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him above them all; especially considering, that faith and holiness are as absolutely promised and provided for in election, as salvation itself, as the end of faith.

2. After a man comes to believe, this doctrine of absolute election is of singular use and benefit to him, both as tending to keep him on his feet, and to raise him when he is down. 1. It is a great preservative in time of temptation. The remembrance of that love which looked upon him when he was in his blood, and said he should live, and hath now also made good its word to him, must needs operate strongly with a gracious heart, against whatever might be unworthy of such love: let the bait be ever so aptly suited, he will turn from it in a holy disdain, as good Joseph did, "How can I do this great wickedness, and sin against God!" Gen. 39: 9. who hath dealt so bountifully with me! 2. Nothing more tends to recovery after a fall, than the consideration of the freeness of God's love at first, and his mighty power in quickening, when altogether dead; and that both these, namely, his love and his power, are engaged by an absolute covenant, to bring every one that takes hold thereof to glory; and therefore will receive him, not only after, upon return to his duty, but in the midst of his backslidings, he will come and heal him. The Lord's way of dealing with Ephraim is an instance pertinent to the case in hand: "For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him, and to his mourners," Isa. 57: 17, 18. And in the 44th chapter, he doth, as it were, clench and fasten this nail in a sure place: "Remember, O Jacob, I have formed thee; thou shalt not be forgotten of me: I have blotted out thy sins; therefore return unto me." And Jer. 3: 14. "Return, O backsliding children, for I am married unto you," (to wit, by his covenant of election.) To this purpose also is the edge of Samuel's argument applied in 1 Sam. 12: 20. 22. "Fear not; ye have done all this wickedness; yet turn not aside from following the Lord:" as if he had said, your wickedness indeed is great, ye have highly provoked the Lord, by your casting him off: yet, be not discouraged, as if the Lord would cast you off: "For the Lord will not forsake his people;" but why? "Because it hath pleased the Lord to make you his people." And in

ver. 24. he further backs it with the remembrance of the great things God hath done for them afore-time: than which there is nothing of stronger tendency to a soul's recovery. III. From the personality of election: and, IV. From the eternity of its original, I gather in general,

That since the scriptures have so highly renowned these two circumstantial parts of election, by so frequent a mentioning of them: and that on occasions of the solemnest import, we ought not to pass them by, as things of an indifferent notice; but as being diversely instructive, worthy to be kept, and soberly contended for. The Holy Ghost doth not use to inculcate matters of ordinary observance, or little import; but as noting to us some great importance in them: as taxing also our sloth, and aptness to neglect them; and to stir up our minds to make the more diligent search, what, and what manner of things they are, and how to be improved: in particular,

From the personality of election I infer:

Infer. 1. That it ought to be minded as matter of the highest honor to the parties concerned. The Lord illustrates Moses at no ordinary rate, when he tells him, "I know thee by name:" Exod. 33: 17. and, doubtless, intended that Moses himself should so account of it, and be highly satisfied therewith, though denied some other things he would fain have had. Thus also Paul signalizeth those eminent saints, who were his fellow laborers in the gospel; that "their names were in the book of life," Phil. 4: 3. And our Saviour propounds it to this disciples, as matter of the highest exaltation, that "their names were written in heaven," Luke 10: 20. That our poor insignificant names should be written in God's book, and laid up among his treasures in heaven, when the generality of names (even names of note,) are written in the dust, let it not seem a everlasting name, light matter to us: for this is that " which never shall be cut off," Isa. 56: 5.

Infer. 2. The knowledge of this, namely, that God has thus taken notice of our name, is a great privilege to them that know it. It enlarges the heart to higher expectations; it gives boldness, or freedom of speech towards God; as if nothing were too great for such a one to ask. See how Moses grows upon it; no sooner, says God, "I know thee by name," but Moses (as wrapt into the second, and fain 9*

would be in the third heaven) presently replies, " I beseech thee, shew me thy glory."

Infer. 3. As it is a matter of honor and privilege, so it will prove one of the best titles to your heavenly inheritance. It will signify something one day, (however by some too lightly esteemed now,) when it shall be the great distinguishing character between you and the world: whoever he be that derives not his genealogy from this register, will be put from the heavenly priesthood. Neh. 7:64. The new Jerusalem admits none but those whose "names are written in the book of life," Rev. 21:27. yea, every one that is not found written there, shall be cast into a lake of fire, chap. 20:15. therefore " give all diligence to make your election sure."

Infer. 4. It also imports matter of duty from us. When princes confer titles of honor, lands, or immunities; they use to reserve some kind of rent or other service, to mind their subjects, though favorites, of whom they hold. You have no such way of owning your great benefactor, nor such means of being considerable in the world; as by bearing the badge and impress of him who gave you this name of honor. Let his name therefore be named upon you; carry his name in your bosom; bear it on your shoulders, and the "palms of your hands:" let the choicest of your affections, the chief of your strength, and the whole of your activity, be employed for his honor; let every thing you do, bear an impression of him whose name is holy. Then from the antiquity of election.

Infer. 1. Let the ancientness of electing love, draw up our hearts to a very dear and honorable esteem of it. Pieces of antiquity (though of base metal, and otherwise of little use or value) how venerable are they with learned men? and ancient charters, how careful are men to preserve them; although they contain but temporary privileges, and sometimes but of trivial moment? how then should the great charter of heaven, so much older than the world, and containing matters of eternal weight and glory; which also hath been confirmed by so many promises; exemplified by multitudes of cases; with a seal affixed more precious than heaven itself, all which proclaim the eternal validity of it; how should this, I say, be had in everlasting remembrance, and the thoughts thereof be very precious

to us; lying down, rising up, and all the day long accompanying us! and how careful should we be, not only to keep this charter uncancelled, but also to keep it clean from all sorts of dust and soil, by which the legibleness thereof might any way be obscured to ourselves or others!

Infer. 2. Let election's eternal origin be an argument for its eternal duration; and so, of the saints' invincible perseverance to glory. That which is from everlasting, shall be to everlasting; if the root be eternal, so are the branches. Surely, for this good end (among others,) it is twice recorded in the Revelation, that "their names were written in the book of life, from the foundation of the world," Rev. 13: 8. and 17: 8. namely, to signify and assure, that the elect shall be safely and surely kept from those dreadful apostasies, which the rest of the world shall fall into, and be overwhelmed with. And hence, perhaps, it is that we read of nothing done in eternity, but election, and things appendant, or peculiar thereto; as the promise of eternal life, the Lamb slain, the kingdom prepared, &c. Election is an eternal fountain, that never leaves running while a vessel is empty, or capable of holding more; and it stands open to all comers: therefore, come; and if you have not sufficient of your own, go and borrow vessels, empty vessels, not a few; "pay your debts out of it, and live on the rest" to eternity, 2 Kings 4: 7.

V. From the doctrine of choosing in Christ.

Infer. 1. It is an high demonstration of God's love to his chosen. We may say of it as Huram to Solomon, "Because the Lord loved his people, he set his Son over them," 2 Chron. 2: 11. It is also an eminent proof of his manifold wisdom, to contrive the blessedness of his people in such a manner, as should most certainly secure their obtainment of it; most signally illustrate his love to them; and so, most affectionately win upon their hearts, and to oblige them to himself for ever. We may hence also discern something of that immense greatness and holiness of God; that though he so loved his elect, as to make them " one in himself," John 17: 21. that union could not be admitted without a mediator equal with himself.

Infer. 2. Gather hence your stability and safety: whatever strait or difficulty you are entering upon, "drink of this brook in the way," and lift up your head. Whatever

pertains to life and godliness, grace and glory, this life and that to come, is all laid up in Christ (as all sorts of food in the ark, for those who found grace in his sight,) all fulness dwells in him, Col. 2: 9. John 1: 16. and that for you. He is not only a root stable in himself, but establishing to you; communicating sap and spirit to all his branches: while there is life in him, you cannot die. This it is that makes the saints stand firm and secure in the midst of dangers; "the evil one toucheth them not," 1 John 5: 18. Let all the rebel-crew of adversaries (Satan, the world, and your own evil hearts) associate themselves, and take counsel together, it all comes to naught: let their assaults be renewed again and again, they are still beaten off: they gird themselves, and are broken in pieces; they gird again, and again they are broken in pieces: thus it is, and thus it shall be, to the end of our warfare; "for God is with us," Isa. 8: 9, 10. This was it made David fearless, even “in the valley and shadow of death; the Lord was with him," Psal. 23: 4. And those three noble confessors, they walked secure in the fiery furnace, because "the Son of God was among them," Dan. 3: 25. Therefore do all, suffer all, and expect all, as being in Christ, and not otherwise: but wo to him that is alone, who, when he falls, hath not Christ to help him up.

Infer. 3. Let this your relation to Christ be evidenced by your likeness to him: He that is joined" to the Lord, is one spirit," 1 Cor. 6: 17. "The holy oil that was poured on your head, runs down to the skirts of his garments;" that is, to the very meanest of his followers; and they carry along the pleasant scent with them wherever they go, or should do, as Paul did, 2 Cor. 2: 14. It is natural to these married unto Christ to bring forth fruit unto God, Rom. 7: 4. and see it be such as will abide the test, endure all sorts of weather, and be bettered by it.

Infer. 4. This doctrine illustrates that of justification; as shewing wherein the true matter of justifying righteousness doth consist, and how it comes to be ours. Our faith (or act of believing) cannot be the matter of it, for that it is an imperfect thing; and so cannot be reckoned in the place of perfect righteousness: for it must be a righteousness perfectly perfect that justifies, as it was a sin perfectly sinful that condemned. This righteousness also must be our own, in a way of right, as Adam's sin also was, though

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