Solid Comfort for Sound Christians — Robert Jenison

Solid Comfort for Sound Christians · Robert Jenison

JOHN 13.17.

Happy are yee if yee doe them.

SECTION 1.

HAving out of this Verſe in ſeverall Sermons, already (after a generall and Methodicall deciphering of Happines, A Generall Hint of ſuch points as have been handled out of this Text.according as the Scriptures ſpeake diverſly of it) conſidered 1. Of the things to be knowne, and that both according to their reſtraint, onelyonly things revealed, and ſpecification here, namely d…eties of love and humilitie; 2. Of our duetie and the neceſſitie of knowing them; 3. Of our duety in bele…ving, willing, and affecting the things knowne; 4. the neceſſitie of practiſe to be added to knowledge.

Whence wee concluded, that true knowledge is not bare knowledge, but ſuch as is accompanied with good and anſwerable affections and actions.

Wee are now in the 5th. and laſt place to conſider of that bleſſednes, or at leaſt aſſurance of Bleſſednes, which reſults out of ſuch practiſe, as a ſtrong motive to excite and ſtirre up to the practiſe of things knowne, and that out of theſe laſt words: Happy are yee if yee doc them. And ſo from thence to try ou… knowledge, by our practiſe and obedience.

Where it would be conſidered that we muſt conceive of doing here, Doing here underſtood Evangelically, & ſo as to be extended to Converſion, Faith, & Repen…ce; &cnot legally, acc…r…ing to the rigour of the Law; For ſo ſhould never any man be happy; And C…riſt onelyonly performed that perfect obedience to Gods will, and we onelyonly in him:) but Evangelically, according to the equity of the Goſpel, and according to a weaker degree of obedience, performed in ſinceritie, Faith, and conſtancy, and ſuch as God will graciouſly accept off in Chriſt; So that we may and muſt alſo extend this Doing more largely, as having reference to Gods whole will, revealed and made knowne unto us.

Now God manifeſts his will either by his words or workes; By word: 1. of Command, both Legall and Evangelicall; And ſo not onelyonly obedience, Gods will how manifeſted.but Faith, Repentance, Converſion, &c. Come within the Compaſſe of Gods command. This is his commandement, that we ſhould beleeve on the Name of his Son Jeſus Chriſt, 1 Iob. 3.23. Iob: 6.29 Iſa. 1.16.17,and love one another, &c. And this is the word of God, that ye beleeve on him whom he hath ſent.

2. Of Reſtraint; and threatning; and ſo our Doing is indeed our not doing, of evill forbidden, according to that. Ceaſe to doe evill, learne to doe well.

3. Of Promiſe; whether abſolute or Conditionall; So that our obedience and Doing according to this word wilbe alſo our Faith, and our keeping, and obſerving the Conditions, of Repentance, Obedience, &c. upon which the promiſes are made.

2. By Worke, and by the Event experimentally according to his word; which if it be good, then the thing required is our thankfulnes: if evill, befalling ourſelves, our Doing is our patient ſuffring, as we are taught to pray: Thy will be done (which includes alſo a willing ſuffring) and to ſay, Act. 21.14. The rule of our Doing, is only Gods will made knowne.the will of the Lord be done; if it befall others, our Doing is Fearing, Rom. 11.20. and our amendment, Luke 13.5.

Now before I urge the further neceſſity of this doing from the motive of happines in the Text, conſider we bre…fly from the words, the rule of our actions and obedie…, which we may conſider off from the laſt word in the Text, …, Them. For we thus are directed to Gods onelyonly will revealed and made knowne unto us; which as we have heard, are, according …o their reſtraint, onelyonly of things revealed, and which we are bound (and here ſuppoſed) to know; our Doings muſt be ſquared, according to the things we know; and this foreign here, muſt anſwer that foreign, ſo that … Doings ſhould neither be ſcanter, nor larger, then theſe things which are made knowne and revealed.

For 1. we muſt doe all we know to be done, otherwiſe wee ſhould live in ſinnes againſt knowledge and conſcience, and ſo ſhould ſinne more damnably and inexcuſably, and be beaten with more ſtripes.

2. And in Doing we muſt not (eſpecially in matters of Gods worſhip) doe any thing but according to that rule and will of God made knowne, and that both for matter and manner: Ia. 2.12.Wee muſt ſet that onelyonly rule before us, and make it the Square and Line, the Sampler and the Coppie, according to which wee muſt direct and order not onelyonly our Faith, but all our Doing, not following ſuch other rules as will not warrant our actions.

Now theſe Roles are, 1. The ſecret will of God, Nota. 1. His ſecret will.2. The will and Example of others, 3. Our owne will and wiſdome.

1. Gods ſecret will, though we doe comformably thereunto, will not juſtifie our actions, either good or bad. Not good, becauſe they are not of Faith; and ſo I may ſay that Gods written word, not underſtood aright, is for the true meaning of it ſecret to us. So that though we doe according to the true meaning of it, yet doing it with a doubtfull conſcience, Rō 14.23 Act. 4.27 28. To doe according to that rule, will not juſtify our actions, either good or bad.and not of Faith and certaine knowledge, it is ſinne to us.

2. Not bad; for ſo might Hered and Pontius Pilat, and the people of Iſraell have beene excuſed when they crucified Chriſt, ſeeing they were gathered together for to doe whatſoever the hand and counſell of God determined before to be done, to juſtify out actions from Gods ſecret will, were to Saucy; Neither muſt we deſperatly live by thāt rule, ſaying: If J be praedeſtinat to Life, live as I list, I ſhall not miſſe of Life, if not, all my endeavours are in vaine, I cannot alter Gods Counſell. Wretched Creature art thou, who ſo reaſoneſt; Doſt thou not make Gods ſecret will thy …le?

Suppoſe there were no…g elſe to ſtop thy mouth, tell me: how knoweſt thou thy ſelfe to be reprobated? Yea, or elected? For ſo thou muſt needs aſſume. But I am repr…bated; Yea, or I am elected; But when did ever God tell thee, (… any,) that thou a…t a reprobate? that concerning particular perſons, is … ſecret kept to himſelfe, till the event and end declare it; And no man can know himſelfe elected whileſt he lives ſo careleſly, and reaſons prophanely. Thy rule then is to beleeve, repent, &c. and ſo thou ſhalt be ſaved, and Happy are yee, if yee doe theſe things.

2. The will and command of others, 2Not the will and command of others. Mar. 15 12.13.14.15. Nether the example of others.will not excuſe us, neither muſt be any rule unto us, as yet Pilate m…de it to himſelfe, in delivering Chriſt to the Jewes to be crucified, ſaying, What will yee that I ſhall doe unto him? &c. And they cryed: Crucify him, Crucify him. So he delivered him to be crucified.

So Math. 28 18. the Souldiers hired for money, did as they were taught, &c.

The like I may ſay concerning the Example of other men, many or great, ill or good; Yea of Chriſt himſelfe ſimply, without his word, ſo Mat. 23.3. and Luke 9.5. Wilt thou that wee command Fire to come downe from Heaven & conſume them? even as Elias did.

3. Our owne will and wiſdome; Neither our owne will or wiſdome.as to ſay, we will certainly doe whatſoever thing goeth forth out of our owne mouth, &c. as Ier. 44.17: So Paul before his Converſion (as now in like caſe) J verily thought with my ſelfe, that I ought to doe many things contrary to the Name of Jeſus of Nazareth, Act. 26.9.10.14.which thing I alſo did, &c. And yet ſo doing he perſecuted Chriſt, and kicked againſt the pricks.

The things made knowne to us then, being the rule of our practiſe, we are to be excited to live, practiſe, and doe according to that rule, and that the rather that we thus may get ſome comfortable teſtimony, that our knowledge and profeſſiion is ſound; Yea eſpecially becauſe as here we are told: Happy are we if we doe ſo.

SECT. 2.

But here, 1. It may bee objected: Two maine doubts propounded and anſwered in this Treatiſe. 1. Whether Gods promiſes be doubtfull, becauſe conditionall? 2. Whether it be in our power to keepe the conditions, and to doe the things required. And if not, to what end are ſuch precepts and exhortatiōs. 1. Concerning the vallidity of Gods Conditionall promiſes and force of the motives thence to weldoing. &c. Gen. 47▪ Iohn … 17. Happines promiſed to weldoing, Luke 13.9. 2 Pet. 1.10. And to conſtan…y therein. Gal. 6 9.of what valliditie is this motive from bleſſednes, or what comfort or encouragement to weldoing can this be, when bleſſednes here is promiſed onelyonly upon condition: iſ yee doe them? What bleſſednes is this, which (ſeemes) thus to depend on Iffs & Ands:

2. It may be asked, whether it be in our power to keepe and performe theſe Conditions, and indeed to doe theſe things, ſeeing its here required of us; and if wee be not able of our ſelves to doe ſuch things, to what end is it that God requires them at our hands, or exhorts and excites us to the doing of them?

To the former I anſwer: This Condition here ſeemes indeed to make the Happines of Saints doubtfull, ſeeing Happines is not here or elſwhere in the Goſpell promiſed, but upon Condition, and that both of our doing (as doing hath beene explained already) and of our continuance & perſeverance in weldoing.

For the firſt, if thou doſt well, (that is, repenteſt, beleeveſt, and becomeſt ſincere,) ſhalt thou not be accepted? Or ſhall there not bee a Remiſſion, ſaid God to Cain? who yet not doing well, found no acceptation.

And ſaith our Saviour Chriſt: If any man will doe his w…ll, he ſhall know of the Doctrine, &c. And if beare fruit well, (th… maiſt ſpare it) and if not, then after that thou ſhalt cutt it downe; and if yee doe theſe things, yee ſhall never fall. And f…r perſeverance: be not weary of weldoing, for in …e ſeaſon we ſhall reape if we faint not.

But notwithſtanding ſuch conditional promiſes we are taught by the ſame mouth and pen, Yet is not the Happines of the Elect uncertain either in it ſelfe,that the reaping the bleſſedneſſe, the acceptation here, and the Eternall Salvation of Gods people and Elect is not barely doubtfull, either in it ſelfe, or yet alwayes to them after their effectuall calling.

1. Not in it ſelfe, ſeeing it depends not on man barely, but upon another cauſe and ground; namely, on Gods eternall and immutable decree of Election, 2 Theſ. 2.13.who hath from the beginning choſen them to ſalvation through ſanctification of the Spirit, and beleefe of the truth. Which two (ſanctification and Faith, and ſo repentance, obedience, and perſeverance in them all) as hee requireth them of us, as Conditions and Meanes of Life and Salvation; ſo doth he alſo promiſe, and by vertue of his election effect theſe conditions in us; as wee ſhall anon ſee in the particulars.

2. Not to them, Or to thē alvvayes after Cō verſion.after their effectuall calling; And that the Conditions fore-named, (not of their Election, but) of their Salvation, be fulfilled in them; And, through Gods grace, by them: For ſo their Election (yea and Salvation unto which they are elected) is alſo ſure to them; For (ſaith St. Peter) if yee doe theſe things yee ſhall never fall. (as we heard even now.)

So that here we may take notice, Hovv gods word ſpeakes differētly ly of the ſame things.that the Scripture ſpeakes of the ſame things differently, ſometimes as required of us, otherwhiles as promiſed by himſelf; ſometimes as dueties and as our workes, otherwhiles as bleſſings and his owne workes; ſometimes as the graces required, and the glory promiſed, may bee called the Fruits of the Goſpel, and the effects of the Miniſtery, as the inſtrument, otherwhiles as effects of his owne eternall decree of Election, and good purpoſe towards us in Chriſt; and ſo ſometimes as belonging to the execution of his eternall decree, otherwhiles as belonging to his eternall decree to be executed; ſometimes as he is pleaſed to make them knowne to us in his word and will revealed, ſhewing what he requires of us, and what is and wilbe pleaſing unto him, otherwhiles as he hath purpoſed in himſelfe from all eternity to work them; ſometimes as in common propounded to all in the Church, otherwhiles as proper to his owne peculiar, in whom hee will glorify his mercy; And hence it is that ſometimes his promiſes are propounded with condition, otherwhiles without condition abſolutely and independantly.

God knowes who are his, and what hee will doe himſelfe, and accordingly he workes all his workes, as depending meerely on his owne, moſt wiſe, juſt, gracious, and good will and pleaſure, which nothing can or ſhal hinder, or diſappoint; And ſo with reference to his owne counſell and purpoſe, hee ſpeakes abſolutely, and as things ſhalbe: Yet for the effecting of his purpoſe, hee diſpenſeth things in his word, as hee pleaſeth by propounding things generally to all promiſcuouſly in the Church (paſſing by others as he pleaſeth) and that with and under condition, and ſo as (for ought at leaſt we know) they may or may not bee, as the event alſo doth declare, and yet in regard of his elect ones all his purpoſes (and promiſes) of grace and glory ſhall moſt undoubtedly take place, and they ſhall not miſſe of that Salvation, whereunto (through Faith and Sanctification of the Spirit) …hey were elected.

This courſe (becauſe wee ſee it and doe obſerve it in the Scripture) we muſt conceive G…d bath thought fitteſt for the manifeſtation of his glory, by ſhewing forth his mercy, juſtice, Libertie, and other his attributes.

Now if wee underſtand and conceive it not ſo well as wee would, yet ſhould we not by any meanes queſtion it, or frame things as we pleaſe according to our eaſieſt apprehenſion, but rather reſt (denying our owne reaſon, judgement, will,) in that we ſee it to be the courſe which God pleaſeth to take.Tvvo cō ſiderations for the clearing of the firſt doubt.

And this is that which now we come particularly to ſhew and prove out of his word, preparing the way, and endeavouring to make all plaine, by handling of two maine Conſiderations.

SECT. 3.

Firſt, Gods promiſes distinguiſh…d, ſome are of the End, or of Happines. Act. 16.21. Rev. 2.10. And theſe are conditionall. Pſal. 1, 1. Pſal. 119 1.2. Ioh. 20.29. Rō. 4.7.8 Pſal. 32, 1 2. Math. 24.26.Conſider that Gods promiſes in Scripture are either of the End, or of the meanes leading to the End.

Now firſt the promiſes concerning the End, as eſpecially concerning Salvation and Bleſſednes, are with Condition, as: Beleeve and thou ſhalt be ſaved; Be thou faithfull unto death, and I will give thee a Crowne of Life; Or becauſe here is mention of bleſſednes, this happines is promiſed with Condition of Doing and Evangelicall obedience; Happy are yee if yee doe them. So elſewhere upon the condition of obedience, negative; Bleſſed is the man that walketh not in the Counſell of the ungodly, &c.

2. Aſſirmative: Bleſſed are the undefiled in the way who walke▪ in the Law of the Lord. So it is promiſed upon the condition of Faith; Bleſsed are they that have (not ſeene and yet have) beleeved; of the pardon of ſinnes Bleſſed are they whoſe iniquities are forgiven, and whoſe ſinnes are covered; And of perſeverance and conſtancy untill the day of Jeſus Chriſt; Bleſſed is th…t ſervant whom his Lord when he comm…th ſhall finde ſo doing.

Now theſe promiſes being conditionall all partake not of the End (which is Salvation) becauſe all (partake not of, nor) keepe the condition, none indeed being able of himſelfe to keep any of thoſe Conditions; It is not in mans power to doe good, to Beleeve, Repent▪ Pe…ſevere, as of himſelfe, (the promiſe of this will follow anon) and God is not now bound to give this power to all, but to whom onelyonly he pleaſeth,

2. But now God bath alſo made promiſes, Some are of the Meanes, and they are abſolute.which are moſt free and abſolute, of giving where and to whom he pleaſeth, as the Conditions and Meanes themſelves of Life, which hee himſelfe worketh in us, that ſo by theſe Meanes we might attaine to the End, as Deut. 30.6. The Lord thy God will circumciſe thy heart, and the heart of thy Seed to love the Lord thy God, with all thy heart and with all thy ſoule, that thou ma…ſt live.

Where the End promiſed is life, Suffrag. Brittannorum de 5. article-Theſ. Het…rodoxa. 1.which the Iſraelites ſhall never attaine, unleſſe this Condition of loving God were kept; But God doth here abſolutely promiſe, that he himſelfe wil give unto them this Condition, and accordingly will circumciſe their hearts to love the Lord.

So, in like manner as we have heard, God promiſeth Bleſſedneſſe, to wel-doing, to Faith, Repentance, Perſeverance, &c. which are alſo Conditions required of us; And this is the tenor of the Goſpell, yet hee alſo promiſeth to give Faith Repentance, power to doe well, with the act of weldoing and perſeverance, with all other Meanes and Conditions, and that without Condition, without Iffs & Ands, and abſolutely.

So that theſe Graces and Meanes of Salvation are not guifts given or promiſed, and offred upon Condition but abſolutely; Gods promiſes concerning theſe Meanes of Salvation and Bleſſednes, as is ſaid, are abſolute, and are of ſuch guifts and graces, as which God (ſeeing our impotency and inability to attaine the End without the meanes alſo to performe the Conditions, and to uſe the Meanes as of our ſelves, and by our owne ſtre…gth and power) doth promiſe to performe, or will enable us to performe. This will alſo bee more evident …non in the particular inſtances.

SECT. 4.

But before I further proceed, A digreſsion; further clearings, and juſtifying, the aforeſaid diſtinction from the imputation of Libertiniſme.it wilbe needfull to vindicate what hath been taught from ſuch inferences as ſome, miſtaking or rather cavelling at this Doctrine and differenes of the promiſes, may make, yea have already made; As if becauſe it is ſaid (as ſhalbe proved … that the graces of Faith, Repentance, &c. are promiſed abſolutely, without Iffs & Ands, or without reſpect to Conditions in man, that therefore a dore is hence opened to Libertiniſme and Swenckfeldianiſme, whereby the foundations of Chriſtianity are overthrownne, in aſmuch as men are thus taught to neglect the hearing of Gods Word and of the Goſpell preached, not to regard meekeneſſe in receiving the Word and Humility, unto which Grace is promiſed? Yea even as they would have it, the grace of Election.

I anſwer: No ſuch thing can rightly without willfull cavilling be inferred hence.

For firſt, That life is not promiſed but upon condition, doth exo…ude all negleot of means.(not to ſpeake that none oppoſe Libertiſme, Familiſme, and Contempt or neglect of the meanes of the hearing and reading of the Goſpell, more then thoſe that uſe this diſtinction of the promiſes) this very Doctrine (that the promiſe of Salvation is made upon condition, and made good to none (being otherwiſe capable) but to thoſe that carefully uſe all the meanes ordained and appointed to Salvation) excludes, all careleſneſſe and neglect of meanes, one or other, ſeeing wee teach men according to the Scriptures; Gal. 6.7.8.9.That whatſoevever a man ſoweth, that ſhall he reap, &c. And that wee are no… to be weary of weldoing. Without which conſtancie no reaping can be expected; and that we ought to give earneſt heed to the things we heare, for how elſe can we eſcape if we neglect ſo great Salvation? Heb. 2.1.2.3.&c. This wee ſhall further ſhew and urge in the Concluſion of all.

2. But now cheefly concerning the abſolute promiſe of giving the Meanes and effecting the Conditions, 2concerning the abſolute promiſes of the meanes.on which bleſſednes and Salvation is promiſed.

I ſay, 1. Seeing Salvation and bleſſednes is the maine end inſtanced in, and the cheife end reſpecting man, that the meanes appointed of God thereunto, The mean…s being many, muſt not be divi…being many, are not to be ſevered and divided one from another, but to be conſidered conjoynedly and all of them, with relation to their maine end, and that therefore as they are meanes of Salvation, (whether they have a nearer connexion with life, as Faith, Repentance, Juſtification, &c Or be further off, as the Goſpell it ſelfe, our hearing of it, and common and generall grace wrought by it) they all of them conjoynedly and with reſpect to their maine end, are promiſed abſolutely, and without co…dition, though life it ſelfe, as mans chiefe end, be not promiſed in the Goſpell, but upon ſuch conditions.

2. Wee may yet conſider that theſe ſame Conditions, Yet they may and might be compared & ſo ſome gracès may bee conſidered as Ends and effects of former & more cō mongrace ſuch as is the Goſpell, &c.which all of them have their reference to Salvation, as the Meanes thereof, may yet be compared one with another; And ſo ſome, in regard of ſuch relation, may bee conſidered as particular Meanes, Ends, and effects of ſome proceeding Guifts, which God hath ordained as Meanes more immediately of ſuch graces, yet as meanes alſo more remorely of the maine End, and of Salvation. So Faith, Repentance, Holines, Perſeverance, which are Meanes of bleſſedneſſe and Salvation, and Conditions of eternall Life, may be conſidered alſo as the Ends and effects of other graces and guifts of God; and ſo not given or promiſed but upon ſome Conditions, which muſt be uſed as meanes more immediately reſpecting thoſe meane-ends, and which have reference not onelyonly further off to the maine-end, Salvation, but more nearly to theſe intermidle-ends, of Faith, Repentance, &c. For Logick and nature teacheth us, that there is the leaſt and utmoſt end, which is cheifly intended and aymed at, Finis ultimus, i foreign: & foreign. Finis intermedius or finis ad finem, fine propter finem.unto which all meanes are ordained, and there is an intermidle-end: a maine-end, and a meane-end, which is the Act and inſtrument of the efficient cauſe, by which he intends to attaine to the maine and laſt end.

The former in this buſines now in hand, is eternall Life, unto which we are elected; The latter are Faith, and other graces, namely, which as they are meanes of Life and bleſſednes, ſo are they effects and ends intended, which God workes and intends by the Goſpell and word ſent, preached, and received, or attended to; So that the Goſpell is the meanes by which wee attaine firſt to theſe graces, and then to Salvation, by which God brings us to, and worketh Faith, Rom. 10.17. Ioh. 17.17. Luk. 3.5. 1 Cor. 10 4, 5.(for Faith commeth by the hearing, and hearing by the Word of God,) and ſo Sanctification; So ſaith Chriſt: Sanctify them through thy truth, thy Word is truth. And ſo Humility, for it is Gods voyce in and by the Miniſtery, whereby every mountaine and hill is brought low, &c.

This is one of thoſe weapons, if not cheife, which pull down ſtrong holds, and caſts downe imaginations, and every high thing, which exalteth it ſelfe againſt the knowledge of God.

Thus then the Goſpell is a meanes of theſe and other graces, as the next end thereof, as of Salvation it ſelf… more remotely; and theſe graces bring conſidered as the next and moſt immediate Ends of the Goſpell, have their conditions, which muſt not be neglected, as the hearing of the word, and attending thereunto, &c. Yet the ſame graces of Faith, &c. as conſidered alſo, and cheefly as meanes of eternall Life, and Conditions thereof; which therefore as meanes of Life and bleſſednes, and as Conditions of the new Covenant of Life, are promiſed by God abſolutely and without condition; Yet the promiſes of the end, whethermain …nd or meane…ad, as the end, are ever Conditiona…. And the promiſes of the means as meanes ever abſolute, whether they bee remote or nearer. The goſ…ell it ſelf is abſolutely. Rō. 10 17 1 …oh. 1.9 Iames 2.6though as ſubordinate and intermidle-ends, they depend alſo (ordinarily) on their Meanes and Conditions.

Thirdly, I ſay, yet that whether we ſpeake of the cheefe and laſt end, or of the meane and midle-end, that it is true, as w…s ſaid: That the promiſe of the end, as it is the end, is with Condition; and the promiſe of the Meanes (whether nearer or further off) as meanes is abſolute, & without condition; So that let the Condition be what it wilbe, whether of the maine-end, or meane and midle-end, yet God doth both freely promiſe, and freely give and effect it; and that whether it have a more neceſſary and infallible connexion with its end, as true Faith, Remiſſion and Sanctification have; or doubtfull onelyonly and uncertaine (in regard of us) as the preaching of the Goſpel (by which yet all and each are not converted) which yet in regard of Gods Elect, and of his cheefe intent in ſending it, is made effectuall by God, and ſo promiſed without condition.

Fourthly, then I avow concerning the Goſpell, the hearing, and receiving of it, (as alſo concerning all ſuch things as may be called more remote meanes of life, or conditions of Faith, which hearing is of Remiſſion, which Confeſſion is of more grace, which Humility is, &c.) that it (as theſe other) is both freely promiſed, and freely given, both in regard of the outward mean… and of the inward worke and effect of it.

1. The Goſpell and outward Meanes are freely & abſolutely promiſed (even as was Chriſt himſelfe the bleſſed Seed, 1Promiſed.Gen. 3.15.) and ſo the calling of us Gentiles, to partake of it. In the laſt dayes the mountaine of the Lords Houſe ſhalbe eſtabliſhed in the top of the Mountaines; and all Nations ſhall flow unto it, &c. Iſa: 2, 2, 3So Chriſt is promiſed to be given for a Covenant of the people: Iſa: 42, 6 7. & 49, 5 6, &c. Iſa: 66, 18 19, 20.For a light to the Gentiles, to open the blindo eyes, &c. I will gather all Nations and Tongues, and they ſhall come and ſee my glory; and I will ſet a ſigne among them; and they ſhall bring all your brethren for an offring unto the Lord out of all Nations, &c.

Secondly, Freely givē both for the outvvard miniſtery. Rom. 10, 14, 15.the Goſpell and the preaching thereof is freely given of God and ſent, without which, how ſhould men come to Faith, or calling upon God, or yet any other grace? For how ſhall they call on him in whom they have not beleeved? and how ſhall they beleeve in him, of whom they have not heard? and how ſhall they heare without a preacher? and how ſhall they preach, except they be ſent?

Therefore ſaith our Saviour to his Apoſtles: Mat. 28, 18, 19. Marc. 16 15.Goe yee and teach ab Nations, &c. And goe yee into all the World, and preach the Goſpell to every Creature.

Yet this is done, both freely (in regard of the firſt moving cauſe, Gods onelyonly compaſſion and love,) and with choyce, Which is directed by ſpeciall choyce, & ſent to ſome, not to all.in regard of the Nations, to which in their leverall and fitt times the Goſpel is ſent, not to each Nation at once, and to ſome ſcarce at all. Yet whoſoever they are that at any time enjoy the Goſpell and outward Meanes, they have them from the free mercies and goodnes of God, they were not more worthy then others; Neither is it becauſe God did foreſee they would profit by the Goſpell more then others. Why was it then ſent and preached firſt to Iſrael, again ſaying people, (otherwiſe then for their further conviction,) and not to Tyrians and Sydonians, who (if like mighty workes, which were wrought to confirme the Goſpell, had beene done among them which were done in Corazin & Bethſaida,) would have repented long agoe; Math. 11 21.Which yet Iſrael did not.

But this is from Gods free choyce, who (according to his wiſe and juſt Counſell) ſendeth it to this or that place (where he hath much people, Act. 18, 9, 10.at leaſt ſome, to call and gather by i…) and purpoſely as he pleaſeth, will not, (or wil not as yet) have it come to ſome other people.

Thus when P…ul & Sylas had gone throughout Phrigia, Act. 16, 6, 7.and the region of Gallatia, (preaching the Goſpell,) they were forbidden of the Holy Ghoſt to preach the Word in Aſia; after they were come to Miſia, they aſſayed to goe into Bithinia, but the Spirit ſuffred them not.

3. Amongſt thoſe, And for th'inward power of it.whether the Goſpell is ſent, God giveth grace effectually to receive, and with meeke, humble, and good hearts, to entertaine it, not to all, but to whom he pleaſeth. Thus among thoſe that heard Paul preach at Philippi, its noted (onelyonly of Lydia, that the Lord opened her heart, that ſhe attended unto the things which were ſpoken of Paul.Act. 16, 14.

And who are called effectually (as being veſſels of mercy, which God had afore prepared unto glory,) not all Jewes, not all Gentiles, but us, ſaith Paul, whom he hath called of the Jewes and of the Gentiles, and not of the Jewes onelyonly, but alſo of the Gentiles.

Therefore the Light of the Goſpell, Rom: …, 23, 24.and ſaving revelation of the miſtery of it, and the giving of wildome by it is made to be the guift of Gods free grace by Chriſt: In whom we have Redemption through his blood, the forgiveneſſe of ſinnes, according the riches of his grace, Eph. 1, 7 8, 9.wherin be hath abounded towards us in all wiſdom and prudence, having made knowne to us the mistery of his will, according to his good pleaſure, which he hath purpoſed in himſelf, &c. So, Mat. 11, 25.26.I thanke thee, Oh Father, ſaith Chriſt, becauſe thou haſt hid theſe things from the wiſe and prudent, and hast revealed them to Babes; Even ſo Father, for ſo it ſeemed good in thy ſight.

Now if Gods Word prove fruitfull, and the effect of it ſhew it ſelfe onelyonly in thoſe who receive and heare it in an honeſt and good heart. L…k. 8, 15. Iam: 1, 17I would aske from whom is this good heart? Is it not from him from whom is every good guift, & every perfect guift, &c?

Wee conclude then this digreſſion (occaſioned by an unjuſt …avill) and ſay, that though Gods promiſe of Salvation, What god requires as a Condition, he alſo work… in the Elect.yea and of Faith, and other graces, wrought ordinarily by the miniſtery, be propounded with Condition, yet the Conditions themſelves and the Meanes of Salvation, whether more immediate as our effectuall calling, Repentance, Faith, regeneration, juſtification, &c. or mediate and remote, are both promiſed and effected in us, without Condition, Media ſalutis immediata & media mediorum.as being not made to depend upon man, either for the giving or the working and effecting in him, and ſo for other like particulars; God promiſeth forgivenes of ſinne, to ſuch as doe confeſſe, forſake, and repent thereof; but who giveth repentance, &c. doth not God? Ezek. 36.26.31, and Zach. 12.10. God requires our prayers, and will ſcarce give us any good thing, unleſſe we aske it, Mat. 7.7. As Confeſsion. 1 Ioh. 1.9Aske and it ſhalbe given you; And Ezek. 36. after a moſt free and gracious promiſe made by God of working all grace in our hearts, and giving both Spirituall and Temporall Bleſſings. Verſ. 25.26, and 27, &c. Yet thus ſaith the Lord: Prayer.I will for this be enquired of by the houſe of Iſraell to doe it for them. But who gives this guift of prayer? onelyonly he that gives Faith, out of which prayer follows; Rom. 10.14, & 8.26.onelyonly God by his Spirit; Zach. 12.10. Rom. 8.26. We know not what we ſh…uld pray for as we ought; but th… ſpirit it ſelfe maketh interceſsion for us, &c.

Laſtly, God gives grace to the humble; that is, more grace, HumilityJames 4.6. But who gives the grace of Humility? Doth not the Spirit? Gal. 5.22. Of which more afterwards.

I ſay then of all theſe, though God promiſe not good things to his Church but upon Conditions, and in the uſe of Meanes, (which to neglect, and yet to expect the end, were preſumption and to tempt G…d, Heb. 4.12yea to come ſhort of it) yet God freely and abſolutely promiſeth to give, and make effectuall the Condition and Meanes themſelves.

Let this ſuffice for the preſent, till we make it more evident anon.

To proceed: Theſe promiſes c…cerning the means depend on Gods election. Which his electiō is not conditionall.theſe promiſes of the meanes, and of fulfilling the Conditions in us, depend upon Gods decree and Election, which is not conditionall, though his word bee. His order in electing us to life is not the ſame which he obſerveth in promiſing and giving life; He promiſeth it upon condition, and gives it not but upon performance of ſuch Condition; But hee muſt not therefore be thought to elect us conditionally, or upon the foreſight of ſuch conditions wrought in us, or by us.

To teach (which yet ſome teach) that God is ſo to be conceived to decree, as he doth execute his decree, were to invent the order of things.

Indeed in the execution, Armin. contra lun. propoſit. 19.and in the Goſpell, he will have no man to attaine the end without the meanes, and without ſuch conditions as he requireth, yea as he may and doth require of all; (which is one reaſon why the promiſes are, as they ſhould be, Though his Word bee.propounded in Scripture, and by the Goſpell preached, gonerally and promiſcuouſly to all in the Church;) and God hath alſo ſo decreed to bring men to Salvation by ſuch meanes; But yet this is not the whole and entyre decree of God, which implies his praedeſtination of certaine ſingular and definite perſons, who are knowne to God, and ſevered from others by the decree of his election, whereby hee hath abſolutely and onelyonly according to his owne counſell choſen them to Salvation; unto which yet hee (for the execution of his Decree) will bring them by meanes, and by the obſervation of ſuch Conditions, as he will propound and require in the Goſpell, on the performance of which he promiſeth this ſalvation to all in the church, but worketh them onelyonly in his Elect. Concerning which Election wee thus read: Mat. 22, 16. 2 Tim 2, 19. Rō. 11, 5Many are called but ſew are choſen. And the foundation of God ſtandeth ſure, having this Seale, the Lord knoweth them that are his; And ſo we are told of a Remnant according to the Election of Grace.

Otherwiſe (if Gods Election were conditionall) it might ſo fall out, that all might be reprobated, that his Church might faile on earth, yea and Chriſt ſhould be no certaine Head, as having no certaine members aſſigned unto him.

But God in the matter of our Salvation doth alſo uſe his abſolute will in bringing his Elect to the end appointed, powerfully and moſt infallibly.

Chriſt ſaith, Luke 12, 32. John. 15.16.it is our Fathers good pleaſure to give you a Kingdome; and, you have not choſen mee, but J have choſen you.

This would not be true, if Gods will were in this caſe onelyonly conditionall. For though God in his word promiſed life and bleſſednes under condition of Faith and Holines, yet he decrees nothing under any doubtfull or uncertaine condition. God in his word tells us what we ſhall doe, and how we may hope to attaine to Salvation, and to aſſurance of our Election; but in his decree he ſets downe what he himſelfe will doe, according to which he workes and effects that grace in his Elect, which he requires of them (yea of all) leaving others in his Juſtice, Fol. 14… l. 3.to their owne hardneſſe.

SECT. 6.

Yet firſt he doth not mock ſuch as doe not, Yet firſt, god mocks none in his Word.through their own obſtinacie and inability keepe the conditions; But moſt certainly if they doe keep and doe that which is required (as once they were able to have obeyed God in his hardeſt command, and ſtill ſtand bound ſo to doe) they ſhall undoubtedly be ſaved; therfore was it ſaid even to Cain: If thou dost well, Gen. 4, 7▪ſhalt thou not be accepted? Gods promiſes of life are conditionall.

Yea in ſuch commands God doth not delude, but reprove and convince ſuch-men of unbeleefe, and that in his Juſtice.

And ſecondly, His Word & Decree are not contrary one to another… ▪neither are the decree and Word of God contrary or rep…g…ant each to other, but onelyonly ſubordinate. God makes his word ſubſerving to his decree, and reveales ſo much of his owne counſell and purpoſe, and in that manner as hee ſpeaketh, and ſo as may beſt ſerve his owne ends, which if wee cannot ſee by his Word, yet muſt wee not ſearch, much leſſe quarrel, with God there about, or frame his Decrees, according to our owne conceits.

God in commanding dueties at mens hands, hath ſometimes other ends, then obedience, (though that onelyonly be the thing which wee are to looke unto, as required of us, in and by his word,) his precepts are alſo ſometimes for tryall, as that commandement given to Abraham, Ge…. 22, 2of Sacrificing his Sonne.

Sometimes for Conviction, whereby he intends to convince his Creatures of diſobedience, yea of its owne inability, &c. as in bidding Pharaoh, …xod. 8, 1let the people goe.

Theſe Ends he keeps ſecret to himſelfe, (as they reſpect this or that particular perſon,) and therefore though his precepts ſeeme to croſſe his ſecret pleaſure and purpoſe, (which the event declares at length what it was,) yet our ignorance muſt not cauſe us quarrell with God, but Faith ſhould reconcile this ſeeming contrarietie.

The like is true in all Gods promiſes and threats where the exceptions and Conditions are often concealed and kept ſecret to himſelfe. If God then reveales part of his will and conceales part, this is neither to contradict himſelfe, nor to deale dubble & deceitfully with his Creature. He ſpeakes not one thing and meanes another; But ſpeakes that which concerneth us to take notice off, and conceales that which he will doe himſelfe, and which hee hath abſolutely ſet downe with himſelfe eſpecially concerning the Salvation of thoſe whom in mercy he will ſave, and in time effectually call; and the juſt deſertion of thoſe whom he in juſtice will leave in the maſſe of perdition, See vvho liſt D…-…rackan…horpes Sermon of praede…ination, pag. 15, 16,and therefore not give his grace effectually unto them. I may therefore ſay, the Conditionall part of Gods will is ſet downe in his word; But what he hath ſet downe abſolutely, and whom in particular he will ſave, and imprint Faith and Holineſſe in their hearts, he hath reſerved to himſelfe, (as not being bound to reveale it till the event ſhew it,) onelyonly that there is ſuch an abſolute will in God, is revealed, as we have allready ſhewed.

SECT. 7.

So that now, as we may further note, though in regard of the word and worke of the miniſtery, things may goe with Iffs and Ands, and that the Conditions in regard of man (whoſe actions proceeding of judgement, and having their beginning from within his will, are voluntary, may, or may not be done or performed; Yet as they are Gods worke (though required of us) and effects of his Election, (who changeth without violence our wills) hee ſpeakes of them without Iff…, and promiſeth them abſolutely, yea and accordingly worketh and effecteth them himſelfe.

So that things may remaine in themſelves indifferent, to fall out this wayes or that wayes, Gods decree dot… not take avvay the conſent & liberty of mans vvill.notwithſtanding Gods decree working infallibly this or that.

The certainty of Gods decree doth not aboliſh the conſent of mans will, but rather order it, and mildly incline or draw it forth, mans freedome of will may well ſtand, with that neceſſitie which is of infallibilite, or of conſequence, and mans actions may be free, though otherwiſe in reſpect of Gods will they bee of unchangeable neceſſity.

Gods decree takes not away all poſſibility to the contrary event, but onelyonly the contrary event it ſelfe, Sufficit ad rationem voluntarij ſ… aſciēte & volūtario Comittatur, Greg. Armin. lib. 2. diſt. 29▪ in fine.as his decree before all worlds, that at this time I ſhould preach in this place, on this argument, at this time, did not take from me, ever ſince, all poſſibility of not preaching at this time; (for I might have bee…e abſent, or otherwiſe determined;) But it tooke from me the actuall not preaching at this time.

I doe this certainly and infallibly, and yet freely; Gods decree takes from me the contrary event, ſo that (in ſenſu compoſito) theſe two cannot ſtand together, God hath decreed that at this moment, I ſhould be preaching theſe things; and I doe not at this moment preach theſe things; But (in ſenſu diviſio) theſe two may conſiſt together; God decreeth that I ſhould preach theſe things at this moment, and I had power not to preach theſe things at this moment if I had pleaſed.

Now if this ſound harſh to any, let it be conſidered, the like inconvenience would follow upon. Praeſcientia Dei falli non poteſt.Gods preference, (which none denyes,) and his preſcience may aſwell hence be denyed as his praedefinitions; Seeing Gods preſcience is as infallible as his Decree is immutable. And thus much for the firſt Conſideration.

SECT. 8.

2. We may ſecondly conſider, The ſecond conſideration making good the former.that in Gods new Covenant of Grace, the Condition required of us, is alſo part of Gods Covenant and promiſe made unto us. So that this is one maine difference betweene the Law (ſtrictly taken according to the Condition of workes,) and the Goſpell preached both before & after the death of Chriſt, that the Law promiſeth Life, and requires perfect obedience, but neither promiſes nor gives power to performe what it requires; It leaves a man wholy to himſelfe, The conditions required of us, are alſo part of Gods Covenant and promiſe made unto us. Differēce, betweene the Lavv and the Goſpell. Heb. 7, 19 and 8, 6 Rō. 8, 2, 3and to his owne power.

But the Goſpell and new Covenant promiſeth the ſame life upon new and other Conditions, no leſſe (I take) hard in themſelves and impoſſible to us to performe aright by our own ſtrength then the other, and that is upon condition of Faith, Repentance, Holineſſe, and Perſeverance in them all; Yet ſo as that it both promiſeth and gives power to keepe and performe the Conditions (this latter depending on Gods Election) in which regard it is ſaid, that the Law made nothing perfect, but the bringing in of a better hope did, and Chriſt is a Mediatour of a better Covenant, which is eſtabliſhed on better promiſes; And why better? But becauſe what the Law could not doe, in that it was weake, through the Fleſh, is done by the Law of the Spirit of Life in Chriſt Jeſus, whom God ſent, &c.

The firſt Covenant is ſaid to be faulty, yet not in it ſelfe, for ſaith the Scripture, the Lord finding fault with them, (not with it barely) ſaith, the dayes come when I will make a new Covenan with the Houſe of Iſrael & Judah; not according to the Covenant which J made with their. Heb. 8.7, 8, 9, 10, 11, &c.Fathers, becauſe they continued not in my Covenant (ſo there is the fault of it) I regarded page missing

1. To perfect, finiſh, or performe a good worke throughly ſo as to anſwer our deſire and purpoſe, 1To perfect it.or to perſevere in a good worke to the end; is not from us, but from God; For it is God, who having begun a good work… in you (ſaith Paul to the Philippians) will performe it untill the day of Jeſus Christ. Phil: 1, 6So Paul concerning himſelfe to will is preſent with mee, but how to performe that which is good (that is, how, fully to finiſh it) J ſinde not. Rom 7, 8Yea men cannot finiſh their owne evill worke alwayes according to their intent; how much leſſe good workes, as Joſephs Brethren; they thought evill agaìnst him, but God ment it unto good; Gen. 50, 20.and ſo over-reached them, ſo that they came ſhort of their purpoſe;) So Paul going towards 'Damaſcus, with a purpoſe to fetch thence, and bring bound to Jeruſalem the Diſciples of Chriſt, Acts 9. … 2. Yet was taken ſhort in the way, fell down; and in ſtead of finiſhing his owne wicked intent, he is turned to the obedience of Chriſt, not to doe or finiſh his owne will, Act. 9, 26but Chriſts; ſaying: Lord, what wilt thou have me to doe?

2. Wee cannot ſo much as doe that which is good without Chriſt, yea unleſſe we be ingrafted into him, 2To doe it.as the branch can not beare the Fruit of it ſelfe, except it abide in the vine; no more can yee, except yee abide in mee; Iohn 15▪ 4, 5.For without mee (or ſevered from mee) ye can doe nothing. The way of man is not in himſelfe, it is not in man that walketh to direct his ſteppes, Iere. 10.23. A mans heart may deviſe his way, Jer. 10, 2… Pro. 16, …but the Lord directeth his ſteppes.

We may know (as in my Text) what to doe; but we, as of our ſelves are not able to doe according to our knowledge; Therefore prayeth David; ſaying, not onelyonly, Pſal. 11… 33, 34, 35Teach me the way of thy Statutes, and give mee underſtanding, but make me to goe in the path of thy Commandements. For wee are of our ſelves not onelyonly blind, but lame; and God muſt teach us, not onelyonly to know. but to doe; Therefore ſaith David againe: Pſal. 143, 10.Teach mee to doe thy will. Wee have that in us, which till it be removed, hinders us from doing that which otherwiſe wee ſhould doe. For the Fleſh luſteth againſt the Spirit. Gat. 5.17 Ro 7, 19.So that (ſaith Paul) ye can not doe the things that ye would. So he himſelfe found it; The good that J would (ſaith her) I d…e not. Iſa. 26, 12If therefore ought to be done that is good; It is God that worketh (as formerly is ſaid) all our workes for us & in us.

3. To begin a good worke, 3To begin it. Phil. 1, 6.is not from us (though wee purpoſe it) but from the Lord; It is he that beginneth a good work in us.

4. To ſpeake what wee have thought on and prepared, 4To ſpeake good.is alſo from the Lord, and not from us; For ſo wiſe Salomon concerning them both: The preparation of the heart in man and the anſwer of the Tongue, Pr…. 16, 1is from the Lord; And who (what miniſter eſpecially) finds it not t…us?

5. As wee cannot doe, 5To will …t.or ſpeake and utter; ſo can wee not ſo much as will any thing truely and ſpiritually good, as not our owne Converſion or Salvation; For it is God (ſaith Paul to the Philippians) which worketh in you both to will and to doe; Phil. 2, 13But of this more largely anon….

6. How ſhould man will that which is good, 6To cō ceive it.as of himſelfe, when he cannot ſo much as underſtand or perceive it; For ſo we are taught: The naturall man rèceiveth not the thing of the Spirit of God, for they are fooliſh …es unto him; neither can he know them, Rom. 8, 7becauſe they are spiritually diſcerned; Yea the carnall minde is enmity againſt God.

7. Laſtly: 7To think it. 2 Cor. 3, 5. 1 Cor. 3, 19, 20. Pſal. 94.Nay he cannot thinke any thing that is good; So Paul: We are not ſufficient of our ſelves to thinke any thing as of ourſelves, but our ſufficiency is from God; Yea mans beſt thoughts are vaine; the wiſdome of the World is fooliſhnes with God; And, the Lord knoweth the thoughts of the wiſe that they are vaine.

All theſe put together: what is it that man is able as of himſelfe to doe, without Gods ſpeciall and effectuall grace, eſpecially in the matter of Converſion, Repentance, Faith, &c.

SECT. 17.

Now the reaſons of this our inability to doe good, may partly be gathered and conſidered out of the foregoing diſcourſe; Reaſons hereof. 1. His ign…ance.where we may take notice: Firſt of that Ignorance (that ill dilpoſed Ignorance) which is in us all naturally; whereby Repentance, Faith, with the power and life of Godlines, is accounted fooliſhnes to the naturall man; At which, being called to theſe; he ſcoffeth and mocketh. Hence it was that when H…zekiah K. of Judah ſent out meſſengers with letters, 2 Chron. 30, 6, 7, 8 9, 10.to call thoſe of Iſrael to turne againe unto the Lord; inviting by many faire and gracious promiſes; in the name and according to the Word of the Lord; they laughed the meſſengers to ſcorn & mocked thē.

And doe not too many now adayes in like manner ſcoffe & laugh at ſuch Teachers as are moſt earneſt with them to call them from their ſinns to a new courſe of Life and wel doing? Though yet diverſe of Aſher, Mamaſſeth, Verſ. 11.& Zebulon humbled themſelves, and came to Ieruſalem; But what? By their owne power? No; no otherwiſe then thoſe of Iudah humbled themſelves; of whom with thoſe others it is ſaid, and added, that the hand (this notes the worke, yea and power) of God was to give them (that is all of them both of Judah and Aſher, &c.) one heart …o doe the commandement of the King and of the Princes, by the word of the Lord; And 12.But where was this back wardnes in others (whoſe hearts the Lord had not touched otherwiſe then by theſe common motives & exhortations uſed alike to them all) becauſe their corruption (where ſpeciall grace overcomes not) tells men now that God calls them to forſake their owne wayes which they have choſen, and ſo to deny their owne will and choyce, to forgoe their ſweet ſinnes, and ſo to undergoe ſuch afflictions and reproach as commonly attends upon Godlineſſe; and a ſtricter courſe of Sanctification; Yea the nature of Gods perſwaſions is ſuch, as that for the moſt part they rather diſſwade a naturall man; (left to himſelfe) as, whoſoever will come after me, let him deny himſelfe, and take up his croſse & follow me. And, Marke 8 34, 35.whoſoever ſhall looſe his life for my ſake and the Goſpels, the ſame ſhall ſave it. This to fleſ…ly, yea to naturall underſtanding, is aſmuch as if Chriſt ſhould have ſaid: Fly from m…e.

2. Secondly, 2His unbeleeſe.to Ignorance, we may adde naturall unbeleefe, which makes us with A…m rather fly from God as from a conſuming Fire, Heb. 12, 29.then come to him by Faith, Repentance, and by a to…al… reſignation of our ſelves unto his will.

3. But chiefly, 3His naturall impotēcy.when God doth informe our ignorance by his word, and alſo by it gives hope, & proclaimes a pardon freely to the penitent, and to ſuch as ſhall beleeve and become new men. Yet there is that natur all impotency in man, whereby he wants power (now ſince the Fall) to returne and doe any thing which is truely and ſpiritually good. Therefore ſaith God: Can the Ethiop…n change his skin, Ier. 13, 23or the Leopard his ſpots? then may yee alſo … good that are accustomed (or as it is in the Hebrew: taught) to doe evill. In a word, we are dead in ſinne, and by it; The eſtat of each man before his Converſion.So that …f we would know what our naturall eſtate is, before we by Gods ſpeciall grace be effectually called, the Scripture will plainly and fully tell us, vvhichwhich calls us Servants of ſinne, Rom. 6.20. And tells us: Wee are ſould under ſinne, Ro. 7.14.. That vvee are by nature the Children of Wrath, Eph. 2.3. Conceived in ſinne, Pſal. 51.7. That vvee drinke iniquitie as the fiſh doth vvater. Iob 15.16. That our thoughts are onelyonly and allvvayes evill. Gen. 6.5. That our hearts are ſtony. Ezek. 36.26. that it is perverſe and deceitfull above all things, and deſperately vvicked. Ier. 17.9. that our carnall minde is enmity againſt God, and not ſubject to the Lavv of God, neither can bee. Rom. 8.7. Yea that out of Chriſt vvee can doe nothing. Joh. 15.5. And as is ſaid, (vvhichwhich may include all) vve are dead in treſpaſſes and ſinnes. Eph. 2.1. Dead in ſinnes, and in the uncircumciſion of the fleſh. Coll. 2.13.

Novv ſurely all theſe ſhovv unto us, that mans ability and povver of his ovvne free-vvill, eſpecially in the buſineſſe of his ovvne Salvation, is none at all. For if we be Servants of ſinne, hovv can Libertie ſtand vvith this Servitude? If ſould under the povver of ſinne, muſt not the Sonne onelyonly make us free? If vve be conceived in ſinne naturally, then ſurely the remedy of ſinne muſt be ſought and found, not in nature, but vvithout it. Shevving how unable he is to doe good.If our thoughts and imaginations be vvholy and onelyonly evill, can they at all reach and lead us to that vvhichwhich is truely good. If our hearts be naturally ſtony hearts; Can they, ſo remaining admit… of the Seed of Gods Word, and prove fruitfull? Muſt they not be made both ſoft and good hearts before they keepe the Word, they heare, and bring forth Fruit vvith Patience? Luke 8.15. If our hearts be deceitfull above all things, and deſperately vvicked, vvhat ſoundneſſe, ſinceritie, or rectitude can be imagined in us naturally? If nature cannot ſubmitt it ſelfe to the Law of God, can it (thinke wee) as of itſelfe either thinke or doe what is truely good? If out of Chriſt we can doe nothing, can any thinke that we can doe that which is cheife of all, even returne againe to God? And if we be dead in ſinne, what ſenſe or motion can wee have, to doe any thing that is truely good?

SECT. 18,

Hence wee are taught humility, Vſe of this his impotencie to teach us humility, to aſcribe all to Gods power, ſubduing our Rebellion,and not to glory in our ſelves, but onelyonly in God; Yea hence wee ſee that man brings nothing to his owne Converſion…, beſides the bare facultie of Willing or nilling, which power if hee had not, hee ſhould not bee ſo much as a man, but as a block or ſtock, uncapable of Gods grace; But, when a man obeyes Gods call, the Spirit of God ſo mightily and powerfully perſwades, that the will of man beeing elevated above it ſelfe, is both withdrawne from evill, and drawne to God and goodneſſe, without any finall reſiſtance.

As, when we are borne againe, this is not of blood, nor of the will of the fleſh, …ohn 1, 13nor of the will of man; but of God; (who worketh in us both to will and to doe.) So when God worketh, it is not left to mans power to uſe grace well, or to beleeve, Repent, and doe good or no; as if when God hath done all hee meaneth to doe, mans will is an equipage and even Ballance to move it ſelfe this wayes or that wayes, as it liſteth; For ſo Gods grace ſhould not be praedominant; and the Converſion of the Elect ſhould be meerely contingent:) but when God worketh the will, we cannot but will; It is not left to us to reſiſt; For God eſpecially in the worke of our Converſion, workes ſo powerfully, as that our naturall reſiſtability, yea and that actuall reſiſtance which we make, doth not prevaile; neither doth alwayes actually reſiſt; but at that time the will yeelds its conſent. So that when we will actually that which is good, (ſuppoſing that God doth give us an ability to will) yet that willing is not from our ſelves.Poſſe velle.

It is true we (ſuppoſe in our Converſion) doe freely aſſent and will and yeeld to the motions of Gods grace; Though vve vvill freely, yet povver & act are from him See Doct: Ward; grat. diſcrimināt. pag. 23. Worketh. Certitudine cauſalitatis certum eſt non velle cum volumus. Sed ille facit ut vellimus bonum certumeſt nos facere cum facimus. Sed ille facit ut faciamus praebendo vires efficaciſſimas voluntati. Aug: de gratia, & lib: arbit. cap. 16.But the cheife queſtion is not: whether the will doe freely yeeld and give aſſent to the firſt motion and attraction of grace; but whence is that free aſſent; not whether we will freely, but whence it is that we will freely; whether from our owne will, or from Gods effectuall grace; It is man that formally willeth in every good worke, (yea and this his will it is which doth bring and draw out the formall act of willing,) but it is God that ſo effectually and powerfully moveth the will; that when he Worketh, then the will moſt certainly is wrought and brought into act. So ſaith S. Auguſtine: It is certaine that wee our ſelves doe will, when we will, but yet God maketh us wil that which is good. And it is certaine, that it is wee our ſelves which doe any good when we doe it, but it is he that maketh us doe it, Non ergo volumus ſed Deus in nobis operatur & velle; Non ergo operamur, ſed Deus in nobis operatur & operari. Aug. de bono perſeverantiae, c. 13.by giving us moſt effectuall abilite to our will; and it is wee that will, but God worketh in us to will; therefore wee worke, but it is God that worketh in us to worke, or the very act of working.

Wee muſt not thinke with ſome, that God gives onelyonly a generall and common grace; and by it gives to us poſſe ſi velimus, power to worke if we will (though in ſome ſenſe this may bee true, ſeeing there is a certaine power which the will (where it is) rules, and which it commands; God denyes not the facultie of willing to the wickedeſt; which makes their condemnation the more juſt: For if they had not ſuch a power ſo farre they could not have ſinne; ſo that there is no man but may be good, or hath a power to be good, if he could will to be good;) But to thinke wee can will of our ſelves what is good is erronious; ſo eſpecially to will, as alſo not to will, or to will, and by willing to reſiſt de facto, and indeed Gods grace.

SECT. 18.

Gods grace then is more then a gentle perſwaſion, Gods grace is more thē a gentle perſwaſiō or commō influence.and common influence, giving us a povver vvhichwhich vve may uſe or not uſe at our pleaſure; So that we may if we will, be redeemed, Beleeve, Repent, Perſevere. No, God gives alſo the will it ſelfe, and his grace (at alſo his intention to ſave and redeeme) depends not upon condition, neither is ſuſpended upon the contingent act of mans Faith and Will.

Grace hath its firſt act in the will itſelfe, Haec gratia, a nullo duro corde reſpuitur: ideo quippe er…o… tur ut cordis duritia primitus auferetur. Aug. de praedeſtih. Santor, cap. 8.which therefore can not be reſiſted, becauſe it firſt works in it the will not to reſiſt; And ſurely, that can reſiſt no more, from which is taken away the will to reſiſt; thus to will is an effect of Grace, and not Grace an effect of the will not reſiſting. And thus God of unwilling makes us willing; Man doth not firſt will, and then God make him to will; for ſo we might runne back in infinitum: Infinitly.

To will then is a worke of Gods ſpeciall and effectuall Grace and power, unto which his workes of Grace are aſcribed; Eph. 3, 20 2 Theſ. 1▪ 11. The power of grace in giving Faith & vvorking Converſiō ſhewed out of ſcripture. Quoad ſpecificationem nō quoad exercitū actus.He beeing able to doe exceeding abundantly above all that we aske or thinke, according to the power that worketh in us; unto which power or effectuall grace not onelyonly Faith it ſelfe and Converſion, but the fulfilling of it alſo is aſcribed; For it is God that fulfille all the good pleaſure of his goodneſſe, and the worke of Faith with power.

Now the power of Grace appeares in giving the act of faith, and the giving of the act of Faith, (eſpecially if with all we conſider the manner of giving it, and of Converſion; by which all reſiſtance is ſubdued) proves the power of Grace; ſeeing the act is not preſently given when tò paſse, or the power to beleeve if wee will, is given; yea thou we ſhould grant that the inward and outward perſwaſion & fit object may carry a man to that which is good, and from that which is evill, (to approve and preferre the one before the other,) yet they carry him not to the acting of that which is good, or to the exerciſe of the act. God exerciſeth his omnipotency in giving the act of Faith and Converſion; Therefore the Apoſtle tells us of the exceeding greatnes of his power to us-ward, who beleeve according to the working of his mighty power which he wrought in Chriſt when he raiſed him from the dead. Eph. 1, 19 20.Here we heare of a power, of the greatneſſe of his power, of the exceeding greatneſſe of his power; yea of the might of his power. Whereof ſuch as beleeve have an experimentall feeling and knowledge; it being no other power which raiſeth up the Soule by a ſpirituall reſurrection from the death of ſinne by Faith, then that which raiſed our bleſſed Saviour in his body out of the grave; For the Apoſtle ſpeakes there of a preſent effect, and not onelyonly of G…ds power in raiſing the dead.

This is that divine power which gives unto us all things that pertaine to life and godlineſſe. 2 Pet. 13 Luke 11, 21, 22. 2 Pet. 5, 9 Eph. 6, 16By this power of Chriſts grace, the ſtrong man armed is overcome and diſar…ed, yea caſt out; And ſo Peter would have us reſiſt Satan, stro…g and ſt…fast in the Faith; this is that ſhield wherewith we …albe able to quench all the fiery darts of the wicked, and the Goſpell in the power of it, that is, the preaching of the Word together with the Sword of the Spirit, are the weapons of our warfarr, which are mighty through God to the pulling downe of ſtrong holds, 2 Cor. 10 4 5. Theophilact. Caje tan. and Anſelme in locum. Act. 19. 19. Act. 26, 18. Rō. 1, 16 1 Cor. 1, 18.caſting downe imaginations, &c. By theſe weapons were vanguiſhed and brought to the Faith: Dion…ſius the Areopagite, Iuſtin the Philoſopher, and Martyr; Pautenus, and theſe who had uſed curious arts, who brought their books together, and burned them, the vallew of which amounted to fifty thouſand peeces of ſilver, that is, to ſome eight hundred pounds of our money.

And this doe many finde by comfortable experience, the power of Gods Word and grace converting them to God from ſuch ſinnes as were very powerfull and ſtrong in them; And from the power of Satan; In which regard the preaching of the Goſpell is called, the power of God to ſalvation, to every one that beleevèth, though to them that pe…ſh it bee fooliſhnes; Yet unto us (ſaith Paul) that are ſaved it is the power of God; what us? 2 Cor. 2, 4, 5.the preaching of the Croſſe; which was not (ſaith Paul againe) with the inticing words of mans wiſdome, Phil. 1, 29but in demonſtration of the Spirit and of power; that your Faith ſhould not ſtand in the wiſdome of man, but in the power of God. And ſeing it is given to us not onelyonly to beleeve on Chriſt, but alſo to ſuffer for his ſake, not onelyonly the Act of Faith, is the worke of Gods power, 2 Tim. 1 8.but alſo our actuall ſuffring with patience for our Faith; Hence Paul to Timothy: Be not a ſhamed of the Teſtimony of the Lord, nor of mee his priſoner, but be thou partaker of the affliction of the Gospell, according to the power of God. Col. 1, 11So hee prayes that the Coloſſians might be strenghthened with all might, according to (Gods) glorious power unto all patience and long ſuffring with joyſulnes.

SECT. 20.Foure abſurdities, iſſuing out of the Doctrine of cōmon grace.

Now for concluſion of this point, if Faith, Repentance, and generally the Fruit of Chriſts death and paſſion bee onelyonly Conditionall; if we will beleeve, if we will Repent; if we will apply the Fruit of Chriſts death unto our ſelves, then will theſe groſſe abſurdities (among many others) follow.

For then firſt, 1Our Benefit by Chriſt ſhould be no more certaine then that which we loſt in Adam.the Benefit we have by Christ, ſhalbe as uncertaine as that we had in and by Adam, which wee loſt when it was left to his keeping. Happineſſe was ſet before him, and propounded to him with Condition (which was renewed to the Iewes in the giving of the morall Law) doe this and live. Yea God gave him (and us in him) power to have kept that Condition; If hee would, but hee gave him not the power and grace that he ſhould infallibly in very deed keepe the ſame; Adam (as we had in him power to ſtand or fall; yet power was never granted to him or any (by vertue of the firſt Covenant) to uſe againe if he or they did fall. Bernard.But God now gives more grace, and workes in us the Conditions of his new Covenant, which conſiſts chiefly (not in commandements) but his moſt gracious and free promiſes.2God ſhould be no more effectuall in good then Satā in evill.

Secondly, if Gods grace and the efficacy of it reach not further then to morall perſwaſion, (outwardly and inwardly) what doth God more towards the Converſion then the devill towards ſubverſion of a ſinner?

Thirdly, 3Mans goodneſse ſhould be more aſcribed to himſelfe then to God.in the Converſion of a ſinner, more ſhould be aſcribed to nature then to grace; to mans will then to God; becauſe God (by common grace) onelyonly moves, but man obeyes; Now no man is good in that barely, he is moved to his duety and admoniſhed, but in that he obeyes the admonition, motive, or perſwaſion. And thus ſhould man be good and doe good; (be Converted, have Faith, and continue in weldoing) eſpecially becauſe he ſo wills, not becauſe God made him good, or gave him Faith and Repentance, &c. but onelyonly becauſe God admoniſhed him that he ſhould be good, and called upon him by precepts, exhortations, and promiſes, to beleeve and to be holy.

Laſtly, 4Difference between the good and bad ſhould bee made by man himſelfe and by nature.hence alſo it would follow, that the difference betweene the good and the bad, betweene the Children of God and of this World, as ſuppoſe betweene Peter and Iudas, ſhould be wholy made from nature. Not from grace, becauſe to uſe grace aright, (that is, to yeeld conſent, and to will our owne Converſion is from mans free-will, and that is from nature; and ſo grace ſhould conferre, and afford no more to Peter, who converts, then to Iudas, who remaines unconverted; which is contrary to to that of the Apoſtle, ſaying, and asking: Who diſting…ſheth thee, or maketh thee differ from another? And, 1 Cor. 4, 7what haſt thou that thou didst not receive? Now if thou didst receive it, why doeſt thou glory as if thou hadst not received it?

This Text cutts the throat of free-will, and overthrowes the errour of univerſall or common grace. For ſo might Peter boaſt and glory, and that juſtly with God; for if God by his common grace give onelyonly a poſſibility to will, And the converted ſhould have juſt cauſe to glory evē in Gods ſight.our owne Converſion or not, and mans will afford the act, or to be willing to convert, then grace grants no more to Peter then to Iudas; and therefore Peter differenceth himſelfe from Judas, (as all true Converts from others) by ſomething of his owne, and proper to himſelfe; for they differ not really by any grace of God, which they aforehand have receiyed, wherewith they might freely worke and Co-operate with Gods grace, or not. For both receive the ſame grace in common, and a power to will their owne Converſion; So as that they may alſo vvill it; This grace being thus farre common, puts no difference betvveene them. What doth it then? Peter vvills vvhat Iudas vvills not: Hee vvill make uſe of that common help afforded of God, and that out of his ovvne Liberty of vvill and povver of nature, Judas (having the ſame Liberty and povver) vvill not; So that the difference betvveen them is in the laſt place brought to that free Co-operation and vvorking, Dr. Wardin Concione de gratia diſcriminance.vvhichwhich ea…h of them hath from his naturall povver and imbred Liberty of vvill; So that it vvill invincibly follovv that Peter may glory in Gods ſight after this manner, as even a Popiſh Writer (handling this argument againſt the Jeſuites) brings him in thus ſpeaking: Lord I give thee thankes that thou hast in mercy conferred unto mee ſuperna…urall helpe; namely, to bee able to will mine owne Converſion…; but yet thou haſt afforded the like and equall helpe unto Judas, Bannez. n q. 10, ire. 1, doaumēt. 30 cmy fellow-diſciple; Howbeit I have added to that thou hast given me, that which by the ſupernaturall power thou didſt not give me; namely, the will (actually) to convert; and whereas I received no more then he, yet I have done more then he, in aſmuch as I now become justified, and hee remaines in his ſinnes; Therfore I owe no more to thee and to thy grace then this Iudas who is not Converted.

Now, ſaith this Authour, and ſo ſay I, Chriſtian Eares abhorre to heare this boaſting; For it were pride in the higheſt ſo to thinke, Sic Auguſtin. de praedeſ… nat. Sanctor. cap 5and ex…reame blaſphemy ſo to ſpeake. Hence we conclude, that Peter, and ſo all true Converts, doe receive from God, not onelyonly a power to convert if they will, but the very goodwill it ſelfe, whereby they conſent and accept of grace offered; yea they receive not onelyonly common grace, but that grace which eminently diffrence them from others; and that grace is from Gods praedeſtination.

SECT. 21.It is further ſhewed vvhence mans Converſion is. It is from gods ſpeciall grace, vvho removes the aforeſaid impediments. 2 Tim. 2, 25. As Our Ignorance. Mat. 11, 25, 26, 27

If now we further take a view, and aske whence this power of thinking conceiving, Willing, speaking, beginning, doing, and perfecting a good worke is (for ſuch things are done as we ſee in the Faithfull, and in ſuch as live and dye in the Faith and feare of God) the anſwer is readily given; It is (as not of our ſelves) from God and his effectuall grace; for he it is that remoues the firſt obſtacle (ſpoken off) which is our naturall Ignorance, by revealing his will effectually to thoſe that are his, giving them Repentance, to the acknowleagement of the Truth. Which effect, though to the Miniſters and Teachers of the Truth (who know not before hand the effect of their miniſtery in regard eſpecially of particular perſons) it goe with a peradventure, yet in regard of God, and of thoſe whom God hath giuen unto Chriſt, it is without all peradventure; and giuen according to Gods good pleaſure; with ſpeciall choyce to ſome, not all, and that by the free guift and gracious working of Chriſt, according to that of Chriſt himſelfe: I thanke thee O Father, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto Babes: Even ſo Father, for ſo it ſeemed good in thy ſight: All things are delivered to mee of my Father; And no man knoweth the Sonne but the Father; Neither knoweth any man the Father ſave the Sonne, and hee to whomſoever the Sonne will reveale him. See Iohn 6.45.

The ſecond Impediment (which was our naturall unbeleefe, Our unbeleefe. Eph. 2, 13making us fly from God) hee removes by giving his Sonne Chriſt, and …ffring himſelfe propitious to us in him, thereby holding out the Goulden Scepter; yea making us (who ſometimes were farre off) nigh by the blood of Chriſt.

But thirdly and cheifely, Our naturall inability.hee takes away that naturall inability which is in us, by enabling and giving not onelyonly power to Repent, Beleeve, and doe good, and to perſevere therein, but the very Act of all theſe, (as is often noted) Iſa. 26.12. Phill. 2.13. So that now Paul, who looking to his owne ſtrength, could ſay for himſelfe and others: Wee are not ſufficient of our ſelves to thinke any thing as of our ſelves, yet elſewhere can ſay: 2 Cor. 3, 5 Phil. 4, 13I can doe all things through Chriſt which ſtrengtheneth mee; And our ſufficiency is from God.

Now this ſufficient grace of God, Which worke of God is diverſly called in Scriptureis his efficient or effectuall grace, as is proved. In which regard the worke of Gods grace and ſpirit in Scripture is called a Creation, Pſal. 51.12. Eph. 2.10. Vinification, Eph. 2.5. Regeneration, Joh. 3.5. Renovation, Eph. 4.23. The taking away of the ſtony heart and giving a heart of Fleſh. Ezek. 36.26. Converſion Jer. 31.18. A Drawing. Ioh. 6.44. A pulling a man out of the Kingdome of Darkeneſſe, into the Kingdome of Light. Coll. 1.13. 1 Peter 2.9. Acts 26.18. A working of the will and deede. Phill. 2.13. A writing of the Law in the heart. Ier. 31.33. In a word: A raiſing from the dead▪ Iohn 5.25. Eph. 2.5.

SECT. 22.

Therefore all this grace and power is from God, and not from us; For, who can make or Create himſelfe? Or who can raiſe himſelfe from death by his owne power?

Objection: what may be aſcribed to mā, what muſt be aſcribed to God.Yea, but wee are not wholy dead, but have ſome free-will. I anſwer: Wee indeed will freely what vvee vvill, but vve cannot attaine to vvill that vvhichwhich is ſauingly good; Our Will is not corrupt or dead, in regard of the roote and beginning of ſuch actions as are vvithin its reach and povver, but in regard of the Tearme or Object: So that though it hath ſome Libertie in things vvithin the Compaſſe of reaſon, yet it can no more reach to its ovvne Converſion, Nō quoad radicem agendi ſed terminum.or to doe things truely and Spiritually good, as of it ſelfe, then the thing created to its ovvn Creation, or then the Child that is borne to its ovvne begetting, or then Lazarus did to the raiſing of himſelfe from death.

This Worke (eſpecially of Converſion and Faith) as vve hauehave heard, is aſcribed to the ſame povver vvhichwhich raiſed Chriſt from the dead, Eph. 1.19.26. And it is ſaid by Chriſt: No man can come unto me, Ioh. 6, 44.except the Father, which hath ſent mee, draw him. And I will raiſe him up at the last day. Noting that both theſe require the ſame povver, and that vve are as unable to doe the one, or to come to Chriſt, as the other; namely, to raiſe our ſelues from the dead; As then it vvas Gods power, and it onelyonly vvhichwhich did at firſt Create the World by his Word, vvhichwhich vvas operative, Gen. 1, 3whereby God ſaid: Let there be Light, & there was Light, &c.) So it muſt be, and is the ſame mighty power, which by his word begetts us, and creates us anew; Yea a greater power ſeemes to be required; becauſe in our Creation nothing reſiſted, wheras in our reparation and new Creation our wicked wills reſiſt and withſtands as much as in them lyeth, ſo that Gods power appeareth in ſubduing and taking away this evill diſpoſition of our wills, making us of unwilling and rebellious, moſt willing and obſequious.

The grace then afforded us, (which is as S. Auguſtin calls it, the grace of God by Jeſus Chriſt,) is not onelyonly a monitory grace, or whereby (whether outwardly or inwardly) hee would perſwade us (for this is not enough, unleſſe God firſt create in us ſpirituall Life, whereby we may heare and yeeld to his perſwaſions: For where there is no Life, perſwaſion can take no place, no more then if Cicero with his eloquence ſhould ſeeke to move the affections of a dead man;) Quae primū ipſum bonam voluntatē operatur deinde per eam operatur, Hugo: de Sacramē tis, l. 1, par. 6, c. 17.neither is it a common univerſall grace, aſſiſting all and each alike; but it is ſuch a grace as gives to the Soule a ſpirituall and divine being, which is to the Soule as health to the body, (yea more,) and which hath mans Liberty under the power of it, ſo as to make uſe of it, and to rule in mans will as it pleaſeth, without offring any violence thereunto, and without prejudicing the Liberty of it, or its free manner of working. In a word, this grace is that which firſt workes this good will, and then workes by it. It is that inward moving, and effectuall grace, which is both praeveniens quam velimus & ſubſequens ne frrustra velimus; That is, it both prevents whereby we will, and it followes us (and accompanieth us continually) that we will not in vaine; What our Churches Doctrine is herein.(or that we fall not away from our ſtedfaſtneſſ…;) This is alſo the Doctrine of our Church in the tenth Artecle, which tells us, we cannot turne and prepare our ſelves by our naturall ſtrength and good workes to Faith and calling upon God, & that we have no power to doe good works pleaſant and acceptable to God, without the grace of God preventing us, that we may hauehave a good wil, & working in us when we hauehave that good will.

SECT. 23.

This Doctrine (beeing the very plaine and evident truth of God as wee hauehave ſeene) both lets us ſee what our duetie is towards him, Vſe hereof.as alſo what is the immutability of his counſell and good purpoſe to us.

1. We are hence taught to giuegive all glory unto God, Hence vve learn to give all glory to God, and not to our ſelves.and not to glory in our ſelues; and for ever to remember that of the Apoſtle, 1 Cor. 4, 6, 7.that wee learne not to thinke (of others or of ourſelves) aboue that which is written, that no one of yee (ſaith hee) bee puffed up one againſt another, and, what haſt thou that thou haſt not received; Now if thou didſt receive it, why doeſt thou glory, as if thou hadst not received it? Let God then hauehave all the glory of that grace and goodneſſe whereby thou differeſt from another; for it is hee who hath praedeſtinated us, unto the adoption of Children, Eph 1, 5, 6, Pſal. 115, 1.by Jeſus Chriſt, to himſelfe, according to the good pleaſure of his will; To the Praiſe of the glory of his grace, &c. But in ſuch caſe, let us with the Pſalmiſt in another caſe, ſay, and that from the heart: Not unto us O Lord, not unto us, but to thy name give glory.

Thus to doe is truely Chriſtian; Thus to doe is Chriſtian 1 Cor. 1, 29, Ier. 9, 34For God hath ſo (according to his eternall Counſell) diſpoſed of all things here below, that no fleſh ſhould glory in his preſence. Let him that glarieth, glory in this, ſaith the Lord, that hee underſtandeth and knoweth mee, that I am the Lord that exerciſeth loving kindneſse, &c. The Law of Faith excludes all boaſting in our ſelves: otherwiſe if we will bring ought of our owne, Rō. 3, 27 Rom. 4, 2 To glory in our ſelves is Heatheniſh.we may rejoyce and glory but not before God. Let us then leaue all glorying to the prophane Heathen, who indeed, wholy ignorant of Gods grace, hauehave avouched, that wee truely and juſtly may glory in our vertue; Which ſay they, wee would neuer doe if it were the guift of God, and not a thing of our owne; And ſaith another, it is one principall ſteppe to happineſſe, for a man to admire himſelfe, that is, Cicero de nat. Deorum, lib. 9 Seneca de vita Beata, C. 8. Popiſh.to doate upon his owne excellency.

Let us then giuegive glory to God, and depend wholy upon him, and on his grace. Papiſts (not to ſay others) wilbe as little beholding to Gods grace as may be, where they imagine their owne will and naturall ſtrength to be ſufficient, there they thinke not the guift of ſpeciall grace to be ſo neceſſary: they thinke it needfull to make us to doe good dueties, more eaſily and readily; Bellarm. de gratia &c. lib. 5 6, 7.So that to overcome tentations, that no ſinne be committed, they doe not alwayes require Gods ſpeciall helpe, that is internall illumination, and ſupernaturall motion, but any helpe whatſoever; But what availes it to be a Chriſtian if this bee ſo? The Heathen indeed thinke they may come to happineſſe, and avoyd all ſinne, by the good Husbanding of their owne Freewill; and therefore flatter themſelves, ſaying, it is enough that they pray to Iupiter, for long Life and riches; Horac. Ep. 18. Lib. 1.As for a good minde and vertue they would give that to themſelves, (& ſo not be beholding to Jupiter for it,) for one flattered a great man, ſaying: The Gods grant thee long life, for as other things thou wilt give them to thy ſelfe.

Now theſe are no Poeticall flouriſhes, Dij tibi dent annos, atenä caetera ſumem ſint modo virtuti tempora longa tuae Ovid. lib. 2. de pōto Eleg. 1. ad Iermanie. Ariſtot. in Ethic. Senec. Ep. 31. Epiſt. 5, 4 Iewiſh. Morn. de veritate religion. Chriſt. c. 29.but agreeable to the Doctrine & moſt ſerious meditations of their beſt Philoſophers; ſeeing great Aristotle, the Maſter of morality tells us, that both vertue and vice are in our power, or elſe we were neither to bee praiſed for weldoing, nor diſpraiſed for ill-doing; and that every man is the forger of his owne Fortune. Hence Seneca is angry with thoſe that trouble the Gods with their prayers, that they might be happy; Yea he tells us moreover, that in ſome reſpect man hath the advantage of God himſelfe, ſeeing God is happy by the benefitt of nature, but man is happy by his owne good Husbanding; That is, God is happy, and cannot bee otherwiſe; Hee is happy of neceſſity, but a good man is ſo by his owne Election and choyce. (which by the way we ſee from whoſe force we receive theſe Doctrines, which dayly doe ſo magnify mans power, againſt Gods grace, even from Philoſophers and Poets) hereunto adde what I reade concerning one Baroozba a Jew, who would make himſelfe Chriſt (though it were forty Yeares after the deſtruction of the Second Temple,) and who hauing gathered a hundred thouſand men about him, did ſo truſt to their in vincible ſtrength, as that hee did cutt off one of each of their ſingers; and going to Battell hee was wont to ſay: Help us not thou Lord of the World, ſeeing thou haſt forſaken us, &c.Profane.

Anſwerable to which arrogancy is that of the Great Turke of late, who attempting againſt Pouland, preſumed even without Gods aſſent, that they were able to deſtroy that Nation; for when the cheife Muphty, at the inſtance of Scander Baſha, Generall againſt the Polonians, appointed ſolemne prayers in their Meſchitis, for the good ſucceſſe of his Army; the Great Turke did forbid them; ſaying, that without any ayde from God, they were able by their owne forces to deſtroy the Polonians; as was intimated to our late Soveraigne of famous and happy Memorie King James by the Count George. Oſsolniski Ambaſſadour of the King of Poland, in his Oration to him.

See from theſe Examples what a height of pride men, who admire themſelves, and truſt in their owne ſtrength, may attaine unto; Even to thinke themſelves, if not in whole, yet in part ſufficient without God; every one carries an Idol in his heart, which is a mans owne ſelfe, whom he (eft to himſelfe) would ſet up againſt God himſelfe leſſe or more.

To conclude this application, we ſee how juſtly S. Austin of old, Such can neither pray aright.and wee now may challenge the enemies of Gods grace, with manifeſt diſhonour done unto God, and monſtruous pride, which appears frō hence; becauſe in very deed, ſuch can neither pray aright, nor give thankes unto God for many good things; For ſaith S. Austin, Auguſt. de nat. & gratia c. 18.what is more fooliſh then to pray for that which I have in mine owne power. And ſo may I ſay to our owne Maſters, what is that which I am to begge and aske of God? Is it ſufficient grace? Nay they will tell mee, I enjoy that already, by Covenant (in Baptiſme, in which is given to each ſufficient grace to ſerve God if they will) and this I have with ſuch Hypocrites as never begge it. De. Prid. lect. 4.Is it then the good uſe of that grace? But this I can draw into Act by mine owne endeavour, out of the imbred indifferencie of mine owne freewill. Nor bee truely thankfull.Now who I pray you can ſeriouſly begge that of another, which hee hath and poſſeſſeth already? Yea or how can any be truely thankfull for that which hee hath not ſo much received as given and himſelfe afforded? How can wee glorify God by offering him praiſe when wee aſcribe (though but in part and in the ſecond place) the praiſe and power of weldoing to our ſelves? Let them ſee to it who will have Gods grace in mans Converſion to be common, univerſall, and ſuch as they alſo partake truely off; yea and as effectually, who remaine unconverted.

SECT. 24.

Secondly, Vſe, ſecond is to comfort us from the immutability of gods purpoſe & promiſes.the aforeſaid Doctrine lets us ſee the immutability of Gods good purpoſe, manifeſted by his promiſes towards thoſe that are his; And ſo (to our unſpeakable comfort) armes us againſt all doubts and conceits of our owne unworthines, inability, fraylty, and readineſſe to fall from grace, for as the freenes of his promiſes and grace prevents our pride, ſo for the firmnes of his purpoſe, and moſt certaine, powerfull, and independant performance of his promiſes ſhould prevent our feares. For Gods purpoſe according to Election, doth and will ſtand, not of our workes (or of any thing or power in man) but of him that calleth. Rom. 9, 11Though then Gods promiſes of Life and Salvation doe in Scripture runne with Condition, and ſo are made generally to all in the Church, that none may have juſt cauſe to complain or blame God, but themſelvs if they attain not to life; On which and not on our ſelves his grace and our ſalvation depends.Yet the performance of the Condition, and conſequently the thing promiſed are made (in regard of the Elect) to depend upon Gods moſt free grace and power, and ſo the effects of Gods grace and love are in us but the free grace and favour and love it ſelfe, together with the power, working; theſe are in God, and therefore are immutable, and conſequently our happy eſtate, and our Salvation which depends not on our ſelves, but on theſe, is infinitly more ſafe, being thus in God, then it could be in us, our Juſtification, Faith, and Sanctification and Perſeverance, and ſo our Salvation, ſhovld bee moſt mutable if they depended of our ſelves, (ſo that we may give ſuch men leave to hold a falling away from grace, who make it to depend on themſelves, on their owne acceptation or rejection,) but bleſſed bee God who hath undertaken for theſe alſo, and will accordingly as he hath moſt abſolutely promiſed, ſo effectually worke in us, whatſoever hee hath promiſed.

If any ſhould aske concerning the World, why it continueth ſo long? Why the Sunne doth conſtantly riſe and ſett night and day? Why the Seaſons of the yeare doe ſo conſtantly ſucceed one another? The anſwer is, that the wiſdome, power, and providence, by which the World is governed, is not in the Creatures themſelvs, neither depends on them, either Angels or Men, but on the immutable God, elſe all things would ſoone fall into confuſion and ruine; even ſo is it in this buſines here of mans Salvation (ſo often mentioned) Happy then are wee, and moſt ſafe, Feliciores viuimus ſi totum Deo damus, &c. Auguſt.if in matters of this nature we (not neglecting the meanes) doe aſcribe nothing to our ſelves but all to God. It is moſt dangerous to aſcribe too little to the grace of God; (ſaith a wiſe and Learned Prelat;) for then we robbe him of his glory. But if we aſcribe too little to our ſelves, there is no danger; for whatſoever we take from our ſelves, it cannot hinder us from being true Chriſtians; To aſcribe all to God the ſafeſt.But if we aſcribe that to the ſtrength of our owne nature, which is the proper worke of grace, then doe we blemiſh Gods glory.

SECT. 25.

There remaines yet one maine queſtion, To what end then are Gods precepts & exhortations?and doubt to be reſolved, and ſo wee will conclude: If things be thus, why then doth God command and exhort us to that which is not in our power to performe? This queſtion is not needleſſe, ſeeing from ſuch exhortations and commands in Scripture: 1. Common Chriſtians doe gather a poſſibility in us to keepe all Gods commandments. The need fulnes of this queſtion.2. The Lutherans and others would conclude univerſall grace, and the like poſſibility, to doe or not to doe the things commanded and exhorted unto, ſeeing ſuch commands and exhortations are made to all, (eſpecially in the Church,) in common to doe good and bad. 3. Both they in part, and cheifely Papiſts would hence eſtabliſh (beſides the other) freedome of will, which we hitherto hold overthrowen.

In anſwer then in particular to the doubt propounded: The anſwer, 1. Our ſtrength novv is not to bee meaſured by Gods commādments. Mat. 22, 37. Deu. 30, 6Three things; firſt we muſt not now meaſure our owne ſtrength by Gods commandments, ſo much wee may and muſt learne out of Scripture; God commands us to love him, ſaying: Thou ſhalt love the Lord thy God with all thy heare and with all thy ſoule, and with all thy minde. So alſo Deut. 6.5. Yet the ſame Lord tells us alſo, that hee himſelfe muſt firſt Circumciſe our harts to love him; Saying by Moſes: The Lord thy God will Circumciſe thine heart, & the heart of thy Seed, to love the Lord thy God with all thine heart & with all thy ſoule, that thou mayſt live. And to the like effect all theſe places named, concerning Faith, remiſsion of ſin, Repentance, new obedience, Perſeverance, yea and humility; all which God requires at our hands, yea and exhorts us unto; yet as we have ſaid we worke not theſe, but God by his effectuall grace, and according to his promiſe, worketh them in us. So to ſpecify it, and to ſhew it in ſome of theſe more expreſly. Chriſt ſaith: Mat. 11, 28, Ioel. 2, 12 Ier. 31, 18Come unto me all ye that labour; yet the ſame mouth ſaith: No man can come unto me, except the Father which hath ſent me draw him. So God bidds us turne: Turne ye even unto me with all your heart, &c. Yet ſaith Ephraim: Turne thou me, & I ſhalbe turned. And the Church, Loment. 5.21. Turne thou us unto thee O Lord, and we ſhall be turned; And in very deed we cannot ſuſpirare: ſigh for ſin, unleſſe God doe firſt inſpirare, inſpire and breath it in, Rom. 8.26. Pſal. 147, 18.God muſt came his w…nde to blow, (and breath into us the Spirit of Life) before theſe …ate…s (of repentant teares) doe flow. So againe: Learne to doe well. Iſa. 1.17. and Ia. 2.12. So doe as they, &c. And here: Happy are ye if ye doe them. And yet ſaith our Saviour Chriſt: Without me ye can doe nothing. 1 Chro. 28, 9.And ſo for knowledge David ſpeaketh thus: And thou Solomon my Son, know thou the God …f thy Father &c. And here: If we know theſe things, &c. Mat: 11, 27.And yet … Chriſt: No man knoweth the Father ſave the ſon, and he to whomſoever the Son will reveale him. And John 6.46.

SECT. 26.

Secondly, 2Gods precepts & exhortations grounded on his promiſe. 1 Theſ. 5, 23, 24. Phil. 2, 12. Iſa. 1, 16. Gen. 17, 1 Ezek. 36, 27. Rom. 6, 12, 14.ſuch Exhortations and Precepts have their Foundation and ground, not on our naturall power, but on Gods promiſes, as is ſaid, and on the new Covenant. So, the very God of peace ſanctify you wholy; and I pray God, your whole ſoule and ſpirit and body, be preſerved blameleſſe unto the comming of our Lord Ieſus Chriſt; Then it followes: Faithfull is he that calleth you, who will alſo doe it. So, worke out your Selvation with feare and trembling; For it is God that worketh in you both to will and to doe of his good pleaſure. So, Waſh yee, make yee cleane, ſaith God by his Prophet Jſa: But by his Prophet Ezeksel: I will ſprinkle cleane Water upon you, and yee ſhalbe cleane; and I will clenſe you. So, walke before me, and be thou perfect. And, I will cauſe you to walke in my Statutes. Laſtly, Let not ſinne reigne in your mortall bodies. And, ſinne ſhall not reigne or have Dominion over you, &c. Rom. 6.12.14.

SECT. 27.

Thirdly, Theſe exhortatiōs are not yet in vaine, 1. Not in regard of the Reprobate, who thus are told what they ſhould have done Luke 12, 47. 2. They are thus convinced as was Pharaoh. Exod. 8, 1and laſtly: I ſay, that yet ſuch Exhortations and Commandments are not in vaine, but ſerve for very good ends, and that both in regard of the reprobate and Elect.

1. The reprobate, are hence put in minde what they ſhould doe, or ſhould have done, and what once they had power to have done.

Secondly, they are left without excuſe, as knowing Gods will, but not doing it; and Gods juſtice is thus made more manifeſt in their condemnation, they cannot ſay they now periſh for want of meanes, but becauſe they are awanting to the meanes. Such commands then are not in vaine, though the thing commanded be not performed; For God hath other ends, (which he is not bound to make knowne to us) why he command: ſuch things. God ſends Moſes to Pharaoh, bidding him, ſay unto …: Let my people goe, that they may ſerve moe; Which was often repeated, yet the event ſhewed that the ſecret pleaſure and purpoſe of God was, that he ſhould not let them goe; yea God alſo told Moſes ſo much, ſaying: Pharaoh ſhall not hearken unto you, Exod. 11 10.(and a reaſon is given,) that my wonders may be multiplied in the Land of Egypt. (And ſee Rom. 9.17. and Exod. 9.16.) And thus it is added: And the Lord hardned Pharaohs heart, ſo that hee would not let the Children of Iſraell goe out of his Land.

Now though Pharaoh (as others like now) ſtood bound to obey this Commandement, And the Cōmandment in regard of God is not in vaine.yet Gods cheife herein was not Pharaohs obedience, but to convince him of Rebellion and hardnes of heart; and ſo according to Gods intention it was properly a commandement of Conviction, ſo I may ſay as found Divines have ſaid before mee; Gods Word in the miniſtery of it, where the command is given to all to Repent and Beleeve, is not to delude men, though grace be not given to all ſo to doe; That Commandement, though it ſhould of all in duety be obeyed, and though in the intent of the miniſter (who is to preach Faith and Repentance, and to call them thereunto, 2 Tim. 2, 25.even thoſe that oppoſe themſelves) it have onelyonly one end; namely, the Salvation of thoſe he preaches unto, (yet as the event makes it plaine, by which God declares at length what his purpoſe was) in the intention and counſell it hath diverſe ends; In them that are ordained to eternall Life it is a precept of obedience, becauſe God will enable them to doe that which he commandeth: In the reſt, it is a commandement of tryall or conviction; that to unbeleevers, their ſin might be diſcovered, and all excuſe cut off. Thus when the precept is given to beleeve, but not the grace of Faith, God doth not delude, but reprove and convince men of unbeleefe, and that in his juſtice. So that from ſuch Exhortations made in common to all, wee may not conclude, that God hath the ſame and alike good minde and intent to ſave all.

Object: Though God thus ſhould attaine his end, Yet God is not unjuſt in ſo doing.and ſo in regard of him the Commandement ſhould not be in vaine; Yet ſhould not this …avour of great injuſtice and crueltie, to require a thing impoſſible to man left to himſelfe?

J anſwer: Why? 1.True, if God not given man power & a poſſibility. 2. If Man had not willingly diſabled himſelfe, and drawne it upon himſelfe, by his owne fault. 3. If man ſhould now by grace aske (as hee ſhould) this ability to obey God, and to acknowledge his owne impotency, and bewaile it. Yea 4. If God were more bound to give it without asking; for man was at firſt made according to the image of God, and had power ſufficient given him, to have done whatſoever God ſhould at any time have required of him. So that if man through his owne default hath loſt this power to obey God, yet God hath not loſt his right to require his obedience, which hee may juſtly doe, though he know man unable to diſcharge it. He may require it of a proud ſinner to convince him, and to leave him without excuſe, as a man may require, and call for a debt of a great vallew, which the debter (falling into decay through his owne ryotouſnes and careleſneſſe) cannot now repay, eſpecially if the debtour carry himſelfe inſolently and malepartly againſt the Creditour (ſuch as men doe againſt God,) who may thus ſtoppe his mouth, and put him to ſilence, yea to ſhame. But ſeeing they, in ſenſe of their owne inability, doe not aske the grace and power from God, God is not bound to give it unto them. 3. They are thus reſtrained, and the godly live more peaceably by them.Theſe Exhortations and precepts (unto which are annexed curſes and puniſhments upon diſobedience) are to reſtraine their naturall corruption (as in Herod) which elſe would breake out unto all outrage; So that there would be no living for the Godly in the World, if the feare of puniſhments upon their diſobedience did not reſtraine the wicked. Or howſoever, God 4. (in his juſtice) may doe this for the increaſe of their ſinne, their further hardning, and juſt Condemnation, as Iſa 6.9.10. Heare ye, but underſtand not; and make the heart of the people fatt.

SECT. 28.

Secondly, Such precepts are not in vaine, in regard of the Elect.the Elect may be conſidered firſt as unconverted; And firſt then, ſuch Exhortations and Commands are not in vaine; inaſmuch: 1. As they prove to be the meanes of their Converſion; whileſt ſeeing hereby, and finding (upon tryall) their own impotency to doe the thing required, and conſequently their miſery if the things be not done, 1Vnconverted, who thus: 1. Are taught to deny thē ſelves, & fly to Chriſt. Gal. 3.24they are forced to fly out of themſelves, to ſeeke helpe where helpe may be had, and that is from Chriſt (who is alſo preached and offered to ſuch as thus groaning under their owne burthen ſeeke and come to him for eaſe, Mat. 11.28. Come unto me all yee that labour and are heavy laden, &c.) thus the Law is ſaid to bee our Schoole-maſter to Chriſt, ſeeing it proves a preparation to Converſion, by accident, yet by Gods ſingular providence towards his electones, who in manner are forced to acknowledge their owne unrighteouſneſſe and impotency to deſpaire of themſelves, and to ſeeke righteouſneſſe and life in Chriſt, the redeemer by Faith, according to that: If there had beene a Law given, Gall. 3, 21 and 22.which could have given life, verily righteouſneſſe ſhould have beene by the Law. But the Scripture hath concluded all under ſinne, that the promiſe by Faith of leſus Christ might be given to them that beleeve.

This then teacheth them what eſpecially to beg at Gods hand, And to ſeeke help vvhere it onelyonly may be had.namely, the renewing of their nature by his power; Yea and ſtirreth them up to beg the ſame, to pray for grace, and to uſe all good meanes beſides, as the Word and Sacraments vvhereby they might attaine to ſaving and effectuall Grace.

But God bids his people turne unto him, ſaying: Ezck. 33, 11. Lā 5, 21. Heb. 12, 1 1 Cor. 9, 24. Pſal. 119 32.Turne yee, turne yee from your evill wayes, for why will yee dye Oh houſe of Iſraell? And they pray to him now (ſenſible of their owne inability,) ſaying: Turne thou us Oh Lord, and we ſhalbe turned. Let us runne, ſaith the Apoſtle, with patience the race that is ſet before us: And, ſo runne that yee may obtaine; Now the affections of Gods people is expreſſed of that in David: I will runne the way of thy Commandements when thou ſhalt enlarge my heart; Cant. 1, 4.And by that of the Church: Draw mee, and we will runne after thee.

Thus agains David ſpeaking to God: Pſal. 119 4, 5.Thou haſt commanded us to keep thy precepts diligently. (It ſeems then it is in our power ſo to doe; No, therefore he knowing his owne impotency, flyes to God; by prayer, ſaying:) O th… my wayes were directed to keepe thy ſtatutes; And thus the Imperative in Scripture doth not begett the Potentiall, but onelyonly the optative.

Hence, Da Domine quod jubos & jube quod vu, & nō fruſtrā ju bebat. Aug de bono perſever. c. 20.S. Auſtin: Lord give mee power to doe what thois commandeſt, then command and require of mee what thou pleaſeſt, and thou ſhalt not require in vaine. And accordingly it may bee noted, that there is not any thing required of us in all Gods commandements, both Legall and Evangelicall, but for the effect of it, wee are directed, enjoyned, and called upon to ſeeke the ſame of God by prayer, in ſome or other of the petitions of the Lords prayer; as might be at large declared, and as I ell where have ſhewed; So that if God required our obedience, as every where he doeh both for matter and manner, ſaying: So sptake you, Iam. 2, 12and ſo doe yee, &c. And here: Happy are yee if yee doe them. This ſhould but ſtirre us up to pray, as in the Lords prayer: Thy will be done in Earth as it is in Heaven; Pſal. 143, 10.and as David prayeth: Teach me to doe thy w…ll, for thou art my God. Wee may then very truely ſay, that for God thus to require of us things to us impoſſible, is a very great Benefitt, becauſe it is the way for us to attaine to a poſſibility and power to doe what God commands.2Are indeed converted.

SECT. 29.

And this now is ſecondly to be conſidered, that by ſuch Exhortations and Commands the Elect are indeed converted. Such precepts and exhortations being ſanctified of God as meanes of Converſiō Heb. 4, 12Seeing theſe are Sanctified of God as meanes to this end, and as inſtruments by which the Holy Ghoſt renewes the will, and doth convert it; for by the meanes of ſuch his precepts and Exhortations the Holy Ghoſt uſeth to ſhew forth its power in the Converſion of ſinners. With his Commandements and Exhortations God toucheth the heart, and openeth it, to attend, to receive the Word, and to obey it, as in thoſe convert…, Act. 2.27. and in Lydia, Act. 16.14. Act. 3, 6, 7, and 12.16Yea with his Word (which is operative) hee gives grace, ſtrength, and power, and himſelfe performes that which he requires. As when Peter ſaid to the Lame man: Riſe up and walke; Immediately his feete and ancle bone… received ſtrength, ana hee leaping up stood and walked, &c. But by whoſe power? His owne? Nay, not by the power of Peter, much leſſe by his owne power; But onelyonly by the name and power of Ieſus, who wrought with Peters Word. Thus Chriſt cryed to Lazarus, who had beene dead foure dayes, ſaying: Lazarus come forth. But what power had dead Lazarus ſo to doe? Yet Lazarus, even he that was dead, came forth, &c. Hee aroſe from the dead (as we ſhall all doe hereafter) but not by his owne power, but Chriſts. Yet the riſing is aſcribed unto him, though the power by which he aroſe was onelyonly Chriſts. So we are taught to preach and ſpeake even to ſuch as are dead in ſinne, and to ſay to them: Awake thou that ſleepest, and ariſe from the dead. Eph. 5, 14And yet though they be dead, our exhortation is not in vaine, where it pleaſeth God to make it effectuall (whoſe Spirit as the winde, bloweth and worketh where it will, in every one that is borne of God, Joh. 3.8.) and Chriſt gives unto them Light and Life.

This at once ſhewes that ſuch precepts and exhortations doe neither imply any power in us, now as of our ſelves, to Convert, Repent, and to Beleeve, and doe well, neither (though wee are ſaid to Convert, Repent, and Beleeve) are they in vaine, ſeing though God require, that which is impoſſible to us, yet he gives the power to us, to doe that which he requires; namely, to Repent and Beleeve, and to obey; this he doth in part here, and will fully finiſh and perfect in his good time hereafter.Vnconverted, who are putt in minde to ſtirre up grace in them. 2 Tim. 1, 6.

SECT. 30.

But now, laſtly, let us conſider, the Elect as thus already converted, and then ſuch precepts & admonitions are not in vaine; For …. now having received a new Life, they are thus putt in minde to ſtirre up (as …ne would doe fire) Gods grace in them; which without ſuch Exhortations, like a weak fire under greene wood would ſoone decay; And to worke out their Salvation with feare and trembling, that is, with much humility, and with as little ſelfe confidence.

2. 2To ſeek after perfection, and To bee thankful.They are thus admoniſhed to ſeeke after perfection, to ſeeke to C…riſt, ſtill for their preſervation and perſeverance; And to conſider what Chriſt hath done for them, that ſo they might be more thankefull and carefull, by all holy and good endeavours, to doe and performe what God on their parts doth and may juſtly require by way of requitall at their hands.

Such Exhortations then to them doe helpe to keepe in his Heavenly fire; For God preſerves them by ſuch meanes, who otherwiſe of themſelves are ready to depart from, yea and to fall from grace received.

Therefore is that Caveat, Hebr. 3, 12, 13.take heed Brethren, leaſt there bee in any of you an evill heart of unbeleefe, in departing from the living God; But exhort one another dayly, while it is called to day, leaſt any of you be hardned through the deceit fulneſse of ſinne. Thus alſo doth Paul & Timothy exhort the Corinthians, 2 Cor. 6, 1.ſaying: We beſeech you, that ye receive not the Word in vain. Such exhortations are not to inſinuate that men may or ſhall at leaſt fall from the grace of praedeſtination, or from that grace of Gods effectuall calling, which proceeds from God, and comes to us by way of Gods eternall purpoſe; for this is moſt conſtant and unchangable; Rom. 11.29. But leaſt they fall away, God preſerves them by ſuch exhortations (his owne and others) as by the meanes of their ſafety.

And God may juſtly require of theſe whom he hath once effectually called and quickned by grace, the right vſe and employments of ſuch Talents as they have received. Yea it would now bee greater ſhame to them, if being made ſtrong, and furniſhed with Spirituall Weapons, they ſhould not reſiſt Satan, ſinne, and temptation, but ſuffer the Theefe to robbe, and ſpoyle them of their grace:

SECT. 31.

To conclude all theſe Exhortations and Commands, Theſe exbortatiōs expell ſecurity, though gods grace worke all.though they be not in our owne power to doe and keepe accordingly, yet we ſee they are not in vaine, but have their ſpeciall uſe many wayes, yea we are by no meanes to neglect them, unleſſe we will neglect our owne Salvation. Though the power bee Gods, yet the duetie is ours; And God promiſing his power, requires yet of us our endeavours; Therefore ſaith hee: Labour or worke not for the meat, that periſheth, Iob, 6, 27.but for that which endureth to everlaſting Life; which the Sonne of Man ſhall give unto you. Though the Sonne will give it us, yet not without our labour: Phill. 2, 12, 13.Worke out your ſalvation; For it is God that worketh in you, &c. Though it be God that works, yea and will worke in us, yet we muſt not neglect to worke.

As wee Miniſters muſt labour and caſt in our Netts, Miniſters muſt exhort.yea bee patient though of a long time we catch nothing, in meekneſle inſtructing thoſe that oppoſe themſelves, (expecting if God peradventure will give them repentance, to the acknowledging of the Truth; and muſt reft aſſured, that wee bring glory to God, even in thoſe that periſh, and that power which we preach in and by the Goſpell, (whereof they judge themſelves unworthy,) ſhall returne to us againe, and our worke ſtill bee with the Lord.

So all generally are hence taught to depend on the publicke miniſtery, & on the Word of Exhortation, The people muſt depend on the publick miniſtery.ſeing God Counſells us not, but gently drawes us; and neither to expect that God by Enthuſiaſme and immediate revelation without the Word ſhould inſpire us, or yet ſo farre preſume on Gods decre… of our praedeſtination of us (either the one way or the other) as either to expect and hope to attaine eternall Life, (beeing the end) without a carefull, conſcionable, and conſtant uſe of the Meanes, or yet to deſpaire of attaining unto Life, if wee with any good conſcience doe uſe the Meanes.

SECT. 32.The …er…inty of Gods election and of Gods grace, ſhould whe…t our diligence to all good dueties. 2 Theſ. 2 13. 2 Pet. 1, 10.

The conſideration of our Election, whether wee have the knowledge of it or no, and the certaine and infallible performance of all Gods promiſes (which we have ſo fully proved) ſhould whett our diligence to all good dueti…s, teaching us to labour earneſtly for Faith and all other ſaving graces, which as they are the meanes of our Salvation, ſo are they the evidence of our Election; As we are choſen to Salvation (and ro attaine it) through ſanctification of the Spirit and beleefe of the Truth; So are we to give all diligence to make our calling and Election, ſi…e; For, ſaith S. Peter, if yee doe theſe things, yee ſhall never full. As Faith …nd Repentance, and like graces are bleſſings, in regard of God, and ſo doe befall the Elect, moſt certain…ly; wherof alſo hee gives them aſſuran…e, by his moſt free and abſolute promiſes, Eph. 1, 3and by his Covenant of Grace. So are they (moſt of them at leaſt) duetyes, in regard of us, beeing required of all (living eſpecially in the Church) and ſuch as from which none may exempt themſelves.1Such as know their electiō, muſt not neglect the meanes.

Though we ſhould know our ſelves to be elected to life, yet we are by no meanes to neglect the meanes of Life; as hearing of the word Faith, Repentance, prayer, perſeverance, &c. Seing God hath aſwell fore ordained us to the meanes as to the end, to theſe aſwell as to life; yea to life by theſe meanes; So that if any will neglect the meanes; let him never looke to attaine the end. So that I avow it, and ſay, that if it were poſſible that the Elect ſhould not be ſanctified, ſhould not beleev…, or not uſe the means (being called to the uſe of them) upon that ſuppoſal they ſhould never attaine to life, but pe…iſh eternally; So Paul concluded in a like caſe; He was aſſured of ſafety for himſelfe, and thoſe that ſailed with him; yet ſaid be moſt truely, except theſe (the mariners) abide in the ſhipp, and ſo uſe the meanes of ſafety appointed of God, Hebr. 12, 14. Luke 13, 3. Ioh. 8, 24yee cannot be ſaved. See Acts 27.22.24.25. with verſes 30.31. Therefore ſay I to ſuch: Follow peace and holineſſe, without which no man ſhall ſee the Lord. And, except yee repent, ye ſhall all likewiſe periſh. And if yee beleeve not, ſaith Chriſt, Joh. 3, 36that I am hee, yee ſhall dye in your ſinnes, and hee that beleeveth not the Sonne, ſhall not ſee Life.Much les ſhould ſuch as knovv it not as ye… Gen. 4, 7

On th'other hand, let not the wickedeſt that truely repent & beleeve, deſpaire of Life; Let them doe well, and they moſt undoubtedly ſhall have well; God himſelfe could ſay to Cain, whom yet he knew to be a reprobate: if thou doſt well, ſhalt thou not be accepted? And as I truely may ſay to all (one and another) as our Saviour in my Text: If yee know theſe things, happy are yee if yee doe them. Exclude not thou thy ſelfe, & Gods Word will not exclude thee; doe thou thy duety, and attend to the Word; (as for Gods ſecret Counſell medle not with it, neither ſearch into it, and I am ſure God hath not revealed to any in particular aforehand, that they are reprobates) and fly to God, though he ſeeme an enemy unto thee; at leaſt putt it to this adventure, and ſay to God as the Lepers reaſoned concerning the Syrians: if hee kill us, we ſhall but dye; See 2 Kings 7.3.4. And with the Ninivites, Iona. 3, 9ſaying when they heard a terrible threatning, abſol…tely (for the forme of it) denounced: who knoweth if God will returne and repent, &c. Repent thou, and put it to the tryall (otherwiſe thou ſhalt moſt undoubtedly periſh) and thou ſhalt finde unexpected ſucceſſe. Oh that wee durſt or would but take tryall of Gods Truth, and promiſed mercies. Oh that God would make this exhortation (working powerfully by it) effectuall to the calling home of his owne.

But howſoever let us all know that wee muſt expect an end, All muſt expect an end anſoverable to their doings. Rō. 8, 13 Gal. 6, 7, 8. Iſa. 1, 16, 17-19, 20anſwerable to our doings: If then, ſaith Paul, ye live after the fleſh, yee ſhall dye; but if through the Spirit ye doe mor… tify the deeds of the body, ye ſhall live; Be not deceived, God is not mocked; For whatſoever a man ſoweth that ſhall he alſo reape; For he that ſoweth to the fleſh, ſhall of the fleſh reape corruption; But hee that ſoweth to the Spirit, ſhall of the Spirit reape Life everlaſting. Ceaſe then to doe evill, learne to doe well; If yee be willing and obedient, yee ſhall eate the good of the Land; But if yee refuſe and rebell, yee ſhalbe devoured with the Sword; For the mouth of the Lord hath ſpoken it. Know it then for a certainty, that God will render to every man according to his deeds, to them who by patient continuan…e in weldoing ſeeke for glory, Rom. 3, 6 7, 8, 9, 10honour, and immortality, eternall Life; But to them that are contentious and doe not obey the Truth, but obey unrighteoſneſse, Indignation and Wrath, Tribulation and anguiſh upon every ſoule of man that doth evill; But glory, honour and pea…e to every man that worketh good; And ſo I conclude, ſaying with my Text: If yee know theſe things, happy are yee if yee dee them.

A COROLLARIE. SECT. 33.

WHereas Truth is ever conſonant to it ſelf…, A generall inference frō the foregoing diſcourſe.and that there is no reall and true contradiction in the Scriptures, but a ſweet Harmony and Analogie, proportion, and correſpondence, betweene and among all the parts thereof; and ſeeing the Scriptures are ſo evident and exceeding plaine, pregnant, and full, For the proofe of the powerfull determining, and moſt effectuall operation of Gods grace, and of the moſt certaine performance of Gods Conditionall promiſes, by his undoubted working and effecting of the required Conditions themſelves, according to his moſt abſolute and free promiſes, and his new Covenant made in Chriſt, Teaching us how to conceive of other …ntroverted poin…s.as now hath beene ſhewed; wee may from ſuch pregnant proofes & evidence of Scripture conceive of the truth, & ſuch other points & articles, as have either dependance on, or reference unto the aforeſaid evidēt doctrine, which (ſome of them eſpecially) perhaps are not ſo cleare unto us, partly through the doubtfullneſſe and ſeeming obſcurity of ſome texts of Scripture; partly and eſpecially by reaſon of the blindneſſe and yet ſelfe-wiſedome of mans corrupt reaſon, who is ready to conceive of God onelyonly, according to his owne fancy, or at leaſt not willing to entertaine any thought of God, but ſuch as hee can well in reaſon conceive off.

Now theſe other points are eſpecially the Doctrine of praedeſtination, namely of election and reprobation, the efficacy, As of predeſtination, the end of Chriſts death, certainty of Salvation and perſever…ce.intention, and end of Christs death, the certainty of Salvation, both in it ſelfe and to us, with the perſeverance of the Saints in grace, without falling away from it, either finally or totally, with other leſſer yet like point, which our Church of England and other Reformed Churches doe hold and maintaine againſt P… lagians, Papiſts, Semipelagians, Remonstrants, or Arminians, and Socinians.

SECT. 34.

Its true, all other points doe cheifely depend upon the Do… trine of Gods praedeſtination; … other poince are framed, according to the Doctrine of gods praedeſtinatiōand as it is conceived off by either party, ſo and accordingly all other Heads of Doctrine are …ramed. But whereas our Adverſaries charge us with an unwillingneſſe in handling that Controverſie, they doe it very falſly. For our men beginne with it and prove it ſubſtantially out of holy Scripture…, to the full Conviction (though not ſatisfaction) of our refractory Adverſaries; And doe accordingly thence conclude againſt univerſall grace and redomption, Collat. Hagienſ, pag. 409.(which extend not themſelves beyond the Decree, and are no more Conditionall then the Decree it ſelfe, which Gods Word makes abſolute and independant;) So againſt the Apostaſie of the Saints, and uncertainty of Salvation, &c.

But yet it is as true, that there is that neceſſary Argument amongſt all theſe points of Controverſie, that holding any of theſe latter points as wee, according to Scripture, doe hold and maintaine them; Praedeſtination (as thoſe other points alſo) muſt be maintained juſt in that manner, and no otherwiſe then wee hold and teach it, (which yet is according to the Scriptures,) Ibid. Though the Remonſtrāts make free will their Helena, and accordingly frame other points.which the ſame our Adverſaries cannot (wholy) deny.

Though to ſpeake as the thing is, the Remonſtrants, pretending to make the Doctrine of praedeſtination the ſole and onelyonly controverſi…, and acccordingly to reduce and frame all other controverted points thereunto; hoping for great advantage thereby, and preſuming to make their Doctrine, eſpecially concerning reprobation, paſſe for current amongſt the vulgar or moſt, becauſe of the plauſibleneſſe thereof; and becauſe every common underſtanding cannot cleare it ſo eaſily, of the odious, though moſt unjuſt, imputations laid upon it, as, that it makes God the author of mans ſinne, unjuſt, cruell, and tyrannicall, &c. Yet I ſay in very deed, the onelyonly Helena, which they as their Freinds the Papiſts, doe ſo earneſtly ſtrive and contend for, is the power of nature and liberty, indifferencie, and freedome of mans will, and naturall power in workes and actions ſupernaturall; This they doe, will, and muſt maintaine, and accordingly they frame their praedeſtination, and all their other Tene…s, oppoſing mainely the Doctrine ſo clearely laid downe in the Scripture, and now taught (though by mee but weakly) in this preſent Treatiſe. Againſt this eſpecially they bend all their forces, (though in vaine) as knowing that if this free, powerfull and determining grace of God in mans converſion eſpecially) bee granted and ſuffred to ſtand, then of neceſſitie the whole Fabrick of their praedeſtination and other Tenets muſt all of them fall before it, as Dagon before the Arke of God.

SECT. 35.

Seeing then that (as our Courches Doctrine is) the Church may not ſo expound one place of the Scripture, Artic. 20. From the Doctrine taught of Gods free and effectual grace wee may inferre, 1. That this Election is not Conditionall, or of all, but a…ſolute and indepandant.that it be repugnant to another; And that the places brought for proofe of this one point, are ſo pregnant, wee are therefore to conclude alſo:

1. That Gods eternall decree of Election is as abſolute as are his promiſes, for effecting in us what hee requireth of us; (on which indeed the promiſ…s depend;) and that his Election is not of all, with Condition of their w…kes, (as the Papiſts would have it) of Faith, (as the Armintans would have it,) or of humility and meeknes (as our new refiners frame it,) but of thoſe few onelyonly, to whom he hath abſolutely in his new Covenant promiſed, and in whom hee effectually in time worketh all theſe, both Faith, Humility, and other Graces.

2. 2That grace and Redemption are not univerſall.That Gods effectuall Grace, and the Redemption wrought by Chriſt, is not (in the A…minian ſence) univerſall and common, eq…ally …ntended for all, and that Chriſt by his death hath not obtained Reconciliation and remiſſion of ſinne, for all and each. So that if any place of Scripture to us ſeeme to import otherwiſe; it muſt be expounded (as indeed the hardeſt places of all may) agreeable to ſuc… moſt evident Texts, as whereon the foregoing d…ſcourſe is built, and muſt admitt of ſuch an expoſition, as is agreeable to the Analogie of Faith, and not repugnant thereunto.

3. That, as Gods promiſes of grace are moſt free, 3That the Salvation & finall perſeverance of the Saints is certaine.and abſolute, and doe infallibly and neceſſ…rily take place; So alſo, not onelyonly the Election, but Salvation, and ſo the finall perſeverance in grace of Gods Children, is moſt certaine and infallible, as not depending on man himſelfe, but on Gods purpoſe, promiſe, and power.

4. That conſequently the Elect, after Converſion, 4That the faithfull may be aſsured of their Salvationmay bee aſſured and aſcertained by their Faith, in theſe abſolute promiſes (to their unſpeakable comfort) of their Election and Salvation, and not onelyonly of their preſent eſtate and being in grace.

πὰντοτε δοξα θεῶ.

FINIS.

Not transcribed in the source: a duplicate page, 1 page.

End of the text · Robert Jenison, Solid Comfort for Sound Christians (1641)

Solid Comfort for Sound Christians, Treatise