CHAP. II.] AND MOTIVE UNTO HOLINESS. 595
objection proceeding only from the craft of Satan, opposing the ways and methods of God's grace when he dareth not openly oppose the thing itself, it is safer for a believer to rest quietly in the clear Scrip- ture revelation than to attend unto such proud, perverse, and fro- ward cavillings.
2. In pa7'ticular, We are not only obliged to believe all divine revelations, but also in the way, order, and method wherein, by the will of God, they are proposed unto us, and which is required by the nature of the things themselves. For instance, the belief of eternal life is required in the gospel; but yet no man is obliged to believe that he shall be eternally saved whilst he lives in his sins, but rather the contrary. On this supposition, which is plain and evident, I shall, in the ensuing propositions, utterly cast this objection out of consideration : —
(1.) The decree of election, considered absolutely in itself, without respect unto its effects, is no part of God's revealed tvill; that is, it is not revealed that this or that man is or is not elected. This, therefore, can be made neither argument nor objection about any thing wherein faith or obedience is concerned : for we know it not, we cannot know it, it is not our duty to know it; the knowledge of it is not proposed as of any use unto us, yea, it is our sin to inquire into it. It may seem to some to be like the tree of knowledge of good and evil unto Eve, — good for food, pleasant to the eyes, and much to be desired to make one wise, as all secret, forbidden things seem to carnal minds; but men can gather no fruit from it but death. See Deut. xxix. 29. Whatever exceptions, therefore, are laid against this decree as it is in itself, whatever inferences are made on supposition of this or that man's being or not being elected, they are all unjust and unreasonable, yea, proud contending with God, v.'ho hath appointed another way for the discovery hereof, as we shall see afterward.
(2.) God sends the gospel to men in pursuit of his decree of elec- tion, and in order unto its effectual accomplishment. I dispute not what other end it hath or may have, in its indefinite proposal unto all ; but this is the first, regulating, principal end of it. Wherefore, in the preaching of it, our apostle affirms that he " endured all things for the elect's sakes, that they might obtain the salvation which is in Christ Jesus with eternal glory," 2 Tim. ii. 10. So God beforehand commanded him to stay and preach the gospel at Corinth, because " he had much people in that city," — namely, in his purpose of grace, Acts xviii. 10. See chap. ii. 47, xiii. 48.
(3.) Wherever this gospel comes, it proposeth life and salvation by Jesus Christ luito all that shall believe, repent, and yield obedience unto him. It plainly makes known unto men their duty, and plainly
596 ETERNAL ELECTION A CAUSE OF [BOOK V.
proposeth unto them their reward. In this state of things, no man, without the highest pride and utmost effect of unbelief, can oppose the secret decree of God unto our known duty. Saith such an one, " I will neither repent, nor believe, nor obey, unless I may first know whether I am elected or no ; for all at last will depend thereon." If this be the resolution of any man, he may go about his other occa- sions; the gospel hath nothing to say or offer unto him. If he will admit of it on no other terms, but that he may set up his own will, and wisdom, and methods, in opposition unto and exclusion of those of God, he must, for aught I know, take his own course, whereof he may repent when it is too late.
(4.) The sole way of God's appointment whereby we may come to an apprehension of an interest in election is by the fruits of it in our own souls; nor is it lawful for us to inquire into it or after it any other way. The obligation which the gospel puts upon us to believe any thing respects the order of the things themselves to be believed, and the order of our obedience, as was before observed. For instance, when it is declared that Christ died for sinners, no man is immediately obliged to believe that Christ died for him in particular, but only that he died to save sinners, to procure a way of salvation for them, among whom he finds himself to be. Hereon the gospel requires of men faith and obedience; this are they obliged to com- ply withal. Until this be done, no man is under an obligation to believe that Christ died for him in particular. So is it in this matter of election. A man is obliged to believe the doctrine of it, upon the first promulgation of the gospel, because it is therein plainly declared ; but as for his own personal election, he cannot believe it, nor is obliged to believe it, any otherwise but as God reveals it by its eft'ects. No man ought, no man can justly question his own election, doubt of it, or disbelieve it, until he be in such a condition as wherein it is impossible that the effects of election should ever be wrought in him, if such a condition there be in this world ; for as a man whilst he is unholy can have no evidence that he is elected, so he can have none that he is not elected, whilst it is possible that ever he may be holy. Wherefore, whether men are elected or no is not that which God calls any immediately to be conversant about. Faith, obedience, holiness, are the inseparable fruits, effects, and consequents of elec- tion, as hath been proved before. See Eph. i. 4; 2 Thess. ii. 13; Tit. i 1 ; Acts xiii. 48. In whomsoever these things are wrought, he is obliged, according to the method of God and the gospel, to believe his own election. And any believer may have the same assurance of it as he hath of his calling, sanctification, or justification; for these things are inseparable. And by the exercise of grace are we obliged to secure our interest in election, 2 Pet. i. 5-10. But as for those who are as yet unbelievers and unholy, they can draw no conclusion that