A Practical Discourse of Gods Sovereignty, Part 5

A Practical Discourse of Gods Sovereignty · Part 5

p. 150OF Effectual Calling.

THe Doctrine of Calling, (which I term Effectual to diſtinguiſh it from that which is Outward only, and prevails not) reſpects the Means whereby, and the Manner how, God's Elect are actually prepared for that Salvation He hath choſen them to: It is God's revealing His Son in them; and He doth it by the Holy Ghoſt; whoſe office it is, to Sanctifie Whom the Father hath Elected, and Chriſt Redeemed. Theſe three acts of Grace are peculiar to the Three Perſons reſpectively; as ye have it in Jude, v. 1.

Next to the Glory of His Grace, and the honour of His Son, the Lord hath placed the Bleſſedneſs of His People, as the principal End and Scope of all He hath done in the World▪ or will do, till He foldeth it up. It could not therefore ſtand with His holy wiſdom, to leave thoſe He was pleaſed to chooſe unto Salvation, to the conduct of their own Underſtanding and Will; with ſuch other helps as they have in common with other Men; and thereon to hang the whole of His great deſign: For, by ſuch a courſe, it would not only be fruſtrable, but certainly defeated. For prevention whereof, and that the purpoſe of His Grace might ſtand; He hath made it of the very ſubſtance of Predeſtination, to prepare and apply the Means, as well as to appoint the End; which, in the Sacred Language, is termed, a Giving of all things pertaining to life and Godlineſs.

The Sum of what I intend upon this Subject,2 Pet. 1. 2.2 Pet 1:2 is compriſed in this Propoſition;

That what ever things are requiſite to Salvation, are given of God freely, to all the Elect; and wrought effectually by the Divine Power; as the neceſſary Means of that Salvation, to which He hath appointed them.

By [Salvation] here, I underſtand, the Saints perfect ſettlement p. 151in Bleſſedneſs and Glory: And, by [things requiſite thereto] all thoſe Gifts, Graces, and Operations, that are any way neceſſary to their actual obtainment of that State.

The [Divine Power] is that Ability of working, which God hath reſerved to Himſelf; and is not Moved or Governed by the Creature's act, but by the Good pleaſure of His Own Will.

That divers things are Requiſite to Salvation, needs no proof: My buſineſs therefore is, to ſhew

I. What theſe Requiſites are.

II. Whence they come.

III. To whom they do belong, and by what Right?

IV. The Way and Manner of God's diſpenſing them.

I. What theſe Requiſites to Salvation are.

They are of three ſorts; Some to be done for us; Some upon us, or in us; and others by us; yet ſo, as Not without the ſpecial aſſiſtance of that good Spirit who began the work, and who worketh all in all.

The Great thing to be done for us (next after Election) is Redemption from ſin: This was a work of infinite moment, and as far above the Undertaking of Creatures; For,

1 The Juſtice of God, that muſt be ſatisfied, bya bearing the Curſe due to Tranſgreſſors: By this, we are ſaved from wrath; and without This, Divine Juſtice will not open the houſe of His Priſoners.

2 All Righteouſneſs muſt be fulfilled, by an abſolute perfect Subjection to the Law: By this we are intereſted in Eternal life; and without it, there is no Entring into Reſt.

3 The Devil (who had the power of death) muſt be deſtroyed, and his works of darkneſs (by which he leads captive at his will) diſſolved; That life and immortality might be brought to light; and the prey delivered. None p. 152of which works could ever have been perform'd, but by One of the ſame Nature with the parties peccant or agreſſing; and yet equal in power and dignity with the Majeſty offended: For which cauſe and end it was, That God ſent forth his Son made of a woman, and made under the law, Gal. 4. 4, 5.Gal 4:4Gal 4:5&c. That what the Law could not do, becauſe of its weakneſs through the fleſh, the Son of God in the likeneſs of ſinfull fleſh,Rom. 8. 3.Rom 8:3 might condemn ſin in the fleſh. (This was the proper ſubject of the former Head.) The end of which Redemption was To bring in the next ſort of Things requiſite to Salvation, viz. Such as are to be Done upon and in the Elect; namely, their Reconcilement to God, and Receiving the Adoption of Sons. This is the actual performance of what was intentionally in Election, and Ʋirtually in the death of Chriſt; as the neceſſary way to their ultimate End.

The ſum of theſe Requiſites lies in Faith and Sanctification; the One imports their Right, the Other their capacity; Faith intitles, and Holineſs meetens: Both which, though expreſs'd as two, are alwayes together as if but One; and as inſeparable as light from the ſun: and without Theſe, our little world would ſtil be in darkneſs, notwithſtanding all the light that ſhines about us, or within us: Neither knowing our danger, nor how to eſcape it.

1. Faith; This, in generall, is that ſpiritual light in which we ſee our ſelves by nature the children of wrath, and wholly unable to change our ſtate; and withall, do apprehend God Juſtifying freely by His Grace, through the Redemption that is in Jeſus Chriſt; Rom. 4. 24.Rom 4:24and to that end, do Roll our ſelves upon him; and give up our ſelves to His Laws and Government. It is of the Eſſence of Faith to empty the Soul of ſelf: and

1. Of its own underſtanding: It is a beam of Divine light, which evidenceth all a Man's natural knowledge to be ignorance and darkneſs▪ as to Spirituall things: The Apoſtle ſpeaks of it, as of a Faculty newly given: and the Nature of its new objects, requires it; For, the natural man [cannot] diſcern the things of p. 153God: They that have the beſt eyes now, were ſometimes Darkneſs.

2. Faith empties the Soul of its own Righteouſneſs.

1. By diſcovering the uncleanneſs of it, Iſa. 64. 5.

2. By ſhewing the neceſſity of a Better, Rom. 3. 20.

3. In whom this better is to be found, Rom. 10. 4.

4. That it may be attain'd and had; Rom. 3. 25.

5. That being attain'd, the Soul is happy, and may triumph over all, Rom. 8. 34.

6. That this better Righteouſneſs and its own cannot ſtand together, Gal. 5. 2. Rom. 10. 3. And then

3. The next work of Faith is, To empty the Soul of its own Strength; that is, of all confidence in himſelf, as to the obtainment of that better Righteouſneſs. He makes it (indeed) his buſineſs, to be ſhut of his own; and moſt gladly would be Inveſted and clothed-upon with the Righteouſneſs of God; but findes it a matter of tranſcendent difficulty: Now he's convinced, 'tis no eaſie matter to be ſaved; ſince To believe, and to keep the whole Law, are things of an equal facility, i. e. They are (in truth) both alike impoſſible to him:Iſa 27. 5.Isa 27:5 He therefore, takes hold of the Strength of God, to work this Faith in him; And ſo, by a Faith unſeen, believes to a Faith that is viſible: It's Faith that is at work all this while, though the Soul knows it not till afterwards.

II. Sanctification (or Inherent holineſs.) This conſiſts in the expulſion (or rather ſubduction and bringing under) of Corrupt nature, by bringing in the Divine, and ſetting it uppermoſt in the Soul:Col. 1. 13.Col 1:13 It is an Actual tranſlating of us out of Satan's Kingdom into His Own: It is, To have Chriſt formed in us: To bear the Image of the Heavenly: To have Diſpoſitions according to God; and an heart after His Own. It is ſometimes called Regeneration, or a being born again: John 3. 7. Rom. 11. 17.John 3:7Rom 11:17The ſeparating a Man from his Old ſtock; and grafting him into the New; Whereby the Law becomes written in the heart: It is alſo called, The Paſſing away of old things, 2 Cor. 5. 17.2 Cor 5:17and a be…oming New of all. Not that the old faculties are deſtroyed or blotted out, in Regeneration; but reduced p. 154duced,Col. 3. 10.Col 3:10 or Renewed, …ccording to the Image of Him that Createth it. As the Body, when it ſhall be Regenerated (or raiſed again) It ſhall be the ſame that was ſowen, but ſo changed in its qualities, as if it were another: So, in the Regeneration of the Soul; the ſame Underſtanding, Will, Affections, Memory, remain; but are quite otherwiſe diſpoſed and qualified, according to the New Objects they are to Converſe with, 1 John 5. 20.

And being thus quickened by the Spirit of li…e from God, and ſet upon their feet; they are capacitated for action, viz. in Things to be done by them: And now, ſay they (as Daniel, Dan. 10. 9. 19.Dan 10:9Dan 10:19Now) let my Lord ſpeak, for Thou haſt ſtrengthened me: And thence-forth, their work and buſineſs is, to Glorifie that Grace that hath ſaved them; To walk before God in the daily exerciſe of thoſe Graces He hath given them; To preſs after Perfection; (that is) a Meetneſs for that State of Glory, which theſe things are preparatory to; (which the Scripture calls, A walking worthy of the Lord,) To ſhew forth his praiſes, the virtues of Him that hath called them; Making His Law their Rule, and His Glory their End above all; And all in way of dutiful Gratitude. For, though you may and ought to have reſpect to your own Salvation, peace and comfort; yet ſo, as to ſubſtitute all to the Glory of God's Grace. And take this, by the way, (to encourage you in your duty) That the Glory of God and His people's bleſſedneſs, are ſo intertwiſted, as never to be divided: Whiles you keep That moſt directly in your eye and ſcope, your own Concerns are moſt currently goingon; They fall-in together, and keep in the ſame Channel.

II. Whence theſe Requiſites to Salvation come?

That Jeſus Chriſt, that Great Fundamental Requiſite, or One thing neceſſary, is the Gift of God, ſent into the World by Him, and ſet forth a Propitiation through faith in His blood; is above all need of proof. But the preſent enquiry is, touching the Author of Faith and holineſs; The Efficient p. 155Cauſe of Regeneration; What Power it is, by which the New Creature is formed and brought forth? Our Aſſertion is That the New Creature is God's workmanſhip entirely and alone. This, the Scripture ſeems evident for: But, being a Truth unacceptable to Nature; And there being ſome, who Owning the Name deny the Thing; we muſt the more intently look to the proof of it: and our Argument for it is this; That the Mew Creature muſt be wrought either by a Divine Power; Or, by a Natural power; Or, by the concurrence of both together: But,

I It cannot be wrougbt by a Natural power; and that for theſe Reaſons (among others.)

1. Becauſe it is a Creature; I.and of all Creatures the Nobleſt and moſt excellent. All the Virtuo…i in the World are not able to make an Atom: They may refine and ſublimate things that are: but cannot give the leaſt being to that which is Not. How then ſhould the Natural Man give Being to the New Creation? To ſuppoſe ſuch a thing, would be a degrading to the Divine Nature; A ſetting the Image of the Heavenly below that of the Earthly: For, He that builds, is worthy of more honor,Heb. 3 3.Heb 3:3 than the thing that is built by him.

2. Nothing can afford That it hath not in it ſelf:II. Now, Every Soul in nature is Darkneſs, and poſſeſt with an habitual averſion from God: And light is not brought out of darkneſs; nor a clean thing out of an Unclean: No man will expect Grapes from thorns: the product will be according to That of which it is produced; Every Seed will have its own body; Matth. 7. 18. Joh. 3. 6.Matt 7:18John 3:6An evil Tree cannot bring forth good fruit: That which is born of the Fleſh is fleſh, and will never be better. Therefore the New Creature, being a Divine Thing, cannot be Educed of Natural Principles.

3. The Natural Man is not only void of all virtue and property that tends to Regeneration;III. but is Oppoſite thereto: To be grafted into the true Olive-tree,Rom. 11. 24.Rom 11:24 is contrary to Nature: He is Enmity againſt God: and Enmity being a Principle uncapable of Reconcilement, it cannot be ſuppoſed it will help to deſtroy it ſelf. They will not ſo much as p. 156ſeek after God, Pſal. 10. 4. John 8. 44.Ps 10:4John 8:44nor take Him into their thoughts. Satan they follow with natural Motion, but as for the word of the Lord,Jer 44. 16 ch. 2. 25. ch. 17. 9.Jer 44:16 they profeſs ſtoutly, They will not hearken unto it: They have loved Strangers, and after them they will go: So deſperately wicked are the hearts of Men: They are even made up of fleſhly luſts, which war againſt the Soul, And whatſoever hath reſpect to its happy Reſtorement. And this Enmity is maintained and animated;

(1) By the Darkneſs that is in them, which all men in Nature are filled with; or with falſe lights, which are equally P…rnicious and obſtructive to this Work: By reaſon hereof, the moſt glorious objects, though juſt afore them, are hid from their eyes;1 Cor. 2. 14.1 Cor 2:14 They do not, nor they cannot diſcern the Things which are of God: They have falſe Conceptions of every thing, Call Good evil, and evil Good; put light for darkneſs, and darkneſs for light; and the moſt excellent things are commonly furtheſt off from their approbation. It's a known Experiment, That the more Spiritual any Truth is, the more will carnal Reaſon object againſt it;John 3. 9. ch 6. 52.John 3:9 How can theſe things be? and How can this Man give us of His fleſh to eat? By all the underſtanding that Men have afore Converſion, they are but more ſtrongly prejudiced againſt the Truth: Acts 17. 18. 1 Cor. 1. 19-23.

(2) This Enmity is further Confirm'd and Fix'd, by the Naturality of it. If it were an Adventitious quality, it might poſſibly be ſeparated: But Now it cannot by any humane power. And that it is Natural appears, in that the Ʋniverſality of Mankind is infected with it: It is not Here and There One; Rom. 3 9 18.Rom 3:9But All and Every one: Jews and Gentiles, are all under ſin: None that underſtandeth; None that ſeeketh after God;Gen. 6. 13.Gen 6:13 None that doth good, no not One: Every imagination of their heart is onelyonly Evil, and that continually; Every Man is brutiſh,Jer. 10. 14. Pſal. 51. 3. 58. 5.Jer 10:14Ps 51:3Ps 51:58Ps 51:5 and altogether filthy: and this in their Root; Conceiv'd in ſin; Go aſtray from the womb, &c. It alſo grows up with them, and the longer it lives the worſe it is, and the more Impregnable:Rom. 8. 7.Rom 8:7 It is not ſubject to the Law of God, neither indeed can be.

p. 157And though, at times, they look another way (like Bullets of Stone or Lead, which acted by a foreign power, are mounted into the Air) their upward Motion quickly ceaſeth, becauſe it was not Natural; They come again to their Center of their own accord, and there they will live and die: As was verified in Saul, Ahab, Agrippa, and others.

4. The New Creature cannot be the Product of Natural Power,IV. becauſe every thing is Receiv'd and Improv'd according to the Nature of that which receives it. Plants and other Creatures, turn all their Nouriſhment into their own Species and Property: A Vine and a Thiſtle both planted in one Soil, have the ſame Sun, Dew, Air, and other Influences common to both; yet, each one Converts the whole of that it receives into its own Subſtance and kind. You may Plant and Prune and dig and D…ng an evil Tree, beſtow what coſt and pains you will upon it; it does all but enable the more pregnant Production of evil fruit: Juſt ſo doth the Natural Man,Jude ver. 4. even turn the Grace of God into laſciviouſneſs: As to the Pure all things are pure; Tit. 1. 15. Pſal. 119. 67. 2 Chr. 28. 22.Titus 1:15Ps 119:672 Chr 28:22ſo to the Impure all things are defiled. David by his afflictions learned to keep God's Law; but Ahaz treſpaſſed yet m…re: Good Joſiah his heart melts at the reading of the Law,ch. 34. 27, 31. Jer. 36. 23. Rom. 7. 8, 10.Jer 36:23Rom 7:8Rom 7:10 he humbles himſelf and fals to Reforming; but wicked Jehoiakim, he cuts the Roll in pie…es and burns it: Thus Sin, (i. e. Corrupt Nature) workes death by that which is Good.

II. The New Creature is not wrought by the Concurrence of Divine and Natural Power [together:] For,

1. The Holy Ghoſt needs no aſſiſtance in His work:I. Who and Where is he that ſtood up for his help, when He moved on the Waters, Job. 38 4.Job 38:4and brought forth this World into form? When He weighed the Mountains in Scales, and the hills in a ballance? Iſa 40 12 15.Isa 40:12He that made all things of Nothing, cannot be ſuppoſed to need the aid of any. As Man had nothing to do in the Conception of Chriſt's humane Nature, but the Power of the Moſt High was alone in that work; ſo alſo it is p. 158in forming Chriſt within us. Why ſhould He call in the aid of another, unleſs deficient of Himſelf? And He muſt greatly be ſtreightened that takes-in the help of an Enemy.

2. If the Holy Ghoſt had need of Help,II. the fleſh affords Him not the leaſt: For,

(1) The Natural Man is without ſtrength: Rom. 5 6.Rom 5:6The beſt-Natur'd Man in the World, until Regenerate, is but Fleſh; And all fleſh is graſs, 1 Pet. 1. 24. Job. 26. 2.1 Pet 1:24Job 26:2and the glory of it as the flower of graſs; which fades in a Moment: It is an Arm that hath no ſtrength. And it is not onelyonly ſo in it ſelf, but it renders weak and impotent what ever Relyes upon it, or may be uſed by it, for any ſpiritual End. A Straw in the hand of a Giant, will make no deeper impreſſion, than if in the hand of a Stripling: The Law it ſelf,Rom. 8. 3.Rom 8:3 which was ordained to life, is made weak through the fleſh.

(2) The Fleſh is an oppoſite principle; at perfect enmity againſt the Holy Seed; (as you ſee afore:) It anſwers as Pharaoh, Exod. 5 2.Exod 5:2Who is the Lord that I ſhould obey Him? It's whole buſineſs is to cruſh the workings of the Spirit; and the Conflict ceaſeth not, but in the total Overthrow of the one party. The Fleſh and the Spirit alwaies have been, are, and will be Two: Yea, even where the Enmity hath loſt its dominion, it will maintain a Conflict to the laſt; And if the one fights againſt the other, after the New Creature is formed; it will doubtleſs oppoſe the firſt formation of it.

(3) If we ſhould ſuppoſe the fleſh able, in any reſpect, to give aſſiſtance in this work; the Holy Ghoſt would none of it.2 Cor. 5. 16. Deut. 22. 10: Deut. 22 9.2 Cor 5:16Deut 22:10Deut 22:9 What Concord hath God with Belial? ſuch Mixtures are Abomination to Him: He would not permit His people to yoke an Ox and an Aſs together in p…oughing; Nor to ſow their Land with divers ſeeds: And if in building an Altar, their Tool were lift up upon it, the Lord reckons it defiled. Exod. 20. 25.

(4) Suppoſe a poſſibility of Conjunction, What would be the iſſue of it? When the Sons of God went in to the daughters of men, Gyants were born to them, Gen. 6. 4. If Creatures of ſeveral kindes ſhould couple together, what can p. 159be produc'd, but a Monſter in Nature? ſuch Monſters (in Spirituals) are hypocrites, and temporary believers; In whom there is ſomething begotten on the will of Man, by the Common ſtrivings and inlightenings of the Spirit; which attains to a kind of formality; but proves (in the end) a lump of dead fleſh; It never comes to be a New Creature; as you ſ…e in Herod and Agrippa. An Owl's egg, though hatcht by a Dove or Eagle; will prove but a Night-bird; The Seed of the bond-woman will be Carnal, though Abraham himſelf be the father of it.

A little further to illuſtrate this Truth; let us briefly review, What things in the world, that are Common to Men, can be ſuppoſed to influence their hearts ſo as to bring them to God; They may all be Reduced to five; A proſperous Condition, Afflictions, The Word of God, The ſtrivings of the Spirit, and Miracles.

1. Proſperity: This, we find, hath not done it: How many have been the worſe, and how few (if any) the better for it? Jeſhurun waxed fat and kicked: In the time of the Judges,Deut 32. 15.Deut 32:15 when ever they had reſpite from trouble they preſently fell to id…a…ry: when Ʋzziah was ſtrong, his heart was lifted up to his deſtruction. 2 Chr. 26. 16.2 Chr 26:16The Papacy, at this day, and for Centuries paſt; who in ſuch ſplendid proſperity, and who ſo wicked! They are not in trouble like other Men; their eyes ſtand out with fatneſs, &c. But are they bettered by it?Pſ. 73.Ps 73 No, Pride compaſſeth them about like a chain, and they ſet their Mouths againſt the Heavens. Let favour be ſhewed to the wicked,Iſa. 26. 10Isa 26:10 yet will he not learn Righteouſneſs.

2. Afflictions and Judgments will not do it. It appears by Amos, Ch. 4. ver. 6-11. That that people were loaded with variety of judgments; yet they turned not to Him that ſmote them; Iſa. 1. 5. … ch. 57. 17.Isa 1:5The more they were ſtricken, the more they revolted. The Lord was wroth with Ephraim, and ſmote him; He hid His face from Him, and was wroth: (which, if any thing, ſhould have Moved him:) But what cares Ephraim? He went on frowardly in the way of his Heart. The Jewes continue to this day, in their unbelief; though wrath be p. 160come upon them to the uttermoſt. The Antichriſtian world, when vials of wrath were powred forth upon them; they blaſphemed God, Re…. 16. 9, 11 Hoſ 7. 9. Pro. 27. 22.Hos 7:9Prov 27:22and Repented not: Bray a fool in a Mortar, yet will not his fooliſhneſs depart from him.

3. The Word of God, and his Ordinances; Neither is it in theſe, to turn the heart back again. Of this, the people of Iſrael are a pregnant example:Rom. 3 2. Deut. 4 7.Rom 3:2Deut 4:7 To them were Committed the Oracles of God; No Nation had God ſo nigh them, as they; and yet the moſt ſtubborn ſtiff-necked people, that ever the earth bore.2 Chr. 36. 15, 16 Jer. 25. 3, 4.2 Chr 36:152 Chr 36:16Jer 25:3Jer 25:4 The Lord ſends them His prophets, riſing early and ſending: And ſee how they'r uſed! Firſt, they ſleight His Meſſengers, and ſend them away empty: Then they fall to beating and impriſoning of them: Jer. 37. 15.Jer 37:15yea, they proceed further (for this enmity knows no bounds) Some they Stoned; Others they ſlew with the Sword: Lu. 20. 10-15When was there One that eſcaped them? At laſt, He ſends them His Son; Surely, they'l Reverence Him! No, This is the heir; Come, let us kill Him: And thus they went-on Till there was no remedy.

4. The World of Ungodly in Noah's time;Gen. 6. 3.Gen 6:3 After warning of the flood, they had the Spirit of God ſtriving with them Sixſcore years together: And yet, Not a Man in the whole Univerſe prevailed-upon. The people in the Wilderneſs; How many wayes did the Lord ſtrive with them, by mighty deliverances, terrible Appearances, Merciful Providences, Dreadfull Judgments; And this, Fourty years together! and yet, ſtill they went-on Rebelling againſt Him, and vexing his holy Spirit.Iſa. 63. 10.Isa 63:10

5. Miracles will not do it: What a Multitude of Theſe, mingled with Judgment, where ſhewn upon Pharaoh! All which did but further harden him.Exod. 7. 14, 22. Ch. 8. 19. Ch. 9. 7, &c▪Exod 7:14Exod 7:22 Then the People in the Wilderneſs; Take but that one Inſtance of Korah and his Company; The Earth clave aſunder, and ſwallowedup the chief of the Mutineers, with all that they had; They went alive into the Pit: Num▪ 16. 32. ver. 35.Num 16:32Two hundred and fifty more were conſumed by fire from Heaven: Which one would think ſhould cauſe them to fear the Lord, and do no more preſumptuouſly; and yet, the next thing we hear of them,ver. 41▪ on the very Morrow, they are at it again; And p. 161that,v. 41. not a Party of them, but the whole Congregation.

All which conſidered, and laid together; It follows with much evidence,

III. That the New Creature is the Product of Divine Power alone.

The Evangeliſt John is clear on our ſide, touching this Original and Pedigree of it; Both Whence it is not, and whence it is: Joh. 1. 12.John 1:12It is born (1) not of blood; It belongs not to, nor is brought forth in, any as they are Men, made of fleſh and blood;Ro. 9. 7.Rom 9:7 Nor as they are Abraham's feed according to the fleſh: Nor (2) is it born of the will of the fleſh, The carnal and ſenſual affections have nothing to do in the ſpiritual birth: Nor (3) of the will of Man: The rational faculties, by which Men are ſet above the Rank of other Creatures; theſe do not contribute towards our Divine Sonſhip: But (4) It is of God: i. e. It is His Work alone; and the Natural Man has nothing to do in that birth: he is perfectly unactive in it,Ezek. 37. 5, 9, 14:Ezek 37:5Ezek 37:9Ezek 37:14 even as the Dry bones in cauſing themſelves to Live: Or as Lazarus in Reviving himſelf; of whom it is ſaid,Joh. 11. 44.John 11:44 He that was dead came-forth bound hand and foot: Which was ſuch a Demonſtration of Divine Power, that the Phariſees themſelves acknowledge,v. 48. If they now let Him alone, all men will believe in Him. (And if it were not ſo, the Lord alone ſhould not be exalted) And with this fallsin that other beloved Diſciple James,James 1. 18. 2 Pet. 1. 3.Jas 1:182 Pet 1:3 Of His own will begate He us: i. e. By His Own Divine Power, He forms and brings-forth the New Creation, without any aſſiſtance from the Old, or Co-operation of it. Peter, he alſo tells us, It is born of Incorruptible Seed: 1 Pet. 1. 23. John 3. 8.1 Pet 1:23John 3:8And John, agen, That It is born of the Spirit: which is, plainly, to be of the Off-ſpring of God. Of like tenour is that of the Prophet,Iſa. 26. 12.Isa 26:12 Thou haſt wrought all our works in us: Eph. 2. 10.Eph 2:10and that of Paul, We are his workmanſhip; Pſ. 100. 2.Ps 100:2As alſo That of the Pſalmiſt, It is He that hath made us (and not we our ſelves) His people. We find it here, and in John, expreſſed both Negatively and Poſitively; as purpoſely and for ever to exclude what-ever is in Man, from being ſo much as thought contributary to the p. 162New Creation; and that the whole Work might be Father'd upon God only: Which is indeed, the natural Reſult of all thoſe Scriptures which ſpeak of this Work under the Notion of a Creature; which neceſſarily implies, That the whole of It, both Matter and Form, is from the Creatour: (For, in truth, a Creature's foundation is Nothing, beſides the good pleaſure of God.) It may further be Noted, That in James, The Father of Lights is ſaid to beget it; and in the Galathians, Jeruſalem which is above, is ſaid to be the Mother of it: and in John (as afore) that It is born of the Spirit: And, if Father and Mother; Begetter and Bringer-forth, are both in Heaven; what ſhall the Man of Earth found his pretenſions upon, as to the Parentage of the New Creature?

And further, It is worthy of Remark,

1. What ſort of Inſtruments were moſtly uſed in this Work; Not the Learned, but Illiterate Men: And of Theſe, ſuch moſt eminently, as had neither elegancy of Speech,2 Cor. 10. 10.2 Cor 10:10 Nor Majeſtick preſence: And the End of this was, That it might appear, and Men might be Convinced, That their Faith ſtood not in (was neither made nor maintain'd by) the wiſdom of Men, 1 Cor. 2. 3, 4, 5.1 Cor 2:31 Cor 2:41 Cor 2:5but the Power of God.

2. The natural unaptneſs of the Perſons (commonly) wrought upon, to Receive thoſe high-born Principles: Not many of the Wiſe and Noble; but the poor, baſe, and fooliſh; (i. e. In compariſon of Others) And why Theſe? Truly, it was to make good the Truth that's here aſſerted, viz. That no fleſh might Glory in His preſence. … Cor▪ 1. 26, 27.And yet likewiſe take Notice, That the Wiſe and Noble were not excluded; Witneſs the wife of Herod's Steward, Joſeph, Nicodemus, and Sergius Paulus, Acts 13 7.Acts 13:7a Prudent Man: Which further illuſtrates the Power of God, in that He did, by thoſe weak and contemptible Means, bring-in alſo ſuch as Theſe.

3. The Scripture's ſo emphatically aſcribing the Work unto God: which kind of aſcription, were very improper, if Faith and Holineſs were things ſo Common, and eaſily attain'd; and the Natural Man ſo Able and Virtuous an Engine in that Work, as moſt Men imagine. Paul ſiles it, The Faith of the Operation of God: …. 2 12.Iſaiah makes it dependant p. 163on the Arm of the Lord [Revealed] (i. e. Made-bare,Iſa. 53. 1.Isa 53:1 and put-forth to the utmoſt:) Our Saviour, He attributes it to God the Father, as [Lord of Heaven and Earth:] And Paul, agen, To the exceeding Greatneſs of His Mighty Power, even the ſame by which He raiſed Jeſus Chriſt from the Dead; Even Then, when the ſins of all His People lay upon Him; And all the Malice, Strength, and Subtilty, of the Powers of Darkneſs, were up in Arms againſt it: Which was, indeed, the higheſt Indication of Divine Power, that ever was put-forth, or ſhall be.

III. Our next Enquiry is, Who thoſe bleſſed Ones are to whom theſe Requiſites to Salvation do belong? and by what Title?

The Anſwer is, They all do belong to Elect Perſons, and That in right of their Election.

To put Effects in the place of Cauſes; and Cauſes, of Effects; is a great abſurdity in Natural things: and yet, how prone are we to it, in Matters of Divine Concernment! which chiefly comes from the pride of our Spirits; who fain would be Some-body in procuring our own happineſs; and do therefore aſcribe it to any Cauſe, rather than That which is proper to it. This is a Great Evil; and the more perilous and catching, becauſe eſpouſed by Some of no-common-profeſſion; and That with great pretences of Reaſon for it. To Refute which, your moſt rational courſe will be To ſearch and conſult the Scriptures; whoſe teſtimony and right Reaſon, do always ſort-together: And if by this Aſcent you follow Salvation, and all the Conducements thereto, up to their Head; you ſhall find them all to be intirely and abſolutely of God, and contained in the ſame Decree: And conſequently, That Faith and Holineſs are the Effect and certain Conſequent of Election.

The genuine Import of Scripture-Salvation, is broad and comprehenſive; extending to all manner of Requiſites, which any way conduce to the perfect accompliſhment of p. 164the thing it ſelf: Outward Salvation, what ever belongs to the Outward Man's preſervation; As Water, Bread, Walls, Bulwarks, &c. Iſa. 26. 1. Salvation will appoint Walls and Bulwarks: i. e. The promiſe of Salvation, implies and carries in it, all things pertaining to Safety: So, Spiritual Salvation, what ever pertains to Bleſſedneſs and Glory; as Redemption, Faith, Holineſs, and Holding-out to the End: Any of which being abſent, would invalidate all the reſt; As one Round of a Ladder pluck'd-out, hinders your aſcent to the Top. If One gives me a piece of Land that is round-incloſed; the Law gives me a Way to it (though no expreſs mention thereof in my Deed) ſo as to take the profits: Otherwiſe, litle would his Gift ſignifie to Me! Salvation is That the Elect are endowed with; Faith and Holineſs, the neceſſary Way to their actual poſſeſſion: And therefore, Theſe they muſt be ordained unto (and are) as well as to Salvation it ſelf: For, being Predeſtinate to the Adoption of Sons, Rom. 8. 28. Eph. 1 5. 1 Joh. 3. 2.Rom 8:28Eph 1:51 John 3:2and to be conformed to the Image of Chriſt; (which is not perfectly accompliſhed till His appearing in Glory) they muſt be Predeſtinate alſo to all thoſe intermediate Diſpenſations and Graces, which are requiſite thereto: For, Right to the End, gives Right to the Means: They are therefore ſaid to be Choſen to Salvation [through] Sanctification of the Spirit, 2 Theſ. 2, 13.2 Thess 2:13and belief of the Truth. In order of Intention, God wills the End firſt, and then the Means; In order of Execution, the Means firſt, as directive to That End:Ro. 8. 30. Eph. … ▪ 4, 8, 10▪Rom 8:30 The End is the cauſe of the Means, and Election the Cauſe of them both.

The Promiſe of Canaan to Abraham's Seed, did virtually contain what ever muſt come between the making of the Promiſe, and the final performance of it; As (1) To multiply his Seed into a Nation. (2) To keep Eſau, Laban, and Others, from hurting them. (3) To provide for them in time of famine. (4) To preſerve and increaſe them in Egypt, notwithſtanding the Egyptians craft and cruelty to ſuppreſs them. (5) To bring them forth with an high hand, in contempt of Pharaoh's Reſolvedneſs againſt it, and his Potency to withſtand it. (6) To divide the Sea p. 165before them, and provide them a Table in the Wilderneſs. (7) To cauſe their Enemies hearts to faint, and become as Water. (8) To ſend the Hornet before them, and to fight for them, &c. (For Otherwiſe, the Lord's giving them Canaan, had been but as the Pope's giving England to the Spaniard, that is, If he could get it:) And laſtly, To pardon their manifold great and high provocations; by which they expoſed themſelves to wrath and extirpation daily: So is it in the Caſe of Election; It draws with it even All that is tendent to the Saints actual Inveſtiture with Glory. The Apoſtle therefore linketh Eternity paſt with Eternity to come: He makes Election and Glorification the two extream points of the Compaſs; Calling and Juſtification (which are parts intermediate) he founds upon the Firſt, in order to the Laſt; and gives you their Set-courſe, in Rom. 8. 38. Whom He did Foreknow, Then alſo He did Predeſtinate: (To what?) to be conformed to the Image of His Son; And whom He did Predeſtinate, them alſo He Called; (And what did He Call them to? He Called them to Holineſs, to Glory and Virtue:)2 Pet. 1. 3.2 Pet 1:3 And whom He Called, them alſo He Juſtified and Glorified: Theſe All do belong to One and the ſame perſons, and that by virtue of the Decree; and no one of them did ever go alone.

The like Succeſſion of Cauſes and Effects ye have in the 16th of Ezekiel; Ezek. 16. 6-12Ezek 16:6–12The Lord finds them in their blood, that is, in their natural condition: He enters into Covenant with them, and makes them His Own; (there's Election:) Then He Waſhes them, and that throughly; (there's their Juſtification:) And then Adorns them, (there's their Sanctification;) which always is Conſummated in Glory.

In the 17th of the Acts, Acts 17. 1-5.Acts 17:1–5ye have Paul preaching at Theſſalonica: The ſame Doctrine was propounded to all indefinitely; (and it muſt be ſo, for the Miniſter knows not the Elect from other Men) But the Holy Ghoſt, who ſearcheth the deep things of God, and hath the Management of this Work committed to him,Joh. 10. 3. Iſa. 27. 12.John 10:3Isa 27:12 He knew the Elect by Name, and accordingly took them; Gather'd them One by One; (each One in his proper time) and open'd their Ear to diſcipline; p. 166Making them That they were Choſen unto. And the ſame Apoſtle, in his Epiſtle to the Theſſalonians, where he Celebrates the effects of this Sermon, brings in their Election as the Cauſe of their Converſion; Knowing▪ Brethren beloved, 1 Theſ. 1. 4, 5.1 Thess 1:41 Thess 1:5your Election of God, [For] our Goſpel came not to you in Word only, (as it did to others) but in power: So in the Acts,Acts 13. 48. ch. 2 47.Acts 13:48 As many as were Ordained to Eternal life, believed: And the Lord added to the Church daily, (whom di… He add?) ſuch as ſhould be Saved. Effectual Calling is a ſure Demonſtration of Election, and the firſt Effect by which it can be known.

That precious Faith through which we are Saved, is obtained through the Righteouſneſs of God, 2 Pet. 1. 7.2 Pet 1:7and our Saviour Jeſus Chriſt, 2 Pet. 1. 7. (1) It is given through the Righteouſneſs of God the Father; and ſo, it either reſpects His Ordaining us to Eternal life; In which Act He did implicitely engage Himself to give us Faith, (which may therefore be called The Faith of God's Elect: Tit 1. 1.Titus 1:1) Or elſe, it reſpects His promiſe made to Chriſt,Iſa. 53. 10. Tit. 1. 2. with 2 Tim. 1. 9.Isa 53:10Titus 1:22 Tim 1:9 That ſetting His Soul an Offering for ſin, He ſhould ſee His ſeed: Or it may be intended of both. (2) The Righteouſneſs of Chriſt is concerned in it two ways; (1) As the Meriting or procuring Cauſe thereof; and ſo, this Faith belongs, of Right, to every one He died for, according to Phil. 1. 29. Or (2) As He is that faithful Servant, who gives to every One according as He hath received of the Father for them. In all which reſpects, it evidently flows from Election. To confirm which, he ſays expreſly in his former Epiſtle, That they were Elected unto Obedience, and ſprinkling of the blood of Jeſus Chriſt: 1 Pet. 1. 2. So, in the 1 to the Epheſ. The Myſtery of His Will is ſaid to be Made known to them, Eph. 1. 9.Eph 1:9According to His good pleaſure which He had purpoſed in Himſelf. The ſame Intendment we have in the Corinths; The preaching of the Goſpel is to them that periſh, 1 Cor. 1. 18.1 Cor 1:18fooliſhneſs; but to Ʋs who are [Saved,] it is the Power of God: And in Timothy, Who hath [Saved] us, and Called us with an Holy Calling: In both places, Saving is put afore Calling; and then it muſt be afore Faith: And how Men are Saved before they p. 167Believe, unleſs by Election, (or Redemption, which is commenſurate with Election) doth not appear to us. To this purpoſe 'tis further Obſervable, that in Rom. 8. the Apoſtle ſets Predeſtination afore Calling, as in Timothy, and the Corinths, he doth Saving; And in Rom. 9. He puts Calling in a tenſe ſubſequent to Election or Preparing unto Glory.Ro. 9. 23, 24.Rom 9:23Rom 9:24

The Apoſtle Jude, his ſentence alſo accords with it; He directs his Epiſtle To them that are Sanctified by God the Father, Jude 1.Jude 1And Preſerved in Jeſus Chriſt, and Called: Where, by [Sanctified] he means [Elected] ſeparated or ſet apart: In this ſenſe the word is uſed elſewhere, where it will not admit of any other: Exod. 31. 13, I am the Lord that doth Sanctifie you: And more plainly in Numb. 8. 17, All the Firſt-born of the Children of Iſrael are Mine: On the day that I ſmote every Firſt-born in the Land of Egypt, I [Sanctified] them for my ſelf: Here no other thing but Chooſing, Selecting, or Setting apart, can be intended: And I ſee no Reaſon, why it ſhould not be ſo underſtood in that of Jude.

And it is termed an Holy Calling, Not only as it Calleth us to Holineſs; but, as it is Sacred, Peculiar, Set apart, and appropriated to an Holy People, viz. Thoſe whom the Lord hath ſet apart for Himſelf: Whoſe Eternal Sanctifying them in His Decree, was the Original Cauſe of their being Sanctified Actually; He loved them with an Everlaſting love, and [therefore] with loving kindneſs doth He draw them: Jer. 31. 3.Jer 31:3And this their Actual Sanctification is ſo indubitable a Conſequent of the Decretive, and ſo Appropriate to the ſame perſons; that the ſame word is uſed for both, as it is alſo for Redemption; For their ſakes (ſays Chriſt) I Sanctify my Self, Joh. 17. 19. A lightſom Inſtance of this, we have in Numb. 11. 26. Eldad and Medad, (though they came not up to the Tabernacle with their Brethren; yet) being of them that were [Written] the Spirit came-upon them, and they Prophe…ied in the Camp: Election finds out Men when they think not of it. So, the Lord firſt Determines Jeremy to his Office;Jer. 1. 9….Jer 1:9 Then puts-forth His hand and fits him for his Work: Even Chriſt Himſelf was firſt appointed to His Mediatory Office;Iſa 61. 1.Isa 61:1 And then the Spirit came upon Him, becauſe ſo appointed.

p. 168Quer. In the 1 John 16. it is ſaid, That to them which Received Him, He gave power to b…come the Sons of God: which ſeems to put their believing before their Sonſhip.

Sol. Albeit, that Faith goes afore the Manifeſtation of our Sonſhip, yet not afore our Sonſhip it ſelf: The Adoption of Sons is That we were Predeſtinated-to, before the foundation of the World, Eph. 1. 4 and 5. That (therefore) in John, muſt be underſtood with that of Moſes, when he pleads with God for His preſence with His People; So ſhall we be ſeparated from all the People that are on the face of the Earth: Not,Exod. 33. 13.Exod 33:13 that this Separation was Now to be made; It was done afore,Deut. 7. 6.Deut 7:6 Levit. 20. 24. But, his meaning is, That by the Lord's going with them, this their Separation ſhould be Manifeſted. The ſame ſenſe of the word, ye have in Matthew 5,Matth. 5. 44.Matt 5:44 Love your Enemies, Bleſs them that Curſe you; That ye may be (that is, that ye may appear to be) the Children of your Father which is in Heaven: v. 45.In like Manner We become the Sons of God by Faith: Gall. 3. 26.

The budding of Aaron's Rod, was not the Cauſe of God's Chooſing him to the Prieſthood;Numb. 17. 5. Acts 1. 24, 26.Num 17:5Acts 1:24Acts 1:26 Nor the falling of the Lot upon Saul, and afterwards upon Matthias, the Reaſon Why God deſigned them the One to the Kingdom, and the other to the Apoſtleſhip; They were both appointed before, and thoſe Events were but the Effects of that their fore-appointment, and Evidences of it. So, the Giving of the Spirit is that which follows Election; Becauſe Sons, Gall. 4. 6.God hath ſent forth the Spirit of His Son into your hearts. Although the Manifeſtation of our Adoption, and our actual enjoyment of its privileges,Eph. 1. 4, 5, 9, 11Eph 1:4Eph 1:5Eph 1:9Eph 1:11 are in time; yet, the Thing it ſelf is from Everlaſting.

Purſuant to this, our Saviour manifeſts the Father's name to the Men He had given Him out of the World; Joh. 17. 6, 8. ch. 10. 26, 27.John 17:6John 17:8And Theſe receive it: The Sheep hear his voice, and follow Him: Of others he ſaith expreſly, Ye believe not, becauſe ye are not of my Sheep: ch. 8. 47.He that is of God, heareth God's word; ye therefore hear them not, becauſe ye are not of God. The ſame Reaſon p. 169He gives for His different Miniſtration towards His own, Mat. 13. 11.Matt 13:11and Others; To the One it was [given] to know the Myſteries of the kingdome of God; To the other, it was [not] given: And therefore, having ended His parables, He diſmiſſes the Multitude, as having noe more for them; but to His Diſciples He expoundeth every thing in private: and ye ſee, He puts it upon Election, as that which had inveſted them with this prerogative above the Reſt, [To you it is given] i. e. It belong'd to them by God's Donation and appointment: They are firſt Saints by Election, Then Saints by Calling.

When Chriſt appeared to Paul going to Damaſcus, they that were with Him, were all in a Maze; A voyce they heard, but knew not what it ſpake: Why ſo, ſince they were as likely to yield as he? Truly, it was not intended for them; and therefore, their Ears were not boared, Nor the ſpeech directed to them, but to Paul; and to Paul by Name: But why to Paul above the Reſt, ſince he was the Ringleader and Chief Perſecutor in the Company? Paul was a Choſen Ʋeſſel; And this, in brief, was the Reaſon of it, as you have it recorded in Acts 22. 14, The God of our Fathers hath choſen thee, [That thou ſhouldeſt know His will.]

The Jews had many Means of knowing the Meſſiah, and Inducements to believe in him, which the Gentiles had not; And yet, Theſe embrace the Goſpel, whiles the Jews Reject it: Thoſe who ſought after Righteouſneſs, fell ſhort of it;Rom. 10. 20.Rom 10:20 when Thoſe who ſought it not, attain'd it: For the bottom-Reaſon of which different Diſpenſation We are referr'd to Election, Rom. 11. 7, The Election hath obtained, and the Reſt were blinded.

How variouſly are ſeveral Men affected in hearing the ſame word! The Sheep and the Reſt, have both the ſame Outward means: One Neglects it; (attends not at all, or Regards not what he hears:) A ſecond quarrels it; (as the Jews often did:) A Third is perſwaded almoſt; (as Agrippa was, and thoſe that would hear Paul agen of that Matter:) A Fourth is Pricked in the heart, and called effectually: p. 170It's a ſtumbling-block to ſome, Fooliſhneſs to Others, And to ſome 'tis the Power of God; Acts 2. 39.Acts 2:39And theſe [ſome] are ſuch as were Elected; of Thoſe to whom the Promiſe was made; and are therefore termed The Called according to His Purpoſe, Rom. 8. 28.Rom 8:28Rom. 8. And agen, in 2 Tim. 1. 9, They are ſaid to be Called according to His own Purpoſe and Grace which was given them in Chriſt before the World began: They are firſt Choſen, Pſ. 65. 4.Ps 65:4and then Cauſed to approach unto God.

There is almoſt no end of Scriptures to this purpoſe: I ſhall inſtance one more, & ſo cloſe up this Particular. All the bleſſings which the Saints are bleſſed with in time; are all beſtowed according to God's Decree of Election, before time; as is manifeſt from Eph. 1. ver. 3, 4, 5. Where I obſerve, 1. That Election goes afore the Actual Donation of Spiritual bleſſings;2 Tim. 19. For, Theſe are given in time; That was afore time; And That which comes After, cannot be the Cauſe of That which went Afore it: One Effect may be the Cauſe of another; but not the Cauſe of That which cauſed it ſelf. 2. That the Actual Donation of Spiritual bleſſings, is [according] to Election: i. e. Election is the Rule by which the Diſpenſation is guided: It is Adequate with Election, and Anſwerable thereto, even as the Impreſſion is to the Printing-Types; Or, as the faſhion of Davids body, to the platform thereof in God's book; and the Tabernacle to the patern ſhewn in the Mount; According to which, all things were made, as well in reſpect of Number Weight and Meaſure, as Form and Figure. Spiritual bleſſings are not given to One More or Fewer, or in other manner, but juſt as Election hath laid it forth: Which alſo is further confirm'd by Rev. 21. 27, Where we finde, That None are admitted into the Holy City, but whoſe Names were written in the book of life; And Whoſoever was not found written in that book, was caſt into the lake of fire, chap. 20. 15. Which ſhews, That at the latter day,Acts 13. 48.Acts 13:48 it will be taken for granted, That as many as were ordained to Eternal life, believed; And that all and every One without the liſt of Election, dyed in Unbelief; That the Election obtained, Rom. 11. 7.Rom 11:7and the Reſt were blinded. Therefore, p. 171Faith and Holineſs are not the Cauſe, but the Certain effect and inſeparable Conſequent of Election.

IV. Our laſt Enquiry is, Of the Way and Manner of God's Diſpenſing ſpiritual Bleſſings? And that is, Effectually and Freely.

I. Effectually.

The Soul is not turned to God by a Twyne-Thread; Nor doth the Lord content Himſelf, with Wiſhing and Woulding that it might be ſo, after the manner of Men; who either are Indifferent in the thing, Or have not Wherewith to Effect their deſires: Nor merely by propounding, Moving and ſtriving, by Moral Suaſions, Inſtructions, Threatnings, and the like; (which are of little avail with a dark Underſtanding and fixed enmity, which every Natural Man is acted by:) But, by the putting-forth of a Power Invincible; A Power that will not be ſaid Nay; but what it Wills, That it will doe; What it undertakes, it goesthorow with. To doe a thing Effectually, is to doe it Perfectly, Thorowly, Succeſsfully; that is, So to uſe and apply the Means, that the End deſigned is ſurely brought-to-paſs; And this, Notwithſtanding all the Weakneſs, Averſneſs, and Repugnancy of the Carnal Mind againſt it.

I might produce Inſtances not-a-few, touching God's Effectual Working to bring-about things of leſſer Moment: How unwilling was Moſes to be His Meſſenger to Pharaoh? Exod. 3 & 4.Exod 3So oppoſite to it, That when he had no farther plea nor excuſe to make,chap. 4. v. 13. he carries it Perverſly towards the Lord; (ſend by the hand of him whom thou ſhouldeſt ſend:) But having deſigned him for the Work, He leaves him not, until He had won him to it.ver. 18. So, Pharaoh reſolv'd he would not let the people goe; But, I will ſtretch out my hand, (ſaies God) and he ſhall let you goe; ver. 20.Much more will He make His Arm bare, for the ſalvation of His Choſen.

And it muſt be ſo done,

p. 172I. Becauſe otherwiſe, the Elect ſhould be in no better condition than Other men; For, until converſion, Satan hath as faſt hold of them as of the Reſt. Adam's fall was the Devil's Maſter-peece; To bring men into his own condemnation, is the Trophee he glories in; and being a Prince both proud, ſubtile, and Imperious, you may not think he will be Baffled, or Complimented out of his hold: Intreaties, Menaces, and force of Arguments, are of no weight with him; He laughs at your ſtrong Reaſons, and Counts them but rotten wood;Mark 5. 4.Mark 5:4 Jeſus I know, and His Spirit I know; but what are theſe! No, this kind goes not forth by conſent; Nothing will move him, but that Power which Heaven and Earth do bow under: He that made him, (and he onelyonly) can cauſe his ſword to approach unto him, and take the Prey from this Terrible One: And for this it was, that our Saviour tells the Apoſtles, (when he ſends them to turn Men from Satan unto God) That all power in Heaven and Earth was committed to him: Math. 28. 18.Matt 28:18And that, in this power He will be with them to the end of the World Which was (indeed) but Needfull; For, they had ſurely gon on a ſleeveleſs errand, (a weak and fruitleſs deſign,) if Chriſt himſelf thus impower'd had not gone with them.

And for the Elect themſelves, They are (of themſelves) no better diſpoſed to this work, than thoſe that Never ſhall be wrought-upon: They are Enemies in their minds, Darkneſs, Dead in ſins, and Children of wrath, even as Others: And this they are by Nature: Their State, therefore, could never be changed, if a Power Invincible and Invincibly Reſolved in what It undertakes, were not engaged in it. And hence it is, that we find thoſe Imperial terms [I will] and [Ye ſhall] ſo much in uſe about this Matter. Thus the Lord began with the Serpent; (which was a leading Caſe to all that follows,) It [ſhall] bruiſe thine head: In which compendious word, the deſtruction of Satan and Sin, is effectually provided for: And elswhere He ſpeaks as much for quick'ning the Soul; I [will] put my Spirit within you, and [cauſe] you to walk in My Statutes; Ezek. 36. 27, 28.Ezek 36:27Ezek 36:28Ye [ſhall] be my People, and I [Will] be your God; [They ſhall] Return unto p. 173me with their whole heart; (with many Others.) The Lord ſtill utters Himſelf in tearms of Omnipotency, as puttingforth an Almightineſs of Power; which, as it needs not, ſo it will not, (yea, it cannnot, with a Salvo to his honour) admit the leaſt Dependence upon Created power, to make it ſucceſsfull:Iſa. 55. 11.Isa 55:11 His word ſhall not Return unto him void; It ſhal accompliſh that which He pleaſeth, and proſper in the thing whereto He ſends it: John, 11. 44.He that was dead, comes forth at his word, though bound hand and foot.

II. Converſion is a Creation-work; II.which (though done by degrees) muſt be gon-thorow with, and that by Him who layd the foundation; Or all the foregoing parts (for want of a Cap-ſtone) will moulder and come to nothing. As when Adam was to be made, The Lord firſt prepares the Earth; then moulds it in ſuch a form; and then breathes into him the breath of life; Els, that lump had never been a living Soul: So, in the New Creation; The Lord works, and goes-on to work, and leaves it not, until He hath ſet it going. He doth not onelyonly cauſe the light to ſhine into darkneſs; but gives withall a ſuitable underſtanding; 1 Joh. 5. 20. Joh. 1. 5.1 John 5:20John 1:5a faculty connatural with the object; as without which, the darkneſs would never comprehend it. Ezekiel might have prophecied till Doom's day, ere thoſe dry bones would have liv'd, if the Lord Himſelf had not cauſed breath to enter into them:Jam. 1. 17. 2 Cor. 4. 6.Jas 1:172 Cor 4:6 And, probably, He is called The Father of lights, (plurally) to denote, that as well the light comprehending, (or capacitating our comprehenſion) is from God; as That to be comprehended: Pſal. 36. 9.Ps 36:9In His light we ſee light.

III. God's Effectual Working in this Matter,III. and the Neceſſity of His ſo working, may alſo be Argued from the common ſenſe of thoſe already wrought upon, and brought-in; by whoſe Prayers and Confeſſions it is evident, That they ſtill needed a powerfull and effectual influence to Carry-on the Work already begun: Turn Thou Me and I ſhall be Turned; Quicken us and we will call upon Thee; Draw me, and We will Run after thee; Not that we are ſufficient of our ſelves to think any thing, but our ſufficiency is of God; I live▪ Gall. 2. 20.yet not I, but Chriſt liveth in me: &c. Hence it readily p. 174follows, That if thoſe already Turned, and made partakers of the Divine nature, whoſe hearts are in the good wayes of God, and who deſire Nothing more than to Walk in them; cannot yet keep themſelves Going, without a Continued Efficacious Influx and Spring from Above; Much-leſs can the Natural Man (without the like Supernatural and Divine Efficacy) effectually bend himſelf to a Compliance with them:Prov. 13. 19.Prov 13:19 It is It is an abomination to fools to depart from evil.

IV.IV. If the Lord did not Work Effectually, He ſhould looſe the honour of His work. If the Efficacy of Grace ſhould depend on the humane Will; (i. e. If Grace be rendred Effectual by ſome Motion or Act of the Will, which Grace is not the Author of) Then will Nature aſſume the Priority; Works will glory over Grace; and Free-will will be ſaid to be better then Free-Grace: For, that the leſs is bleſſed of the Better, Heb. 7. 7.Heb 7:7is without contradiction; And that, that which ſanctifies, is Greater than that which is Sanctified by it, is ſo obvious, That Chriſt appeals it to the Reaſon of Fools and Blinde. Math. 23. 19.Matt 23:19If therefore you will grant, That Grace is Better than Nature; Follow it muſt, That the Will is Bleſſed and Sanctified by Grace, viz. by its powerful and effectual operation upon it. And here (indeed) lyes the honour and efficacy of Grace; Not in a Vincible Moving, Exciting, Perſwading, or Threatening the Will to a complyance; but in making the Will actually and willingly complyant with It ſelf. And thus the Lord Doth, and thus He will Do, where ever He will be Gracious; tho never ſo muchagainſt the preſent minde and natural propenſion of the ſubject: And yet, there no ſuch thing as Forceing the Will; As you may ſee afterwards.

V.V. The Doctrine of Effectual Calling is further confirm'd from the office of Chriſt as a Redeemer; which was not only to purchaſe, Eph. 1. 7. Eph. 2. 13, 16. Heb. 2. 17. Rom. 5, 9 & 10. Coll. 1. 20. 21, 22. Dan. 9, 24.Eph 1:7Eph 2:13Eph 2:16Heb 2:17Rom 5:9Rom 5:10Dan 9:24but to put us in actual poſſeſſion of the good things He purchaſed for us. Redemption and Reconciliation are Relates, Comenſurate, and Inſeparable: It is not onelyonly a Reconcilable ſtate that Redemption puts us into, but a ſtate of actual Reconcilement; It ſlayes the enmity, makes an end of Sin, and brings-in everlaſting Righteouſneſs. On p. 175this accompt our Saviour bears that glorious title, Thou ſhalt call His name Ieſus; Math. 1. 31.Matt 1:31for he ſhall ſave His people from their ſins: and, For this Cauſe was the Son of God manifeſted, that He might deſtroy the works of the Devil. Now,1 Joh. 3 8.1 John 3:8 of theſe works, Blindneſs of mind is the firſt-born, and foſtermother to all the Reſt;2 Cor. 4 4.2 Cor 4:4 'tis this keeps the ſoul in unbelief, as under locks and bars; and therefore muſt, of neceſſity, be diſpell'd; which can onelyonly be done by cauſing the true light to ſhine Effectually; as He did the light of this world in the firſt Creation; which the Apoſtle, in 2 Cor. 4. 6, Reſembles it to.Iſa. 42. 7. Luke 1. 79. Iſa. 49. 9.Isa 42:7Luke 1:79Isa 49:9 Hence thoſe frequent mentions of His being ſent To open the blind eyes, To give light to them that ſit in darkneſs, And to bring forth the Priſoners from the Priſon-houſe: which may not be valued as things in deſign, yet lyable to obſtruction; but, to be as certainly perform'd as that Chriſt ſhould dye. In the 107 Pſal: it is ſpoken of as done already; He brought them out of darkneſs and the ſhadow of death, Pſ. 107. 14.Ps 107:14and brake their bands in ſunder: And that he ſpeaks it of Redeemed-Ones, appears by v. 2. Firſt take them as in Darkneſs; and he is ſo to give them light, as to guide their feet into the way of peace. Mark 8. 13-25.Mark 8:13–25That ſtory of the blind Man in the 8 Mark, is a pertinent ſhadow of it; Chriſt ſpits on his eyes, and puts His hands upon him; as yet he ſaw but darkly, Men as Trees walking: but He puts His hands on him agen, and diſmiſſes him not until He had made him ſee cleerly. Zach. 9. 12.Zech 9:12Then take them as Priſoners, (and Priſoners in the pit;) and he that will Deliver them, muſt not onelyonly open the Grate, but diſarm their guard, knock off their ſhackles, and [bring them forth] as the Angel did Peter,Acts, 12. 6, 7. Joh. 10. 3 & 15 with Zech. 9. 11 & 12.John 10:3John 10:15Zech 9:11Zech 9:12 even whiles the keepers ſtood afore the door; He ſo Calleth His Sheep, that He leadeth them out: and this He doth by the blood of His Covenant; 'tis That makes thoſe in the Pit to be Priſoners of hope. And theſe Effects, as duly flow from Redemption as light from the Sun: 'tis therefore expreſly ſaid, That the blood of Ieſus Chriſt…oleanſeth from all Sin: 1 Joh. 1. 7.1 John 1:7And that we are ſanctified through the offering of His Body. Heb. 10. 10.Heb 10:10This gave the Apoſtle to argue ſo poſitively, in Rom: 6, That if planted together in His death, Rom. 6. 5.Rom 6:5we ſhall be alſo in His Reſurrection: p. 176and to put that Emphaſis upon it, in chap. 5. That, If Reconciled to God by the death of His Son; chap. 5. 9, 10.[Much more] ſhall we be ſaved by His life. That ſaying of Chriſt, in the 10th. of John, is much to our purpoſe; And other Sheep I have; Joh. 10. 16.John 10:16Them alſo muſt I bring, and they ſhall bear my voyce: This [Muſt] imports a duty not to be diſpenſed with; He had received a Commandment for it from the Father: And this [Shall,]ver. 18. that Effectual working whereby they are made to believe. The Sheep of themſelves, lye as croſs to this work, as other Men; (what have I to do with thee? cries the poſſeſt Gadaren) but being His ſheep,Mark. 5. 7. Pſal. 110. Iſa. 29. 22 & 24 Pſal. 68. 18.Mark 5:7Ps 110Isa 29:22Isa 29:24Ps 68:18 He muſt make them willing. But ſuppoſe they ſtopp their ears? Then He is to bore them; for He received gifts for the Rebellious. Mens Averſeneſs does not looſe Chriſt his Right; nor ſhall it render his work ineffectual. For this very end, God raiſed him up,Acts, 3. 26. chap. 5. 31. viz. To bleſs His People in turning them from their iniquities, and to give them Repentance; and that ſuch as hath Forgiveneſs of Sins annexed to it: Which alſo He doth as a Prince; i. e. As One inveſted with Power to Remove whatever might lett the effect of His work: To Him are committed the keys of hell and of Death. Rev. 1. 18.Rev 1:18From theſe premiſes I ſafely conclude, That what Chriſt as a Redeemer came to do, that He doth and will do; and that None of His work ſhall fall to the ground. What He ſaith in the 17 John, is prophetical of what He will ſay at the latter day; I have finiſhed the work which thou gaveſt me to do; Of all that Thou haſt given me, I have loſt Nothing; I have manifeſted thy Name unto the Men which thou gaveſt Me: I have given them the words which thou gaveſt Me, and they have received them.Jeh. 17. 6 & 8.

More might be added; but by theſe I hope it is evident, That Jeſus Chriſt was not only a Redeemer, to pay our Ranſom; but the Officer appointed of God, to ſet us at liberty, even that glorious liberty of the Sons of God:Iſa. 53. 10.Isa 53:10 and This is that pleaſure of the Lord which ſhall proſper in His hand.

p. 177II. Freely.

All that God doth for Men, or Gives to them, in order to their Salvation, is Given and Done freely. Now, a thing is then ſaid to be thus Given or Done, when it proceeds from the meer Good will and favour of Him that Worketh, or Giveth; without reſpect to any thing done or deſerved by the Receiver:Dan. 2. 30.Dan 2:30 It is a voluntary act; ſuppoſing no obligation on him that gives, Nor attractive or obliging virtue, in him that receives; nor yet, expectation of Recompenſe from him.

Much need not be ſaid to proove the free-giving of the things we are ſpeaking of, Did we duly conſider three particulars:

1. The Sovereign Greatneſs of Him that gives; It is the Moſt High God, Poſſeſſour of Heaven and Earth; Who is Infinitely and Independently bleſſed in Himſelf; and therefore, cannot be Added unto, nor Receive from any Creature: Who can give to Him, that gives to All their life and breath?

2. The ſuperexcellent, and unſpeakable worth of the things that are Given: The firſt and Chief, is our Lord Jeſus Chriſt; whoſe dignity is ſuch, That Heaven and Earth are too low a price to ſet Him at; (eſpecially, To be given as He was:) and in Him, Righteouſneſs and Strength; Adoption and Reconciliation; Grace and Glory.

3. The vanity and wretchedneſs of thoſe on whom they are beſtowed: Both Scripture and Experience, ſpeak nothing of them in their Naturals, but what beſpeaks a Condition every way deplorable, and uncapable of yielding Motives for ſuch a Gift; as is ſhewn afore.

But being ſo greatly in love with our ſelves, and fond of our own improvements; and ſo ſtifly bent to a Covenant of works: To help us off from thoſe dangerous bottoms, let us dwell a while on the following Conſiderations.

p. 178I. What is the Nature and Import of the Covenant of Grace. This Covenant is that, which all profeſſing Chriſtians profeſs to be ſaved by; how-ever they differ about the Import and Latitude of it. But, if we receive the Scriptural Notion, (which needs muſt be the Righteſt) we ſhall finde, That it is of the very Nature and Subſtance of this Covenant, To give freely and abſolutely; without Conditioning for anything to be done by Men, as the ground and Motive thereof. All that God doth for thoſe He will ſave, is for His Name ſake; which Name is recorded in Exod. 34. 5 & 6, The Lord God, Gracious and Merciful, &c. To be Gracious, is To doe well to one that deſerves ill: And if otherwiſe, it would be but after the Covenant of Works, or firſt Covenant: Which yet was not faulty or defective in it ſelf; for it gave a ſufficiency to obtain the benefits contained in it; which if they had uſed and improv'd as they might, there would not have needed a ſecond. But, the Lord forknowing the Creature's mutability; and conſequently, what need there would be of another kind of Power and Grace, than that Adam was Created with; Did therefore determine of a ſecond; which in Tit. 1. 2, is called, The hope of Eternal life, which God who cannot lye, promiſed before the World began.

It is called the Covenant of Grace, not onelyonly as deſigning the Glory of His Grace, in the ſaving of men; but as giving freely, and of mere Grace and Favour, what-ever muſt bring-about that Salvation: For, Where els can lye the difference between the two Covenants? It cannot be in reſpect of the eaſineſs and difficulty, of the duties enjoyned by either; For, Faith and Repentance are much more above the compaſs of natural power, than to forbear the forbidden Tree: But the difference lyes in this, That the New Covenant conſiſts of better Promiſes; And, this Betterneſs ſtands in the Free, Abſolute, Independent engagement of God Himſelf, to Inveſt His Covenanted Ones, with all things conducing to the Bleſſedneſs held forth; And that, as well what is to be done on their part, as on His Own upon their doing of it; That is, (plainly) To Give to them and p. 179Work in them, Whatever in this Covenant He requires of them. The law ſhews matter of Duty, but gives not where-with to perform it; The Covenant of Grace does both, by writing the law in the heart. And without this, it would ſtill have been but a Covenant of works, be the Duties enjoined whatever you will. It therefore runs not upon Conditional or Failable terms, (I will [If] ye will:) but Abſolute and Sovereign, [I will] and [ye ſhall.] This Covenant does not only give life upon terms of Believing; but Faith alſo and Holineſs, as the neceſſary means of attaining that life: And this, not upon your ingenuous complyance, (as ſome term it) or better improvement of what you have in common with other Men; (ſuch allegations the Lord diſallows, and often Cautions againſt,) but of Grace. It's a Covenant made-up of Promiſes; and Promiſe (by Scripture intendment) is alwayes Free; both freely made and freely perform'd; without the deſert or procurement of Men. Take Iſaac for inſtance; Abraham's body was now dead;Gen. 18. 11. ver. 14.Gen 18:11 and Sarah, (beſides her natural barrenneſs) it ceaſed to be with her after the manner of Women; and yet, Sarah ſhall have a Son. But, How? The Promiſe had in it (though Abraham and Sarah had not) whatever might tend to Iſaac's conception and birth;Gal. 4. 23, 28.Gal 4:23Gal 4:28 and for this cauſe, He was called The Son of the Promiſe; as alſo Believers are, Rom. 9. 8. Gal. 3. 29. They are alſo termed, Heirs of Promiſe, Heb. 6. 17. And, on this account, Chriſt is called The Promiſed Seed; and the Holy Ghoſt, The Spirit of Promiſe. viz, To ſhew the Independent freeneſs of thoſe Divine Gifts: The Promiſe of ſending them; Their actual Coming; and Effectual operations, are all free, and free in all reſpects: This Dew from the Lord waiteth not for Men.Mic. 5. 7.Mic 5:7

For further illuſtration, the Jews are a pertinent Inſtance, as ye read in Jer. 32. from v. 30. to the 36. They had done nothing but evil, from their youth up; and were a continual provocation: And when ſcattered among the Nations, they were no-whit bettered; but cauſed, even the Heathen to blaſpheme: And yet, notwithſtanding all this, the Lord will Gather them, and give them an heart to fear Him p. 180for ever, v. 37. to v. 44.: And this, even whiles they were not moved, neither could they bluſh, chap. 8. 12. See alſo, with what inexpreſſible freeneſs of Grace, the Lord deals with them, in Iſa. 43. v. 25. I, even I, am He that blotteth out thy tranſgreſſions,—and will not remember thy ſins. But, what's the Introduction to this ſo great a Promiſe? See it, and wonder at it! Thou haſt not called upon Me, O Jacob; Mi…. v. 22. ver. 23. ver. 24.but, thou haſt been weary of Me, O Iſrael: Thou haſt not brought Me the ſmall Cattel of thy burnt Offerings; Thou haſt bought Me no ſweet Cane with thy money;—but, haſt made Me to ſerve with thy ſins, and wearied Me with thine iniquities: I, even I (whom thou haſt dealt ſo ingratefully with,Iſa. 64. 3.Isa 64:3 and diſingenuouſly, even I) am He that blotteth out thy tranſgreſſions, for mine own ſake. And this was a Great thing they looked not for; As (indeed) conſidering themſelves and what their demeanour had been, they had no Reaſon to look for it.

Hence 'tis cleer, That Grace reſpects not the worthineſs of Men in what It does for them; Nay, it muſt reſpect their Ʋnworthineſs rather, as that by which Grace is more illuſtrated, and the glory thereof more advanced; according to Rom. 5. 20. Where ſin abounded, Grace did much more abound. And Paul proclaims it as verified on himſelf, 1 Tim. 1. 13. I was a Blaſphemer, and a Perſecutour, and Injurious: But I obtained Mercy;—and the Grace of our Lord was [exceeding abundant]—v. 14; and hereupon he falls to Adoring that Grace; Now, to the King Eternal, Immortal, Inviſible, the only wiſe God, be honour and Glory, for ever and ever, Amen; v. 17.

The Riche… of Mercy is made-out by Saving the Chief of ſinners; and in quickening us when dead, Epheſ. 2. 1 & 4. And it is very obſervable, That the Apoſtles (when ever they mention the Grace of God in Saving, Quickening, &c.) do not give the leaſt intimation of Mens Worthineſs, Preparedneſs, Compliance, or any ſuch thing; but [Dead in Sins] and [Quickening] come one in the neck of the other; as light does upon darkneſs, which, in no ſort, induces the light, or prepares the dark Earth or Ayr for it: as is abundantly p. 181evident in all their Epiſtles. And how oft, (and in good earneſt) does the Lord declare againſt all the pretenſions of Men, as to their activeneſs in this Matter, in Iſaiah, Jeremy, Ezekiel, Hoſea, &c. And as a barr to thoſe pretenſions, The Holy People, He calls A People ſought-out; and, that He is found of them that ſought Him not; with many others. This I ſhall end, with a very obſervable Inſtance within my own Memory: (and I bring it not in for proof, but Illuſtration) I knew a Man, who when he came under convictions, endeavoured with all his might to ſtifle them: His Convictions grew ſtronger, and he hardned himſelf againſt them. He ſaw their tendency; but ſo oppoſite to it, that he reſolv'd in expreſs terms, [He would not be a Puritan, what-ever came of it.] To the Church he muſt go; (His Maſter would have it ſo:) But, this was his wont, To loll o…r the ſeat, with his fingers in both his ears; (Here, General or Conditional Grace was (ſurely) non-plus'd). But a Choſen Veſſel muſt not ſo be loſt; Now ſteps-in Electing Grace, and by a caſual ſlip of his Elbows, drew-out the ſtoppers, and ſent-in a Word, (from the Pulpit) which, like fire from Heaven, melted his heart, and caſt it in a New Mould. Surely, in this, the Lord did not wait for the Man's complyance or improvements; His work was not Originated thence, nor dependent thereon.

II.II. If all that pertains to Salvation were not given freely, Salvation it ſelf ſhould not be of Grace: For, to him that worketh is the Reward not reckoned of Grace, Rom. 4. 4.Rom 4:4but of Debt: But, Salvation is of Grace, Epheſ. 2. 5. By Grace ye are ſaved. And agen, v. 8. By Grace ye are ſaved, through Faith; Where alſo, leſt the adding of Faith, ſhould occaſion (in their eſteem) a leſſening of this Grace, or ſeem to detract from the Freeneſs of it; he cautiouſly ſubjoyns, That this Faith is the work of that Grace [Not of your ſelves, It is the Gift of God.] For, if Grace be perfectly free in Chooſing, it muſt be anſwerably free, in Giving and Applying the Means to bring-about the End it hath choſen us to: For, if the Effect of the Means ſhould depend upon ſomthing to be done by Men, (which Grace is not the Doer of) then p. 182works would put-in for a ſhare in the glory of Mens ſalvation, and ſo the Grace of God would be dethron'd, and be as if it were not; Grace is no more Grace, as is argued in Rom. 11. 6.

III.III. Spiritual bleſſings muſt be given freely, and of pure Grace, becauſe the Natural Man cannot perform any ſuch Act, as might be Motive for ſuch a gift. Things materially good they may doe; (as Cain in offering the firſt fruits) but not acceptable, becauſe not done in the due manner, that is, in Faith: the want of which makes Incenſe it ſelf an abomination. Iſa. 1. 13, 14.Isa 1:13Isa 1:14If without Faith it be impoſſible to pleaſe God; then it muſt be impoſſible to doe ought aſore you believe, that may move God to give you Faith. Salvation is promiſed to Faith, Remiſſion of ſins to Repentance, The bleſſed viſion to Purity of heart; -But we find not theſe Graces promiſed to any Act or Qualification inferiour to,2 Tim. 1. 9. Tit. 3. 5.2 Tim 1:9Titus 3:5 or precedeing the Graces themſelves: Our holy Calling, and the waſhing of Regeneration, we are not entit'led-to by works of our own.

IV.IV. If any of the Requiſites to Salvation ſhould be given upon conditions, Reaſon would it ſhould be That which in worth and virtue containeth all the Reſt; and without which, the Reſt had never been, or been of none effect; And that is, Our Lord Jeſus Chriſt; of whom it is ſaid, That all the fullneſs of the Godhead dwells in Him bodily: Coll. 2 9. Joh. 1. 16. Rom. 5 8.John 1:16Rom 5:8and that, Out of His Fullneſs all Grace is received. The giving of whom, was the moſt ſuperlative commendation of God's love to Men; and is therefore termed, That Gift of God; Ioh. 4. 10. And as touching the Free and Vnconditionate giving of Chriſt, we have an authentic Record in Gen. 3. 15. It ſhall bruiſe thy head: Which words doe contain an Abſolute, free Promiſe to ſend the Son of God in the Nature of Man, to be a Redeemer. And we evidently know, That His actual coming and performance thereof, was not ſuſpended upon any good thing to be done by Men: How could it, when after the Fall, they did not nor could doe any thing, but what might turn His heart againſt them?

p. 183For evidence hereof, We need not go out of the Context; Doe but obſerve the Firſt Adam's Carriage, and the Manner of it, juſt afore the Promiſe was made: Firſt, They believe the Serpent rather than God; Then they break the Commandment of life, when they had neither need nor occaſion ſo to do. This done, and finding themſelves loſt, they do not ſo much as ſeek after God for help, but rather to hide themſelves from Him: ſo farr from confeſſing themſelves faulty, that they charge God fooliſhly, and ſhift the blame of their miſcarriage upon Him; The woman whom [Thou] gaveſt to be with me, ſhe gave me of the Tree—And the Serpent (which alſo is a Creature of thy Making) he beguiled me &c. Here's nothing in their deportment, that looks like the Motive of ſuch a Promiſe. But, tho they Run from God, He will not ſo part with them; yea, He follows them, finds them out, and for a door of hope freely pronounceth this gracious Promiſe, of ſending One to deſtroy this old ſerpent, the Devil; and conſequently the Serpentine Nature, that had now inſtill'd and Mingled it ſelf with theirs. It is the firſt promulgation of the Goſpel, and ſpeaks with as much abſoluteneſs as words can expreſs, It [Shall] bruiſe thy head. This I ſhall ſtand the more upon, becauſe it is the Firſt that was made in Time, and That out of which, all following Promiſes are educed.

The intent of this Promiſe, was Adam's Recovery and Comfort; who (doubtleſs) at this time, was in a very diſconſolate Condition, as lying under a freſh ſenſe of the happineſs he had loſt, and the wofull eſtate he was now plunged into: And therefore, 'twas neceſſary, (if Adam ſhall have Comfort by it) that the terms thereof be altogether free and Abſolute. For, ſuppoſe them to be Conditional, as, (namely) If Adam ſhall now repent and Convert himſelf; If he ſhall better improve a ſecond ſtock; (or rather, the cankered Remnant of that he had at firſt,) My Son Then ſhall come into this lower World, to ſtill that Enemy and Avenger; His life ſhall go for thy life, I will be friends with thee, and reſtore thee to thy firſt Eſtate. All this, and more of this kind, had yielded but little comfort or p. 184hope to a guilty and defiled Conſcience; who found himſelf not onelyonly naked and wholly bereft of his Primitive Righteouſneſs; but at enmity with his Creatour, and a bondſlave to Satan: For, ſuch Reaſonings as theſe, would have brokein like a floud, to bear-down and ſtifle all hopes of future ſucceſs; viz. If when I was in ſo bleſſed a ſtate, and endued with power to keep it; upon ſo ſlight a temptation I yeilded and fell; How ſhould I Riſe now I am down and my ſtrength is gon? If when I had freedom of Will and ſtood upright, ſo eaſily I warp'd into crooked paths; How can I hope to Return and do better, now my Will is perverted, and bent to a contrary courſe? If whilſt I had eyes in my head, and ſaw things with cleerneſs, I yet loſt my way and wandred; How ſhould I think to recover it, being now both ſadly bewildred, and my eyes put-out? How ſhould I bring a clean thing out of an unclean, who kept not my heart clean when it was ſo? How ſhould I gain more with fewer talents, who ran my ſelf out of all when I had abundantly more? Grapes will not grow upon Thorns, nor Figgs on Thiſtles: Nay, were my Primitive'ſtate reſtored agen, on the former terms; I could not expect to keep it, having this wofull experience of ſo cauſleſs and dreadfull an Apoſtacy, &c.

It was therefore importantly neceſſary, that this firſt Promiſe, made upon ſo great and ſolemn an occaſion, and bearing in it all the hopes and comforts of God's People to Eternity; ſhould be thorowly free and abſolute, and not depend (in the leaſt) upon any good thing to be done by Men, as a condition of it.

And if Chriſt be given freely, there's good ground of arguing thence, the free-giving of leſſer things; as doth the Apoſtle in Rom. 8, He that ſpared not His Son, how ſhall He not with Him freely give us all things? Math. 6. 25.Matt 6:25Is not the life more than meat? Is not Chriſt more than Faith and all Grace? Has God given us the fleſh of His Son, which is Meat indeed; and will He not reſtore our withered hand to receive it? It cannot be; eſpecially conſidering, That this may be done with a Word; and without This, the Other would be loſt, and as water ſpilt on the ground.

p. 185But, though this Promiſe of Chriſt, be virtually a Promiſe of all Grace; yet, becauſe of our ſlowneſs of heart to believe, and to win us off from our legallizing Notions; the Lord condeſcends to gratify His People in Words as well as Subſtance: And therefore,

V. To make it expreſly evident, that all Spiritual bleſſings are perfectly free, He hath put them all into Abſolute Promiſes.

Not that all Promiſes run in that tenor: Many of them have Conditions annex'd; which alſo (in their place) are of very ſignificant uſefullneſs:Gen. 22. 12-18. Joh. 3. 16. chap. 14. 6. Math. 5. 8. 2 Cor. 7. 1. Mark. 16. 16. Joh. 10. 9.Gen 22:12–18John 3:16Matt 5:82 Cor 7:1Mark 16:16John 10:9 1. As proofs of our willing Subjection to God. 2. Directives by what Mediums we muſt get-to the Bleſſedneſs deſign'd us. 3. How we muſt be qualified for the enjoyment of it. 4. As Marks and Evidences of our being in the way to it; and of thoſe to whom it doth belong. But, this Annexion of Conditions, does not imply a power in Men to perform them; (tho' perform'd they muſt be, before we enjoy the promiſed Good;) Nor does the effect of thoſe Promiſes depend upon any Act to be done by us, which ſome other Promiſe doth not provide us with. But,

That Great Fundamental Promiſe, on which is founded our hopes of Eternal life, Tit. 1. 2.Titus 1:2was Abſolute; ('twas given afore the world;) Though dearly conditional to Him with whom the Compact was made; yet perfectly free and Abſolute to us: And therefore the adding of Conditions to After-Promiſes, may not be taken as invalidating that Firſt Promiſe, Or as a Defeazance to it: It's a Scripture Maxim, That the Covenant which was before confirmed of God in Chriſt, Gal. 3. 17.Gal 3:17the Law which was Four hundred and thirty years after, cannot diſannul; that it ſhould make the Promiſe of none effect. The like may be ſaid of Promiſes made in Time; viz, That the Conditionalneſs of Some; does not make-void the Abſoluteneſs of Others. As the Law was to Chriſt, ſuch are Conditional Promiſes to the Abſolute; They ſhew what we ſhould be and do, and (by conſequence) that we can neither be nor do as we ſhould; and thence Inferr, The Neceſſity of Divine Grace to undertake for us: And then (indeed) is the Freeneſs p. 186of Grace adorable, which promiſeth help in terms of an Abſolute tenor. And accordingly we find, That whatever is, in one Scripture, made the Condition of Acceptance with God, and Eternal life; In other Scriptures thoſe very Conditions are promiſed without Condition: Some of which we have a Proſpect of in the following ballance.

Conditional Promiſes.

Waſh ye, make you clean; Ceaſe to doe evil; learn to doe well: Come now, and tho' your ſins be as ſcarlet, they ſhall be white as ſnow, Iſa. 1. 16, 18.

Repent and turn; ſo iniquity ſhall not be your ruin, Ezek. 16. 30. Make you a new heart, and a new ſpirit, v. 31.

Hear and your Soul ſhall live, Iſa. 50. 3. If thou ſhalt ſeek the Lord thy God, thou ſhalt find Him, if thou ſeek Him with thy whole heart, Deut. 4. 29.

Circumciſe therefore the foreskin of your heart, Deut. 10. 6.

Return O backſliding Children, Jer. 3. 14.

p. 187If ye be willing and obedient, ye ſhall eat the good of the land, Iſa. 1. 19.

I will yet for this be enquired of by the Houſe of Iſrael, Ezek. 36. 37.

He that endureth unto the end, the ſame ſhall be ſaved, Math. 24. 13.

p. 186Promiſes of the Condition.

Then will I ſprinkle clean water upon you, and ye ſhall be clean: From all your filthineſs will I cleanſe you; Ezek. 36. 25. I will forgive your iniquity; and your ſin I will remember no more, Jer. 31. 33.

I will put a new ſpirit within you, Ezek. 11. 19. A new heart alſo will I give you; and a new Spirit will I put within you, chap. 36. 26.

Thou ſhalt return, and obey the voyce of the Lord, Deut. 30. 8. They ſhall return unto Me with their whole heart, Jer. 24. 7. I am found of them that ſought me not, Iſa. 65. 1.

The Lord thy God will Circumciſe thine heart, Deut. 30. 6.

I will heal their Backſlidings, Hoſea, 14. 4.

p. 187Thy People ſhall be willing, Pſal. 110. 3. I will cauſe you to walk in my Statutes, Ezek. 36. 27. Phil. 2. 13.

I will pour upon the Houſe of David, the Spirit of Grace and Supplications, Zach. 12. 10.

They ſhall not depart from me, Jer. 32. 40. Who ſhall confirm you unto the End, 1 Cor. 1. 8. Jer. 3. 19.

Theſe are ſome of thoſe Many exceeding-Great and Precious promiſes, 2 Pet. 1. 4.2 Pet 1:4by which we are made partakers of the Divine Nature: And if duly conſider'd, would much conduce to eſtabliſh the preſent Truth, which aſſerts the Abſolute freegiving of All things pertaining to life and Godlineſs; ver. 3.And this, nothing more plainly contradicts, than to make the Diſpenſments of Grace to depend on the Wills and improvements of Natural Men: To ſhut-out which, is a principal ſcope of Abſolute Promiſes;1 Cor. 1. 29. Ch. 12. 6. Phil. 2. 13.1 Cor 1:29Phil 2:13 That no fleſh ſhould glory in His preſence: Since it is God that worketh all in all; and That of His own good pleaſure.

Now, If any ſhould ask, (by the way) Wherein the ſpecial love of God to Elect perſons diſcovers it ſelf before their Converſion?

I cannot aſſigne any plain or Open diſcoveries of it, by which the Elect may be known from other Men: All outward things fall alike to all: The heir, whiles a Child, differs nothing from a Servant; altho' he be Lord of all, (by Election) Gal. 4. 1. Yet there are divers gracious operations of that love towards them, even in common providences; Albeit, they are not perceiv'd till afterwards; As

1. In keeping-alive the Root or Stem they were to grow from; which might be a principal cauſe of His adding 15. p. 188years to Hezekiah's life; viz. for Joſiah's ſake who was to come of his lineage; Manaſſeh his grandfather not being yet born. So, thoſe dayes of tribulation were ſhortened, and many of the Jewes kept alive, (by the Providence of God) for the Elect's ſake, that ſhould be of their progeny, (perhaps two thouſand years after.)

2. In preſerving the Elect themſelves from many a death which they were obnoxious to, before their Converſion; As He alſo did Manaſſeh: And this was the Cauſe, when Satan had them in his Nett, and had drag'd them to the pits brink, That the Lord ſent from Heaven and ſaved them: Pſal. 57. 3. Job 33. 24.Ps 57:3Job 33:24Deliver him, I have found a Ranſom: He is Mine, and I have deſigned him to another end.

3. In keeping them from the unpardonable Sin: Thus Paul (being a Choſen Veſſel) was kept without that knowledg of Chriſt, which ſome of the Phariſees had: For otherwiſe, his perſecuting the Church of God had bin uncapable of pardon; as appears by 1 Tim. 1. 13. I obtained Mercy, becauſe I did it ignorantly.

4. In caſting the lot of their habitation, where He hath planted, or will plant the means of Grace: Or bringing them by His Providence, where ſome effectual Word ſhall be ſpoken to them: The One is verified in thoſe who dwelt at Corinth, Where Paul muſt preach and not hold his peace; For (ſayes the Lord to him) I have much People in this City. Acts 18. 9.Acts 18:9The Other, in thoſe who were come to Jeruſalem at the feaſt of Pentecoſt, from all parts of the World; Which gave them the opportunity of coming together, and of hearing Peter's Sermon; By Means whereof, Thouſands of them were converted. It is farther exemplified by the inſtance of the Eunuch, Acts 8. 27: As alſo in the ſtory of Zacheus, whoſe intent reach'd no higher but to ſee what manner of perſon Chriſt was,Luke 19. 3, 9.Luke 19:3Luke 19:9 being ſo much talk'd of abroad; And there Salvation meets both him and his houſe.

There are Nevertheleſs divers things alledged, (by way of objection) againſt this Doctrine: which yet, the Scriptures, with Reaſons drawn from thence, and ſanctified experience, p. 189doe afford a plentiful Bar and Anſwer to: And this ſervice they have done, to bring ſome things to mind, (before omitted) that may prove to the further cleering and confirmation of the Truth.

All men univerſally, Others as well as thoſe you call the Elect, have a ſufficiency of Means for Salvation?

If this were true, it would follow; Either, that faith and repentance are not of thoſe Means; for all men have them not: Or els, that men may Repent and Believe, and yet fall ſhort of Salvation; for, all men are not ſaved. We goe not about to leſſen the Means afforded to any; Or their ſin in Neglecting or Not living-up to the Means they have: and yet we cannot aſſent, That all men Now have ſuch a ſufficiency.

1. Preaching in parables, was not a Means proper for Converſion: yet thus did Chriſt frequently ſpeak to the multitude. Nor was it intended for Converſion; for, He thus did,Mark. 4. 12.Mark 4:12 That in hearing they might not underſtand. If it be ſaid, They had the Goſpel afterwards more plainly preach'd by the Apoſtles; I anſwer, That then they had it not ſo afore; and That contradicts the objection. Some (indeed) among the Jews, by the evident teſtimonies of Chriſt's Divinity, were Convinc'd, That He was the Meſſiah but it came not up to a perfect work;Joh. 12. 42. Iſa. 53. 1.John 12:42Isa 53:1 They did not Confeſs Him: And why? Becauſe the Arm of the Lord was not Revealed to them: That is, (as Moſes ſpeaks) The Lord had not given them an heart to underſtand.Deut. 29. 4.Deut 29:4

2. Sufficiency is to be eſtimated by ſucceſs: That which doth not accompliſh the End, cannot be ſaid to be ſufficient. If you ſay, It proves ſucceſsleſs, becauſe men will not Comply with it; It is anſwered, That a Willingneſs to comply, is a part of the Means; which if they have not, they have not Means ſufficient. A power to Will, without a Will to uſe that Power, will ſignifie no more than an Arm without ſtrength. But what think ye of thoſe who are without God and without hope? Is this to be boaſted of, and relyed upon?Eph. 2. 1….Eph 2:1 Or is it not a deplorable kind of ſufficiency p. 190that leaves men in a Godleſs and hopeleſs condition?

If it be ſaid agen; They had a ſufficiency, but by their miſuſing thereof, they loſt it? Let me ask; Can there be a more palpable proof of a thing's inſufficiency, than its unability to preſerve it ſelf? and the general ſucceſsleſsneſs of it? But,

3. Means may be proper enough, and (in their kind) ſufficient, towards the production of ſuch an event; and yet, the Event never ſucceed, for want of ſomething els which alſo was requiſite for it. Planting and Watering, are proper and ſufficient, as means and ſecond Cauſes; and yet, they are nothing as to ſucceſs, without the ſpecial operation of God. Who could Reaſon more ſtrongly than Paul? or ſpeak more eloquently than Apollo? and yet the ſucceſs of their Miniſtry was as God gave to every Man. 1 Cor. 3. 5. Job 36. 10. ch. 33. 16.1 Cor 3:5Job 36:10It is God that openeth the ear to diſcipline, and ſealeth inſtruction; when His hand is ſett-to, then 'tis Authentick and powerfull, and not before: This is further Confirm'd by the following Inſtance; The Jewes had means of being purged, and yet they were not purged; Ezek. 24. 13. But in chap. 36. 25. The Lord takes the work into His own hand; I will ſprinkle clean water upon you, and you ſhall be clean: From all your filthineſs and from all your Idols will I cleanſe you: A New heart alſo will I give you—and ſo on to v. 28. By which it appears That the Lord will not only afford them Means, as aforetime, and leave the improvement thereof to themſelves; (For, that He ſaw would not do:) But Now He will take the whole upon Himſelf;Jer. 33. 6.Jer 33:6 as ye have it in Jeremy, I will bring it health and Cure, and I will Cure them. I will cauſe them to walk in my Statutes and do them: That is, He will give them an honeſt and Good heart, Luke 8. 15.Luke 8:15which ſhall bring-forth fruit to perfection. Theſe are the Means proper and ſufficient to Salvation; and leſs than this, will not do it.

Men have as full a ſufficiency of Means, as is juſt and meet for God to give?

1. I would ask, whether it be juſt and meet to do good? And if it be, Why not the Chiefeſt Good that men are capable p. 191of; Which is, To have their hearts turned to God, and United to Him for ever?

2. The Objection ſeems to attribute more to Man, in the buſineſs of his ſalvation, than to God: For, If all that God can juſtly or Meetly do in order thereunto, will not Save him, without ſomething done by himſelf, which God is not the Doer of; then will Man be reckoned for Chief Agent in the work;Iſa. 10. 15.Isa 10:15 and ſo, the Ax will boaſt it ſelf againſt Him that handles it. Suppoſe a Plaiſter or Medicine to be made of Twenty Ingredients; and one of them to be of that Sovereign virtue, as to influence all the Reſt: All which, if that be wanting, will but ulcerate the wound, and heighten the diſtemper; That One muſt needs be reputed the Principal.

3. It is not to be ſuppoſed, That the Great and onelyonly Wiſe God would ſet-up a Creature whoſe will He cannot juſtly and meetly Over-rule; eſpecially, in things requiſite to the very End for which he was made. Nor, that he ſhould make him for ſuch and End, as that any thing conducible thereto, may not be juſtly and meetly done for him, in order to its accompliſhment.

4. It cannot be Righteous or Meet for Men to Affirm, nor for the honour of Sovereign Majeſty to admit, That the Creature's will ſhould limit, divert, or fruſtrate, the will and Intent of their Creatour: It was Religiouſly ſaid of One, I will not have him for my God, [who hath not power over my Will.]

5. Suppoſe a man craz'd in his head, and you intend him an honour or office, which he never will be capable of without the full uſe of his Reaſon; Is it not meeter, and doth it not argue an higher degree of love, Prudence, and Juſtice, to cure his diſtemper, (though in a way contrary to his preſent mind) than to Wait his complying with your preſcriptions, which (as he is) he'l never underſtand? And what hinders, but that God may do ſo by his People, Even give them an heart to know Him, and to fear Him for ever? Save only, that this Quaggy principle of Man's freedom of Will, will not Comport with it.

p. 192But if a ſufficiency of Means to Repent and Believe, be not afforded to All; how ſhall God be juſt in puniſhing for Neglects?

The Juſtice of God will not need our Salving, eſpecially by a balm of our own making: Whether He judge or juſtifie, He is Juſt in what He doth; tho' purblind Reaſon ſees not How. His Judgments are a great Deep; and it follows not, That there's no bottom, becauſe our line will not Reach it. God dealt not ſo (in reſpect of Means) with any Nation as with Iſrael; And the Men going with Paul to Damaſcus, the Lord would not give them to ſee His face, nor to hear His voyce; (both which He vouchſafed to Paul;) and yet He needs no vindication or Apologie, for puniſhing their unbelief:Rom. 2. 12.Rom 2:12 They that have ſinned without law ſhall periſh without law.

2. Men are juſtly obnoxious to puniſhment, for Neglecting, or Not-improving the means they have; albeit thoſe Means (when made the beſt of, that Nature can) will not ſave them: They are puniſhable for Not-feeding and not-clothing; and yet, by doing theſe, Men are not juſtified. The leaſt tranſgreſſion layes open to wrath; and you cannot by keeping ſome Commands, compenſate the breach of Others.

Where it is ſaid, I will write my law in their hearts; and cauſe them to walk in my Statutes, &c. There is no more intended by it, but the Giving of Things or Means proper to ſuch an End, if they will but Improve them?

The ſenſe objected, cannot be the mind and limit of that moſt gracious promiſe;Deut. 10. 16. with 30. 6. Ezek. 18. 31. with ch. 36. 26.Deut 10:16Ezek 18:31 For, the Promiſe is as broad as the Command; And if the Command carries in it, as much as the words of it do import, then alſo doth the Promiſe: But, the Command doth not enjoyn only a Uſing the Means that tend to ſuch a duty; but the actual and perfect performance of the Duty it ſelf; Therefore doth likewiſe with Promiſe. Beſides, the heart and Will are One; And if the law be written in the Will, then is the Will Compliant with what the Law commands: To write it in the heart, is to p. 193make it Natural; and ſo 'tis more than a Means, It is the Thing it ſelf.

2. That Doctrine is hardly beſtead, and not much to be credited; which (for its ſupport) muſt put ſuch a conſtruction on the higheſt,Rev. 22. 18, 19.Rev 22:18Rev 22:19 and moſt abſolute Promiſes that God hath made, as will render them weak and fruitleſs Things.

3. Where God hath abſolutely ſaid, That ſuch a thing He will do; For Men to put-in Conditions or Limitations, is, To raze or interline a Record; which is a Felonious act: And how He will deal with thoſe who add-to, or take-from the words of His prophecy, you have recorded in the laſt Chapter of His book. It is ill trifling with Sacred things!

4. A Phyſician that undertakes to cure a Man of his phrenſie, and to keep him in his right mind; is not ſaid to have done his Work, or made-good his Word (what ever Means have been applied to him) if the Patient continue his former diſtraction, or Relapſe into it.

5. There is no need or Reaſon, why the Lord ſhould Promiſe, or make ſhew of Promiſing, more than He intends to perform; (for, That would be as a broken ſtaff;) Or, Why He ſhould expreſs himſelf in terms of a fuller, or more abſolute Engagement, than might in all points conſiſt with His Wiſdom, Juſtice, Holineſs, &c.

6. Laſtly, The Objection is further excepted againſt and rejected; Not onelyonly as it makes Man the chief Agent in his own ſalvation; but as denying, That God doth any thing more for them that are Saved, than for them that periſh: If Men make themſelves to differ, the Goſpel-deſigne of Magnifying Grace, is daſh'd at once.

But, is it not ſaid, To him that hath ſhall be given? i. e. He that Improves what he hath ſhall have more; If they uſe Common Grace well, they ſhall have Special?

1. The well-uſing of Common-Grace, is a duty that lies upon all: but is no way Meriting, or Moving God to beſtow duplicate page p. 192duplicate page p. 193p. 194the ſpecial: He is above all humane Motives; and is not wrought upon by them, as Men are: This is ſeen by Paul, whom ſpecial Grace took hold-upon, even whiles in the heat of miſuſing that which is Common:1 Tim. 1. 13. with Acts, 9. 4.1 Tim 1:13 There was no ſpace of time between his being a Perſecutour, and his obtaining Mercy.

2. What proportion is there (in value) between an handfull of Clay, and a Talent of Gold? Infinitely more is the diſproportion between the Grace of Faith, and all that a Natural Man can do for the obtaining of it.

3. Whatſoever is not of Faith, is Sin; but a Man's Sin cannot be a Motive for his Good: Remember who it was, and what condition he was in,Act. 8. 18, 19Acts 8:18Acts 8:19 that profer'd money for the Gift of the Holy Ghoſt: Improvements for Faith, is but the ſame.

4. It would not become the Wiſdom, Power, or Grace of God, to build on a Foundation made-ready to His hand; He needs it not, nor will it Sort with His Deſign; which is to have His Grace acknowledged the Alpha and Omega of Mens Salvation.

5. Laſtly, A Will to improve, is as much from God as the Thing to be Improved: A Man can receive nothing except it be Given him from above: Joh. 3. 27.John 3:27The thing given, and power to receive or improve it, are both from Thence: And things from Above are not fetch'd down by Men; but they Come-down When and upon whom,Jam. 1. 17.Jas 1:17 the Father of lights pleaſeth.

Men are commanded To make them a New heart; which muſt imply, an Ability So to do: For, how can it be juſt, to require things impoſſible; And that under ſo ſevere a penalty?

Whatever is implyed in the Command, ſuch Allegations do ſurely imply, that the framers of them are much unacquainted with the Scriptures; or extreamly Raſh in drawing Concluſions from them. There are Reaſons enough, and holy ends, which do juſtly warrant ſuch Commands, without ſuppoſing thoſe to whom they are given, Able Now to perform them:—As

p. 1951. Perhaps, the Lord ſpeaks it Ironically; Deriding their vain confidence,1 King. 18. 27.1 Kgs 18:27 as Elijah did the Prieſts of Baal, when he bids them Cry aloud, for he is a God: Will you hence inferr, That Baal was a God?Iſa. 41. 3.Isa 41:3 Or that Idols can ſhew things to come, becauſe the Lord bids them do it, thereby to Evidence their godhead? Or, that Adam had advantaged himſelf by his Fall,Gen. 3. 22.Gen 3:22 becauſe the Lord ſayes, The Man is become like One of us? The like form of ſpeech is ſometime uſed concerning Babylon; Jer. 51. 8. with ch. 46. 7.Jer 51:8(Take balm for her pain, if ſo be ſhe may be healed;) even then when His device was to deſtroy her. So here, as upbraiding thoſe carnal Jews with their fond opinion of Self-ſufficiency, Freedom of Will, and Power to do great matters: Make you a New heart, for why will ye dye? q. d. You know, that the end of theſe things is death; you pretend to an high pitch of ability; That Men may be as Good as they will, and turn when they pleaſe; and yet you go-on in an evil way; If you can make you a New heart, do it; Why will ye, by neglecting ſo eaſie a matter, fall under a ſentence of Death?

2. To let them know, God hath not loſt His right of Commanding, tho Men have loſt their power of obeying: Time was when they had it, and power to keep it; But, having loſt it, God is not bound to reſtore it; nor unjuſt in puniſhing thoſe neglects which ariſe from the want of it. It is man's duty To ſeek after God, Acts, 17. 27.tho' it be a [Peradventure] whether they ſhall find him or Not.

3. Hereby to convince them, what was that One thing neceſſary; (to wit) The change of the heart; as without which, all labour is ſpent in vain upon them; As in the parable of the Sower:Luk. 18. 12. 15. Jer. 31. 19.Luke 18:12Luke 18:15Jer 31:19 The Root muſt be holy before the fruit; Grapes will not grow upon thorns; nor the Stony, Thorny, or Highway-ground, bring-forth to perfection: When Ephraim was Turned, then he Repented, and not Afore.

4. That being convinced of the Neceſſity of ſuch a change,Rom. 7. 8, 9, 23.Rom 7:8Rom 7:9Rom 7:23 and finding their own endeavours wholly ineffectual, (as Paul did;) they might ſee alſo, the Neceſſity of free-Grace, and of the Divine power, to do it for them; and ſo, p. 196have their eyes turn'd-off from themſelves, and drawn thitherwards; even towards thoſe hills of Strength: which the Church had an eye to, when they prayed, Turn thou me and I ſhall be Turned.Jer. 31. 18.Jer 31:18

5. If the giving a Command from God, doth inferr in Men a power to obey; then it will follow, That Men have power to keep the whole law; and that, without turning aſide, to the right hand or to the left;Deut. 5. 32.Deut 5:32 and to make themſelves holy as God is Holy: (for, theſe are Commanded) But,

6. That the Lord intends not ſuch a Concluſion ſhould be made upon His Command, appears from the 17 Jer. v. 1, The Sin of Judah is written with a pen of Iron, and with the point of a Diamond; Graven on the table of their heart; i. e. So, as not to be blotted-out by humane Wit or ſtrength: And therefore,

7. He tells them expreſly, It is as impoſſible for them to make themſelves a New heart, as for the Ethiopian to change his skin:—For, Jer. 13. 23.Jer 13:23who can bring a clean thing out of an unclean? They that Sanctifie themſelves, and they that offer Swines fleſh,Iſa. 66. 17.Isa 66:17 ſhall both be conſumed together.

Why then are Men injoyn'd attendance on the Means, if there be ſo little in them?

If there were no other Reaſon or end, this were enough, That God hath Commanded it: That binds us to uſe the Means, tho' not the Means to effect the thing it is uſed for: Nor is the Means ſo much to be conſidered, as God's Inſtitution and appointment; Nor the uſe thereof to be Reſted-on; but, the Grace and power of God giving influence thereto; Who Himſelf is not bound to Means or Method: Ordinarily, He is found in His own way; and out of it we are not to look for Him.

But, To what end is the Goſpell preached in terms vniverſal, and Ʋniverſally to All; if ſome particular and determinate perſons onelyonly, can Receive it?

The Counſel of God concerning Election is ſecret: The Miniſter knows not who are the objects of it; and therefore p. 197muſt preach to All,1 Sam. 9. 16. with 10. 20, 21.1 Sam 9:16 according to his Commiſſion. The Lord deals in this, as in the Matter of lots: Saul was foreappointed to be King; yet all Iſrael muſt come-together, and lots muſt be caſt on the whole Nation,1 Sam. 16. 5▪ 10.1 Sam 16:51 Sam 16:10 as if the perſon were yet to be pitch'd-upon. The falling of the lot was wholly Contingent, as to Men; Another might have been taken as well as he it fell upon: But,Prov. 16 33.Prov 16:33 the Lord diſpoſeth it, and caſts it on the right perſon. So, touching the Goſpel, It is ſent to a place where (perhaps) but one, or very few Elect perſons are, and thoſe only ſhall be taken by it; & yet, it muſt be publiſhed to the whole City promiſcuouſly: But, the Holy Ghoſt, Who knoweth the deep things of God, bring it to the heart of thoſe for whom it is intended; and there it fixeth: Which the Jaylor, Lydia, and other Examples, make evident.

Man is a Rational Creature, and accordingly to be proceeded with: But this way and manner of Converſion, deſtroys all Freedom of Will; and makes Converſion a Compulſory thing

The Will cannot be forced; Nor does this Doctrine hold-forth any ſuch thing: A Man may be forced to Act againſt his Will; but Not to Will againſt his will. He may will that to day, which yeſter day he willed not; But, this Change is ſo farr from being an Infringement, that 'tis rather an effect and demonſtration of his Freedom.

There be three ſorts of Compulſion; Violent, Natural, and Rational.

1. Violent; when a Man is conſtrain'd to do That which his Will is oppoſite-to. Thus the Iſraelites to ſerve the Egyptians, and to go into Captivity: So alſo Paul and other Saints are led captive to That they would not:Rom. 7.Rom 7 By this kind of Compulſion it is, that Satan is caſt-out, (as is proved afore:) But, the Will, in Converſion, comes not under this kind of Conſtraint; Nor any thing like it.

2. There is a Natural Compulſion; Thus Men and other Creatures are Compelled to Eat, Drink, Sleep, p. 198and breathe: There needs no violent hand to inforce it, nor (indeed) Arguments to perſwade to it; They do it by Inſtinct, which God hath endued them with, for their own Conſervation: This is proper to the Soul Converted.

3. There is alſo a Rational Compulſion; (which is neareſt the Caſe in hand:) This is, when the Underſtanding and Judgment are Convinced of the Goodneſs, Neceſſity, or Expediency of a Thing; which before he judged otherwiſe of.Luke 15. 17. 2 King. 7. 3, 4.Luke 15:172 Kgs 7:32 Kgs 7:4 For this, ſee the Prodigal's Reaſons for Returning to his Father; and the Lepers, for going to the Syrians Camp: Their Reaſon told them, It was better to go where there was hope, than tarry where there was None. See alſo the Arguments for the Saints living to Chriſt; His Love conſtrains them; yet no breach of their liberty; albeit, that Ere-while they were Otherwiſe minded.

The firſt of theſe, (viz. That which is violent) our Doctrine hath nothing to do with. It is true, There is a Drawing in Converſion; and there would be no Converſion without it;Joh. 6. 44.John 6:44 No Man can come to Chriſt except he be Drawn: Which Drawing implies, either an Averſneſs, or (at leaſt) a Diſability, in him that is Drawn; and conſequently, a kind of force, or extrinſecal Power put-forth upon him: But let me ſay, It is ſuch a Force, as the enlightened Soul moſt gladly ſujects it ſelf unto; and would not be from under the power and bleſſed Influence of it, for a World. Let it therefore be obſerv'd, How the Father draws; It is, in the moſt Genuine and kindly way that can be conceiv'd; He draws by Teaching: Joh. 6. 45. Judg. 8. 16. Exod. 5. 16.John 6:45Judg 8:16Exod 5:16Not as Gideon taught the Men of Succoth; Nor as the Task-Maſters drew the people to their burdens: But, as Jacob was drawn into Egypt; who need not be forced to diſlodge and remove his Tent, when he found himſelf ſurrounded with famine, and heard there was corn in Egypt; That the King had ſent Wagons for him,Gen. 45.Gen 45 and proviſions for the way; telling him withall, That the Good of all the land was before him: Eſpecially conſidering, that his beloved Ioſeph was there alive, and in greateſt honour, ready to Receive p. 199him. In like manner, When the Soul hath a ſight of the Holineſs of God, and of its own Vileneſs; Of the Purity, Streightneſs, and juſt ſeverity, of the law; With its own Uncleanneſs, Crookedneſs, Guiltineſs, and Diſability to bear the Vengeance of it: That, in God alone is all its bleſſedneſs: and that yet, it cannot poſſibly come at him, but as dry'd Stubble to a Devouring flame. And yet agen, If he comes not, he dyes in the place where he is, and muſt dwell with everlaſting burnings; And withall hears of a Mediatour who caſts out None that come to Him; and by whom he may come to God both ſafely and acceptably; There will need no violent hand on the Will; Even love to himſelf will make the Soul Wings.

There is, indeed, a violent (or rather, Almighty) Reſtraint and Caſting-out of him that did uſurp upon the Will, & pervert it, by deluding the underſtanding with falſe gloſſes and Carnal Reaſonings; Which being diſpelled by the true Light's ſhining, the Will falls-in with it, and follows with perfect freedom. Chriſt offer'd no violence to the Man, when He caſt-out the legion, but thereby reſtor'd him to his proper freedom;Luke 8. 35.Luke 8:35 For, We preſently find him at Jeſus feet Clothed and in his Right Minde; Deſiring Now to dwell with Him, the Sight of whom (before) was a torment to him.

The Underſtanding (when the faculties are put in order by Renovation) is the ſpirit of the Will, which therefore looks and goes the ſame way, as of Courſe, (as the wheeles did after the living-Creatures)Ezek. 1. 19.Ezek 1:19 without any forreign or violent Conſtraint: It hath Now a Spring within it, by which it is Moved and Guided (it ſelf being alſo Renewed and ſanctified) according to this Renewed Light: As a Needle, that is rightly touch'd, Needs not be fore'd to look towards the Pole;Matth. 6. 22.Matt 6:22 It will do it by Sympathy: If the eye be ſingle, the whole body is full of light.

But, ſuppoſe the thing objected to be true; (Namely, That in Converſion, the Will ſuffereth violence;) It no way deſerves to be Styled Cruel or Tyranical (as ſome (extreamly tender in Nature's Concerns) do preſume to ſpeak;) Nor p. 200(indeed) to be complained of, in the leaſt; Since the tendency and iſſue thereof is an Infinite good. Was it not a Mercy to Jeremy, That the Word of the Lord was as fire in his bones, that he could not forbear ſpeaking; rather than be confounded for holding his peace? How much better is it, To enter into life halt or maymed, than go into hell with a whole skin! I hope, there is none ſo much beſides themſelves as to judge otherwiſe of it; Or complain of their being compell'd to go to Heaven, tho it were by a Whirlewind and Charet of fire. At firſt, (I grant) tis pure neceſſity drives to Chriſt; but Afterwards, His perſonal Excellency and Lovelineſs conſtrain▪ to abide with Him; (A Sweet and Bleſſed Compulſion!) And now you would not leave Him agen, although the firſt neceſſity of your going to Him were quite at an end.

But ſtill we ſay, (as before) That the Will is not violated, but changed: and that in a due and orderly way, by being made ſubject to an enlightened Underſtanding; Than which, there is nothing more pleaſant and Natural to it.

Now, As touching Inferences upon this Doctrine, I reduce them to two ſorts: 1 Cautionary, To prevent the Miſuſing ſo Great a truth: 2 Directive, to draw-forth ſome of the ſpirits of it, into practice: And of theſe, Intermixedly and Briefly (though capable of much enlargement.)

In General; Take notice, That the ſcope and deſigne of the Doctrine, is not to foſter Remiſsneſs in Duty; Nor to Countenance a ſtupid or carnal quiet: But, to ſet forth the Fullneſs Freeneſs and Prevalent efficacy of Divine Grace; With the Creatur's nothingneſs (as to any conſiderable Act) in this Matter. More particularly:

I.I. Preſume not your ſelf Intereſſed in the Promiſe of Eternal life, untill you find in your Self thoſe neceſſary Evidential Qualifications of Faith and Regeneration: Or at leaſt, a truly earneſt and reſtleſs purſuit after them; I will not let Thee go except Thou bleſs me.Gen. 32. 26. II.Gen 32:26

II. Let not the Means be deſpiſed, becauſe of themſelves not Sufficient to ſave: Where the Means are, the Lord p. 201expects that Men ſhould uſe them; and we read not of any Saved without, where they might be had.

III.III. Let no Man ſit ſtill in the wilfull or careleſs neglect of his duty; pretending, That if Elected, he ſhall ſurely be Saved; If not, all he can do will not help him: Such a diſpoſition argues a great height of Pride, or Sullenneſs of ſpirit, and Enmity againſt God: Fly from it as from Hell; It is truly that Death which Hell follows after. As on the contrary, ye can hardly have a more hopefull ſymptom of your State, than a ſerious attendance upon God in His way: And in ſeeking to know your Election, begin at the Right End; Give all diligence to make your Calling ſure; and the certainty of your Election will fall-in upon it.

IV.IV. Take notice (from the Import and Tenor of the Contrary Doctrine) what ſtanding need and uſefulneſs there is of thoſe often repeated Cautions, To Try the ſpirits; Search the Scriptures; Take heed how you hear; and Not to be led by fair ſhews in the fleſh; (which is, to be caught with chaff.) The more ſmooth and pleaſing notions are to the carnal Ear, the more to be ſuſpected, and throughly examined before they paſs. Let the Drift of the Law and teſtimony determine the Queſtion; And that will tell you, Thoſe Doctrines are not to be held guiltleſs, that cry-up that Excellent Creature Man; with the Strength and capacity of natural Reaſon; the ſufficiency of Free-will-Grace; (and truly I know not what; For they are not after the patern of wholſom words;) Making Theſe the great hinge whereon the Deſign (that glorious Deſign) of Grace in Election, The Mediation of Chriſt, and the Holy Ghoſt's operations, muſt all hang and Move; yea be fruſtate too, and come to nothing; except the Reaſon of Man will dethrone it ſelf, and ſubmit to That which it reckons fooliſhneſs. Remember, that Godlineſs is a Myſtery; which it could not be ſaid to be, if Reaſon could comprehend it. With all your care and circumſpection therefore, avoyd & fly-from that dangerous quickſand; which the Jews ſunk into the periſhed;Rom. 9. 31. 32.Rom 9:31Rom 9:32 and how many, in our days, are in danger of it! It hath ſlain its Thouſands for others ſingle Tens.

p. 202If you think to have faith, or ſpecial Grace, upon your Improvement of that which is Common, you miſtake your Mark; you build on a wrong foundation; and are yet under a Covenant of works:Gal. 3. 10. Rom. 9. 31, 32.Gal 3:10Rom 9:31Rom 9:32 under which no Man was ever Saved, Nor ſhall be. This was the Caſe with thoſe who followed after the law of Righteouſneſs, and did not attain to it: What was it that hindred? They ſought it (as it were) by the works of the law: And yet the Gentiles, who ſought it not, attain…d it. Where Note, by the way, That thoſe who do not at all, ſeek after Righteouſneſs and life, are in as likely a Way to ſpeed, as thoſe who ſeek it unduly; that is, by works of their own.

In vain is Salvation looked-for from the hills of Natural freedom, Free-will-Grace, Humane Improvements, or what ever els is of higheſt eſteem with Men: None in ſuch danger of being broke-off, (that is, of loſing That they profeſs and ſeem to have,) as Thoſe who are high-minded, who ſtand on their terms, and will not yield without taking their baggage with them: It was the very ſame with thoſe Carnal Jews, We have Abraham to our father, Were never in bondage to any Man; And, Are We alſo blind? If thy Carnal heart have been hankering that way, and now brought-off; Bleſs the Lord for it, Remember the danger thou haſt eſcap'd, and come no more There: And bear in thy heart (as a frontlet between thine eyes) that good word recorded in Jeremy, Jer. 17. 5, 6, 7.Jer 17:5Jer 17:6Jer 17:7which ſhews the danger of making Fleſh thine Arm, and the bleſſedneſs of Truſting onelyonly in the LORD.

V.Infer. V. If the Divine power be ſo abſolutely Neceſſary, Then be ſure that you reſt not on Mean is or Miniſtry, though the beſt; Uſe them as Means, but ſt…ll have your eye toward that Power and Grace, which alone can make them effectual: Eliſha ſmote the Waters with Elijah's Cloak; 2 King. 2. 14. Joh. 11. 43.2 Kgs 2:14John 11:43but it was the God of Elijah that parted them hither and thither, to make a way over: Men Rolled the ſtone from Lazarus his grave, but Chriſt was He who brought Lazarus forth. Our duty is to mind our duty, and to have our faith in God, as the principal part of it; For he it is, who is both the Maker p. 203of our playſter, and the layer of it on: Who alſo doth influence and Manage it for us, from firſt to laſt.

VI.VI. If all that pertains to Salvation, be given in Right of Election; Then let every Soul that ſeeks for Spiritual Gifts, and would be ſure to ſpeed, apply himſelf to Electing love; and let all your thankfulneſs for all that you have or hope for, be referred to that love: For, That is the Rock out of which they are hewen; the Fountain and ſpring from whence they proceed. See the Bounty and Nobleneſs of it! Electing love not onelyonly provides your Home, but ſends you Wagons and Proviſion for the Way: Regard not your Stuff; (what ever you have of your own, be it good, or be it bad;) For, the good of all the land is yours. Make mention of nothing that's properly Thine, Pſal. 25. 11. Rom. 7. Jer. 1. 6. Rom. 4. 21.Ps 25:11Rom 7Jer 1:6Rom 4:21except the Greatneſs of thy ſins, (as David) The power of Indwelling Corruption, (as Paul) Thy Unability to Serve Him, (as Joſhua and Jeremy:) that, without Faith thou canſt not pleaſe God, Nor give Glory to Him: That without Holineſs thou canſt not ſhew-forth His virtues, nor anſwer the End for which He hath Choſen thee: And (finally) that thou canſt be Sanctified by that Will onelyonly,Heb. 10. 9, 10.Heb 10:9Heb 10:10 which Wills thy Sanctification.

When Moſes would prevail for the Gracious preſence of God with that People, what does he plead for it? Remember (ſays he) this Nation is Thy People; And Wherein ſhall it be known, Exo. 33. 13, 16, Deut. 10. 15.Exod 33:13Exod 33:16Deut 10:15that I and Thy People have found Grace in Thy ſight? Is it not in this, That Thou goeſt with us? Here you ſee, he makes God's preſence with them, an Evidence of His having Choſen them; And from His Chooſing them, he draws an Argument Why He ſhould be with them. Moſes durſt not ſay, They are a People that keep thy Commands; They are perſons of a very honeſt ingenuous diſpoſition, (as ſome ſpeak;) A Tractable ſort of Men, that have complied with Thee, and better Improved Thy Favors than their Neighbours have done; Therefore Own them, and Go with them: No, but Conſider (I pray Thee) that they are Thy People; Thou haſt Choſen them above all people; and therefore deal with them above the rate of Thy dealing with other Men.

p. 204In like manner, Having received any ſpecial Favour from God; Sacrifice not to your better deſervings: but as Daniel, (who, tho' a Man of great Wiſdom, yet ſayes he) This ſecret is not Revealed to me for any Wiſdom that I have more than any living. Dan. 2. 30.Dan 2:30Thus alſo, we find David deporting himſelf, when Nathan brought him that gracious meſſage from God, how great things He would doe for him and for his Houſe; what does David put it upon? Thou Lord God knoweſt thy ſervant: i. e. Thou knoweſt, that I have done nothing which might move Thee to this Munificent bounty:2 Sam. 7. 20, 21.2 Sam 7:202 Sam 7:21 But for thy Word's ſake, and according to thine own heart, Thou haſt done all theſe Great things: This is the voice of the Man after God's own heart.

Agen, Suppoſe you have done any ſignal ſervice for God; Retire into ſelf-abaſement, and Magnifie God that He was pleaſed to vouchſafe you that honour: Thus alſo did David; when ſetting his affection to the Houſe of God, he had gathered that huge incredible Maſs of Treaſure for the building of it: He wonders not ſo much at his having gotten it, (tho' that might well be wondred at;) as that he had an heart ſo freely to Devote it to that Sacred uſe; Who am I, 1 Chr. 29. 14.1 Chr 29:14(ſayes he) and what is my People that we ſhould be able to offer thus willingly! For, all things are of Thee. He acknowledgeth their Willingneſs to offer, to be as much of God, as the Offering it ſelf. And Paul, having laboured more abundantly than all the Apoſtles, puts from himſelf the honour of it;1 Cor. 15. 10.1 Cor 15:10 Not I, but the Grace of God that was with Me.

Three or four Things (in ſeeking for ſpiritual bleſſings) be ſure to keep ſtill in your mind.

1. That you muſt be Nothing in your ſelf: New Wine is not for old bottles; The Bottles muſt firſt be Ʋndone, and made-up Anew; Math. 9. 17.Matt 9:17Or els, The Wine will be ſpilt, and the bottles periſh. All your imaginary Righteouſneſs, Wiſdom, Strength, &c. muſt be parted from you: And to part with them, is as neceſſary, as to leave your Made-ground, and build on the firm Rock.

p. 2052. That Spiritual Bleſſings are a Gift, and will not admit of any Plea which may ſeem to make them Wages. What the Scriptures hold-forth as a Motive with God, That you may plead, and that is His Name: And indeed Nothing els is pleadable at the Throne of Grace. Eſteem not your ſelf the better for what you may carry with you; Think not to be accepted becauſe of your preſent: It is not your Money, nor your double money in your hand, thatIſa. 55. 1.Isa 55:1 will fetch you Corn from Above, (tho it may from Egypt:) Silver and Gold,Joh. 7. 37.John 7:37 Works and Worthineſs, are of no value at the Mint of Free-Grace: There it is, and Thence ye muſt have whatever may render you welcom at the Court of Heaven.

3. Be not over-ſolicitous how you ſhall ſpeed; Nor think you ſhall fare the worſe for coming in ſo tatter'd and pittiful a Condition: Free Grace is Compaſſionate, Rich, Bountiful: you are not the leſs welcom becauſe you bring Nothing: The beſt qualification is to finde your ſelf ill-qualified, Empty, Hungry, Poor, Naked, Blinde, Miſerable. Electing-love hath provided Enough, and More; Not bread and water onelyonly, (though theſe are very welcom to an hungring and thirſty ſoul;) but Wine and Milk, Wine on the lees, Iſa. 25. 6. Rev. 19. 8.Isa 25:6Rev 19:8A feaſt of fat things: Not Aprons made of figleaves, or Coats of Beaſts-skins; but Long Robes of Linnen, fine and white: money made of Leather, or baſe Mettal, (that would burthen One to carry a Month's proviſion of it;) But Gold; Rev. 3. 18.Rev 3:18and of That the fineſt, and tryed in the fire; which hath nothing of Droſs or Cankering Ruſt adhering to it. And if thou have but little, look on that little as an Earneſt of More; To him that hath ſhall be given: Iſ. 42. 3.Isa 42:3Altho' thou be but ſmoaking flax, He will not quench thee.

4. Be ſure you leave not Out your Mediatour, the Lord Jeſus Chriſt: Electing love doth All in Him, and ſo muſt you: Ask all in His Name, and then ſay, Lord, He is Worthy for whoſe ſake Thou ſhouldeſt doe this! And withall Take heed of Patching; Joyn not Law and Grace together, leſt the Rend be made worſe: The Righteouſneſs p. 206wherein you muſt appear before God, is not made-up of divers ſorts and peeces, partly His and partly your own: but a Seamleſs Veſture, wrought throughout of one kinde of ſubſtance, and by One hand: In this you may appoach with boldneſs, and touch the top of the Golden Scepter.

VI.Infer. VI. Having ſo Firm and Impregnable a Rock to found your faith upon, why ſhould the Greateſt of Difficulties, even the power of Innate Corruption, Diſcourage any Soul from Caſting it ſelf upon Electing love; As that which is perfectly Able, and the very deſign of it, is, To Subdue iniquity as well as to pardon it? It choſe us not becauſe we were or would be Holy,Eph. 1. 4.Eph 1:4 but That we might be ſo; And to that End, Undertakes the whole of our Work for us; It is between us and Sin, as it was between Iſrael and the Canaanites: Untill the Lord began to Drive, they did not ſtirr; They were Gyants, too big for Graſs-hoppers to deal with; Had iron Charets, and Cities walled up to Heaven; And yet, that Company of Graſs-hoppers turn'd them out; And this, becauſe the Lord who gave them that Land, was in the head of them; He went before them, and cut-out their way for them: Whiles He drove, they were driven; When He ceaſed,Pſal. 44. 2 & 3. Exod. 23. 28.Ps 44:2Ps 44:3Exod 23:28 the work ſtood-ſtill; Nay, His own People were Routed and put to the worſe. And we ſhall find both Moſes and Joſhua ſtill uſing Arguments fetch'd from the Covenant that God had made with them, by which alwayes they were Supported. Let us do likewiſe, Make Election our All; Our Bread, Water, Munition of Rocks, and what ever els we can ſuppoſe to Want: Here we are ſure of Supply and Safety; It's a Tower that's really walled up to Heaven; A Never-to-be-emptied Cloud of Mannah; and a Jacob's Well that is Never dry: 'Tis deep indeed, and you have Nothing to draw-with; yet be not disheartned; Stay by it, and the Well it ſelf will Riſe-up to you,Numb. 21. 17.Num 21:17 rather than you ſhall want.

VII.Infer. VII. Having done all you can, and in the midſt of your Doing, Walk humbly, as living on Another's bounty: Aſſume not to your ſelf, but aſcribe the whole of your Salvation, and of all the Conducements thereto, to Electing Grace; and p. 207hang-on that Root alone: Even Faith it ſelf, as it is the Believers act, is not to be Reſted in, Nor to ſhare in this Glory; We may ſay of Faith, as he to Foelix, Acts 24. 2, 3.Acts 24:2Acts 24:3By thee we enjoy much quietneſs: (but the honour thereof chiefly belong'd to Caeſar who gave them that Governour:) Give unto Faith its due; Accept alwaies and in all places, the benefits you have by it, with all thankfullneſs: For, it does you many good Offices, and you cannot live without it; OnelyOnly in the Throne let Grace be above it; For, That's the Potentate which puts Faith in that Capacity, and maintains it there; And the truth is, True Faith is beſt contented with its proper place. To this End the Lord tells His People, It was not their Sword, nor their Bow; that drove out their Enemies: But, (ſay ſome) It was the Sword and Bow which God put into their hands, and which they Manfully employed? No, God will not have Men arrogate ſo much to themſelves;Pſal. 60. 12. Judges, 7. 2.Ps 60:12 but to acknowledge, It is God that ſubdues our enemies under us. The People with Gideon He reckons too many to give the Midianites into their hands, Leſt they ſhould Vaunt themſelves againſt Him. Faith and other Graces are Mighty onelyonly through God: As they are His Workmanſhip, ſo 'tis He onelyonly can keep them Going, (as a Watch or other Engine cannot wind-up it ſelf.) To frame a Perpetual Motion, no Man hath ever attain'd; No, not in trifling Matters. As thou hadſt no hand in changing thy heart at firſt; So neither, of thy ſelf, in carrying-on the work afterwards; All our Sufficiency is of God: Even all the Strivings of the Saints are according to the Workings of God in them. Gal. 2. 8. Col. 1. 29.Gal 2:8Col 1:29'Tis true indeed, That a good Tree will bring-forth good fruit; but not without Sun, Ayr, Dew, and other Heavenly influences; For, if ſeparate from theſe, the Tree it ſelf will dye: So, without a continual Communication of virtue from Above, Cant. 4. 16.Song 4:16the New Creature can neither Act nor live. Depend therefore on that Radical Grace (i. e. On the God of all Grace;) for Preſerving and Actuating the Grace He hath given you.Gal. 4. 9.Gal 4:9 Reſt not in this, That you know God, but rather That you are known of God.

p. 208I ſhall cloſe this head, as John the Apoſtle doth his firſt Epiſtle; where having aſſerted the Divinity of Chriſt, he preſently ſubjoyns, Little Children keep your ſelves from Idols: So ſay we,1 Joh. 5. 21.1 John 5:21 of Electing love; (which was (indeed) the Root and Cauſe of Chriſt Himſelf as a Mediatour;) What-ever you lean-upon beſides and without reſpect to That, you make an Idol of it.