wills Men to be saved and gives them sufficient Means would not they be saved infallibly if God put forth all his Power or else his Power is but weak he is not Omnipotent 12. How can God be happy that desires and hath not his Desire satisfied and accomplished he desireth the Salvation of all say these and yet hath it not Happiness is having every good Desire satisfied Thus the other Doctrine wrongs God takes off from the Glory and Praise of the Godhead Motive 2. Take heed of the other Doctrine cleave to this if you receive the other it will corrupt you in all the great Points of Religion it influenceth you in all When the Blood is poisoned all the whole Body will soon be poisoned so here If upon Faith and Obedience Man is elected 1. Then Man is converted by Works and the Obedience of his own Will and no Man otherwise converted 2. A Man then is justified by Works Justification follows Election no Man is saved but by Works and so all that Glory and Beauty and bright-shining Vertue of Grace which God hath manifested in the Gospel vanisheth and comes to nothing for if it be of Works it is no more Grace Rom. 11.6 3. It is then to bring in another Gospel to bring in this other Opinion of Election upon Conditions now there is a Curse upon any that shall bring in another Gospel Gal. 1. Hear then are you willing in the matter of Salvation to trust to your selves and lean upon your selves Hath Christ died and laid down a Price that you might live at your own Hand and be upon the same Terms for Eternal Life and Heaven as Adam was before he fell in a Covenant of Works Then it was Do and live and so now Do this viz. Believe and persevere and live God hath given you Power to do this so he did to Adam he gave him more Power than you for you are full of Infirmities and Weakness and Failings daily but he was perfect and strong Now is this the Gospel of Grace to require as much of a poor weak fallen Man as of Adam before he fell who was perfect and not subject to Infirmities All the Duties thou dost all the Acts of Faith all thy persevering in good being done for this end that God may elect thee they are but Acts of high Pride and Arrogancy every one of them hath this Language in them I do this that I may be elected rather than another and to put a difference betwixt my self and those that shall go to Hell I do this and this and elect God at first and after I have walked on all my days to the end in good Works he will elect me for this is the Condition he hath made of my Election If I persevere to the end he will then infallibly and peremptorily set his Love upon me and chuse me Now thus God doth made a Bargain with Man barters and sells his Love as Laban his Daughter If thou wilt have my Daughter then serve seven Yeers or else thou shalt not have her So doth God sell Heaven and Glory for a Life's Perseverance in Faith and Holiness Motive 3. To make you take heed of this false Doctrine it destroys all the Fruits of Election if not elected till Death then no benefit of Election in this Life let us see the Fruits of Election and how they are brought to nothing if Election of particular Persons be made void 1. Love to God 〈◊〉 a Fruit God's electing Persons sets out the Greatness of God's Love and fills the Heart with Love to God again Thus the Soul that hath any Intimation that God hath chosen him saith God hath passed by Millions and some of my Neighbours Kindred Friends and they are walking on in Ignorance Evil Unbelief God hath called me in which I read my Election he hath chosen me before the World from Eternity not respecting any thing that would or could be in me for I was a Sinner in my Blood when he visited me and by this Love of his he will enable me to do whatever is required of me to Salvation Who can think of this free eternal Love of God and not love God again God doth therefore in Scripture speak of this peculiar special free Love as an Argument to stir us up to Thankfulness Deut. 7.6 7. God hath chosen thee to be a special People and it was not for any Qualifications in them but because he loved them Chap. 10.15 Only the Lord had a delight in their Fathers to love them What for any thing in them no Was it for fulfilling Conditions No it is over and over in Deut 9. Not for thy Righteousness sake no a base wicked People they were And what could he see in their Fathers why Abram was an Idolater Josh 24.3 and called Now this free Love is brought as an Argument to press them to love God and walk in Holiness Deut. 7. Thou shalt therefore keep the Commandments and Statutes c. Circumcise therefore the Foreskin of your Hearts c. Deut. 10.16 Deut. 14.2 you shall see the same Argument there the Lord hath chosen thee therefore thou shalt not do so and so Object None of these Scriptures speak of God's eternal Love or of singular Persons chosen out of that Love Answ The Text speaks of Love shewed to particular Persons and how that such free Love is a Motive to love God and obey him Now this Love that God had to the Jews is a Type of that Love that God bare to the Elect. Compare Isa 1.9 with Rom. 9.29 Except the Lord of Hosts had left us a very small Remnant c. this is spoke concerning the Temporal Preservation of the Jews the Apostle takes it and applies it to the Elect Isa 8.18 Behold I and the Children whom the Lord hath given me are for Signs c. this is spoken of God's delivering the Jews from their Enemies the Apostle Heb. 2. brings this and speaks it of Christ having all the Elect considered in him God's electing Persons provokes to love God to think that God freely chose thee from Eternity thy Person appointed for thee all the Means hearing c. that thou mightst be saved blessed them to thee and gave thee Faith then in the use of them this is to stir up Love to God From the other way let us hear how it promotes Love to God God hath given Means to all and left them Talents and commands to improve and manage these well Now what if any of these be saved what may Christ say to them Have not I shewed you great Love should not you love me Yea may it be answered It was great Love to come 〈◊〉 the Flesh to redeem me from my Sin in Adam to give me Means to believe and Power to believe but there is no more Love laid out for me than for them that are in the Flames of Hell Can these love Christ so well as the other in the other
Doctrine 2. This Doctrine of Election rightly stated keeps one humble very humble all his days Election doth not take away Free-will we have Free-will but then being called it is to what is good but it takes away glorying in it Not of him that willeth Rom. 9.16 Rom. 11.35 Who hath first given to him c. He gives to will Not a Thought that is good but from him Joh. 15. Without me ye can do nothing As to our natural Being in him we do move So in the Spiritual Being he knits himself to us he is in us as a Principle then we act We cannot pray to him for his Grace but by Grace What hast thou that thou hast not received 1 Cor. 4.7 Will not this make us humble Object But they will say that their Doctrine of God's electing upon Faith will keep a Man humble because Faith is opposed to Works Answ These Men need not bring this for they hold that Faith as a Work of it self not because of the Object it receiveth justifies a Man Faith is not opposed to Works in Election in Justification it is but it is of no use in Election Christ's Righteousness is not accepted to make us elected Election goeth before our Faith or laying hold on Jesus Christ Object Yea but Faith is the Gift of God we should be humble then Answ Is it such a Gift as he that hath it offered cannot but receive it and because of the way and manner of God's working in him is he effectually brought to believe yet his Free-will preserved then we have the Cause as we would God elects Persons and works all the Conditions for them which he requireth of them to Eternal Life But if there be any thing of us required at our Hand that must cast the Scale then we have to glory 3. Assurance and Certainty of Salvation springs from Election When the Scripture would comfort Believers with the Assurance of their Salvation that they should not perish but go to Heaven certainly it fetches the Comfort from the Fountain The Decree of God taking their Persons the Constancy of the Decree of God makes that Assurance which could never be by God's giving Conditions for Election because the fulfilling of them depends upon our own changeable and mutable Will What Assurance can a Man have that is chosen under a Condition For when he hath attained to the best degree of Grace in the use of Means yet then may he say this is no more than what may be done by him that shall perish For it is not the doing this tho great but the continuing to do this upon which Election is grounded and I may fall as others and lose this before Death no Assurance this way But in the other as we have stated Election there is to take off the Fears of the Saints when they saw the Jews fall he brings this and comforts them that they should not fall Rom. 11. God hath not cast away his People whom he fore-knew Ver. 7. What then Israel hath not obtained that which he sought after but the Election obtained it and the rest are hardened He tells you none fell that were elected Psal 33.11 12. The Counsel of the Lord that shall stand and his Thoughts to all Generations then it follows Blessed is the People whom he hath chosen for his Inheritance Isa 54. With everlasting Kindness will I have Mercy on thee He comforts them with the Decree no assurance the other way For it must be either from God or a Man's self from God it cannot be he elects none but after all is fulfilled not of himself for his Will is changeable every moment 4. The Doctrine of Election is a mighty Comfort in times of Sorrow and Grief There are two things that are apt to trouble us especially 1. The Apostacy of Professors 2. The Trials and Temptations that we meet with in the World viz. Poverty Sickness Disappointment Death of Relations c. Now in both these cases Election comforts 1. Election of Persons As for Apostacy when they say If such Cedars fall what will become of such a Shrub as I Dan. 12. he speaking of the last Times how bad they should be yet adds and at that time thy People shall be delivered every one that shall be found written in the Book Mat. 24.22 he speaks of such perilous Times that no Flesh should be saved but for the Elects sake those days should be shortned In Rom. 9. 11. the Apostle removes this Stumbling-block out of the way when the Jews fell and tells the Saints none fell but those that were ordained thereunto not one whom God fore-knew when Hymeneus and Philetus fell he comforts them with this 2 Tim. 2.18 The Foundation of God stands sure he knoweth who are his 2. As for Afflictions of what sort soever there is Comfort in them from the Doctrine of Election the Apostle in Rom. 8.28 comforts the Saints with this viz. We know that all things work together for good to them that love God to them that are called according to his Purpose Calling here is Conversion and that Power that worketh it not any particular Obedience of ours following Faith Whom he predestinates them he calls his Purpose here is not the Object of Obedience which God hath purposed that Men should do for the Apostle brings it to shew that the Call is not in our selves but in his Purpose they that are called are not called by any Obedience or Free-will of theirs but according to his Purpose But on their Doctrine what Comfort can a Man have when he seeth another fall that he shall stand by his own Might and when he meets with Afflictions that he shall be the better by them when many stronger than he have turned aside and grown worse some of as much Light and Parts as he that were just at Land have sunk that were at the very Borders have miscarried He must say tho I be now in a good State yet what I may be is uncertain Temptations have prevailed upon others and they have fallen I am not sure till I have done all and that is not till I go out of the World But the other can be comforted that receive our Doctrine God hath chosen my Person for better for worse and tho I be weak he will enable me to do what he requires and work in me all the Conditions Faith and Perseverance therein will keep me by his Power to his Kingdom he was moved by nothing to love me and do me good nothing therefore that shall separate from his Love shall be done by me he hath ordained me to be conformed to his Image therefore all my Afflictions shall tend to this to plant his Image in me which he loves Afflictions shall be as an Axe to cut off that which is superfluous in me and that Unanswerableness to his Image 5. Nothing so much quickneth a Soul to Obedience as the Knowledg that God hath loved our Persons from
Eternity and will bring us to eternal Life infallibly The Angels they are particularly elected and how full of Zeal are they in their Obedience for God they are said to be Flames of Fire sent out to minister Flames for Zeal and Delight in their Service The Apostles and Prophets they had the Love of God revealed to them and that their Names were written in Heaven and how full of Holiness and Zeal suffering any thing for Christ Jesus and rejoiced in their Sufferings Ephes 1.4 he speaks of Love before the Foundation of the World to their Persons in Christ and what would this do that we might be holy and without Blame before him in Love John 15. I have chosen you out of the World saith Christ What then ver 16 and ordained that you should bring forth Fruit and that your Fruit should remain be constant in it therefore is this Argument Col. 3.12 Put on therefore as the Elect of God Bowels of Mercy Kindness Humbleness Object But who will labour to be holy and to walk in Holiness and good Works if God chuseth without the Consideration of these hath no respect to these and so elects that nothing can make it void Answ Tho Election be free and without Consideration of Faith or good Works as going before Election yet none are elected but to that Salvation which is obtained through Faith and good Works we are ordained to walk in them to Glory Faith and Works are the Means of obtaining Salvation tho they be not the Cause of Election there is a great difference betwixt Salvation and Election two Scriptures for this 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience 2 Thess 2.13 Because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth 6. The Doctrine of God's electing particular Persons is a Ground to try themselves upon whether they be elected or not and so find upon themselves the Marks of Election This is that the Apostle doth intend in Rom. 8. in giving Calling Justification as the Effects of God's Predestination that even as a Tree is known by its Fruits and the Cause by the Effects so they may come to know themselves to be predestinated The Apostle speaks expresly of the Predestination of particular Persons for he saith these and these and none but these Whereas on the other side if God only elect Conditions then a Man cannot know himself to be elected in this World there is no sign of Election upon him nothing is to be found in him but what he may perish with it is his Perseverance when he is past all Temptation that God doth crown with Election To conclude this with that Apostle in Gal. 1.8 when some among them had preached Justification by Works this is that which should be noted to you it is another Gospel for any to look for Justification or Election by Works Exod. 33.19 God saith I will shew Mercy on whom I will shew Mercy he speaks it of pardoning The Apostle doth expresly use these words concerning Election Rom. 9.15 whence I gather it is another Gospel and so a Curse pronounced against them that bring it to look for Election from Works and so by Works as for a Man to look for Justification and not by Grace The Apostle saith it is another Gospel Why doth he say so because whatever way of Salvation we make that will not reveal God's Love nor comfort the Heart nor be a Provocation to Holiness nor fill the Heart with Love again to God it is another Gospel in that it will not have the Effect of the Gospel of that Gospel that sheweth Salvation to be only by Grace Vse of Trial. Try now whether you be one of these Persons for God chuseth Persons To stir you up to the Trial 1. You may safely do it no danger either of Despair or Presumption Satan hinders this as much as may be 1st He tells us if we do it there will be no end of our Doubts but we shall come forth of this Enquiry more scared and amazed 2dly Sometimes tells the Soul God's Love is equal to all 3dly Sometimes gives a false Ballance to weigh the Soul by some crooked Rule or other 4thly Sometimes he puzzles the Soul with many Objections it is dangerous he casts in this to go about it 't will make one cast off Holiness make one presumptuous if he can attain it and despair if he attains it not that it is a Secret belongs to God and that none can come to know it c. yet we say it is very safe to enquire into that which God revealeth that we may believe it Yet 1. It is modestly humbly and warily to be looked into our Heads will be dazled if we alone look into this Depth as he that looks down a steep Place tumbleth with the Giddiness that is wrought in him thereby Many have fallen because they have not looked aright into this Doctrine if we follow the Light of the Scripture there is no danger It is a Secret as is said as to the Cause of it why one is chosen and not another but as to the Persons it is not a Secret for it is revealed Rom. 8. Those that are called and justified as to Persons that are adult these very Persons and none else besides them are predestinated and shall be glorified those whose Afflictions make them more conformable to Christ ver 29. those that trust in him for Justification ver 33. Who shall lay any thing to the charge of God's Elect The Levites might look into the Ark and none else so those that are called may reflect upon Election from whence this proceeds 2. Take this Caution In the Enquiry you are so to seek it as to advance the Grace of God in the seeking of it without hindring the Work of Sanctification sâ— that Holiness may not be hindered Some do so look after this that they never mind the other yet so to look after Sanctification that the Love of God may not be lessened The Works of God's Grace in thee are not so to be insisted on as to think that for them thou hast God's Grace of Election neither is God's Election so to be thought on as that it will save thee without Grace in thee Grace inherent is the Messenger of Election a Stream from the Fountain an Effect of it where there is Heat there is Fire But why God should work this in thee rather than another it is his Free-Love and the Reason why he loves thee and not another was not thy Grace that was in thee Vse II. Much Profit comes by knowing our Election 1. Hereby we shall answer that great Question that is in the Mind of a Believer viz. Whether Christ be in him 2 Cor. 13.5 Know you not he speaks of something known to all Believers know you not i. e. you do know that Christ is in
ABSOLUTE Election of Persons Not upon foreseen Conditions STATED and MAINTAINED In some Sermons preach'd at Hartford With some ANIMADVERSIONS on some Pelagian Passages in a Book entituled Vulgar Erros in Divinity removed written by Mr. Ralph Battell present Minister at St. Alhallows in Hartford By WILL. HAWORTH Servant of Jesus Christ in the Ministry of his Gospel Rom. 11.6 If it be of Works it is no more of Grace if Grace no more Works c. LONDON Printed for the Author and are to be sold at the Golden Lion in St. Paul's Church-Yard 1694. THE PREFACE TO THE READER THE Lord who hath determined the Bounds of our Habitation Acts 17.26 having cast my Lot at Hartford where I have continued in the Ministry of the Gospel above twenty Years yet not without Interruption and having from the time of my Conversion received in the Doctrine of Election much sweet and pleasant Comfort to my Soul as the Church of England's Phrase is speaking of it in the 17th Article I have been a constant Preacher of it and not without various Effects to several Hearers it hath been as the Apostles speak of their Doctrine 2 Cor. 2.16 A Savour of Life unto Life to others a Savour of Death unto Death Some that at first through Novelty stumbled at it now rejoice to hear it preached Others have so stumbled at it through Ignorance Conceitedness and Prejudice that to this day they have not recovered themselves Some forsook our Meetings and turned Quakers upon hearing of this Doctrine the now George Keith a chief Preacher among them owns the Doctrine of Election of a definite Number of Persons that shall infallibly be saved The Church-of England-Professors in Hartford are as far as I can learn most-what prejudiced against it tho it is owned so plainly in their Articles of Religion and no wonder when one of their Teachers is such an Enemy to it witness his slender Book entituled Vulgar Errors in Divinity removed printed 1683. wherein he doth with Bullets of Glass batter the Brazen Mountains of the absolute Decrees of the Supreme Soveraign Zech. 6.1 Who giveth not an account of any of his matters Job 33.13 but this Man impudently disputes with God contrary to that in Rom. 9.20 and arraigns his Creator saying Why hast thou made me thus and yet P. 8. confesseth God might have made him as to his Temporal Being a Dog a Hog or poisonous Serpent and bethinks himself and modestly in his Preface faith If his Superiours think he is in an Error he will disown it I am confident the late Reverend Bishop Barlow of Lincoln would have branded the Book had the read it as fulsome Pelagianism In the fifth Page he writes And what he saith to Moses is most equal I will have Mercy on whom I will have Mercy Thanks be to the Gentleman for that ingenous Judgment upon Jehovah's Dealings But now hear his own Comment that is It belongs to me to appoint upon what Terms I will shew Mercy and justify Men whether by the Law of Faith or by Works For as he that builds an Hospital hath an equitable Right to appoint the Qualifications of the Persons that shall partake in this Gift whether poor Children or Widows aged Persons or the like so it belongs to God to appoint upon what Terms he will justify me it should be Elect for of that he is treating whether by the Law of Works or Faith It is evident by this that the Author is for Election upon Conditional Terms and Qualifications and that it is a vulgar Error viz. Free Election of Persons unto Qualifications The Phrase shewing Mercy in this Paragraph can be no otherwise interpreted but of Election tho he adds the word justify to it Foreseen Faith according to this Author is the Cause of God's Election and that Faith must surely be accompanied all a Man's days with good Works else it is not true Faith so that Election is upon Works as much as Faith and there is no Election but at the utmost Period of a Man's Life Against this Arminian vulgar Error do I militate in the following Sheers wherein the Reader will I question not find sufficient Armoury against it As for absolute Reprobation no wonder the Author is against that whenas he is against absolute Election But that God of his own Will and Pleasure and for no other Cause should decree to damn any which this Author upbraids us withal was never asserted by any Divines that ever I read but they constanâ—â—y uno Ore affirm That God hath from Eternity determined to condemn Man of Sin persisting therein to the end of his days in Unbelief 2. They are all in one Mind That no Man whoever but sins freely when he sins notwithstanding the Decree to permit Sin Now it is no Injustice in God to condemn Man for final sinning and Impenitency therein nor to decree so to do from Eternity tho withal we say the desert of Sin is not the Cause of the Purpose and Decree it self And let them quarrel with us for that Thomas Aquinas a great School-man shall answer for us long since he writ viz. He is mad that saith there can be any Cause of the Divine Will that which is in Time cannot be the Cause of that which is eternal the Cause must exist before the Effect The foresight of the future Sin of Man in time before it hath Existence cannot have a causal Influence upon the eternal Will of God Neither can God fore-see any thing future before he had will'd it to be There could have been no Evil in the World if he had not decreed to permit it That the Decree of Damnation should precede the Decree of permitting Sin our Divines do not say but one of them saith This is the Order which God takes in his Decrees Dr. Twiss in his Answer to Hoard Book 2. p. 30. God at once decrees both to create Men and suffer them to fall in Adam and to bring them forth in their several Generations into the World and to bestow the Grace of Faith and Repentance upon one sort and so to save them and to deny the same Grace unto others permitting them to go on finally in their sinful Courses and so to condemn them for Sin and all to manifest the Glory of Mercy in one and the Glory of Justice on the other yea and his Soveraignty too But wherein not in rewarding the one with Salvation and inflicting Damnation on the other but only in giving Grace to the one and not to the other What fault can be found in this Order of God's Decrees Why should this Author exclaim and say that we make God to ruine the Innocent and make him like the Devil Pag. 8. to be a Murderer from the beginning These are but old cankered Pelagian Cavils against the Cause of God that will have Mercy on whom he will have Mercy and whom he will he hardens and yet is righteous How do we make God to
to the Adoption of Children now according to them we are no otherwise adopted to be Sons but as we our selves by our well-doing make our selves Sons We are elected after we have persevered in Faith and well-doing to the end Rom. 8.39 Whom he hath predestinated are not these Persons spoke of the Romans in distinction from others when the Apostle saith in the 28th Verse All things work together for good to them that are the called according to his purpose here is a Purpose of God spoke of that hath determined some Persons that they shall receive Profit and Good by all Afflictions that shall befal them there it cannot be as they would have it spoke of all Men. Acts 13.48 As many as were ordained unto Eternal Life believed This Scripture speakes of Ordination unto Eternal Life something that was done before believing no Man can dispose himself as some would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read and understood for Eternal Life before Faith this ordaining to Eternal Life is an Act of God not any Act of ours and it is spoken of Persons in distinction from others for the words are brought in to give a Reason why some Men did believe the Doctrine preached by Paul and others contradicted they that were ordained there believed the Doctrine as Christ saith in another place Joh. 10.26 Ye believe not because you are not of my Sheep None can believe but those that are elected Rom. 9.18 He hath Mercy on whom he will this having Mercy is God's Election unto Eternal Life making a Man a Vessel of Mercy now are not here Persons spoke of To put it out of doubt there are Persons named in the 9th of the Romans Isaac and Jacob now he speaks of them not as Persons who came to their Estate of Election through any Conditions for he saith they were elected before they had done any good Object They will say these two were only Types of such a sort of Men as are elected upon Faith not Works Answ They were not only Types but they are Examples also The Conception of Isaac was not typically only but a thing that was done so also is the difference that God put between him and Ishmael at his Conception and the declaring of his Love concerning him but if they were Types only which is not so for it was verified as to their own Persons being elected yet not of such as upon believing come to be elected for God it 's said loved Jacob before he had done any good so that he was not considered by the Lord as one that did believe or was to believe and seek Salvation by Christ in the way of Faith and not for his Works for then he should be considered as one who had exercised Faith which the Scripture denieth Rom. 9. that Similitude of the Potter shews that God makes a distinction of Persons The Potter of the same Matter forms one Vessel to Honour another to Dishonour so God makes one Person to be an elect Person and therefore puts him into an Estate differing from all others which are not so Rom. 11.7 the Election i. e. Persons elected have obtained it the rest were hardened what were those rest but Persons those that are elected they are such Persons as are severed and plucked out from the rest 3. The Scripture that speaks of Election speaks also of Means and tells us we are ordained to all Means which lead unto Eternal Life Whatever are the Condition or Conditions of Salvation we are elected to the fulfilling of them Election carries with it a Power to enable us to fulfil what is required of us as well as signifies the Love of God who by the Means will give Eternal Life Ephes 1.3 Who hath blessed us with all spiritual Blessings in Heavenly Places in Christ if with all then with Faith and Perseverance for they are Blessings and spiritual ones then are they given to us in Christ chosen in him the Head ver 4. chosen that we should be holy and without Blame why then we have Holiness by Election Ephes 5.25 26 27. Christ gave himself for the Church Now this giving of himself an Offering it was according to the Will of God Gal. 1.4 which Will of God is Election Now wherefore was it that he might sanctify and cleanse it with the washing of Water by the Word that he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish So then it so be that the Persons that be elected be distinguished from others in that Act then God doth not first chuse a Condition because in that they are alike with others Again if so be God do undertake the Condition then Election lieth not upon their fulfilling of it Thus much from the plain Scripture it self now secondly Reasons and Arguments from the Scriptures that Persons are elected not Conditions or Persons upon Conditions if they believe and repent c. 1. There is but one Election of Head and Members now the electing of the Human Nature into Personal Union is the Pattern of God's electing us to have Communion with himself the Human Nature of Christ was elected unto personal Union with the Divine and unto Grace and Glory Mat. 12.18 Isa 42.1 Mine Elect in whom my Soul delighteth 1 Pet. 1.20 Who verily was fore-ordained before the Foundation of the World he speaks of the Human Nature of Christ for he saith there he was manifested in these last Times Now the Human Nature of Christ was not chosen of God to be united upon any Condition he required not the Human Nature to do any thing that it might be united thiâ— is impossible for the Human Nature of Christ had no Subsistence of it self out of the Divine so then it could not do any Action for then it must be a Person and united before it was united which is a Contradiction God took the Human Nature into Union before it was in an Estate of doing any thing or acting any thing then the Argument lieth thuâ— so as the Head is elected so are the Members so as Christ is predestinated so are all those which are considered by God the Fathâ—r in hâ—m but he was not predestinated or came out to his Election by fulfilling of any Condition 2. Reason The Scripture doth plainly hold out that Infantâ— that die as soon as they be born or those that die in the Womb or before they come of Years if any of them be saved as who dare deny that then they are elected of such the Scripture saith is the Kingdom of God he means such Children as were brought to him whom he blessed Children of Disciples that followed him and believed on him The Branches are holy Rom. 11. and in the same Chapter the Jews are said to be be beloved with the Love of Election for their Fathers sake Children are elected if any are saved none are saved but the Elect
be elected there needs no Election of particular Persons afterwards 4. It will not sute the Government of God to have his Will depend upon Man's frail fickle Will and that in the highest Things that concern his Glory to wait upon Man's Will to lacky it after Man's Will and be determined by it 5. It 's against the Nature of a Decree the Decree of Election is a severing some from others as it 's said in Scripture many are called few chosen Mat. 20.16 the Election obtains it the rest are hardened Rom. 11. See here they are distinct from others but now it belongs to all to be under a Condition viz. if you believe 6. This will follow upon it then those that are elected may be damned and those that are for the present Reprobate and do not fulfil the Condition may afterward fulfil the Condition and be elected and saved which is ridiculous and clean contrary to the whole Current of Scripture 7. If God chuses Conditions and not Persons until such time as they fulfil those Conditions then Christ is made a King without a Kingdom a Shepherd without a Flock a Husband without a Spouse a Head without Members a Saviour without a Body a Prophet tho he reveals not God's Will to any a Priest tho none be reconciled for it is possible none of these Conditions may be fulfilled 8. Yea this supposeth a Power in Man as to his own Conversion that it lies in him whether he will turn or no be converted or not be converted tho God hath done what is fitting for him and tho he hath done what he can do according to the Rule which he hath appointed to work by 9. It supposeth a Falling from Grace 10. It supposeth plainly Justification by Works for if a Man is elected if he continues in Faith and Obedience then is he also justified by Works The Consequence is easy Object 1. John 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth should not perish c. Now they form the Objection thus there is a Love of God common to all the World that upon Condition they do believe they may be saved therefore no difference of Persons only as they believe or not believe This they say it proves that God gives Christ for this End that every one might be elected if he would believe 1. The first Answer might be as to the word World here it is the Elect of God and this word is so used in other places God was in Christ reconciling the World to himself 2 Cor. 5. John 17. that the World may believe that thou hast sent me 2. Doth not the Text speak of our fallen Estate for it speaks of perishing but surely God did not then begin to elect when Man was fallen no the Fall of Man was decreed as a Means unto the Accomplishment of the Election what was done against the second Adam Christ was done by the determined Counsel of God Acts 4.28 so as to the first Adam all was decreed God who is infinitely wise and governs to accomplish his own End would not let Sin be in the World but that he knew how to make Grace abound thereby Grace began to appear at the Fall broke out was manifested thereby but Grace was given us in Christ before the World began 2 Tim. 1.9 therefore before God did consider or think of any thing or had any thing in his eye of what was done in the World by us 3. This Scripture tells you that what God did he did out of Love God so loved the World Now this Love of God must either be natural Affection in him or else it must be a Decree Natural it was not for then it must extend to all to the Devil and his Angels as well as to Men those that conceive that there is naturally in God an Affection unto those that are in Misery must needs conceive that Affection to be as well to the Devil and his Angels which were in greater Misery than Men as well as unto Men themselves no it cannot be that for those Affections that are in Men are to be ruled by Reason and their Will so are God's Affections likewise So that the Love spoke of here is God's Electing Love Love in his Decree Love with Choice 4. So loved It is the greatest highest Love God could show to us nothing able to parallel it nothing that can go beyond it so it is said Rom. 5.8 God commendeth his Love to us in that Christ was sent to die for us i. e. he could not have set out his Love more to us In this was manifested the Love of God to us because that God sent his only begotten Son that we might live through him 1 John 4.9 This Love is made equal to that Love that he gave Eternal Life by therefore it must be electing Love the highest Love now to elect upon Conditions is not the highest Love it 's greater Love to elect without a Condition than to elect after the Condition is fulfilled Object 2. If particular Persons be elected then they shall certainly be saved their Salvation is necessary and if it be necessary what need any Endeavours what need Men use the Means who shall be saved and it cannot be otherwise but Election makes it necessary that those Persons be saved and so takes away Endeavours we may live as we list Answ There is a double Necessity 1st Of Nature as a Stone that goeth downward and a Necessity of Compulsion when things are made to act against their own Nature as Stones to move upwards to ascend this Necessity takes away all Endeavours 2d There is a Necessity of Infallibity or Unchangeableness and this stands with Freedom As for Example the Apostle Paul said he must go to Jerusalem and yet he went freely Christ ought to suffer it 's said the things he was appointed to and yet he did suffer very freely he laid down his Life very willingly When things are ordained to some End they are so ordained that that End shall certainly be accomplished So when God saith we shall obtain eternal Life through Holiness we shall be holy that we may attain thereunto Look into Scripture and ye shall find that notwithstanding the Salvation of the Saints hath been certain this hath been so far from taking them off Endeavours that it hath been as a great Weight upon the Wheel to make them very obedient their Obedience and Holiness hath not been slackned at all but increased by this viz. that God hath taken so much care of them in his Election that they should not come short of Glory but certainly obtain it Paul said Who shall lay any thing to the charge of God's Elect and who shall condemn and who shall separate Rom. 8.33 34. And yet who more diligent than he abounding in Goodness and stirring up others thereunto his Spirit too big to be enticed with the Pleasures that are in Sin to sin against
Love holds as long as the Person holds God hath pitched his Love on thy Person therefore whatever hath been thy Hazard in the Way to eternal Life it is all but suffered for this End to make thee cleave to Christ in whom thy Strength is and to prize him and the Gospel the more Thou shalt never come into Condemnation tho thou may'st say God hath cast thee off I am but Reprobate Silver Why what is the matter why I have done Evil so and so why thy doing Good so and so was not the Cause of God's electing thee thy doing Evil is displeasing to him but his Love was not pitched upon thy doing so and so Well neither doth it cease when thou dost so and so Ill but if thou dost so he will bring thee by Weeping-cross because of his Love unto that eternal Glory to which he appointed thee Vse IV. That as to your Judgments ye would stand fast in this Doctrine viz. That God hath chosen Persons singular Persons and Means for them and will enable them to perform those Means believe repent and persevere and bring them infallibly to Glory Receive this and stand fast in it in this day when it is so much spoke against every where The other Doctrine as hath been said before casts great contempt upon the Godhead 1. To make God to be at the Will of the Creature is a very bad thing Now this is evident their Way by Election upon Conditions for according to them God that is the first Cause cannot determine of Love or Hatred whether the Man shall be elected or reprobated till such time as the Creature hath tried and so shewed whether he will chuse and embrace the Means or not he waits to see what the Creature will do before he determines any thing as to particular Persons It was so under the Law that if a Child or Wife had made a Vow without the Father's or Husband's Consent it was null and void Now to make God stand in the same Obedience to the Creature is a great Evil according to this Doctrine Man can make void all God's Desires and Ends that he hath as to particular Persons 2. Things wherein Contempt is cast upon the Godhead by this their Doctrine Bucer affirms that if any say there is any Good done which God doth not do he denies God for God is the Author of every good thing But now there is some Good done according to these by the Creature that is not done by God for it is Man makes that Love special which God made but common This is a Good done and makes those Means effectual which he did but leave at liberty and at the Will of Man Come to the Height and Critical Question Whether that which determined the Will and cast the Soul upon Christ by Faith and chuseth him be any thing on God's part or from it self If as they must say from it self he did it his Will determined the Business for that is the very thing we dispute about then some Good may be done which God doth not if from God on his part then we have done the Cause is ours 3. God cannot know who shall be saved and who not as to the Persons he cannot certainly know for there cannot be in God a Fore-knowledg of that which is uncertain but now nothing more uncertain than this what the Will of Man will do tho is hath the best Means God can give yet it must be left to its own Inclination how it will act otherwise the Nature of Free-will is destroyed according to them Now to say God doth not certainly foresee who shall be saved is to take away his Prescience and make him no God But the very Light of Nature will show you that God foresees all things 4. The Love of God is wronged mightily For what a Love is that worth Little be sure that doth not save a Man from Hell effectually that doth not effectually deliver him from the Danger he is in whenas he could very easily do it What Love had that Parent that seeing a Knife in the Hand of his Child and should know that his Child would certainly cut himself to Death with the Knife would so wound it self as to kill it self yet leaves the Child to it self to do as it will when as he could save the Child from killing it self satisfying it with some other thing as well as the Knife Now surely God is able to make our Wills consent and that infallibly and yet preserve their Freedom make us freely believe in Christ as he is able to raise from the dead create the World of nothing What Love then is that which is spoke of nothing but a poor low common Love that effects nothing You see God is abused by this Doctrine of the Adversaries 5. It wrongs the Soveraignty of God He may not do with his own as he pleaseth but according to the Law of distributive Justice He is bound up to such a Rule to respect Persons to give what is due to very one what he deserves Mat. 20.15 Is it not for me to do with may own as I will 6. It wrongs the Wisdom of God For according to this Man is not made to a certain End Now what wise Man is there but makes every thing he makes to some certain End or else God makes Man to such an End as he cannot attain without his Good-will 7. It takes off from the Grace of God for he gives eternal Life only for a Life of Faith and Works it is not Grace every way and so no way 8. It 's against his Perfection God wills that which shall never be giving them Conditions with a Desire they all may be saved and yet they are not saved and that befals God which he would not have come to pass viz. that any are reprobated and damned Is this for God's Perfection 9. It makes God changeable God's Will was that all shall be saved and thereupon gave them Means Preaching and Scripture or Light of Nature helped by the Works of Creation and Providence but upon their not fulfilling those Conditions of Faith and Perseverance he casts them off reprobates them is not this then a Change to love and hate the same Persons in a small time to elect and reprobate the same Persons 10. It makes God's governing the World to be in Weakness For his Government according to this Doctrine of Conditions is ordered according to the inconstant Mind of Man sometimes he hath this End to glorify his Mercy if Men accept believe obey sometimes to glorify his Wrath when Men refuse thus he is unsteady weak in his Goverment it makes as if God had not without depending upon Man determined from Eternity how his Mercy and Wrath should both be glorified 11. The Omnipotency of God is greatly wronged in this thing it makes Man stronger than God tho God puts forth all his Power yet if Man will he can refuse and disobey surely if God really
you all Believers know this that Christ is in them by Faith except they be Reprobates The plain Meaning of it is this viz. All true Christians know this that where God doth long afford the Gospel unto Men and it hath had some Workings on them if they resist it and resist it totally there is reason to fear that they are Reprobates Christ it 's true may be in one and he not know it but all Christians fear that if so be Christ be not in them under the Means that then they are not accepted of God 2. We shall know hereby that by every Affliction we shall be the better Rom. 8.28 the Apostle comforts the Romans against Afflictions that they should be the better for them because they were called according to his Purpose Nothing will comfort a godly Man under Affliction but that he shall be the better for it Not the taking off the Afflictions or Support under them but it is only this that will quiet that they shall work together for good As a covetous Man is not contented to have his own unless he may have Profit by it so a godly Man is not content to keep his Grace under Affliction except he grow better by it Now this we shall see by knowing our Election 3. Knowing you Election you will be enabled to give God the Praise of the Glory of his Grace This Grace is his Electing Love Those that know their Election their Hearts will be exceeding humble for they see nothing in themselves moving God to have a Love to them this will empty the Heart and lay it low and cause it to magnify Grace mightily Your Election may be known 1st It is an Act that is past and hath a Being in the Will of God from Eternity things that are to be known must have a certain Existence Election hath he knoweth who are his and he knoweth who are his only from his own good Will and Pleasure Rom. 11.34 Who hath known the Mind of the Lord or who hath been his Counsellor Now Election upon Condition is from a Man's uncertain fickle slippery mutable Will so can never be known and hath no Existence 2dly It may be known for it is an Act of God which he will not reverse nor repeal 2 Tim. 2.19 The Foundation of God stands sure the Lord knoweth who are his As sure as the Knowledg of God cannot be deceived so he cannot cast off them that he hath chosen The Foundation of God stands sure tho Professors fall and eminent ones yet not one that was of the Foundation of Election 3dly It may be known for God hath made known who are the Vessels of Mercy Heb. 6.17 Wherein God willing more abundantly to shew unto the Heirs of Promise the Immutability of his Counsel confirmed it by an Oath His Counsel is made known to the Heirs of Promise by the Oath or Gospel 1 Thess 1.4 the Apostle saith he knew their Election and not by Revelation and Inspiration as he had the Doctrine which he was to deliver unto Men but he judged of Mens Persons by their Practice The Apostle Paul did so Acts 13.10 he judged him to be a Child of Satan because he did not cease to pervert the right Ways of the Lord. And so Peter Acts 8.23 of Simon Magus Thou' art in the Gall of Bitterness The Ground of it was because he thought the Gift of God was to be purchased with Money The Apostle speaks of the Assurance of Election putting himself in Who shall lay any thing to the charge of God's Elect Rom. 8.33 And again Who shall separate us ver 35. He speaks of Believers How knew he the Thassalonians Election by the Works he saw in them 1 Thess 1.4 5. For our Gospel came not unto you in Word only but also in Power And by the Works of the Gospel they might know as well as Paul nay better than Paul because the Work was wrought in them The Midwife knows that the Woman was with Child when she see the Child but the Mother that brought it forth knew it more certainly He that eats any thing knows the Savor better by his Taste than he that smells the Scent of it The Apostle judges by the Thessalonians Works they might judg of themselves more certainly than he he judged by external Actions and they had the internal Operation in themselves 4thly God calls upon to be sure of it puts us upon it engageth us to look after it Now if it could not be known then may it be said that God dissembles which cannot be said 2 Pet. 1.10 Make your Calling and Election sure Object But it will be said Many have been deceived and thought they have had Evidence of it when they have not they have taken these things for Signs in which there was no Light Answ Some have taken Brass for Gold Will it follow then that there is no difference betwixt those two Metals If Men have been deceived with false Coin they should learn to go try them at the Touch-stone 1. If you will know your Election it is required you should be those whose spiritual Senses are exercised to discern of things You must have a good Understanding of spiritual Matters Novices will not reach this Hypocrisy may be so finely drawn as that it may be taken for the Power of Godliness by Men that are good and counted great Men. 2. You must have the Counsel of the Spirit beside your own Understanding 1 Cor. 2.11 12. None knows the things of a Man but the Spirit of a Man that is in him so the things of God none knoweth but the Spirit of God and this Spirit which is of God is received that we may know the things that are freely given us of God 3. That you may judg aright you must judg by the Scripture not by Reason or Revelation or external Privilege or the Perswasion or Testimony of others or the Perswasion of a Man 's own Heart only First Not by immediate Revelation without the Scripture as some pretend Some think to know their State by Revelation so some poor Souls cry out sometimes O if they knew they were in the Number of them that should be saved why then they would believe They that hold that a Man is elected conditionally if they hold that God doth know before-hand who will do well and who will not yet they must hold no Man knoweth his Election but by immediate Revelation because as none knoweth what he shall do at the point of Death but only God so none but he can immediately reveal what he will do with us and what he will do then In these late Times some have made light of the Word of God as a low Rule as a Light in a dark Place as a Morning-Star only which withdraws when the Sun comes they have been given up to strong Delusion and they have seen they tell you Glory like to the Glory of the Son of God testifying to them that
or other it may be thou wilt not commit it but thou wilt salute it it may be it hath not actual but it hath contemplative Commission the whole Act is in thy Thoughts tho not in thy Practice there is a constant breaking out of Corruption upon all Occasions Now 1 Joh. 1.6 If we say we have Fellowship with him and walk in Darkness we lie and do not the Truth i. e. as when Mens Consciences tell them that when they lie they speak not the Truth so when a Man goes about to lay hold on Assurance his Conscience tells him he cannot be assured of his Election who walks not sincerely with the Lord. A corrupt unprofitable Word will grieve the Spirit by which ye are to be sealed Ephes 4.30 3. We want it because we are not sollicitous to grow and encrease in all Graces but only in some one we neglect some Graces while we follow after others we do some Duties not others or all we know If we would make our Election sure 2 Pet. 1.5 the Apostle tells us We are to give all Diligence to add to Faith Vertue c. He reckons upon all the Cardinal Graces and Vertues of a Christian which comprehend all the rest in which our Diligence is to be not one but all We have prayed for it no question but never joined Fasting to Praying we have done both but only alone never in Company of the Saints that understand the Voice of God it may be we have done this but yet never waited upon the Lord in the Use of those Ordinances which he hath appointed his People to walk through and as Trunks by which he speaks and conveighs himself It may be thou art given to Anger Passion Frowardness and strivest against it but then art led and not a little by a covetous Worldly Spirit it may be thou art against this yet there is in thee a vain foolish Spirit following the Customs and Fashions of the Times that the World may know thou hast a Liberty I do not say that those that do such things cannot have assurance but that the allowing a Man's self in any one Sin or the neglecting of any one known Duty is the Cause many times that Assurance is not given 4. Suppose that be not the Case yet it may be thou takest not the Hints and Opportunities God gives when he would speak his Mind to thee or thou withdrawest when he hath spoken a word or two thou hast made nothing of it yet such there have been upon thy Spirit and thou hast not regarded them every Touch of God upon the Heart every Intimation is like a Character which is but a little Dash but it contains a whole Word or like some Hieroglyphicks of the Heathen a whole Story was comprehended in one Sign or Image So if thou hast been able to have construed or expounded that Touch of God upon thy Heart it would have told thee the Love of God from Eternity and would have shewed how it hath waited on thee and done thee good in several Estates as in the knowledg of Duty And if a Man would know his Duty he must take the least Motion and Intimation of it and the least Light must be made much of if he will grow up to know the Mind of God fully So it is also in the knowledg of our State thou must begin with Principles to know thy Duty thou must begin with Intimations to get Assurance God begins after that manner with his People whereas Presumption is all at once and comes by Violence Lastly If that be not the Case it may be thou dost not go on with the Trial of thy self it may be when thou art sick or in imminent danger or to do some hazardous Duty then thou goest about it diligently else desistest Now Suits in Law hang long come not to an end because they are not followed As he that would have a true understanding of any Science must traverse the Principles clean through so he that would have Assurance must go on the next day where he left off before Thou dost not make it the Work of every Grace and every Prayer to search into thy Heart nor the Work of every Day but now and then when thou art in some imminent danger or special Service Let us know this to encourage us there is nothing God takes more Pleasure to reveal than his electing Love tho it pass thy Knowledg yet as the Apostle saith Ephes 3. Christ and the Spirit dwelling in thy Heart by Faith will make you see into all the Heights and Depths Lengths and Breadths that pass Knowledg And tho it be the Weakness of a Christian to analise and go from the Effect to the Cause yet unto this Men should endeavour and labour that they come to know the Cause and Fountain whence all their Good comes and God hath given you two Lights in this Firmament for the revealing of it 1. Your Faith 2. Your Love As the Sun doth sometimes make another Sun in the Firmament so doth the Love of God work in us a Love of electing him again That you may read all the whole Heart and Frame of God's Intentions towards you in the Reflection of your Heart towards him make it your Work to make your Election sure He is a happy Man that knows the Causes of things and he is the wise Man that doth know things by their Causes There is nothing more pleasant and delightful than for you to drink of the Fountain a little of the Knowledg of God's electing Love will be like the Spirit of Wine like a Spring within you like a strong Motion The Saints do much by the Power of Grace but much more by the Power of Love and aspecially by that Love that hath ordained all those things to be given so freely to them even the Love of Election And if it were for nothing but for this that you may come to know your Estate abhor Conditional Election which puts you to work but gives you no Certainty nor Security of your Condition but only by your Walkings as they say themselves which are changeable and that Doctrine will bear it that he that lived forty or fifty Years in a holy way and all things ready to go to Heaven yet hath his Will so changeable and slippery that in one moment he may turn off from God and lose all he hath done and never be remembred but perish eternally were there nothing but this to make a Man stand at a distance from that Doctrine it should do it However it may seem to the Flesh to keep a Man cautious and wary in what he doth yet notwithstanding a Man can have no Knowledg in this World how it shall be with him to Eternity whereas our Doctrine calls up to the Mount and bids us there sit down and read our Names in the Book as they are made known by the effectual workings of the Spirit If you would know whether you be