ligiously in good Works, and at length by God's Mercy attain to everlasting Felicity: Whereas the Patrons of conditionate Predestination maintain, that of those who were called according to God's Purpose by his Spirit working in due season, 1. Some might thro' their own Fault not at all obey that Calling, &c. 2. Others, tho' they did obey the Calling for a while, and were accordingly during that Space justified freely, and made God's Son's by Adoption, and made like the Image of Chrift, and walked religiously in good Works; yet might thro' their own Fault afterwards fall from Grace; and that both these Sorts, those that never obeyed at all, and those that after an Obedience for some time did again return to their Impiety, and perfist in it, do not at length attain to everlasting Felicity. Now let any Man serioufly confider this, which is the true State of the Controversy between the respective Patrons of absolute and conditionate Predestination; and then I challenge him to find me any one Syllable in the First Paragraph of this Article, that favors absolute Predestination in Opposition to that which is conditionate. As for the Second and Third Paragraphs, that nothing therein contained does contradict the Dotrin of the Patrons of conditionate Predestination, is so evident, that it needs no Proof. Or if it does, I once more refer the Reader to Mr. Plaifere. After so much has been already faid, perhaps it may not be strictly necessary; however, I still think it advisable to refolve this Article into its several Propositions. It contains Six. 1. Predestination to Life is the everlasting Purpose of God, whereby (before the Foundati ons ons of the World were laid) he hath conftantly decreed by his Counsel, fecret to us, to deliver from Curse and Damnation those whom he hath chofen in Christ out of Mankind, and to bring them by Christ to everlasting Salvation, as Vessels made to Honor. 2. They which be endued with so excellent a Benefit of God (that is, those who are predestinated to Life) be called according to God's Purpose by his Spirit working in due season: they thro' Grace obey the Calling: they be justified freely: they be made Sons of God by Adoption: they be made like the Image of his only begotten Son Jesus Chrift: they walk religiously in good Works, and at length by God's Mercy they attain to everlasting Felicity. 3. The godly Confideration of Predestination and our Election in Christ, is full of sweet, pleasant and unspeakable Comfort to godly Persons, and fuch as feel in themselves the Working of the Spirit of Christ, mortifying the Works of the Flesh, and their earthly Members, and drawing up their Mind to high and heavenly Things; as well because it doth greatly establish and confirm their Faith of eternal Salvation, to be enjoyed thro' Chrift, as because it doth fervently kindle their Love towards God. 4. For curious and carnal Persons, lacking the Spirit of Chrift, to have continually before their Eyes the Sentence of God's Predestination, is a most dangerous Downfal, whereby the Devil doth thrust them either into Desperation, or into Wretchlesness of most unclean clean living, no less perilous than Desperation. 5. We must receive God's Promises in such wife as they be generally fet forth to us in Holy Scripture. 6. In our Doings, that Will of God is to be followed, which we have exprefly declared unto us in the Word of God. The First Proposition is our Church's Definition of what she means by Predestination to Life. She saies, 1. 'Tis the everlasting Purpose of God. Now every Purpose of God is everlasting; because God from all Eternity knew all contingent Events; and was refolv'd concerning them, either to permit or prevent them. 2. By this Purpose he constantly decreed. For Inconstancy is impoffible in God. 3. He decreed before the Foundations of the World were laid. This must needs be true, because his Purpose was everlasting. 4. He thus decreed to deliver those whom he has chofen in Christ out of Mankind, from Curse and Damnation. Now that some are to be delivered from that Curse and Damnation, into which Original Sin had plung'd them, the whole Tenor of the Scripture shews. And that God has in Chrift chosen some out of Mankind, is evident. Because those that embrace Christianity, are upon this account frequently call'd the Elect or Chofen. But then those who embrace Chriftianity, are not all of them deliver'd from Curse and Damnation; because some of them do not perform the Conditions of the Gospel: and confequently tho' they enjoy the First or Temporal Election, yet they do not enjoy the Second or Eternal one, which is unattainable without Perfeverance in good Works. Now 'tis this Second, even the Eternal Election, which the Church speaks of in this place. Because those that are here called the Chosen in Christ, are delivered from Curse and Damnation; whereas such as enjoy the Temporal, but miss of the Eternal Election; do fall into that Curse and Damnation, from which the others are delivered. 5. Those that are chosen in Christ, viz. those that enjoy the Second or Eternal Election, God not only delivers from Curse and Damnation, but he alfo brings them by Chrift to everlasting Salvation, as Veffels made to Honor. That he brings them to everlasting Salvation, and that this is done by Chrift, that is, by the Merits of Christ, in whom they believe, and whose Gofspel they obey; and that upon this account they are treated as Veffels made to Honor; none can question. 6. All this is done by God's Counsel fecret to us. For God is the only Contriver and Finisher of the Happiness of the Elect; and what particular Men those Elect are, whom he has thus decreed to save, we know not. Because he alone can search the Heart; nor has he revel'd to us, what particular Christians will persevere. So that this Counsel of his, for the Salvation of particular Christians, must needs be secret to us. This Definition therefore of Predestination to Life, needs no farther Proof, being so manifestly built upon the constant Doctrin of the Scriptures, repeated in almost every Page of the New Testament, that 'twould be ridiculous to refer to particular Texts. And indeed the Doctrin of this Definition is universally allowed, except by such'as deny God's certain Prescience of future contingent Events; concerning whose absurd Tenet see the Twelfth Question of Turretin's Locus Tertius. The Church faies, That those who are endu'd with so excellent a Benefit, that is, those who are predestinated to Life, are called according to God's Purpose by his Spirit working in due season; that is, they not only become Profeffors of Chriftianity, but are inwardly moved and prompted by God's Grace to the Performance of his Will. 2. They thro' Grace obey the Calling; that is, they are effectually wrought and prevailed upon thereby. 3. They be justified freely; that is, they are efteemed righteous by God, who extends his free Mercy to them for Christ's fake. 4. They be made Sons of God by Adoption. You'll say, all Christians are such by Virtue of their Profession. But then those that are thus effectually chosen, do come to the Poffeffion of that Inheritance, which their Elder Brother Christ has purchased for them with his Bloud: whereas others, tho' for a while they are honor'd with the Name of Adopted Sons, are afterwards cast off by their Father upon the account of their Disobedience. 5. They be made like the Image of his only begotten Son Jesus Christ, that is, 6. They walk religiously in good Works; for without Holiness no Man fhall see the Lord. 7. At length, viz. after they have finished their Chriftian Course, and persisted in fincere Piety to the end of their Daies, by God's Mercy they attain to everlasting Felicity. The Truth of all these Particulars is so readily acknowledged by all Parties, that I need not refer to particular Texts or Authors for the Confirmation of them. But I must observe, that tho' the Church describes in this Proposition a certain Method and Order of bringing the Elect to Heaven; yet, r. She therein speaks of the Cafe of those elect Persons only, who arrive at Years of Difcretion. For our Church H |