ABSOLUTE Election of Persons. Not upon foreseen Conditions, STATED and MAINTAINED; In some Sermons preached at Hartford.  
With some ANIMADVERSIONS on some Pelagian Passages in a Book, entitled, Vulgar Erros in Divinity removed, written by Mr. Ralph Battle, 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, etc.  
LONDON; Printed for the Author, and are to be sold at the Golden Lion in St. Paul's Churchyard. 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, though 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, entitled, 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 Sovereign, 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 Superiors 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 ingenious Judgement upon Jehovah's Dealings. But now hear his own Comment; (that is) It belongs to me to appoint upon what Terms I will show 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 [showing Mercy] in this Paragraph can be no otherwise interpreted but of Election, though 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 Shears, 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 constantly, 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; though withal we say, the desert of Sin is not the Cause of the Purpose and Decree itself. 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 foresee any thing future, before he had willed 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 Sovereignty 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 ruin 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 ruin the Innocent, whenas we heartily declare, that God never determined to ruin any but for Sin, and never did execute his Will and Determination, and so actually ruin any but for Sin contumaciously continued in to the end? And is this to ruin the Innocent? When the Decree was made, Man was neither nocent nor innocent; for the Creature had no Existence before the Creation, nothing had a Being but the Decree; and so that of Reprobation had a Being before the World was. The Nature of God he saith cannot come so nigh the Nature of the Devil, as to be a Murderer from the beginning; intimating that by our Doctrine we make God to be like Satan, a Murderer from the beginning. But I doubt not but this Author will by this Crimination make himself like Satan, a Liar, and false Accuser of the Brethren; Ad triarios ventum est, Cannot we defend ourselves? Satan was the moral Cause of Eve's sinning, and so of Destruction. Did we ever say that God was the moral Cause of Eve's sinning? I trow not: And then how can he be said to be the Murderer? He that is not Causa Causae, how can he be said to be Causa causati? Is the Judge that passes Sentence upon a Criminal, a Murderer; or the Sheriff that executes the Sentence? We profess constantly, steadily, that God never did sentence any to Death, but for final Sin; (we are speaking of the Adult) neither did he decree any to Hell, but for final Impenitency in Sin; much less doth he execute any, inflict Death eternal upon them, but for persevering obstinately in Sin to the end of their days without Repentance. And to say that the Judge of the Earth in executing Judgement upon Sinners, is to make him like the Devil, is Monstrum horrendum! etc. This is all that can be laid to our Charge, that God denies Faith and Repentance to some, which he gives to others, and hath decreed so of his mere Will and Pleasure, according to that in the 9th of the Romans, He will have Mercy on whom he will have Mercy, and whom he will he hardens; not by infusing any Hardness into any, but by not infusing Grace. Is this to make God like Satan, a Murderer? Is Satan Sovereign Lord? Hath he Power over the Creature, as the Potter over the Clay? But this Man doth apprehend God to be like Satan, a Murderer, because he wills to punish some for their Sin persisted in, and because he will not give Faith and Repentance to all: Who can think but he is for universal Salvation? The Adversaries do much insist upon this Theme, crying out, that we render God cruel in this Point of absolute Reprobation: One of them hath this strain, 'Tis contrary to sound Reason, which cannot but argue such a Decree of extreme Cruelty, etc. But doth not sound Reason also argue the Prescience of God of as extreme Cruelty as this Doctrine of Reprobation? and they cannot, without offering Violence to the Light of Nature, deny the Foreknowledge of God: and whatever Absurdity they would fasten upon us from our Tenet of absolute Reprobation, shall necessarily divolve upon themselves in every respect, if they preserve but the undeniable Doctrine of God's Prescience.  
Another vulgar Error is concerning freewill in Mr. Battles Book: why he should call the Calvinistical Tenets vulgar Errors is uncouth, whenas the Pelagian Heresy suits the Reason and Affections of all natural Men, and is very plausible to the common People. There is Popery and Pelagianism in every one's Belly by Nature; whole Towns and Countries espouse this Harlot, and wonder after her: but straight is the Gate, and narrow is the Way of Truth, and few find it. I have read over the Treatise of freewill, and find nothing but what is in Cardinal Bellarmine the Jesuit. The Author describes freewill in the same Terms with the Jesuit; but how well does he agree with his Mother, the Church of England? hath he not undoubtedly spit in her Face, while he contentedly sits in her Lap, and sucks her Breasts? Did he ever subscribe or swear to the tenth Article of freewill; is it not diametrically opposite to his Book? Let the Reader judge. The Condition of Man after the Fall is such, that he cannot turn and prepare himself (mark that) by his own natural Strength and good Works to Faith and calling upon God; wherefore we have no Power to do good Works pleasant and acceptable to God, without the Grace of God by Christ [preventing us] (Mark that!) that we may have a good Will. But the Import of all this Treatise is, viz. That there is a Free-will-in-fallen Man to spiritual and supernatural Acts, though indeed he calls it a remote freewill to supernatural Acts; that this Will of Man is not subject to the special Motion of God in the Act of Conversion, so that the Grace of God is irresistably powerful, P. 73. This, as the Opinion of our Divines, he disputes against; that this Will is ready, though with some Remoteness, to act with God's Grace, and is as bend to choose Good as to refuse and choose Evil, is not dead, but sick and lame; and this Power waits for God's Power, that they may act evenly and jointly in the working out of Salvation, pag. 81. And that Man's Will together with the Grace of God, casts the Scale in Conversion; not to wrong him, he saith, Grace hath the chiefest Stroke in it, pag. 91. But which of them moveth first, he saith not, and surely the first Mover hath the greatest Stroke. Now Bradwerdine asserts God to be the first Mover in all Actions, and it's most consonant to right Reason; and if in all, then surely in good Actions. He hath, it's true, mentioned preventing Grace: In pag. 77. he is there setting forth the difference betwixt one dead naturally, and one spiritually dead; and the first difference is this, viz. The one is capable of preventing Grace, and the other is not: but is not he that is naturally dead as capable of the miraculous preventing Power of God, in raising him up from that kind of Death to Life, as he that is spiritually dead is capable of Grace preventing to convert him? And must not this Grace as really go before Conversion, in Order of Nature at least, as the other miraculous Power precedes the Resurrection, or quickening of him that is naturally dead: He saith one may be raised by Means, the other only by Miracles; we query what those Means are? External only, or Internal? (i. e.) infusing of spiritual Life as a Principle, and is not this a Miracle? Job. 5.25. compared with 28. there you plainly perceive, there is as much Power exerted in raising the spiritually as the naturally dead; but the Author supposeth external Means only, according to that he writes, p. 79. Efficacious Grace is nothing but Persuasion, which doth not determine the Will: This is noisome Pelagianism.  
Our Opinion is plainly this, and we have Boldness in the Truth, viz. In our Conversion freewill is neither a total or partial Cause, pre-operant co-operant, but the passive Subject, recipient of that Vim Gratiae verticordiam (as Austin called it) the changing Power of Grace. The Will in Conversion is neither a free Agent, nor natural Agent, but an obedient Subject of the efficacious Grace of God: This we are ready to maintain. All the Author's Arguments are in Bellarmine, Pelagius, Arminius, and fully answered by Bradwerdine, Twiss, Ames, and Davenant, a Bishop of the Church of England. Is't not pity that this Dish of twice sodden Coleworts should be made ready and set on the Table for the poisoning of so many Souls, making them lazy, proud and hypocritical? Without an Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lay open the Fallacies and Absurdities of this vulgar Error, it may be done in season. In the Interim I offer a few things to manifest the Absurdities of this Tenet, viz. The Power of freewill co-operating with the Grace of God, being a Partner with God in Conversion. First, See what Bellarmine saith of this matter. The Concourse of God doth not impress or work any thing upon our Wills, but immediately flows upon the Effects; it is like to that of two carrying a great Stone, which one of them singly cannot do; the Will and God work together in one and the same moment of time, (but now mark, the Author will not speak out so plainly, but I suppose will not oppose the Cardinal) yet God works because the Will works; not on the contrary, i. e. the Will works because God works, because he did as it were oblige himself freely of his own accord when he created freewill. Now this is ingenuously spoken. Against this we offer: 

1. This takes off from the Dominion of Providence, and the efficacious Government of all the Operations of Human Will.  
2. This takes away the Subordination of Second Causes to the First in their Operations.  
3. This makes Man not God's Subject, but Companion; not subordinate, but equal to God.  
4. It makes the Gubernation and Directions of Human Actions, and of whatsoever follows thereupon, first and chiefly to depend upon Man's freewill.  
5. It paints out God depending upon the nod and beck of Man in things of the highest Concernment.  
6. This Opinion inverts and subverts that Piety which God hath taught us in the Scripture, James. 4.15. which we should use ourselves to in our Besolves, viz. If the Lord will, we will do this or that; if Man will, to do this or that.  
7. It is against not only Aristotle, Augustine, Aquinas, and the Thomists and Jansenists but the very Trent-Roman-Catechism, Art. 8. Symb. n. 22. Deus Providentiâ suâ quae moventur & agunt aliquid, intimâ virtute ad Motum atque Actionem impellit.   God by his Providence doth impel with most intimate Power to Motion and Action all things that are moved, and act any thing. I cannot forbear adding as to the Description of Grace, p. 72. It is Strength and Assistance from God to do something above Nature; these Men think it enough when they speak or write of God's Actings of us, to grant that he aids, strengtheners, assists, helps us. Bellarmine argues thus, The Scripture teacheth that we are helped of God in our Actions, but he that doth nothing cannot properly be said to be holpen, but he who labours in acting: yet I remember that Christ healing the possessed, casting out the Devils, in which Men were merely passive, is called helping, Mat. 15.25. Mark 9.22. Have Compassion and help us. Lactantius long since did very well answer this of Bellarmine. The Propriety of this word [juvare] help, doth not hold forth to us Divine, but only Human Help: For Cicero interprets Jove and Juno to be called so from the word juvando, to help; and Jupiter is called so, Juvans Pater, the helping Father, which Name doth not in the least suit God; because to help belongs to Man, bestowing something upon one that hath but little: none doth so pray to God that he should help them, but save them; that he would bestow Life and Salvation upon them, which is much more than to help. And because we speak of a Father, no Father is said to help his Sons when he begets them, and brings them up; this word is too light, than that the Greatness of a Father's Bounty should be expressed by it: How much more is it inconvenient and unbecoming God, who is most truly our Father, by whom we are, whose we wholly are, by whom we were made, quickened, enlightened? etc. He doth not understand the Divine Benefits, that thinks himself only to be helped of God. Therefore he is not only ignorant, but wicked, that by the word Jove, doth impair, diminish, or lessen the Power of the Highest.  
Now hear a few Queries that should be resolved by these Levellers, Co-operators, Coadjutors. 

1. Whether the Grace of Calling, or the whole Work of God which he exerts to the converting of a Man, be only moral, only in persuading, proposing, inviting, exhorting, etc. or also real and of proper Efficacy?  
2. Whether there be no Action of the Spirit acting immediately upon the Mind and Will, which causeth us to believe; but the proposing only of the things to be believed, doth suffice to the begetting and bringing forth of Faith?  
3. Whether there be not the same manner of working as to the Efficacy of Grace in the quickening of the Intellect, Affections and Will; the Intellect and Affections being quickened in an irresistible, but the Will in a resistable manner?  
4. Whether any other Powers are given to the Will to its Conversion, besides the enlightening the Mind, and the exciting the Affections?  
5. Whether besides the enlightening the Mind, and the exciting the Affections, Grace works any thing by way of Principle, or antecedently unto Conversion; but only accompanieth the Will already consenting?  
6. Whether there being all the Workings and Operations which God useth in the effecting Conversion in Men, whether Conversion doth not always follow?  
7. When Conversion follows, whether doth it follow and is effected by any Necessity of the Cause, or Infallibility of the Event from the Intention and Action of God, or only contingently and uncertainly, as it pleased the indifferent Will of Man to incline itself? Let these Queries be plainly answered.    
A third vulgar Error is, viz. That Christ died for the Elect only, he is for universal Redemption: Now this vulgar Error the Church of England is for with us, for they are for the Election of Persons, witness their 17th Article; and it's evident that these two Opinions are inconsistent, viz. Election and universal Redemption. As for those universal Terms he saith, p. 101. the Church teacheth the Children in their Catechisms to answer, viz. I believe in God the Son, who redeemed us and [all Mankind]: And that in her Collect for Good-friday, she prays for the Conversion of Jews, Turks and Infidels. Indeed according to this Author's Opinion, there needs no Prayer be made for them that have Power already in their own Hands. God works in Conversion, because the Will works, saith Bellarmine; but we answer, by querying, Whether we should judge of the Church's Doctrine by her Collect, and Catechism, or by her Articles of Religion? surely by the latter. Again, Are we to pray for Turks, Jews and Infidels Conversion, without this addition (if it be the Will of God to convert them)? I think not. This Term [all Mankind] so general, no more is signified thereby, than Christ died for Mankind, in Opposition to Angels kind, and we say the same. The ground for praying for Turks, Jews and Infidels, ariseth from the Scripture prophesying of the Jews Conversion, and bringing in of the Fullness of the Gentiles; which is plainly notified in the 11th of the Romans. But that Christ died for all and every one, with his own and Father's Intent to save them, we deny; and offer those Arguments drawn up lately by that Learned and Reverend Brother, Mr. Isaac Chauncey, in his late Book, entitled, The Doctrine which is according to Godliness, there cannot be better Arguments produced. The Preface swells, else I would have transcribed them all; take but one suitable to the following Subject, and I will bid the Reader farewel.  It is not fit Christ should die for all, seeing his Father elected not all, and gave not all to him; For Christ to redeem more, were to disobey his Father's Will, and not to do it. If any say God elected all, it is most absurd to talk of choosing some from among many others: when a Man takes the whole Number, this is no Election. Or if any say Election is conditional provided if a Man will, this also is no Election; for if Election be upon the Condition of Man's freewill, neither one nor another is chosen, but all have equal pervious Designation to the end, and so there is no Election at all. Farewell,  
EPHES. 1.5. 
Having predestinated [us] to the Adoption, etc.  
THis Text speaks this Truth, viz. That particular Persons are decreed unto Eternal Life, and the Means thereof are decreed in their effectual working: Some singular Persons are the immediate Objects of Election, the word [us] denotes it; it speaks Persons still: All the Adversaries grant Persons are elected, but here is the difference; some think that Persons are in God's Eye first, and his Love was first cast upon them as soon as he thought of glorifying himself out of himself among the Sons of Men: and whatever Means (some calls them Conditions) by which they may come to this Salvation, they are chosen to, they shall have Strength from God to perform.  
The other think that Persons are elected, but out of foresight that they do fulfil such Conditions, and those Conditions are first of all ordained, and Persons so far as they come under them. Some of them say, that the Object of Election is Man dying past the use of Reason, who in all probability will not return and live to enjoy the Means wherein they may use the Power of their Will, to take or leave. Some will say a Man is not elected while he is a Man of this World.  
Therefore this Order they that are of this Opinion make of God's Decrees. 1. God decrees to send his Son into the World, that he dying his Justice might be satisfied, he might be free upon what Terms he would save Men. The second Decree, that Men shall have no other Terms for Salvation, but Perseverance in believing on him who hath died for them. Third Decree, to give fit Means to make them believe. 4. God picks out particular Persons as his chosen ones, as they fulfil the Conditions at the Point of Death. Or thus; God considered all the ways possible that may bring to Salvation, and of all pitched upon the way of Faith; this they call Predestination unto Life. 2. Then there is a particular Decree of this Man or the other to Life, according as he hath fulfilled that Condition. By what hath been said, you may see the difference.  
This is not God's Election, to say, if Men believe and persevere in believing, than they shall be elected and saved, than I will pitch upon you rather than others to Life: but this is God's Election I do take thee, and therefore will enable thee and not others to do all the things I require of thee; I will call thee, and I will not depart from thee till thou art partaker of Eternal Life; the Question than is great about the Cause of God's Election, what makes a complete Act of God's electing? God chooses particular singular Persons, John, Peter, Paul, these are those God immediately pitcheth upon, not Conditions first and then Persons, as they fall under these; but Persons first, and appoints them to all the Means: I prove this, 

1. By Scripture.  
2. By Reason.  
3. I will show the danger of the other Opinion.    
The Scripture saith, that the very Hairs of our Head are numbered, Mat. 10.30. Acts 27.34. not one falls without your Heavenly Father: 2 Sam. 14.11. Much more surely hath God a Care of all the Heirs of Salvation, of all that shall be made partakers of that Inheritance in Glory: things that are numbered are that they may not perish. If superfluous things are taken care of by the Providence of God, and it reaches to minute things, as Hairs of the Head, doth it not extend, think you, to the Persons of them that are saved?  
The Proofs of Scripture for this are three.  

1. That the Scripture is silent about any such way as the Adversaries speak of; now the Scripture is the Light that is given to know the Mind of God by in this matter: The Silence of the Scripture in this thing speaks aloud, what it saith nothing of is not to be believed. For in this lieth the very Nature and Essence of a Rule, that what is not according to it is not right, nor authentic, not to be supposed; in the Scripture are all the Truths that are to be received, and view it throughout, and there is not a word of this, viz. That there are Conditions made of Election if we believe, and repent, and persevere; indeed of Salvation there are Conditions the Scripture speaks of, taking Conditions in a general sense, as they signify Means to a thing, or a Connexion betwixt one thing and another: but Salvation is much differing from Election, as much as the Effect from the Cause, and the End from the Means; we are saved by Grace therefore in the use of Means, but Election gives that Grace: Some Scriptures seem to be for them, but of them I shall speak afterwards.  
2. The Scripture speaks of particular Persons, singular Persons elected, wherever it speaks of Election or Predestination; in this of the first of the Ephesians, predestinated [us], i.e. the Ephesians, in distinction from others. In the second Chapter he saith, they were Children of Wrath by Nature as others, till God made known his Purpose to them by calling of them: It must have been instead of this word [us] (all Men) predestinated all Men to the Adoption of Children; now according to them we are no otherwise adopted to be Sons, but as we ourselves by our well-doing make ourselves 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 befall 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 speaks 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 than he should be considered as one who had exercised Faith, which the Scripture denieth.  
Rom. 9 that Similitude of the Potter shows 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 than it so be that the Persons that be elected be distinguished from others in that Act, than God doth not first choose a Condition, because in that they are alike with others. Again, if so be God do undertake the Condition, than Election lieth not upon their fulfilling of it.   
Thus much from the plain Scripture itself: now, secondly, Reasons and Arguments from the Scriptures that Persons are elected, not Conditions, or Persons upon Conditions, if they believe and repent, etc.  
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; thi● is impossible, for the Human Nature of Christ had no Subsistence of itself out of the Divine, so than it could not do any Action; for than 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 thu●; 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 Father in h●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 Infant● 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 Father's sake: Children are elected, if any are saved none are saved but the Elect; it's said Rom. 11.7. the Election hath obtai●…; but now what Conditions did these Infants fulfil of obeying and per●●●●ing, when as they were cut off before they were capable of doing any thing, or using any Means, and God had decreed and determined them unto Death in their Infancy? Remember now that elect Infants dying in Infancy make but one Body together with us of those that shall be saved. Here are some elected without Conditions.  
3. Reason. The Number of those that shall be saved is certain, the Number can neither be increased or decreased, added to or taken from; there is a Book of Life spoke of in Scripture, Rev. 20.15. it is a figurative Speech borrowed from Men, it signifies the unchangeable Purpose of God in giving Salvation to some: now as it is among Men, Names are written in Books, so the Names of them that shall be saved are in God's Mind and known to him, certain as if they were written in a Book; now this Book is so kept, that none that are written here can be blotted out, nor any written that are not already written from Eternity; there fore this is given as a Reason why some Men stood and persevered in Apostatising Times when others fell, it was this, their Names were written in this Book. (i. e.) God had chosen them, they must stand, their Names could not be blotted out: Rev. 13.8. All that dwell upon the Earth shall worship him, and whose Names are not written in the Book of Life of the Lamb slain from the Foundation of the World. Rev. 21. ult. None shall enter into the City new Jerusalem but they that are written in the Lamb's Book of Life; that Number written there, and none but that Number shall be saved: Rev. 20.15. And whosoever was not found written in the Book, was cast into the Lake of Fire: All went to Hell but they, not any added to them, the Number is definite; Mat. 24.24. it's said, if it were possible the very Elect: But if it were upon Condition that Men are elected, this could not be; for th●s; ● are tendered to a●l Men, and sufficient Means to believe, and they have Power to believe or not, than the Number must increase or decrease as they believe or not, persevere or fall off, to day there are more tomorrow less, more again ●nd ●ess again, as Men will hold on or not; the Election of a definite certain Number to which not one can be added nor taken from, doth diametrically oppose the Election of Conditions, which all must be under equally, and no on●●eparated from the rest.  
4. If Election was upon Conditions, if we believe, and repent, and persevere, than would he have given Means to all to have known those Conditions, else ver, little Love in God to set Terms upon which all Men may be saved, and yet not to let all Men know these Terms: now it is clear from Scripture, that none knows the way to Eternal Life, but those that have the preaching of the Gospel, or the reading of the Scripture: Rom. 1.16. it's said of the Gospel it is the Power of God to Salvation to every one that believes, for therein is the Righteousness of God revealed from Faith to Faith; here is the Reason, he tells after what the Gentiles could attain to by their Helps, it was only to know there was a Godhead full of Power and Wisdom, but they could not reach this, to understand the Righteousness of God, and how the Just should live by Faith, and depend upon another for Salvation, and receive the Righteousness of God; 1 Cor. 1.21. it's said the World by Wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe: Acts 11.18. Then hath God also to the Gentiles granted Repentance unto Life. This was when the Apostles came among them and preached to them; till then, notwithstanding all their Helps, they were in Darkness, and in the shadow of Death.  
5. To elect upon Conditions, is to turn the Grace of God into a Covenant of Works, and to put us into that Covenant: This makes a Covenant of Works, viz. That there is a Condition of Life given to us, and it lies upon our Hands to do it; we are to perform it be it what it will, if we are to do it for Life: the Condition to Adam was, Do this and live; but now it is, Believe and live: but it is all one as if he had said, Do and live, in case that our Election depends upon it. The Article is changed only, or the Act to be done, but the Obligation and manner of Treaty is the same, it lies upon us to do it, otherwise we shall not have the Election of God or Salvation.  
Object. But we have Faith given us. Answ. This makes not a difference, this altars it not to say we have Power given us, or the Grace of Faith to believe; for so had Adam Power given him to do whatever God should command or did command, this Power he had given him before he sinned, all his Abilities were given him with his Being from God; so that they did not arise (as some think) I say his Abilities (whereby he was to walk upon Terms of Justice) did not arise from his natural Principle.  
Thirdly; Now hear the Inconveniences that follow upon their Doctrine that seems so plausible, if you believe and persevere then God chooses you, if you perform the Conditions; he elects them first, than Persons as they fall under them.  

1. This is against the Perfection of God; for to will upon a Condition is but an imperfect Act of the Will, it is but a Velleity, a wishing or woulding; because whatever is willed upon a Condition, is willed disjunctively, either I will do, or I will not do it. Now to say God doth imperfectly will, is not becoming God, who can do what he will do, it only saves God's Credit however it falls out, but it suits not his Greatness and Goodness to wish a thing that is never accomplished.  
2. It doth not suit the Wisdom of God to proceed from Generals to Specials: first he wills Conditions, and then Men as they fall under these Conditions, particular Persons as they fulfil them. This argues Weakness in God's Knowledge, as if he knew not who they should be beforehand.  
3. It makes void all Election of Persons: thus their Election runs, viz. He that believes shall be saved: what needs any more except God's Fidelity be suspected? If a Prince should say all Rebels that come in shall be pardoned, what need any more mentioning of Persons, except you will not give Credit to the Prince? there needs no Act of Pardon to be granted when they do come in; all that do come in enjoy their Pardon, and it is not given them by any new Act except there be cause to suspect the Prince's or Magistrate's Fidelity: There is no cause at all to suspect that God will not keep his Word, and make it good; for he hath said whosoever believes shall be elected, there needs no Election of particular Persons afterwards.  
4. It will not suit 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 lackey 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] choose; 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 chooses Conditions, and not Persons, until such time as they fulfil those Conditions, than 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 though he reveals not God's Will to any, a Priest though 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, though God hath done what is fitting for him, and though 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, etc. 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 than 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, than 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 Infallibility, 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 slackened 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 the Grace that so much abounded towards him.  
Use. I. If this be true, that there are Persons, particular Persons elected unto such Conditions, then do not say, because thou canst not find the Condition as yet, that thou art not in the Election: Election doth not depend upon the having of Faith. It is an Act of God, and it is manifested and declared when he makes thee believe; this is not the Method of God, Go and do thus much, and when you have done thus much, I will elect you and bring you to Glory: but this, I have passed the Sentence that you are mine, and shall be mine, and I will fill you with my Spirit, and enable you to Obedience, and bring you to Glory. But suppose we find it not so, we have no Faith, Holiness, Obedience, yet say not ye are not in the Election; for it depends not upon these things: They are not the Causes of it, and you may be in the Election for all that, though you cannot know it but by Faith. You know Paul ran an ill Course in Sin, he persecuted the Saints, thought he ought to do so with Zeal; yet saith God, he is a chosen Vessel unto me, Acts 9.15. yea he was in the Election then: so it's said in Acts 18.10. I have much [People] in this City. God calls them his People before Conversion; and in John 10.16. Other [Sheep] I have which are not of this Fold, them also I must bring. They are called Sheep before they are brought in. And of the Jews it's said, that they were very refractory, would not receive the Gospel because the Gentiles did, thinking it a Breach of Promise, Rom. 11.28. As concerning the Gospel they are Enemies for your sake; but as touching the Election, they are beloved for the Father's sake. Enemies, and yet beloved. Now say not, because thou hast nothing written in thy Heart, that therefore thy Name is not written in the Book of Life: thou hast no ground to exempt thyself, though thou canst not know it till Faith come; thou canst not be worse than those Jews, to be angry with God because he is merciful to others: Who knows but God may yet give Faith to thee? if thou wert to bring Faith with thee, thou wert in an ill Case, on a splitting Rock; thou wouldst never get off: But seeing thou art to have Faith as an Effect of Election, it is the Gift of God, he gives it to the Persons he sets his Love upon; be silent then, conclude nothing against they self.  
Use II. Doth not Election depend upon Conditions to be fulfilled? then measure not God's Love to thee according to the Grace thou findest in thyself; judge not of his Purpose according to the Purpose thou hast of serving him. Without Faith we cannot know that we are chosen of God; but by a little we may come to know it. 1 Thess. 1.4, 5. The Apostle he knew the Thessalonians Election, because the Word came unto them in Power, (i. e.) it did prevail with them, and overcome their Hearts: Yet they were but newly converted, and in divers Errors. Signs and Tokens are to be taken from the least Degrees of Grace. Although then our Faith be low and scanty, we are not received according to the Measure of our Gifts, but according to his Purpose; his Purpose to do thee Good is complete, though yet thou hast by little Good in thee: He worketh all things according to the Counsel of his own Will, Ephes. 1.11. He worketh to will and to do of his own good Pleasure, Phil. 2. He doth not work a Will, because we have had a Will before; gives the first good Will to them that had none before to any Spiritual Good: he gives a Will to do great things, to work out their own Salvation. If Election were upon Conditions of Grace, than you might measure God's Choosing of you, loving of you, to eternal Life; to be according to your Grace: there is this practical Error in us, or this Error in us practically, that we hang God's Electing Love upon Conditions: here is the Root and Bottom, and first Seed of many Doubts and Troubles in the Saints, that their Eyes are not only upon Qualifications as desirable, or the things they should labour after, but they are upon Qualifications as the Movers of God's first Love of Election; they think because of their Sin God will repent, and hath no purpose of any Good to them: this wrongs the Grace of God. When he took us at first, his Love was not for any thing he saw in us, or for any thing he knew would be in us; he was resolved to make us lovely, but he will so do it, as you shall acknowledge his free Love and Grace: Our Loveliness is not the cause of his Love, though it makes you a suitable Object to his Love. And when his Love at first was pitched upon thee, what a Case wast thou in then? Ezek. 16. Thou wast in thy Blood, cast out, loathsome, no Eye pitied thee. When God did call thee to consider of eternal Life, thou wast minding nothing but Ways of eternal Death; thou wast found of him when thou soughtest not after him. Did God pitch his Love upon thee at first? he doth not alter in his Love; his Love is fixed on thy Person still: thou alterest, but he changeth not; thou art the same Object for him to do Good to, though thou art not the same (it may be) in regard of Disposition of Spirit. Consider but this, you that are in Christ; you are loved, not because you are fruitful, (as Leah thought, and said, now will my Husband love me, Gen. 29.32.) We are not loved because we are beautiful, but loved that we may be holy; and this should make us cleanse ourselves, and walk answerably to the Love of God: Judge thyself, condemn thyself for every Sin; but do not think God cannot be good, because thou art not good, for his Love is not upon Conditions.  
Use III. If God hath given thee any Knowledge of thy Election, rejoice with exceeding Joy: So the Lord bade his Disciples above all things, Rejoice that their Names were written in Heaven, Luke 11.20. The Elect are a peculiar People that he hath severed from all other; his Heart is to you in a singular Manner, as the Heart of a chaste Husband to his Spouse, forsaking Father and Mother, and all else in Comparison, in regard of that Relation. When the King picks out from the rest one for his Favourite, or one for a Pardon out of many Offenders, how should it rejoice his Heart that he had not only his Pardon, but the King's special Love? Know this for thy Comfort, thou shalt certainly be saved, the Love of God will be to thee, (as when we love the Person of any, our Love holds and continues) because upon thy Person. If a Man marries for an Estate, when Poverty comes, his Love his gone; if for Beauty, when Sickness comes to blast it, than no Love: but if Love be to the Person, 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 prise him and the Gospel the more. Thou shalt never come into Condemnation, though 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.  
Use IU. That as to your Judgements 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 showed whether he will choose 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 chooseth him, be any thing on God's part, or from itself? If, as they must say, from itself, 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, than 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 Foreknowledge of that which is uncertain; but now nothing more uncertain than this, what the Will of Man will do: though 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 freewill 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 itself as to kill itself, yet leaves the Child to itself to do as it will, when as he could save the Child from killing itself, 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 Sovereignty 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 goodwill.  
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 befalls 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 Government: 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: though God puts forth all his Power, yet if Man will, he can refuse and disobey: surely, if God really 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 than is justified by Works; Justification follows Election, no Man is saved but by Works, and so all that Glory, and Beauty, and bright-shining Virtue 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 yourselves, and lean upon yourselves? 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 myself 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 choose 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 Years, 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, than 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, etc. Circumcise therefore the Foreskin of your Hearts, etc. 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 showed 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 bore to the Elect. Compare Isa. 1.9. with Rom. 9.29. Except the Lord of Hosts had left us a very small Remnant, etc. 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, etc. 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, etc. 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 showed 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 freewill, we have freewill, 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? etc. 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, than 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 itself, 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 freewill 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, than 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, though 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: than it follows, Blessed is the People, whom he hath [choose] 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 Apostasy of Professors.  
2. The Trials and Temptations that we meet with in the World, viz. Poverty, Sickness, Disappointment, Death of Relations, etc.   Now in both these cases Election comforts.  

(1.) Election of Persons: As for Apostasy, 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 shortened: 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 show that the Call is not in ourselves, but in his Purpose; they that are called are not called by any Obedience or freewill 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, though 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 though 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 quickeneth a Soul to Obedience as the Knowledge 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 chooseth 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, though 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 foreknowledge 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 expressly 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, than 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 show Mercy on whom I will show Mercy; he speaks it of pardoning: The Apostle doth expressly 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 showeth Salvation to be only by Grace.  

Use of Trial.  
Try now whether you be one of these Persons, for God chooseth 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 Balance 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: 'twill 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, etc. yet we say it is very safe to inquire 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 dazzled 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 hindering the Work of Sanctification, s● 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.    
Use 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 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 Knowledge of God cannot be deceived, so he cannot cast off them that he hath chosen, The Foundation of God stands sure: though 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 show 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 men's 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, thouart 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 Savour better by his Taste, than he that smells the Scent of it. The Apostle judges by the Thessalonians Works; they might judge 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 Touchstone.  
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 judge aright, you must judge by the Scripture; not by Reason or Revelation, or external Privilege, or the Persuasion or Testimony of others, or the Persuasion 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 beforehand, 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 Morningstar 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 they are in the Favour of God. But God doth not speak now to Men immediately, but by Scripture: The Spirit makes use of the Scriptures now in this case; if we would prove our Election, it must be by our calling, and our calling must be proved by the Word of God, through which he calls us.  
Secondly, Reason cannot give us an Assurance of our Election: For this doth not know, neither can know spiritual things; 1 Cor. 2.14. But the natural Man receiveth not the things of the Spirit of God, for they are Foolishness unto him; neither can he know them, because they are spiritually discerned. Reason is led by Sense and Feeling; and therefore biased in Judgement.  
Thirdly, Nor thirdly, You must judge of it by external Privilege: So the Jews thought, Rome 9 because to them were committed the Oracles of God: therefore if they were rejected, God was not true; they thought they were elected to eternal Life, because they were elected unto the Means: but it is not so, for many are called, but few chosen.  
Fourthly, The Testimony of a Church will not do it: A Christian it's true is bound to take their Testimony as a Help to clear his own Case and Condition, and to help him to make a Judgement of himself, whether he is meet for Ordinances: This is to be taken as to the Judgement of men's Graces, and it is a Divine Testimony; for it is an Ordinance of God, but it is not full and complete; you must have other Grounds than this. Do not rest in this, that God hath plucked you out of the World, and called you to a Church, and you enjoy Ordinances upon the Testimony of the Saints; but be as curious to know your Election from the Spirit and the Word, as if you were not of a Church.  
Fifthly, It is not by a Man's making Judgement of himself from the Persuasion of his own Heart; for many Eyes see more than one. It's hard for a Man to walk so evenly as to escape the Observation of vigilant Saints, who walk with God, and have their Eyesight daily quickened by searching into their own Conditions. In Gal. 5.8. there were some we read of, that were persuaded, that because they did so and so, according to the Law of Moses, therefore they were justified: now saith the Apostle, this Persuasion cometh not of him that calleth you. It is no matter what you think of yourselves; you must have a Testimony from him that calls: so no matter what thou thinkest, or mayest think, unless God justify and ratify, and testify it to thy Spirit. Now the right trying of yourselves ought to be done,  
1. With much Justice and much Impartiality to a Man's self: As in a Court of Justice a Man must not regard whose the Cause is, but the Cause itself; so must a Man in the Judgement of himself. Allowances are to be given for the Degrees of Grace, and the Time they have been under the Means; but as to the Truth of Grace, the Person must not be considered at all. Sometimes when we fall upon the Trial of ourselves, our Eyes are blinded with Anger; we have fallen into some Sin, and upon it there hath been a Spirit of Indignation and Wrath in us against ourselves, and we are very jealous of every thing that Conscience can say, or which our Ways do speak: saith Conscience to a Soul, Thus hath it been with thee sometimes, viz. thou hast sought the Lord, and feared him above all things, his Love was better than Life; thou thought'st it a Burden to live longer than thou hadst the Kisses of his Lips: Saith Conscience again to a Man, Thou liest, through the Wrath that is in him: Why dost thou speak thus to me? How long shall I charge thee in the Name of the Lord, that thou speak nothing but the Truth? Can there be the Love of God and the Love of Sin? Whatever I have done, it is no more than what a Hypocrite may do; and I am afraid it will prove so. This is a Judgement blinded with Anger. At another time we are in love with ourselves, and indulgent to ourselves; then every little is much, and every probable Argument a Demonstration: and this is the Reason why Men mistake; they are not in cool Blood, they are not equal Arbitrators, they look upon the Cause as their own, and not upon the Cause in itself: Oft-times our Judgements are rash and indeliberate, upon a sudden Apprehension, without weighing and pondering of what went before, or what may follow after. The Rule in this Case in this, That therefore when thou hast any Conceptions of thy spiritual Estate, that thou let these abide in thy Mind sometime before thou pass a Judgement on thyself. Hast thou any Thought comes into thee of the Love of God? keep it, nourish it, lodge it; sit thee down alone, weigh it, examine it, consider whence it took its Rise, consider what its Effect is in thee. When thou findest it came in according to the Manner of God's Working, and it works divinely and heavenly in thee, then let it be as a Decree, not to be altered. As Saints fall into Sin through Indeliberation, and want of consulting the Matter, and judging by the Appearance of things; so they fall into Misjudging of themselves and their Estates, because they do it heedlessly and without Consultation.  
Object. But you will say, I have taken this course as near as I could, and yet I cannot attain to the Assurance of Election; the Word hath been my Rule, and nothing else: I have looked upon Privileges and the Dictates of my own Spirit and my Reason, when they have come alone, as lying Reports, in which there is no Certainty; I have laboured to set my Soul in as even a Frame as I could when I have gone about the Work, and yet still Difficulties have perplexed me, and puzzled me.   

Reason's why we have not Assurance.  

1. Thou hast, it may be, been unacquainted with the manner of judging thyself, and receiving the Witness of God; thou art in the dark as to this matter. And as it is with a Man that hath been in black Darkness, he cannot presently see when he comes into the Light: so here, thou art but newly come out of the dark, and art not acquainted with the Light, with this way of judging thyself, and having the Light of the Spirit. In 1 Sam. 3. young Samuel was unacquainted with God's way and manner of appearance and speaking, and therefore when he did speak to him, he ran to Eli thinking it had been Eli. Some of us are not well skilled with these things, God hath been beating down thy Corruptions, struggling with thee, embittering Sin to thee by Godly Sorrow; but thou knowest not what these Evidences of Eternal Life experimentally mean, thy Eyes have been upon thy Works and Doings, and thou know'st not what God speaks to thee; when God is speaking Peace, thou understandest it not.  
2. Thou mayst want it, in that thou mayst be dallying, trifling with some one Corruption 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, though 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 men's 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 solicitous to grow and increase 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 Virtue, etc. He reckons upon all the Cardinal Graces and Virtues 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 conveys 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 Hieroglyphics 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 showed how it hath waited on thee, and done thee good in several Estates, as in the knowledge 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 knowledge 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.  
Last; If that be not the Case, it may be thou dost not go on with the Trial of thyself; it may be when thou art sick or in imminent danger, or to do some hazardous Duty, than 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: though it pass thy Knowledge, 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 Knowledge: And though 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 Knowledge 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 Walking, (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 remembered, 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 Knowledge 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 elected or no: 1. Look after your Faith. 2. Whether the Love of God be in you through Jesus Christ. Beside these I shall propound no more; for though there be a great help ofttimes in the number of Signs and Marks, as many Stars make the Darkness Light, yet it comes to pass ofttimes, that being weak in Understanding, and not well able to manage them, we are more perplexed by Number. He that hath many Notions, and is not able to master them, is but the weaker for them; so he that hath many Signs and Marks, and hath not his Mind truly instructed, that is not able to go into the bottom of them, grows but into more Doubts and Perplexities: and as I instance but in two, so in these two, because they are such as are in all Christians; every one that is born of God, believes on him and loves him. And I may truly call these two, to be as the two great Lights that God hath given to the Souls of Men in this Business; like the two great Commandments; all that can be said on any other Head hangs on these: take what you will as a Sign, what Duty you will, if it comes not from Faith and Love; take what Graces you will, if they be not all turned upon these two Hinges, Faith and Love, they will give no Assurance at all: if you can find Faith and Love, you may be sure there are other Graces, for they are never alone.  
1. Faith is a Sign of a Man's Election, and that I take to be the meaning of all those Scriptures which make Calling and Conversion to be the Fruit and Mark of Election, the out-going of Election; 2 Tim. 1.9. Who hath called us according to his own Purpose. 1 Thess. 1.4, 5. Knowing your Election; for our Gospel came not unto you in Word only, but in Power. And Calling and Conversion is put sometimes for Election, 1 Cor. 1.26. You see your Calling, Brethren; ver. 27. But God hath chosen, etc. All these prove that Faith is a Sign of Election. By Faith we answer God's Call; He that hath heard and learned of the Father, comes to me, Joh. 6.45. The Gospel comes unto Men in Power, when it is the Power of God to make Men believe, Rom. 1.16. For I am not ashamed of the Gospel of Christ; for it is the Power of God to Salvation, to every one that believeth: the meaning is not, that first Men have Faith, and then the Word of God is the Power of God to Salvation, for that implies a Contradiction; he that believes hath Salvation, and a Power whereby he may come to Eternal Life: but it is the Power of God to Salvation to every one that believes, (i.e.) by making every one that shall be saved to believe, whether they be Jews or Greeks.  
But to make it more clear.  
1. Faith is in no Person but one that is elected, that particular Person is elected which hath Faith; therefore the Apostle describes Faith by the Subject of it, and calls it the Faith of God's Elect, (i.e.) the Faith which the Elect, and only the Elect have; Tit. 1.1. Act. 13.48. As many as were ordained to Eternal Life, believed. For the opening of which you must know that the Apostle doth not mean by ordaining to Eternal Life, men's disposing of themselves, or being in a good Disposition or Aptness to improve and make use of the Means of Eternal Life; and whatever be meant by ordaining, Faith doth follow upon it certainly, but it doth not follow upon men's disposing of themselves, till such time as Men do believe they are natural; and what can that which is natural do to that which is supernatural? We neither by Nature are able to resist the Temptation of Satan, nor are able to ingenerate in ourselves a Principle of Faith, no more than a Beast can do the things of a Man, or a Man the things that belong to the Being of an Angel. By ordaining, the Apostle means God's ordaining, and they, and they only believed; so the words [as many] are to be understood. As many, he doth not mean, that all that were in that place believed, but only those were ordained. Faith is a mere Fruit of Election, there had been no such Grace but for Election; other Graces are necessary to make a Man innocent, other Graces come from God's Holiness, and the love of his Creation. God cannot but make Man good, if he will make Man at all; but Faith comes from God's Love to save Man, and it is nothing else but only a Soul's reposing itself for Life (being guilty, and liable to Condemnation) upon God the Father through Jesus Christ: this Adam had not; this God would not have bestowed, but that he would throw a Cord from his Love for sinking Man to lay hold on that he may be saved.  
2. It is a Sign of Election; for where God begins it, he never leaves it till it be grown up from the least degree to Perfection, till the small Mustardseed become a great Tree. This is the Character of all things that come from Election, that God never reputes of them; Rom. 11.29. for the Gifts and Calling of God are without Repentance: he sets out the Certainty of God's Election by this, God never reputes of the Work of Faith: But he that believes shall have Eternal Life. As in Joh. 6.35. He that believes, shall never thirst. Ver. 37. He that comes, I will in no wise cast out: Every one that believeth on him, shall have Eternal Life. Ver. 40. This is the Will of him that sent me, that every one that seeth the Son, and believeth on him, may have Everlasting Life; and I will raise him up at the last day. These words are put in, because Men will be apt to say, Death and the Grave will devour, and how can this sinful Dust, scattered into all the Corners of the Earth, ever come to be Partakers of Glory? Take you no care for that, my Father hath said, I have Power enough to do it, it shall be my Work, I will raise him up at the last Day. Ver. 47. he saith it, and he saith it with an Oath, Verily, verily I say unto you, he that believeth on me, hath Everlasting Life. Rom. 10.11. For the Scripture saith, Whosoever believeth on him, shall not be confounded. So 1 Pet. 2.6. Behold, I lay in Zion a chief Cornerstone, elect, precious; and he that believeth on him, shall not be ashamed. This might be brought as a Sign of Election, because it is of such Power with God, as to prevail with God for every thing; Mat. 21.22. And all things whatsoever ye shall ask in Prayer, believing, ye shall receive it.  
Object. If any say that the Scripture speaks of many that believed, and yet perished; and therefore how do you say Faith is the Gift of Election, and is only in those that are elected? What was Simon Magus, and those in Joh. 2. that Christ would not commit himself to them?  
Answ. They are called Believers after the manner of Men, not because they had Faith, but because they said they had Faith, and made Profession of it: That is the Language of the Holy Ghost in Scripture, James 2.14. Tho a Man say he hath Faith: according to that Phrase, if thy Brother sin, and say it reputes him, (i.e.) professeth his Repentance: so Men say they have Faith, and yet it is but a dead Faith; for the Life of Faith is immortal and passeth not away.  
Object. But I doubt whether I have Faith.  
Answ. By this thou mayst know it, if the Gospel hath come to thee in Power, not in Word only, 1 Thess. 1.4. (i.e.) when thou camest to hear the glad Tidings of Salvation by Christ, which is the Gospel-Doctrine, when thou camest to hear of the Love of God that is so free and large, and the Spring of all Good from God and of Holiness in thee: these things thou didst not give a bare hearing to, but they came pressing on thee, as the things that must be believed, that were necessary to thee, and commanded thy Spirit. When thou camest to be in Affliction, thou couldst truly say, if thou mightst have thy Wish, it would not be to be freed from Trouble, but to honour Christ in Trouble; thou carest not what Trouble thou hast, so thou mayst but get more hold on him: Tho thy lazy Spirit begins to be weary in toiling in the use of Means, or Suffering for Christ; thou countest thyself vile and unworthy because of it. This Work will prove thy Election to be true.  
Object. But I have but little Faith, if any.  
Answ. 1. It is not the degree, but true Faith that argues Election. 2. Love also is a Sign of Election as well as Faith. Faith is our choosing of God, so it is a sign of God's choosing us; thus our Love to God, is a sign that God loves us. As the Sun in the Firmament by its Reflection upon a Cloud makes another Sun; the Seal leaves itself upon the Wax when impressed; A Father begets a Child in his own Likeness: so Love in us is the very Image of Election, Love is but a Reflection of God's Love upon us: We love him, because he first loved us, I Joh. 4.19.  
How may we know that we love God?  

1. God by electing us, wills us Good; so we by Love, will Good and Honour unto God. We say, O that his Name may be glorified, and his Will done on Earth as it is in Heaven! he longs for this, prays for this, acts for this, desires nothing more than God's Glory to be set up on Earth, that all might honour him.  
2. God by Election takes Pleasure in us, we by Love take Pleasure in God above all things; he saith, as in Psal. 73. Whom have I in Heaven but thee, whom on Earth besides thee? He prefers him to all things; God is his Portion and Treasure, all things are Dung in comparison.  
3. God loves us in Election because he loves us; he cannot but love us, so we cannot but love God. The Love of God lays a Law upon himself, Love puts a Law upon us: The Love of God is said to constrain 2 Cor. 5.  
4. God's electing is free, there is no Motive; so our Love to God is free Love. Benefits indeed to us are Motives; but Love is pitched chiefly upon himself, on his Holiness, Goodness, Truth, which are his Nature: Benefits are Motives, and they be the first in Order, but not in Strength and Worth: We come to love him at length more than his Gifts.   
A word of Caution in the Close; That though by these two you may know you are elected, yet one may be elected in whom these are not yet wrought. Election is known by Grace inherent; but Grace is not wrought in every one that is elected until God's time is come: Election is an Act of God concerning the Creature, not upon the Creature, as Sanctification is, and therefore makes a real and present Change. A Man may have a purpose to build a House a long while before he lays one Stone towards it; so God purposes to give Grace long before he gives it. God purposed to create us that are now long before the World was: So God purposed to create his Image in some Men whom he le's go on a great while in their Sins. Let not then the want of Grace make you conclude against your Election. Election, it's true, is to Qualifications, and cannot be known but by the working of them in us: but we may be elected and have no present Qualifications. The Signs of Election are given, that you may comfort them that do believe already; but you must not conclude that you shall never believe that do not now believe; the Scripture gives not Signs for any such end as that: It's true, it's said in Joh. 12.39, 40. They could not believe, for God had hardened their Hearts, and blinded their Eyes, etc. That is dreadful, but mark, that you may not be discouraged; These Persons to whom God doth declare they are not elected, they were not Persons that only lived in Sin, for so do all the the Elect till they be converted. Nor, 2. such only who had the Means, and yet not wrought upon by the Means: for God calls at the eleventh Hour in the Parable, Mat. 20. (i.e.) when they have stood out obstinately to the very last of their Days, going out of the World. 3. Nor such as despise the Means, the Word and Gospel; Acts 13.41. Behold, ye Despisers! he calls to them, there is Hope. In Rom. 10. they sought him not, never minded him, never prayed to him, yet he was found of them. 4. Nor those that hate Christ and Holiness; for all of us do so by Nature. Rom. 1.30. Haters of God, yet some of those were elected and converted: It is impossible, we being sinful by Nature, but that we should strive and make all the Resistance we can till it be overcome by the Power of God. Resist so as to overcome converting Grace we cannot, for we strive with one that is stronger than we; but to resist so as to oppose the Offers of Grace, that we cannot but do by Nature. Who that is evil can take Pleasure in any thing that is good? All these may stand with Election that I have named. I conceive in this 12th of John he speaks of them that had sinned unto Death, and therefore given up of God; they had sinned in Malice against God and his Word, and God in Justice revenged their Malice in giving them up. Therefore do not conclude against yourselves, that you are not elected, but use the Means: although the Means cannot bring you to Election, the Means show to you your Election; they are things by which you read your Names written in the Book, though they are not the Ink and Pen by which they are written in the Book of God. Faith may come to the worst of you that are now in your Sins, and then you may know your Names are certainly written in the Book of Life from Eternity.   
FINIS.