.

And in Ephraim and Manasseh, of whom it was said, The Younger should be the greater.

None of all which things were fulfilled in their Persons, but in their Posterities, &c.

For instance, of the second, Abraham had his Son Ishmae! by Ha∣gar, Sara's Hand-maid, a Bond-woman of Egypt, of the Posterity of Ham; this is said to be born after the Flesh. And he had his Son Isaac by Sarah the Free-woman; and this is said to be by Promise.

And these things, saith the Apostle, are an Allegory; for these are the two Covenants, the one from Mount Sinai, which is Hagar, answering to Jerusalem that now is; the other answering to Jerusalem from above.

The like Instance we have in Isaac, Abraham's Heir, and the Heir of God's Promise; he had by his Wife Rebekah two Sons, Jacob and Esau, under whose Types are typified the Spiritual and Carnal Mind and Birth, the Degenerate and Regenerate, the Earthly and Heaven∣ly, &c.

So they are a double Instance to us, in treating of this Text, which is to be Mystically, and not Literally understood; as appears from the Blessing of Esau with the Fatness of the Earth, and the Dew of Heaven from above; which is the same in effect with Jacob's Blessing, only he had rule given over him, but 'twas only for a time; for in the said Blessing, the time is prophesied, in which Esau should break Jacob's Yoke from off his Neck.

Now if God had hated Esau, then Isaac could not at all have Bles∣sed him in the Faith; for whatsoever is done in the Faith, is done in concurrence, and accord with God; but if God hated Esau, and Isaac blessed him, they would be contrary and repugnant the one to the other, (for all Blessing is of Love) and so Isaac's Blessing of Esau had not been in the Faith; for in it only things pleasing and accept∣able to God are done, and no works of jar and disagreement, or

contrariety to him, these are not of Faith; but the Scripture is ex∣press in it, That by Faith Isaac blessed Jacob and Esau, con∣cerning things to come; so it must needs be, that these things are an Allegory, and that God did not hate Esau's Person, but spoke of what he hated under the Type or Figure of him.

Take this Scripture literally, to relate unto Esau, in a strict and proper Sense, and it would be of absurd and blasphemous Conse∣quence; for if it represents God as at Variance with himself, and in a great degree Unhappy, working without Pleasure, Grace, or Good∣ness, in the Production of wretched hated Beings, to Eternal Misery; even Nature shrinks, and is in horror at any dissimulate and mon∣strous Birth; much more it is contrary to the God of Nature; and to suppose othewise of God, is no Christian, but an Heathenish Notion; it is so remote from Divine, it is not Humane; that God should be im∣ployed in the making so many Thousand of People for the Torments of Hell Fire. Such Notions had the Heathens of old, concerning their Moloch, and other false Deities; to appease whose imagined Fury, they caused their Children to pass through the Fire, and become Burnt Sacrifices.

Having shewed the Blasphemy and Error that attends a Literal Construction of this Text, and that it should be Mystically under∣stood, I shall proceed to speak something of its Mystery, before I pass from hence.

We read in Scripture of two Seeds, Mystically; the Seed of the Woman, which Seed is Christ, who is also the Seed of the true Church, and of the Kingdom of God; and the Serpent's Seed, or Seed of Antichrist; of which cometh the false Church, and Kingdom of Darkness.

And as every Birth hath its beginning from some Seed, so of the first of these proceedeth the Birth of the Spirit, called in Scripture Regeneration, the New Birth, the New Man, &c. And without this be, there is no Salvation; and how pure and spiritual a Seed is this Seed of the Living God, of which Souls and Spirits are born!

Of the other, proceedeth the Birth of the Flesh, called in Scrip∣ture, The Old Man with his Deeds, Degenerate, or the Ʋncircumcision, the Reprobate Birth, &c. And how filthy and polluted a Seed is this Seed of the Serpent, whereby Men become as Dogs, Swine, Serpents, Dung, Filth! &c.

Now, as according to the first, we are in Christ, Branches of him, and Christ is God's Elect, in whom his Soul delighteth, blessed above all for ever.

And according to the other, we are of the Devil, Children of him, Sprouts out of his Stock; and the Devil only is God's Enemy, cursed above all Cattle, and above every Beast of the Field. So of the first of these, Election is predicated, and Reprobation of the latter.

We are in a State of Election or Reprobation, as we are related to the one or other of these Births; if we live according to the one, we shall die; or the other, we shall live.

Note, For the prevention of mistakes in the weakest Reader, that this Birth, called the Birth of the Flesh, is not to be understood simply of the Natural Birth, but as fallen into Carnal-mindedness.

And the Scripture teacheth, That to be Carnally-minded, is Death; but to be Spiritually-minded, is Life and Peace; that the Carnal Mind is Enmity against God; it is not subject to the Law of God, nor indeed can be; so they that are in the Flesh cannot please God.

This Mind is Dead, an Enemy, a Rebel, and can never be other∣wise; it's not capable of being made better, to please God, or to be subject to him, or live; there is neither Life, Salvation or Blessing belongs to it; it is not Heir to, or capable of any good; it is none of God's Works, but is of the Evil One: This is the Reprobate's Description.

On the other hand, That which is born of the Spirit is Spirit; this Birth is willing to all good, it is its Meat and Drink to do the Will of God; it is holy, pure, and loved of God; it lives in Obedience, keeps the Commandments, Sinneth not: Whosoever is born of God, doth not commit sin; for his Seed remaineth in him, and he cannot sin, because he is born of God: This is the Description of the Elect.

Thus is opened, in some measure, the Mystery of Election and Reprobation, the Loved and Hated Birth, spoken of under the Types of Jacob and Esau.

And Christ is declared to be that Promised Seed, not in a di∣vided, but in the most comprehensive Sense. But to proceed in these Mysteries, leads from the Matter before me, to which I must now return.

Object. 6 There are certain Men crept in unawares, who were of old Ordained unto this Condemnation, &c. From whence they conclude some positively Ordain'd to Condemnati∣on, &c.

Answ. The stress of this Argument lyeth upon the word Or∣dained, and there is no such word in this Text, the Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ante, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scribo; in Latin Pre∣scripti, in English fore-written; and so it should be translated, and not Ordained; which alters the point mainly; for right read, it amounts to no more, than that such were before of old prophesied of, and those Prophecies committed to Writing; or that there were written Prophecies of them; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Prophecy, comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 predico, compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ante, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dico; that is, to foretell or fore-speak of a thing; so the one is a Written Prophecy, the other Verbal; that's all the difference.

And what weakness is it from hence to conclude, some under a necessity of Sinning? This makes the Visions and Prophecies, the cause of the things so happening; then the fault would be upon the Pro∣phets and Seers, and upon their Prophecies and Visions, and the Scrip∣tures the cause of the Sins they foretell and reprehend.

But if the Prediction of things so to happen, be not the cause of of their so happening, then neither is the Prescription, or putting what's fore-told in Writing or Print, any cause thereof, and that's as far as this Scripture mentions; which, though our Opponents put great Stress upon it, yet being right read, it supports no part of their Argument. For,

• 1st, Here is their great word Ordain'd, set aside; which the Greek hath nothing of, tho' it be put in the English Bibles.
• 2dly, The words [Before of old] are not old enough to serve this turn, having reference unto the Writings of Enoch, Paul, Peter, &c. but these have their Date in time, and are Prophetical, not Decretal; so are no proof of an Eternal Decree (or any Decree) of Personal Reprobation.
• 3dly, The stile of these Prophecies, is not particular, of such and such Men, that they should do so, and be so wicked, and fall under such Con∣demnation, &c. but it is in general, as in the words of Enoch, the Seventh from Adam: Behold, the Lord cometh with Ten Thousands of his Saints, to execute Judgment upon all, and to reprove all that are Ʋngodly among them, of all their ungodly Deeds, which they have ungodly committed, &c. And so the words of the rest, which shews, that such wicked Men there should be, but not that they were under a fatal necessity of be∣ing so, or had never been in a capacity of Salvation, or were con∣demn'd without any respect to their good or evil Deeds, &c.

For the Apostle Jude admits these Men to have been sometime in a capacity of Salvation, as appears by his comparing them:

• 1. To the People whom God had saved out of Egypt, and after∣wards destroyed them that believed not.
• 2. To the Angels, which kept not their Principality, but left their own Habitation, &c.

The first were at least in a capacity of Salvation and Glory; and the latter in the blessed Fruition on't.

Then neither were these Men condemn'd without any respect to their good or Evil Deeds, as appears from their being compared:

• 1. To the Israelites that believed not.
• 2. To the Angels that kept not their Principality.
• 3. To Sodom and Gomorah.
• 4. To Cain, 5. to Balaam. 6. to Core.

Now the first are charg'd with Unbelief.

The second with Apostacy.

The third with grievous Sin.

The fourth with the Murder of his own Brother.

The fifth with Covetousness and Iniquity.

The sixth with Gainsaying and Rebellion.

So allow but the Apostle Jude to explain the Apostle Jude, and 'tis plain, these Men's Evil subjectd them to Condemnation; to the which they were not Fore-ordain'd, nor was it inflicted on them without any respect to their good or evil Deeds.

Object. 7. They distinguish the Grace of God into Common and Spe∣cial, and allow, that every one hath Common Grace; but hold, that only the Elect have Special Grace; and that none are saved by Common Grace, or can be; but whosoever have Special Grace, can in no wise miss of Salvation, &c.

Answ. There is no where mention in the Scripture, that I can find, of Special Grace; which is my first Exception to the distinction, as Unscriptural.

Next comes to my thought that saying, A great Lyar ought to have a good Memory; and indeed so ought any one that deals in false Do∣ctrines and Errors: For generally, Ignorance and Error is incongru∣ous, it's of the nature of a Lye; there's no Line of Coherence in't, to lead one along, as we have Instance here.

One while they say, God hated the greater part of Mankind, and de∣creed their Reprobation, &c. Another while, All Men have Common Grace; and that implies the Favour and Love of God in some mea∣sure; for Grace is Favour, &c. But how God should love and hate the same Persons, and at the same time, is a difficulty they have to Unridle.

Then the word Common, is either to be understood (according to them) as vile, importing a thing of mean or no value; in which Sense, to apply it to God's Grace, is Blasphemy. Or it must be understood to signifie General, or Universal; a Sense in which 'tis commonly taken. And according to this most common understanding of the word Common, it appears, the Apostles themselves were saved by Common Grace, From their own Testimony:

That the Grace of God that bringeth Salvation, hath appeared unto all Men; teaching us (say they) that denying Ʋngodliness and Worldly Lusts, we should live Soberly, Righteously and Godly in this present World, &c.

So they ascribe the inward Work of their Salvation to God's Uni∣versal Grace, that is, to common Grace; in such Sense, in which the Grace of God can be said to be Common.

But these Ingrossers, or Impropriators of Salvation, are a very par∣ticular sort of Men, and will not go to Heaven the common Way, nor prize the Grace God is pleased to vouchsafe to them, in com∣mon with other Men; but are for a Special Grace, peculiar to them∣selves, tho' the Scripture be silent as to any such thing.

They agree exact to the Pattern of the old corrupt hypocritical Pharisees, who would not eat or drink with Publicans, but said, I am not as this Publican, &c. They will have none of the common Grace, common Faith, common Salvati∣on, &c. but will have Grace, Faith and Salvation, all Special, and peculiar to themselves; excluding the rest of Mankind, as Creatures of no worth or value; they must not share in this Special Grace, must have no Portion in David, or Inheritance in the Son of Jesse; their Trumpet sounds like that of Sheba, their Language like his, which cost him his Head.

However, Common Grace, Faith and Salvation, is Gospel Grace, Faith and Salvation, propounded in Scripture. So herein they differ from true Religion, from the Scripture, and from the Gospel, that bringeth good Tidings of great Joy, which shall be unto All People; and set up a particular special way of their own, which hath no footing

in Scripture; a new and another Gospel of Christ, and of another and quite contrary Tenure; for it brings Good Tidings of great Joy but to a few; and bad Tidings of great Misery to many.

But let us a little consider; let's try before we trust, and examine well the Matter, before we leave the good old Way, and the ancient Paths, for these by-Ways.

As to the Common Salvation, we have instance of some that have been saved in that way; of a Cloud of Witnesses that have pass'd that way; that the Nations of them that are saved shall walk in that way, &c.

Then as to their way and manner of Salvation, by some special particular Priviledge, peculiar to themselves, and exclusive of the rest of Mankind, as having no share or interest therein:

• 1. Can they give us Instance of any one Man saved in that way?
• 2. Are there any Witnesses of Fame gone on it, and who are they?
• 3. Is there any Testimony to it in all the Scripture, and where?

Till they shew us this, we will rather be Schollars with Paul and Titus, of the Common Grace; and Sons with Timothy, after the Common Faith; and with Jude, diligent concerning the Common Salvation, than trust to such imaginary Con∣ceits of a company of Self-lovers, and Brain-sick bigotted People.

Object. 8. That the Apostle, in the afore-cited Scripture, hath respect to the Elect; for he saith, Teaching us, &c. but doth not say, It taught all.

Answ. The Reason is plain, why all were not taught of this Grace; some would not learn thereof. It was ever so, some would none of his Counsel, would none of his Instruction, but cast his Reproof behind their backs, &c. And the Lord compels not Men to be happy, he forceth Discipline upon none; so all are not taught.

But tho' the Apostle doth not say, The Grace taught all; he saith, It appear'd to all, it brings Salvation, &c. And to what other end does it appear, but for Salvation unto all, and to be a Teacher of good things? &c.

Mankind is One, the Divine Grace One, the Giver of it One, and the End for which it is given, One and the same. So if it should not do the same for all that receive it, it should cease to be Grace; which can never be.

Object. 9. We read of Paul's Preaching at Antioch, and the People were glad; and as many as were Ordained to Eternal Life believed: Whence they infer, Some were not Ordain'd to Eter∣nal Life, because some believed not. And also the same Apostle, writing to the Romans, saith, The Election hath obtained it, and the rest were blinded, &c.

Answ. This mentions the Apostle's coming to Antioch, and the two Sermons he preach'd there, and their Service, &c. All which are Particulars; and to draw a General Conclusion from Particular Premises, is false Reasoning. And as to the Sentence, which seems most General, That as many as were Ordain'd to Eternal Life, believed; even this is to be understood Restrictively, or in a Particular Sense; for understand it in General, and its Consequences are such as ren∣ders the Preaching of the Gospel wholly void, in all other places, than at Antioch.

In all other places wholly void, because none should be found in them Ordain'd unto Eternal Life.

And void there, with respect to the begetting any more into the Faith; because, as many as were Ordain'd unto Eternal Life, believed already.

And this makes void all the other Travels of the Apostles, their Preaching, and Planting other Churches, and the Conversion and Holiness of those, &c.

But how extravagant would it be thus to think, or that there was not before or after, in that place, any one Ordain'd to Eternal Life, only the Proselytes of that day.

Though there be a time to all, in which they have the Tenders of Salvation; yet time is not the same to all; some come in at the third, some at the ninth, and some at the eleventh hour: So that this is to be understood, of such only to whom it was then the sea∣son of Life, who were ripe for the Birth, fitted, or set in order for it; and so is the proper Signification of the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is the word used in this place in the Greek) and is in our English Bibles translated Ordain'd; the which it doth not properly signifie, but to set in Order, or in a fit Posture of Mind, &c. And so is this Scripture explain'd, which is not exclusive of any such, whether there at Antioch, or elsewhere, who should afterwards receive the like precious Faith with those.

And as to the other, the Election is said of the Spiritual, who have the true Spiritual Sight and Discerning, by which Christ is known and born Testimony to; that is, such who have made their Election sure, by adding to their Faith, Vertue, &c. For all Israel were God's Elect People, as the Scripture doth abundantly shew; but of them, some gave not diligence to make their Election sure, by adding to their Faith Vertue, &c. and such became Blind; could discern the Face of the Sky, but not the Signs of the Times, nor the Coming of the Just One; and so obtained not what they sought for, but became forgetful of their Cleansing, and Reprobate; forfeiting, as well the End, as Name of their Election, as is further shewn here∣after.

Object. 10. That the purpose of God, according to Election, might stand; not of Works, but of him that Calleth.

Answ. 'Tis own'd, the purpose of God, according to Election, is such, That he loved us while we were yet Enemies; it hath been unto us, according to what the Apostle expresseth, As touching the Ele∣ction, Beloved; while as concerning the Gospel, Enemies: For if when we were Enemies, we were Reconciled to God by the Death of his Son; his Election then must stand on this bot∣tom, Not of Works, but of him that Called; for this precedes Works. We did not first choose him, but he hath chosen us, at a time when there was no merit in our hands.

Some would abuse these Truths, to the exclusion of all good Works; but without them we are not saved; though they have not the first place in our Salvation, yet they have their place, and come in, in their order.

There is something to be done on our part, when we are Called and Elected; namely, To use diligence to make our Calling and Election sure, by adding to our Faith, Vertue, &c.

Some say, It is sure; for the Gifts and Calling of God are without Repentance, &c. This indeed shews the sureness of it on God's part; but on our parts, it is conditional; all God's Dealings with us be∣ing by way of Covenant: So that we are not sav'd, Nolens volens; whence it comes to pass, of the many that are Called, few are Chosen.

For there it a great Work to be done, before we are made New Creatures; we are not to rest in the bare beginnings of an Election, and being Called, &c. as if our Work were done; but go on to Per∣fection: For through the help of Christ, joyned with our diligence, a progress may be made unto that degree of God's Love, and State of Assurance in Christ Jesus, from whence there is no Apostacy: And these are God's Sealed Ones, called in Scripture, the very Elect; whom neither false Christs, nor false Prophets, with their great Signs and Wonders, shall ever be able to deceive.

For to this degree of Perseverance must this Scripture relate, or else it would interfere with those Scriptures, that shew the possibi∣lity, and even danger, of falling from Grace, of forfeiting our Cal∣ling and Election, of making Shipwrack of Faith and a good Con∣science, of denying the Lord that bought us, of Crucifying him a∣fresh, and putting him to open Shame; as, 1 Cor. 9.27. Heb. 6.4, 5, 6. 1 Tim. 1.8. 2 Pet. 1.9, &c.

Having done with that part of the Argument, which respects Re∣probation; I come next to treat of Election.

Notes

• Luke 6.43, 45.
• 1 Iohn 4.8.
• Wisd. 1.13, 14.
• Ephes. 4.24.
• Job 38.7.
• Lament. 3.33.
• Gen. 1.31. Jer. 2.21. Mat. 13.—
• Gen. 1.30.
• Vincent's Cate∣chism, p. 19, &c.
• 2 Cor. 5.14, 15. 1 Tim. 2.6. Hebr. 2.9.
• Luke 2.10. Mat. 28.19. Mark 13.10.
• Titus 2.11.
• 2 Pet 3.9. 1 Tim. 2.4.
• Deut. 29.29. Psalm 25.14.
• Job 15.8.
• Gen. 4.7. and 6.3. and 18.30, &c. Jonah 3. — Jer. 51.8, 9. Rev. 2.21.
• Psalm 47.1, 2. Mal. 1.14. Rev. 19.16.
• Luke 15.
• Heb. 5.1, 2.
• Gen. 18.25.
• 2 Tim. 4.8. Psalm 98.9.
• Isa. 45.9, 10.
• wisd. 15.9.
• Jer. 18.••
• Jer. 18.3, 4.
• Gen. 9.25.
• Gen. 25.23.
• Gen. 48.19.
• Gal. 4.26.
• Gen. 27.39.
• Heb. 11.20.
• Rom. 8.6, 7.
• 1 John 3.9.
• Jude 4.
• Jude 14. 1 Tim. 4.1. 2 Tim. 3.1. 2 Pet. 3.3.
• Tit. 2.11, 12.
• Mat. 9.11. Luke 19.17.
• Titus 1.4. 1 Tim. 1.2.
• Acts 13.48.
• Rom. 11.7.
• Rom. 11.28. Rom. 5.10.
• 2 Pet. 1.5.
• Mat. 20.16
• Mat. 24.24.