Maden:

THE PREFACE TO THE READER.
GENTLE READER,

There is nothing more available for the rectifying of the judgment and understanding of a man in the mysteries of salvation, than a right apprehension and conceit, touching the will of God; to wit, what God is willing to do for him, and what he wills and requires him to do for the obtaining of it. The clear understanding of this, rectifies a man’s faith in matters to be believed, either concerning God, or himself: it regulates his obedience in things to be done, teaching him how to pray aright with confidence to be heard, and that is, when he asks anything according to the will of God,¹ directing him to walk aright in the way of life; and that is, when he is neither misled in his way, nor negligent in his work, but applies himself to God in a wise and orderly carriage, suitable to that course of providence that he has taken for his good.

Touching this will of God, there is something delivered in this ensuing treatise, by which every one may take a true scantling of the goodwill and affection that God bears unto him, by those warm expressions of love which he finds in the Gospel. Much more might have been said in this argument, and perhaps in time may.

Meanwhile, for the preventing of all mistakes in that which is said already, be pleased (courteous reader) to take notice, that it is no part of my purpose and intention, in any part of these following discourses and meditations, to enter the lists of that dispute and controversy which is now in agitation among the learned divines of the Reformed churches, touching the will of God in the decree of election. The heat of that contention has already troubled and disquieted the peace of the church too much, and want of moderation in some on both sides, through the indiscreet handling, of that unsearchable depth, does still beget ill blood in the veins of that body, that should grow up unto an holy temple in the Lord. As in all other controversies, so in this, the right stating of the matter in question, helps much for the clearing of the truth; and if that be first done, (I hope) it will fully appear, that the conclusion here maintained touching the will of God, does no way border upon that controversy; for the matter there in question is, whether the decree of election, as it is terminated, and pitched upon particular persons, be absolute, and irrespective, or out of consideration of foreseen faith and perseverance: that is, whether God does equally will the salvation of all, and have no absolute and irrespective purpose of saving one more than another, before he looks at different qualifications in them. It is freely confessed by one that is no stranger to that controversy, nor any ways partially addicted to the Lutheran side, but in his judgment and opinion strong enough against it, that the question of it be rightly stated, is not, whether God does truly, sincerely, and seriously intend the conversion of that man who he outwardly calls, but whether he does equally and indifferently intend and procure the conversion and salvation of all those to whom the Gospel is preached; implying, that both sides agree upon this, that God does seriously will the salvation of all those to whom He makes an offer and tender of it in the ministry of the Word; and that neither part maintains any such decree of purpose in God, touching man’s salvation, as is repugnant and contrary to that will of God which is revealed in the Gospel, but subordinate unto it. And when he [Ames] does positively and professedly set down the position and conclusion which [he] himself and others hold and maintain against their adversaries, he makes this expression of it, namely, that God does not antecedently will the conversion of such as die in their sins, after the same manner, and in the same degree as he does the conversion of others, whom in time he converts; neither does he work equally and indifferently in them both, but that by an antecedent purpose, independent upon anything in the creature, he absolutely intends, and so accordingly effectually procures the conversion of some, leaving others, who lie equally in the same condition with them, and are [in] no ways inferior unto them, save only in that previous purpose of special love, which he is pleased of himself, and for his own sake, to show to one more than to another.

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