Solid Comfort for Sound Christians

SECTION 1.

H Aving out of this Verse in several Sermons, already (after a general and Methodicall deciphering of Happines, according as the Scriptures speak diversely of it) considered 1. Of the things to be known, and that both according to their restraint, only things revealed, and specification here, namely d • eties of love and humility; 2. Of our duty and the necessity of knowing them; 3. Of our duty in bele • ving, willing, and affecting the things known; 4. the necessity of practice to be added to knowledge.

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

We are now in the 5th. and last place to consider of that blessedness, or at least assurance of Blessedness, which results out of such practice, as a strong motive to excite and stir up to the practice of things known, and that out of these last words: Happy are ye if ye doc them. And so from thence to try ou • knowledge, by our practice and obedience.

Where it would be considered that we must conceive of doing here, not legally, acc • r • ing to the rigor of the Law; For so should never any man be happy; And C • rist only performed that perfect obedience to God's will, and we only in him:) but Evangelically, according to the equity of the Gospel, and according to a weaker degree of obedience, performed in sincerity, 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 God's whole will, revealed and made known unto us.

Now God manifests his will either by his words or works; By word: 1. of Command, both Legal and Evangelical; And so not only obedience, but Faith, Repentance, Conversion, &c. Come within the Compass of God's command. This is his commandment, that we should believe on the Name of his Son Jesus Christ, and love one another, &c. And this is the word of God, that ye believe on him whom he hath sent.

2. Of Restraint; and threatening; and so our Doing is indeed our not doing, of evil forbidden, according to that. Cease to do evil, learn to do well.

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

2. By Work, and by the Event experimentally according to his word; which if it be good, then the thing required is our thankfulness: if evil, befalling ourselves, our Doing is our patient suffering, as we are taught to pray: Thy will be done (which includes also a willing suffering) and to say, 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 happiness 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 God's only will revealed and made known unto us; which as we have heard, are, according • o their restraint, only 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 〈 in non-Latin alphabet 〉 here, must answer that 〈 in non-Latin alphabet 〉 , so that 〈◊〉 Doings should neither be scanter, nor larger, then these things which are made known and revealed.

For 1. we must do all we know to be done, otherwise we should live in sins against knowledge and conscience, and so should sin more damnably and inexcusably, and be beaten with more stripes.

2. And in Doing we must not (especially in matters of God's worship) do anything but according to that rule and will of God made known, and that both for matter and manner: We must set that only rule before us, and make it the Square and Line, the Sampler and the Coppie, according to which we must direct and order not only 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, 2. The will and Example of others, 3. Our own will and wisdom.

1. God's secret will, though we do comformably thereunto, will not justify our actions, either good or bad. Not good, because they are not of Faith; and so I may say that God's written word, not understood aright, is for the true meaning of it secret to us. So that though we do according to the true meaning of it, yet doing it with a doubtful conscience, and not of Faith and certain knowledge, it is sin to us.

2. Not bad; for so might Hered and Pontius Pilate, and the people of Israel have been excused when they crucified Christ, seeing they were gathered together for to do whatsoever the hand and counsel of God determined before to be done, to justify out actions from God's secret will, were to Saucy; Neither must we desperately live by thant rule, saying: If J be praedestinat to Life, live as I list, I shall not miss of Life, if not, all my endeavors are in vain, I cannot alter God's Counsel. Wretched Creature art thou, who so reasonest; Dost thou not make God's secret will thy •• le?

Suppose there were no ••• g else to stop thy mouth, tell me: how knowest thou thyself 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 himself, till the event and end declare it; And no man can know himself elected whilst he lives so carelessly, and reasons profanely. Thy rule then is to believe, repent, &c. and so thou shalt be saved, and Happy are ye, if ye do these things.

2. The will and command of others, will not excuse us, neither must be any rule unto us, as yet Pilate m • de it to himself, in delivering Christ to the Jews to be crucified, saying, What will ye that I shall do unto him? &c. And they cried: Crucify him, Crucify him. So he delivered him to be crucified.

So Math. 28 18. the Soldiers 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 himself simply, without his word, so Mat. 23.3. and Luke 9.5. Wilt thou that we command Fire to come down from Heaven & consume them? even as Elias did.

3. Our own will and wisdom; as to say, we will certainly do whatsoever thing goeth forth out of our own mouth, &c. as Ier. 44.17: So Paul before his Conversion (as now in like case) J verily thought with myself, that I ought to do many things contrary to the Name of Jesus of Nazareth, which thing I also did, &c. And yet so doing he persecuted Christ, and kicked against the pricks.

The things made known to us then, being the rule of our practice, we are to be excited to live, practice, and do 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 do so.

SECT. 2.

But here, 1. It may be objected: of what valliditie is this motive from blessedness, or what comfort or encouragement to well-doing can this be, when blessedness here is promised only upon condition: is ye do them? What blessedness is this, which (seems) thus to depend on Iffs & Ands:

2. It may be asked, whether it be in our power to keep and perform these Conditions, and indeed to do these things, seeing its here required of us; and if we be not able of ourselves to do 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 seems indeed to make the Happines of Saints doubtful, seeing Happines is not here or elsewhere in the Gospel promised, but upon Condition, and that both of our doing (as doing hath been explained already) and of our continuance & perseverance in well-doing.

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

And saith our Savior Christ: If any man will do his w • ll, he shall know of the Doctrine, &c. And if bear fruit well, (th •• mayest spare it) and if not, then after that thou shalt cut it down; and if ye do these things, ye shall never fall. And f • r perseverance: be not weary of well-doing, for in •• e season we shall reap if we faint not.

But notwithstanding such conditional promises we are taught by the same mouth and pen, that the reaping the blessedness, the acceptation here, and the Eternal Salvation of God's people and Elect is not barely doubtful, either in it self, or yet always to them after their effectual calling.

1. Not in it self, seeing it depends not on man barely, but upon another cause and ground; namely, on God's eternal and immutable decree of Election, who hath from the beginning chosen them to salvation through sanctification of the Spirit, and belief of the truth. Which two (sanctification and Faith, and so repentance, obedience, and perseverance in them all) as he requireth them of us, as Conditions and Means of Life and Salvation; so doth he also promise, and by virtue of his election effect these conditions in us; as we shall anon see in the particulars.

2. Not to them, after their effectual calling; And that the Conditions fore-named, (not of their Election, but) of their Salvation, be fulfilled in them; And, through God's 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 ye do these things ye shall never fall. (as we heard even now.)

So that here we may take notice, that the Scripture speaks of the same things differently, sometimes as required of us, otherwhiles as promised by himself; sometimes as duties and as our works, otherwhiles as blessings and his own works; sometimes as the graces required, and the glory promised, may be called the Fruits of the Gospel, and the effects of the Ministry, as the instrument, otherwhiles as effects of his own eternal decree of Election, and good purpose towards us in Christ; and so sometimes as belonging to the execution of his eternal decree, otherwhiles as belonging to his eternal decree to be executed; sometimes as he is pleased to make them known to us in his word and will revealed, showing what he requires of us, and what is and will be pleasing unto him, otherwhiles as he hath purposed in himself from all eternity to work them; sometimes as in common propounded to all in the Church, otherwhiles as proper to his own peculiar, in whom he will glorify his mercy; And hence it is that sometimes his promises are propounded with condition, otherwhiles without condition absolutely and independantly.

God knows who are his, and what he will do himself, and accordingly he works all his works, as depending merely on his own, most wise, just, gracious, and good will and pleasure, which nothing can or shall hinder, or disappoint; And so with reference to his own counsel and purpose, he speaks absolutely, and as things shall be: Yet for the effecting of his purpose, he dispenseth things in his word, as he 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 be, 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 miss of that Salvation, whereunto (through Faith and Sanctification of the Spirit) • hey were elected.

This course (because we see it and do observe it in the Scripture) we must conceive G • d bath thought fittest for the manifestation of his glory, by showing forth his mercy, justice, Liberty, and other his attributes.

Now if we understand and conceive it not so well as we would, yet should we not by any means question it, or frame things as we please according to our easiest apprehension, but rather rest (denying our own reason, judgment, will,) in that we see it to be the course which God pleaseth to take.

And this is that which now we come particularly to show and prove out of his word, preparing the way, and endeavoring to make all plain, by handling of two main Considerations.

SECT. 3.

First, Consider that God's promises in Scripture are either of the End, or of the means leading to the End.

Now first the promises concerning the End, as especially concerning Salvation and Blessedness, are with Condition, as: Believe and thou shalt be saved; Be thou faithful unto death, and I will give thee a Crown of Life; Or because here is mention of blessedness, this happiness is promised with Condition of Doing and Evangelical obedience; Happy are ye if ye do them. So elsewhere upon the condition of obedience, negative; Blessed is the man that walketh not in the Counsel of the ungodly, &c.

2. Assirmative: Blessed are the undefiled in the way who walk▪ in the Law of the Lord. So it is promised upon the condition of Faith; Blessed are they that have (not seen and yet have) believed; of the pardon of sins Blessed are they whose iniquities are forgiven, and whose sins are covered; And of perseverance and constancy until the day of Jesus Christ; Blessed is th • t servant whom his Lord when he comm • th shall find so doing.

Now these promises being conditional all partake not of the End (which is Salvation) because all (partake not of, nor) keep the condition, none indeed being able of himself to keep any of those Conditions; It is not in man's power to do good, to Believe, Repent▪ Pe • severe, as of himself, (the promise of this will follow anon) and God is not now bound to give this power to all, but to whom only he pleaseth,

2. But now God bath also made promises, which are most free and absolute, of giving where and to whom he pleaseth, as the Conditions and Means themselves of Life, which he himself worketh in us, that so by these Means we might attain 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 soul, that thou ma • st live.

Where the End promised is life, which the Israelites shall never attain, unless this Condition of loving God were kept; But God doth here absolutely promise, that he himself will 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 Blessedness, to well-doing, to Faith, Repentance, Perseverance, &c. which are also Conditions required of us; And this is the tenor of the Gospel, yet he also promiseth to give Faith Repentance, power to do well, with the act of well-doing and perseverance, with all other Means and Conditions, and that without Condition, without Iffs & Ands, and absolutely.

So that these Graces and Means of Salvation are not gifts given or promised, and offered upon Condition but absolutely; God's promises concerning these Means of Salvation and Blessedness, as is said, are absolute, and are of such gifts and graces, as which God (seeing our impotency and inability to attain the End without the means also to perform the Conditions, and to use the Means as of ourselves, and by our own stre • gth and power) doth promise to perform, or will enable us to perform. This will also be more evident • non in the particular instances.

SECT. 4.

But before I further proceed, it will be needful to vindicate what hath been taught from such inferences as some, mistaking or rather cavilling at this Doctrine and differenes of the promises, may make, yea have already made; As if because it is said (as shall be proved 〈◊〉 that the graces of Faith, Repentance, &c. are promised absolutely, without Iffs & Ands, or without respect to Conditions in man, that therefore a door is hence opened to Libertinism and Swenckfeldianisme, whereby the foundations of Christianity are overthrownne, in as much as men are thus taught to neglect the hearing of God's Word and of the Gospel preached, not to regard meekness 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 willful cavilling be inferred hence.

For first, (not to speak that none oppose Libertisme, Familism, and Contempt or neglect of the means of the hearing and reading of the Gospel, 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 means ordained and appointed to Salvation) excludes, all carelessness and neglect of means, one or other, seeing we teach men according to the Scriptures; That whatsoevever a man soweth, that shall he reap, &c. And that we are no • to be weary of well-doing. Without which constancy no reaping can be expected; and that we ought to give earnest heed to the things we hear, for how else can we escape if we neglect so great Salvation? &c. This we shall further show and urge in the Conclusion of all.

2. But now chiefly concerning the absolute promise of giving the Means and effecting the Conditions, on which blessedness and Salvation is promised.

I say, 1. Seeing Salvation and blessedness is the main end instanced in, and the chief end respecting man, that the means appointed of God thereunto, 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 main end, and that therefore as they are means of Salvation, (whether they have a nearer connection with life, as Faith, Repentance, Justification, &c Or be further off, as the Gospel it self, our hearing of it, and common and general grace wrought by it) they all of them conjoynedly and with respect to their main end, are promised absolutely, and without co • dition, though life it self, as man's chief end, be not promised in the Gospel, but upon such conditions.

2. We may yet consider that these same Conditions, which all of them have their reference to Salvation, as the Means thereof, may yet be compared one with another; And so some, in regard of such relation, may be considered as particular Means, Ends, and effects of some proceeding Gifts, which God hath ordained as Means more immediately of such graces, yet as means also more remorely of the main End, and of Salvation. So Faith, Repentance, Holines, Perseverance, which are Means of blessedness and Salvation, and Conditions of eternal Life, may be considered also as the Ends and effects of other graces and gifts of God; and so not given or promised but upon some Conditions, which must be used as means more immediately respecting those mean-ends, and which have reference not only further off to the main-end, Salvation, but more nearly to these intermidle-ends, of Faith, Repentance, &c. For Logic and nature teacheth us, that there is the least and utmost end, which is chiefly intended and aimed at, unto which all means are ordained, and there is an intermidle-end: a main-end, and a mean-end, which is the Act and instrument of the efficient cause, by which he intends to attain to the main and last end.

The former in this business now in hand, is eternal Life, unto which we are elected; The latter are Faith, and other graces, namely, which as they are means of Life and blessedness, so are they effects and ends intended, which God works and intends by the Gospel and word sent, preached, and received, or attended to; So that the Gospel is the means by which we attain first to these graces, and then to Salvation, by which God brings us to, and worketh Faith, (for Faith cometh 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 God's voice in and by the Ministry, whereby every mountain and hill is brought low, &c.

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

Thus then the Gospel is a means of these and other graces, as the next end thereof, as of Salvation itself • more remotely; and these graces bring considered as the next and most immediate Ends of the Gospel, 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 chiefly as means of eternal Life, and Conditions thereof; which therefore as means of Life and blessedness, and as Conditions of the new Covenant of Life, are promised by God absolutely and without condition; though as subordinate and intermidle-ends, they depend also (ordinarily) on their Means and Conditions.

Thirdly, I say, yet that whether we speak of the chief and last end, or of the mean and middle-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 Means (whether nearer or further off) as means is absolute, & without condition; So that let the Condition be what it will be, whether of the main-end, or mean and middle-end, yet God doth both freely promise, and freely give and effect it; and that whether it have a more necessary and infallible connection with its end, as true Faith, Remission and Sanctification have; or doubtful only and uncertain (in regard of us) as the preaching of the Gospel (by which yet all and each are not converted) which yet in regard of God's Elect, and of his chief intent in sending it, is made effectual by God, and so promised without condition.

Fourthly, then I avow concerning the Gospel, the hearing, and receiving of it, (as also concerning all such things as may be called more remote means 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 work and effect of it.

1. The Gospel and outward Means are freely & absolutely promised (even as was Christ himself the blessed Seed, Gen. 3.15.) and so the calling of us Gentiles, to partake of it. In the last days the mountain of the Lord's House shall be established in the top of the Mountains; and all Nations shall flow unto it, &c. So Christ is promised to be given for a Covenant of the people: 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 sign among them; and they shall bring all your brethren for an offering unto the Lord out of all Nations, &c.

Secondly, the Gospel 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 believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?

Therefore saith our Savior to his Apostles: Go ye and teach ab Nations, &c. And go ye into all the World, and preach the Gospel to every Creature.

Yet this is done, both freely (in regard of the first moving cause, God's only compassion and love,) and with choice, in regard of the Nations, to which in their leverall and fit 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 Gospel and outward Means, they have them from the free mercies and goodness of God, they were not more worthy then others; Neither is it because God did foresee they would profit by the Gospel 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 works, which were wrought to confirm the Gospel, had been done among them which were done in Chorazin & Bethsaida, ) would have repented long ago; Which yet Israel did not.

But this is from God's free choice, who (according to his wise and just Counsel) sendeth it to this or that place (where he hath much people, at least some, to call and gather by i • ) and purposely as he pleaseth, will not, (or will not as yet) have it come to some other people.

Thus when P • ul & Silas had gone throughout Phrigia, and the region of Gallatia, (preaching the Gospel,) they were forbidden of the Holy Ghost to preach the Word in Asia; after they were come to Misia, they assayed to go into Bithinia, but the Spirit suffered them not.

3. Amongst those, whether the Gospel is sent, God giveth grace effectually to receive, and with meek, humble, and good hearts, to entertain it, not to all, but to whom he pleaseth. Thus among those that heard Paul preach at Philippi, its noted (only of Lydia, that the Lord opened her heart, that she attended unto the things which were spoken of Paul.

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

Therefore the Light of the Gospel, and saving revelation of the mistery of it, and the giving of wildome by it is made to be the gift of God's free grace by Christ: In whom we have Redemption through his blood, the forgiveness of sins, according the riches of his grace, wherein be hath abounded towards us in all wisdom and prudence, having made known to us the mistery of his will, according to his good pleasure, which he hath purposed in himself, &c. So, I thank 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 God's Word prove fruitful, and the effect of it show it self only in those who receive and hear it in an honest and good heart. I would ask from whom is this good heart? Is it not from him from whom is every good gift, & every perfect gift, &c?

We conclude then this digression (occasioned by an unjust • avill) and say, that though God's promise of Salvation, yea and of Faith, and other graces, wrought ordinarily by the ministry, be propounded with Condition, yet the Conditions themselves and the Means of Salvation, whether more immediate as our effectual calling, Repentance, Faith, regeneration, justification, &c. or mediate and remote, are both promised and effected in us, without Condition, 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 forgiveness of sin, to such as do confess, 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, unless we ask it, Mat. 7.7. Ask and it shall be 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 Spiritual and Temporal Blessings. Vers. 25.26, and 27, &c. Yet thus saith the Lord: I will for this be inquired of by the house of Israel to do it for them. But who gives this gift of prayer? only he that gives Faith, out of which prayer follows; only 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 self maketh intercession for us, &c.

Lastly, God gives grace to the humble; that is, more grace, James 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 Means, (which to neglect, and yet to expect the end, were presumption and to tempt G • d, yea to come short of it) yet God freely and absolutely promiseth to give, and make effectual the Condition and Means themselves.

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

To proceed: these promises of the means, and of fulfilling the Conditions in us, depend upon God's decree and Election, which is not conditional, though his word be. 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 he 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, and in the Gospel, he will have no man to attain the end without the means, 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, propounded in Scripture, and by the Gospel preached, gonerally and promiscuously to all in the Church;) and God hath also so decreed to bring men to Salvation by such means; But yet this is not the whole and entire decree of God, which implies his predestination of certain singular and definite persons, who are known to God, and severed from others by the decree of his election, whereby he hath absolutely and only according to his own counsel chosen them to Salvation; unto which yet he (for the execution of his Decree) will bring them by means, and by the observation of such Conditions, as he will propound and require in the Gospel, on the performance of which he promiseth this salvation to all in the church, but worketh them only in his Elect. Concerning which Election we thus read: Many are called but sew are chosen. And the foundation of God standeth sure, having this Seal, the Lord knoweth them that are his; And so we are told of a Remnant according to the Election of Grace.

Otherwise (if God's Election were conditional) it might so fall out, that all might be reprobated, that his Church might fail on earth, yea and Christ should be no certain Head, as having no certain 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, it is our Fathers good pleasure to give you a Kingdom; and, you have not chosen me, but J have chosen you.

This would not be true, if God's will were in this case only conditional. For though God in his word promised life and blessedness under condition of Faith and Holines, yet he decrees nothing under any doubtful or uncertain condition. God in his word tells us what we shall do, and how we may hope to attain to Salvation, and to assurance of our Election; but in his decree he sets down what he himself will do, according to which he works and effects that grace in his Elect, which he requires of them (yea of all) leaving others in his Justice, to their own hardness.

SECT. 6.

Yet first he doth not mock such as do not, through their own obstinacy and inability keep the conditions; But most certainly if they do keep and do that which is required (as once they were able to have obeyed God in his hardest command, and still stand bound so to do) they shall undoubtedly be saved; therefore was it said even to Cain: If thou dost well, shalt thou not be accepted? God's promises of life are conditional.

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

And secondly, neither are the decree and Word of God contrary or rep • g • ant each to other, but only subordinate. God makes his word subserving to his decree, and reveals so much of his own counsel and purpose, and in that manner as he speaketh, and so as may best serve his own ends, which if we cannot see by his Word, yet must we not search, much less quarrel, with God there about, or frame his Decrees, according to our own conceits.

God in commanding duties at men's hands, hath sometimes other ends, then obedience, (though that only be the thing which we are to look unto, as required of us, in and by his word,) his precepts are also sometimes for trial, as that commandment given to Abraham, of Sacrificing his Son.

Sometimes for Conviction, whereby he intends to convince his Creatures of disobedience, yea of its own inability, &c. as in bidding Pharaoh, let the people go.

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

The like is true in all God's promises and threats where the exceptions and Conditions are often concealed and kept secret to himself. If God then reveals part of his will and conceals part, this is neither to contradict himself, nor to deal dubble & deceitfully with his Creature. He speaks not one thing and means another; But speaks that which concerneth us to take notice off, and conceals that which he will do himself, and which he hath absolutely set down with himself 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 mass of perdition, and therefore not give his grace effectually unto them. I may therefore say, the Conditional part of God's will is set down in his word; But what he hath set down absolutely, and whom in particular he will save, and imprint Faith and Holiness in their hearts, he hath reserved to himself, (as not being bound to reveal it till the event show it,) only that there is such an absolute will in God, is revealed, as we have already shown.

SECT. 7.

So that now, as we may further note, though in regard of the word and work of the ministry, things may go with Iffs and Ands, and that the Conditions in regard of man (whose actions proceeding of judgment, and having their beginning from within his will, are voluntary, may, or may not be done or performed; Yet as they are God's work (though required of us) and effects of his Election, (who changeth without violence our wills) he speaks of them without Iff • , and promiseth them absolutely, yea and accordingly worketh and effecteth them himself.

So that things may remain in themselves indifferent, to fall out this ways or that ways, notwithstanding God's decree working infallibly this or that.

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

God's decree takes not away all possibility to the contrary event, but only the contrary event it self, 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 be • e absent, or otherwise determined;) But it took from me the actual not preaching at this time.

I do this certainly and infallibly, and yet freely; God's 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 do 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. God's preference, (which none denies,) and his prescience may as well hence be denied as his praedefinitions; Seeing God's prescience is as infallible as his Decree is immutable. And thus much for the first Consideration.

SECT. 8.

2. We may secondly consider, that in God's new Covenant of Grace, the Condition required of us, is also part of God's Covenant and promise made unto us. So that this is one main difference between the Law (strictly taken according to the Condition of works,) and the Gospel preached both before & after the death of Christ, that the Law promiseth Life, and requires perfect obedience, but neither promises nor gives power to perform what it requires; It leaves a man wholly to himself, and to his own power.

But the Gospel and new Covenant promiseth the same life upon new and other Conditions, no less (I take) hard in themselves and impossible to us to perform aright by our own strength then the other, and that is upon condition of Faith, Repentance, Holiness, and Perseverance in them all; Yet so as that it both promiseth and gives power to keep and perform the Conditions (this latter depending on God's 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 Mediator of a better Covenant, which is established on better promises; And why better? But because what the Law could not do, in that it was weak, 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 self, for saith the Scripture, the Lord finding fault with them, (not with it barely) saith, the days come when I will make a new Covenan with the House of Israel & Judah; not according to the Covenant which J made with their. Fathers, because they continued not in my Covenant (so there is the fault of it) I regarded 〈8 pages missing〉

1. To perfect, finish, or perform a good work thoroughly so as to answer our desire and purpose, or to persevere in a good work 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 perform it until the day of Jesus Christ. So Paul concerning himself to will is present with me, but how to perform that which is good (that is, how, fully to finish it) J find not. Yea men cannot finish their own evil work always according to their intent; how much less good works, as Josephs Brethren; they thought evil agaìnst him, but God meant it unto good; 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 instead of finishing his own wicked intent, he is turned to the obedience of Christ, not to do or finish his own will, but Christ's; saying: Lord, what wilt thou have me to do?

2. We cannot so much as do that which is good without Christ, yea unless we be engrafted into him, as the branch cannot bear the Fruit of it self, except it abide in the vine; no more can ye, except ye abide in me; For without me (or severed from me) ye can do nothing. The way of man is not in himself, it is not in man that walketh to direct his steppes, Jer. 10.23. A man's heart may devise his way, but the Lord directeth his steppes.

We may know (as in my Text) what to do; but we, as of ourselves are not able to do according to our knowledge; Therefore prayeth David; saying, not only, Teach me the way of thy Statutes, and give me understanding, but make me to go in the path of thy Commandments. For we are of ourselves not only blind, but lame; and God must teach us, not only to know. but to do; Therefore saith David again: Teach me to do thy will. We have that in us, which till it be removed, hinders us from doing that which otherwise we should do. For the Flesh lusteth against the Spirit. So that (saith Paul) ye cannot do the things that ye would. So he himself found it; The good that J would (saith her) I d • e not. If therefore ought to be done that is good; It is God that worketh (as formerly is said) all our works for us & in us.

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

4. To speak what we have thought on and prepared, is also from the Lord, and not from us; For so wise Solomon concerning them both: The preparation of the heart in man and the answer of the Tongue, is from the Lord; And who (what minister especially) finds it not t • us?

5. As we cannot do, or speak and utter; so can we not so much as will anything truly and spiritually good, as not our own Conversion or Salvation; For it is God (saith Paul to the Philippians) which worketh in you both to will and to do; But of this more largely anon • .

6. How should man will that which is good, as of himself, when he cannot so much as understand or perceive it; For so we are taught: The natural man receiveth not the thing of the Spirit of God, for they are foolish • es unto him; neither can he know them, because they are spiritually discerned; Yea the carnal mind is enmity against God.

7. Lastly: Nay he cannot think anything that is good; So Paul: We are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is from God; Yea man's best thoughts are vain; the wisdom of the World is foolishness with God; And, the Lord knoweth the thoughts of the wise that they are vain.

All these put together: what is it that man is able as of himself to do, without God's special and effectual grace, especially in the matter of Conversion, Repentance, Faith, &c.

SECT. 17.

Now the reasons of this our inability to do good, may partly be gathered and considered out of the foregoing discourse; 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 foolishness to the natural 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, to call those of Israel to turn again unto the Lord; inviting by many fair and gracious promises; in the name and according to the Word of the Lord; they laughed the messengers to scorn & mocked thē.

And do not too many nowadays in like manner scoff & laugh at such Teachers as are most earnest with them to call them from their sins to a new course of Life and well doing? Though yet diverse of Asher, Mamasseth, & Zebulon humbled themselves, and came to Jerusalem; But what? By their own power? No; no otherwise then those of Judah humbled themselves; of whom with those others it is said, and added, that the hand (this notes the work, yea and power) of God was to give them (that is all of them both of Judah and Asher, &c.) one heart • o do the commandment of the King and of the Princes, by the word of the Lord; 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 special grace overcomes not) tells men now that God calls them to forsake their own ways which they have chosen, and so to deny their own will and choice, to forgo their sweet sins, and so to undergo such afflictions and reproach as commonly attends upon Godliness; and a stricter course of Sanctification; Yea the nature of God's persuasions is such, as that for the most part they rather dissuade a natural man; (left to himself) as, whosoever will come after me, let him deny himself, and take up his cross & follow me. And, whosoever shall loose his life for my sake and the Gospels, the same shall save it. This to fles • lie, yea to natural understanding, is as much as if Christ should have said: Fly from m • e.

2. Secondly, to Ignorance, we may add natural unbelief, which makes us with A •• m rather fly from God as from a consuming Fire, then come to him by Faith, Repentance, and by a to • all • resignation of ourselves unto his will.

3. But chiefly, when God doth inform our ignorance by his word, and also by it gives hope, & proclaims a pardon freely to the penitent, and to such as shall believe and become new men. Yet there is that nature all impotency in man, whereby he wants power (now since the Fall) to return and do anything which is truly and spiritually good. Therefore saith God: Can the Ethiop •• n change his skin, or the Leopard his spots? then may ye also 〈◊〉 good that are accustomed (or as it is in the Hebrew: taught ) to do evil. In a word, we are dead in sin, and by it; So that • f we would know what our natural estate is, before we by God's special grace be effectually called, the Scripture will plainly and fully tell us, which calls us Servants of sin, Rom. 6.20. And tells us:

Now surely all these show unto us, that man's ability and power of his own free-will, especially in the business of his own Salvation, is none at all. For if we be Servants of sin, how can Liberty stand with this Servitude? If sold under the power of sin, must not the Son only make us free? If we be conceived in sin naturally, then surely the remedy of sin must be sought and found, not in nature, but without it. If our thoughts and imaginations be wholly and only evil, can they at all reach and lead us to that which is truly good. If our hearts be naturally stony hearts; Can they, so remaining admit • of the Seed of God's Word, and prove fruitful? Must they not be made both soft and good hearts before they keep the Word, they hear, and bring forth Fruit with Patience? Luke 8.15. If our hearts be deceitful above all things, and desperately wicked, what soundness, sincerity, or rectitude can be imagined in us naturally? If nature cannot submit it self to the Law of God, can it (think we) as of itself either think or do what is truly good? If out of Christ we can do nothing, can any think that we can do that which is chief of all, even return again to God? And if we be dead in sin, what sense or motion can we have, to do anything that is truly good?

SECT. 18,

Hence we are taught humility, and not to glory in ourselves, but only in God; Yea hence we see that man brings nothing to his own Conversion • , besides the bare faculty of Willing or nilling, which power if he had not, he should not be so much as a man, but as a block or stock, uncapable of God's grace; But, when a man obeys God's call, the Spirit of God so mightily and powerfully persuades, that the will of man being elevated above it self, is both withdrawn from evil, and drawn to God and goodness, without any final resistance.

So when God worketh, it is not left to man's power to use grace well, or to believe, Repent, and do good or no; as if when God hath done all he meaneth to do, man's will is an equipage and even Ballance to move it self this ways or that ways, as it listeth; For so God's grace should not be praedominant; and the Conversion of the Elect should be merely contingent:) but when God worketh the will, we cannot but will; It is not left to us to resist; For God especially in the work of our Conversion, works so powerfully, as that our natural resistability, yea and that actual resistance which we make, doth not prevail; neither doth always actually resist; but at that time the will yields 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 ourselves.

It is true we (suppose in our Conversion) do freely assent and will and yield to the motions of God's grace; But the chief question is not: whether the will do freely yield 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 own will, or from God's effectual grace; It is man that formally willeth in every good work, (yea and this his will it is which doth bring and draw out the formal 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 certain that we ourselves do will, when we will, but yet God maketh us will that which is good. And it is certain, that it is we ourselves which do any good when we do it, but it is he that maketh us do it, by giving us most effectual abilite to our will; and it is we that will, but God worketh in us to will; therefore we work, but it is God that worketh in us to work, or the very act of working.

We must not think with some, that God gives only a general and common grace; and by it gives to us posse si velimus, power to work if we will (though in some sense this may be true, seeing there is a certain power which the will (where it is) rules, and which it commands; God denies not the faculty of willing to the wickedest; which makes their condemnation the more just: For if they had not such a power so far they could not have sin; 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 think we can will of ourselves what is good is erroneous; so especially to will, as also not to will, or to will, and by willing to resist de facto, and indeed God's grace.

SECT. 18.

God's grace then is more then a gentle persuasion, and common influence, giving us a power which we may use or not use at our pleasure; So that we may if we will, be redeemed, Believe, Repent, Persevere. No, God gives also the will it self, and his grace (at also his intention to save and redeem) depends not upon condition, neither is suspended upon the contingent act of man's Faith and Will.

Grace hath its first act in the will itself, which therefore cannot 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 run back in infinitum: Infinitly.

To will then is a work of God's special and effectual Grace and power, unto which his works of Grace are ascribed; He being able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us; unto which power or effectual grace not only Faith it self and Conversion, but the fulfilling of it also is ascribed; For it is God that fulfille all the good pleasure of his goodness, and the work of Faith with power.

Now the power of Grace appears 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 to pass, or the power to believe if we will, is given; yea thou we should grant that the inward and outward persuasion & fit object may carry a man to that which is good, and from that which is evil, (to approve and prefer 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 greatness of his power to us-ward, who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead. Here we hear of a power, of the greatness of his power, of the exceeding greatness of his power; yea of the might of his power. Whereof such as believe have an experimental feeling and knowledge; it being no other power which raiseth up the Soul by a spiritual resurrection from the death of sin by Faith, then that which raised our blessed Savior in his body out of the grave; For the Apostle speaks there of a present effect, and not only of G • ds power in raising the dead.

This is that divine power which gives unto us all things that pertain to life and godliness. By this power of Christ's 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 Gospel 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 down of strong holds, casting down imaginations, &c. By these weapons were vanguished and brought to the Faith: Dion • sius the Areopagite, Justin 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 pieces of silver, that is, to some eight hundred pounds of our money.

And this do many find by comfortable experience, the power of God's Word and grace converting them to God from such sins as were very powerful and strong in them; And from the power of Satan; In which regard the preaching of the Gospel is called, the power of God to salvation, to everyone that believeth, though to them that pe •• sh it be foolishness; Yet unto us (saith Paul) that are saved it is the power of God; what us? the preaching of the Cross; which was not (saith Paul again) with the enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your Faith should not stand in the wisdom of man, but in the power of God. And seeing it is given to us not only to believe on Christ, but also to suffer for his sake, not only the Act of Faith, is the work of God's power, but also our actual suffering with patience for our Faith; Hence Paul to Timothy: Be not a shamed of the Testimony of the Lord, nor of me his prisoner, but be thou partaker of the affliction of the Gospel, according to the power of God. So he prays that the Colossians might be strenghthened with all might, according to (God's) glorious power unto all patience and long suffering with joysulnes.

SECT. 20.

Now for conclusion of this point, if Faith, Repentance, and generally the Fruit of Christ's death and passion be only Conditional; if we will believe, if we will Repent; if we will apply the Fruit of Christ's death unto ourselves, then will these gross absurdities (among many others) follow.

For then first, the Benefit we have by Christ, shall be as uncertain as that we had in and by Adam, which we lost when it was left to his keeping. Happiness was set before him, and propounded to him with Condition (which was renewed to the Jews in the giving of the moral Law) do this and live. Yea God gave him (and us in him) power to have kept that Condition; If he would, but he gave him not the power and grace that he should infallibly in very deed keep the same; Adam (as we had in him power to stand or fall; yet power was never granted to him or any (by virtue of the first Covenant) to use again if he or they did fall. But God now gives more grace, and works in us the Conditions of his new Covenant, which consists chiefly (not in commandments) but his most gracious and free promises.

Secondly, if God's grace and the efficacy of it reach not further then to moral persuasion, (outwardly and inwardly) what doth God more towards the Conversion then the devil towards subversion of a sinner?

Thirdly, in the Conversion of a sinner, more should be ascribed to nature then to grace; to man's will then to God; because God (by common grace) only moves, but man obeys; Now no man is good in that barely, he is moved to his duty and admonished, but in that he obeys the admonition, motive, or persuasion. And thus should man be good and do good; (be Converted, have Faith, and continue in well-doing) especially because he so wills, not because God made him good, or gave him Faith and Repentance, &c. but only because God admonished him that he should be good, and called upon him by precepts, exhortations, and promises, to believe and to be holy.

Lastly, hence also it would follow, that the difference between the good and the bad, between the Children of God and of this World, as suppose between Peter and Judas, should be wholly made from nature. Not from grace, because to use grace aright, (that is, to yield consent, and to will our own Conversion is from man's free-will, and that is from nature; and so grace should confer, and afford no more to Peter, who converts, then to Judas, who remains unconverted; which is contrary to to that of the Apostle, saying, and asking: Who disting •• sheth thee, or maketh thee differ from another? And, what 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 overthrows the error of universal or common grace. For so might Peter boast and glory, and that justly with God; for if God by his common grace give only a possibility to will, our own Conversion or not, and man's will afford the act, or to be willing to convert, then grace grants no more to Peter then to Judas; and therefore Peter differenceth himself from Judas, (as all true Converts from others) by something of his own, and proper to himself; for they differ not really by any grace of God, which they aforehand have receiyed, wherewith they might freely work and Co-operate with God's grace, or not. For both receive the same grace in common, and a power to will their own Conversion; So as that they may also will it; This grace being thus far common, puts no difference between them. What doth it then? Peter wills what Judas wills not: He will make use of that common help afforded of God, and that out of his own Liberty of will and power of nature, Judas (having the same Liberty and power) will not; So that the difference between them is in the last place brought to that free Co-operation and working, which ea • h of them hath from his natural power and imbred Liberty of will; So that it will invincibly follow that Peter may glory in God's sight after this manner, as even a Popish Writer (handling this argument against the Jesuits) brings him in thus speaking: Lord I give thee thanks that thou hast in mercy conferred unto me superna • urall help; namely, to be able to will mine own Conversion • ; but yet thou hast afforded the like and equal help unto Judas, my fellow-disciple; Howbeit I have added to that thou hast given me, that which by the supernatural 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 as much as I now become justified, and he remains in his sins; Therefore I owe no more to thee and to thy grace then this Judas who is not Converted.

Now, saith this Author, and so say I, Christian Ears abhor to hear this boasting; For it were pride in the highest so to think, and ex • reame blasphemy so to speak. Hence we conclude, that Peter, and so all true Converts, do receive from God, not only a power to convert if they will, but the very goodwill it self, whereby they consent and accept of grace offered; yea they receive not only common grace, but that grace which eminently diffrence them from others; and that grace is from God's predestination.

SECT. 21.

If now we further take a view, and ask whence this power of thinking conceiving, Willing, speaking, beginning, doing, and perfecting a good work is (for such things are done as we see in the Faithful, and in such as live and die in the Faith and fear of God) the answer is readily given; It is (as not of ourselves) from God and his effectual grace; for he it is that removes the first obstacle (spoken off) which is our natural 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 ministry in regard especially of particular persons) it go with a peradventure, yet in regard of God, and of those whom God hath given unto Christ, it is without all peradventure; and given according to God's good pleasure; with special choice to some, not all, and that by the free gift and gracious working of Christ, according to that of Christ himself:

The second Impediment (which was our natural unbelief, making us fly from God) he removes by giving his Son Christ, and • ffring himself propitious to us in him, thereby holding out the Goulden Scepter; yea making us (who sometimes were far off) nigh by the blood of Christ.

But thirdly and chiefly, he takes away that natural inability which is in us, by enabling and giving not only power to Repent, Believe, and do 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 own strength, could say for himself and others: We are not sufficient of ourselves to think anything as of ourselves, yet elsewhere can say:

Now this sufficient grace of God, is his efficient or effectual grace, as is proved. In which regard the work of God's grace and spirit in Scripture is called a Creation,

SECT. 22.

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

Objection: Yea, but we are not wholly dead, but have some free-will. I answer: We indeed will freely what we will, but we cannot attain to will that which is sauingly good; Our Will is not corrupt or dead, in regard of the root and beginning of such actions as are within its reach and power, but in regard of the Tearme or Object: So that though it hath some Liberty in things within the Compass of reason, yet it can no more reach to its own Conversion, or to do things truly and Spiritually good, as of it self, then the thing created to its own Creation, or then the Child that is borne to its own begetting, or then Lazarus did to the raising of himself from death.

This Work (especially of Conversion and Faith) as we have heard, is ascribed to the same power which raised Christ from the dead, Eph. 1.19.26. And it is said by Christ: No man can come unto me, except the Father, which hath sent me, draw him. And I will raise him up at the last day. Noting that both these require the same power, and that we are as unable to do the one, or to come to Christ, as the other; namely, to raise our selves from the dead; As then it was God's power, and it only which did at first Create the World by his Word, which was operative, whereby 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 seems to be required; because in our Creation nothing resisted, whereas in our reparation and new Creation our wicked wills resist and withstands as much as in them lieth, so that God's power appeareth in subduing and taking away this evil disposition of our wills, making us of unwilling and rebellious, most willing and obsequious.

The grace then afforded us, (which is as S. Augustine calls it, the grace of God by Jesus Christ,) is not only a monitory grace, or whereby (whether outwardly or inwardly) he would persuade us (for this is not enough, unless God first create in us spiritual Life, whereby we may hear and yield to his persuasions: For where there is no Life, persuasion can take no place, no more then if Cicero with his eloquence should seek to move the affections of a dead man;) neither is it a common universal grace, assisting all and each alike; but it is such a grace as gives to the Soul a spiritual and divine being, which is to the Soul as health to the body, (yea more,) and which hath man's Liberty under the power of it, so as to make use of it, and to rule in man's will as it pleaseth, without offering 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 works this good will, and then works by it. It is that inward moving, and effectual grace, which is both praeveniens quam velimus & subsequens ne frrustra velimus; That is, it both prevents whereby we will, and it follows us (and accompanieth us continually) that we will not in vain; (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 turn and prepare ourselves by our natural strength and good works to Faith and calling upon God, & that we have no power to do good works pleasant and acceptable to God, without the grace of God preventing us, that we may have a good will, & working in us when we have that good will.

SECT. 23.

This Doctrine (being the very plain and evident truth of God as we have seen) both lets us see what our duty is towards him, as also what is the immutability of his counsel and good purpose to us.

1. We are hence taught to give all glory unto God, and not to glory in our selves; and forever to remember that of the Apostle, that we learn not to think (of others or of ourselves) above that which is written, that no one of ye (saith he) be 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 have all the glory of that grace and goodness whereby thou differest from another; for it is he who hath predestinated us, unto the adoption of Children, by Jesus Christ, to himself, 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 do is truly Christian; For God hath so (according to his eternal Counsel) 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 he understandeth and knoweth me, that I am the Lord that exerciseth loving kindness, &c. The Law of Faith excludes all boasting in ourselves: otherwise if we will bring ought of our own, we may rejoice and glory but not before God. Let us then leave all glorying to the profane Heathen, who indeed, wholly ignorant of God's grace, have avouched, that we truly and justly may glory in our virtue; Which say they, we would never do if it were the gift of God, and not a thing of our own; And saith another, it is one principal step to happiness, for a man to admire himself, that is, to dote upon his own excellency.

Let us then give glory to God, and depend wholly upon him, and on his grace. Papists (not to say others) will be as little beholding to God's grace as may be, where they imagine their own will and natural strength to be sufficient, there they think not the gift of special grace to be so necessary: they think it needful to make us to do good duties, more easily and readily; So that to overcome temptations, that no sin be committed, they do not always require God's special help, that is internal illumination, and supernatural motion, but any help whatsoever; But what avails it to be a Christian if this be so? The Heathen indeed think they may come to happiness, and avoid all sin, by the good Husbanding of their own Freewill; and therefore flatter themselves, saying, it is enough that they pray to Jupiter, for long Life and riches; As for a good mind and virtue they would give that to themselves, (& so not be beholding to Jupiter for it,) for one flattered a great man, saying: The God's grant thee long life, for as other things thou wilt give them to thyself.

Now these are no Poetical flourishes, but agreeable to the Doctrine & most serious meditations of their best Philosophers; seeing great Aristotle, the Master of morality tells us, that both virtue and vice are in our power, or else we were neither to be praised for well-doing, nor dispraised for ill-doing; and that every man is the forger of his own Fortune. Hence Seneca is angry with those that trouble the God's with their prayers, that they might be happy; Yea he tells us moreover, that in some respect man hath the advantage of God himself, seeing God is happy by the benefitt of nature, but man is happy by his own good Husbanding; That is, God is happy, and cannot be otherwise; He is happy of necessity, but a good man is so by his own Election and choice. (which by the way we see from whose force we receive these Doctrines, which daily do so magnify man's power, against God's grace, even from Philosophers and Poets ) hereunto add what I read concerning one Baroozba a Jew, who would make himself Christ (though it were forty Yeares after the destruction of the Second Temple, ) and who having gathered a hundred thousand men about him, did so trust to their in vincible strength, as that he did cut off one of each of their singers; and going to Battle he was wont to say: Help us not thou Lord of the World, seeing thou hast forsaken us, &c.

Answerable to which arrogancy is that of the Great Turk of late, who attempting against Pouland, presumed even without God's assent, that they were able to destroy that Nation; for when the chief Muphty, at the instance of Scander Basha, General against the Polonians, appointed solemn prayers in their Meschitis, for the good success of his Army; the Great Turk did forbid them; saying, that without any aid from God, they were able by their own forces to destroy the Polonians; as was intimated to our late Sovereign of famous and happy Memory King James by the Count George. Ossolniski Ambassador 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 own strength, may attain unto; Even to think themselves, if not in whole, yet in part sufficient without God; everyone carries an Idol in his heart, which is a man's own self, whom he (eft to himself) would set up against God himself less or more.

To conclude this application, we see how justly S. Austin of old, and we now may challenge the enemies of God's grace, with manifest dishonor done unto God, and monstrous pride, which appears frō hence; because in very deed, such can neither pray aright, nor give thanks unto God for many good things; For saith S. Austin, what is more foolish then to pray for that which I have in mine own power. And so may I say to our own Masters, what is that which I am to beg and ask of God? Is it sufficient grace? Nay they will tell me, I enjoy that already, by Covenant (in Baptism, in which is given to each sufficient grace to serve God if they will) and this I have with such Hypocrites as never beg it. Is it then the good use of that grace? But this I can draw into Act by mine own endeavor, out of the imbred indifferency of mine own freewill. Now who I pray you can seriously beg that of another, which he hath and possesseth already? Yea or how can any be truly thankful for that which he hath not so much received as given and himself afforded? How can we glorify God by offering him praise when we ascribe (though but in part and in the second place) the praise and power of well-doing to ourselves? Let them see to it who will have God's grace in man's Conversion to be common, universal, and such as they also partake truly off; yea and as effectually, who remain unconverted.

SECT. 24.

Secondly, the aforesaid Doctrine lets us see the immutability of God's good purpose, manifested by his promises towards those that are his; And so (to our unspeakable comfort) arms us against all doubts and conceits of our own unworthiness, inability, frailty, and readiness to fall from grace, for as the freeness of his promises and grace prevents our pride, so for the firmness of his purpose, and most certain, powerful, and independent performance of his promises should prevent our fears. For God's purpose according to Election, doth and will stand, not of our works (or of anything or power in man) but of him that calleth. Though then God's promises of Life and Salvation do in Scripture run with Condition, and so are made generally to all in the Church, that none may have just cause to complain or blame God, but themselves if they attain not to life; Yet the performance of the Condition, and consequently the thing promised are made (in regard of the Elect) to depend upon God's most free grace and power, and so the effects of God's grace and love are in us but the free grace and favor and love it self, 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 ourselves, but on these, is infinitely more safe, being thus in God, then it could be in us, our Justification, Faith, and Sanctification and Perseverance, and so our Salvation, shovld be most mutable if they depended of ourselves, (so that we may give such men leave to hold a falling away from grace, who make it to depend on themselves, on their own acceptation or rejection,) but blessed be God who hath undertaken for these also, and will accordingly as he hath most absolutely promised, so effectually work in us, whatsoever he hath promised.

If any should ask concerning the World, why it continueth so long? Why the Sun doth constantly rise and set night and day? Why the Seasons of the year do so constantly succeed one another? The answer is, that the wisdom, power, and providence, by which the World is governed, is not in the Creatures themselves, neither depends on them, either Angels or Men, but on the immutable God, else all things would soon fall into confusion and ruin; even so is it in this business here of man's Salvation (so often mentioned) Happy then are we, and most safe, if in matters of this nature we (not neglecting the means) do ascribe nothing to ourselves 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 rob him of his glory. But if we ascribe too little to ourselves, there is no danger; for whatsoever we take from ourselves, it cannot hinder us from being true Christians; But if we ascribe that to the strength of our own nature, which is the proper work of grace, then do we blemish God's glory.

SECT. 25.

There remains yet one main question, and doubt to be resolved, and so we will conclude: If things be thus, why then doth God command and exhort us to that which is not in our power to perform? This question is not needless, seeing from such exhortations and commands in Scripture: 1. Common Christians do gather a possibility in us to keep all God's commandments. 2. The Lutherans and others would conclude universal grace, and the like possibility, to do or not to do the things commanded and exhorted unto, seeing such commands and exhortations are made to all, (especially in the Church,) in common to do good and bad. 3. Both they in part, and chiefly Papists would hence establish (besides the other) freedom of will, which we hitherto hold overthrowen.

In answer then in particular to the doubt propounded: Three things; first we must not now measure our own strength by God's commandments, so much we may and must learn out of Scripture; God commands us to love him, saying: Thou shalt love the Lord thy God with all thy hear and with all thy soul, and with all thy mind. So also Deut. 6.5. Yet the same Lord tells us also, that he himself 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 soul, 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 work not these, but God by his effectual grace, and according to his promise, worketh them in us. So to specify it, and to show it in some of these more expressly. Christ saith: Come unto me all ye that labor; yet the same mouth saith: No man can come unto me, except the Father which hath sent me draw him. So God bids us turn: Turn ye even unto me with all your heart, &c. Yet saith Ephraim: Turn thou me, & I shall be turned. And the Church, Loment. 5.21. Turn thou us unto thee O Lord, and we shall be turned; And in very deed we cannot suspirare: sigh for sin, unless God do first inspirare, inspire and breath it in, Rom. 8.26. God must came his w • nde to blow, (and breath into us the Spirit of Life) before these • ate • s (of repentant tears) do flow. So again: Learn to do well. Isa. 1.17. and Ia. 2.12. So do as they, &c. And here: Happy are ye if ye do them. And yet saith our Savior Christ: Without me ye can do nothing. 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. And yet 〈◊〉 Christ: No man knoweth the Father save the son, and he to whomsoever the Son will reveal him. And John 6.46.

SECT. 26.

Secondly, such Exhortations and Precepts have their Foundation and ground, not on our natural power, but on God's promises, as is said, and on the new Covenant. So, the very God of peace sanctify you wholly; and I pray God, your whole soul and spirit and body, be preserved blameless unto the coming of our Lord Jesus Christ; Then it follows: Faithful is he that calleth you, who will also do it. So, work out your Selvation with fear and trembling; For it is God that worketh in you both to will and to do of his good pleasure. So, Wash ye, make ye clean, saith God by his Prophet Jsa: But by his Prophet Ezeksel: I will sprinkle clean Water upon you, and ye shall be clean; and I will cleanse you. So, walk before me, and be thou perfect. And, I will cause you to walk in my Statutes. Lastly, Let not sin reign in your mortal bodies. And, sin shall not reign or have Dominion over you, &c. Rom. 6.12.14.

SECT. 27.

Thirdly, and lastly: I say, that yet such Exhortations and Commandments are not in vain, but serve for very good ends, and that both in regard of the reprobate and Elect.

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

Secondly, they are left without excuse, as knowing God's will, but not doing it; and God's justice is thus made more manifest in their condemnation, they cannot say they now perish for want of means, but because they are awanting to the means. Such commands then are not in vain, though the thing commanded be not performed; For God hath other ends, (which he is not bound to make known to us) why he command: such things. God sends Moses to Pharaoh, bidding him, say unto 〈◊〉 : Let my people go, that they may serve moe; Which was often repeated, yet the event shown that the secret pleasure and purpose of God was, that he should not let them go; yea God also told Moses so much, saying: Pharaoh shall not hearken unto you, (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 hardened Pharaohs heart, so that he would not let the Children of Israel go out of his Land.

Now though Pharaoh (as others like now) stood bound to obey this Commandment, yet God's chief herein was not Pharaohs obedience, but to convince him of Rebellion and hardness of heart; and so according to God's intention it was properly a commandment of Conviction, so I may say as found Divines have said before me; God's Word in the ministry of it, where the command is given to all to Repent and Believe, is not to delude men, though grace be not given to all so to do; That Commandment, though it should of all in duty be obeyed, and though in the intent of the minister (who is to preach Faith and Repentance, and to call them thereunto, even those that oppose themselves) it have only one end; namely, the Salvation of those he preaches unto, (yet as the event makes it plain, by which God declares at length what his purpose was) in the intention and counsel it hath diverse ends; In them that are ordained to eternal Life it is a precept of obedience, because God will enable them to do that which he commandeth: In the rest, it is a commandment of trial or conviction; that to unbelievers, their sin might be discovered, and all excuse cut off. Thus when the precept is given to believe, but not the grace of Faith, God doth not delude, but reprove and convince men of unbelief, and that in his justice. So that from such Exhortations made in common to all, we may not conclude, that God hath the same and alike good mind and intent to save all.

Object: Though God thus should attain his end, and so in regard of him the Commandment should not be in vain; Yet should not this • avour of great injustice and cruelty, to require a thing impossible to man left to himself?

J answer: True, if God not given man power & a possibility. [ 2] 2. If Man had not willingly disabled himself, and drawn it upon himself, by his own fault. [ 3] 3. If man should now by grace ask (as he should) this ability to obey God, and to acknowledge his own impotency, and bewail it. Yea [ 4] 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 own default hath lost this power to obey God, yet God hath not lost his right to require his obedience, which he may justly do, 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 debtor (falling into decay through his own ryotousnes and carelessness) cannot now repay, especially if the debtor carry himself insolently and malepartly against the Creditor (such as men do against God,) who may thus stop his mouth, and put him to silence, yea to shame. But seeing they, in sense of their own inability, do not ask the grace and power from God, God is not bound to give it unto them. 3. These Exhortations and precepts (unto which are annexed curses and punishments upon disobedience) are to restrain their natural corruption (as in Herod ) which else would break out unto all outrage; So that there would be no living for the Godly in the World, if the fear of punishments upon their disobedience did not restrain the wicked. Or howsoever, God 4. (in his justice) may do this for the increase of their sin, their further hardening, and just Condemnation, as Isa 6.9.10. Hear ye, but understand not; and make the heart of the people fat.

SECT. 28.

Secondly, the Elect may be considered first as unconverted; And first then, such Exhortations and Commands are not in vain; inasmuch: 1. As they prove to be the means of their Conversion; whilst seeing hereby, and finding (upon trial) their own impotency to do the thing required, and consequently their misery if the things be not done, they are forced to fly out of themselves, to seek help where help may be had, and that is from Christ (who is also preached and offered to such as thus groaning under their own burden seek and come to him for ease, Mat. 11.28. Come unto me all ye that labor and are heavy laden, &c. ) thus the Law is said to be our School-master to Christ, seeing it proves a preparation to Conversion, by accident, yet by God's singular providence towards his electones, who in manner are forced to acknowledge their own unrighteousness and impotency to despair of themselves, and to seek righteousness and life in Christ, the redeemer by Faith, according to that: If there had been a Law given, which could have given life, verily righteousness should have been by the Law. But the Scripture hath concluded all under sin, that the promise by Faith of Jesus Christ might be given to them that believe.

This then teacheth them what especially to beg at God's hand, 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 means besides, as the Word and Sacraments whereby they might attain to saving and effectual Grace.

But God bids his people turn unto him, saying: Turn ye, turn ye from your evil ways, for why will ye die Oh house of Israel? And they pray to him now (sensible of their own inability,) saying: Turn thou us Oh Lord, and we shall be turned. Let us run, saith the Apostle, with patience the race that is set before us: And, so run that ye may obtain; Now the affections of God's people is expressed of that in David: I will run the way of thy Commandments when thou shalt enlarge my heart; And by that of the Church: Draw me, and we will run after thee.

Thus agains David speaking to God: Thou hast commanded us to keep thy precepts diligently. (It seems then it is in our power so to do; No, therefore he knowing his own impotency, flies to God; by prayer, saying:) O th •• my ways were directed to keep thy statutes; And thus the Imperative in Scripture doth not beget the Potentiall, but only the optative.

Hence, S. Austin: Lord give me power to do what thois commandest, then command and require of me what thou pleasest, and thou shalt not require in vain. And accordingly it may be noted, that there is not anything required of us in all God's commandments, both Legal and Evangelical, but for the effect of it, we are directed, enjoined, and called upon to seek the same of God by prayer, in some or other of the petitions of the Lord's prayer; as might be at large declared, and as I ell where have shown; So that if God required our obedience, as everywhere he doeh both for matter and manner, saying: So sptake you, and so do ye, &c. And here: Happy are ye if ye do them. This should but stir us up to pray, as in the Lord's prayer: Thy will be done in Earth as it is in Heaven; and as David prayeth: Teach me to do thy w • ll, for thou art my God. We may then very truly 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 attain to a possibility and power to do what God commands.

SECT. 29.

And this now is secondly to be considered, that by such Exhortations and Commands the Elect are indeed converted. Seeing these are Sanctified of God as means to this end, and as instruments by which the Holy Ghost renews the will, and doth convert it; for by the means of such his precepts and Exhortations the Holy Ghost useth to show forth its power in the Conversion of sinners. With his Commandments 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. Yea with his Word (which is operative ) he gives grace, strength, and power, and himself performs that which he requires. As when Peter said to the Lame man: Rise up and walk; Immediately his feet and ancle bone • received strength, ana he leaping up stood and walked, &c. But by whose power? His own? Nay, not by the power of Peter, much less by his own power; But only by the name and power of Jesus, who wrought with Peters Word. Thus Christ cried to Lazarus, who had been dead four days, saying: Lazarus come forth. But what power had dead Lazarus so to do? Yet Lazarus, even he that was dead, came forth, &c. He arose from the dead (as we shall all do hereafter) but not by his own power, but Christ's. Yet the rising is ascribed unto him, though the power by which he arose was only Christ's. So we are taught to preach and speak even to such as are dead in sin, and to say to them: Awake thou that sleepest, and arise from the dead. And yet though they be dead, our exhortation is not in vain, where it pleaseth God to make it effectual (whose Spirit as the wind, bloweth and worketh where it will, in everyone that is borne of God, Joh. 3.8.) and Christ gives unto them Light and Life.

This at once shows that such precepts and exhortations do neither imply any power in us, now as of ourselves, to Convert, Repent, and to Believe, and do well, neither (though we are said to Convert, Repent, and Believe ) are they in vain, seeing though God require, that which is impossible to us, yet he gives the power to us, to do that which he requires; namely, to Repent and Believe, and to obey; this he doth in part here, and will fully finish and perfect in his good time hereafter.

SECT. 30.

But now, lastly, let us consider, the Elect as thus already converted, and then such precepts & admonitions are not in vain; For 〈◊〉 . now having received a new Life, they are thus putt in mind to stir up (as • ne would do fire) God's grace in them; which without such Exhortations, like a weak fire under green wood would soon decay; And to work out their Salvation with fear and trembling, that is, with much humility, and with as little self confidence.

2. They are thus admonished to seek after perfection, to seek to C • rist, still for their preservation and perseverance; And to consider what Christ hath done for them, that so they might be more thankful and careful, by all holy and good endeavors, to do and perform what God on their parts doth and may justly require by way of requital at their hands.

Such Exhortations then to them do help to keep in his Heavenly fire; For God preserves them by such means, who otherwise of themselves are ready to depart from, yea and to fall from grace received.

Therefore is that Caveat, take heed Brethren, least there be in any of you an evil heart of unbelief, in departing from the living God; But exhort one another daily, while it is called today, least any of you be hardened through the deceit fullness of sin. Thus also doth Paul & Timothy exhort the Corinthians, 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 predestination, or from that grace of God's effectual calling, which proceeds from God, and comes to us by way of God's eternal purpose; for this is most constant and unchangeable; Rom. 11.29. But least they fall away, God preserves them by such exhortations (his own and others) as by the means of their safety.

And God may justly require of these whom he hath once effectually called and quickened by grace, the right use and employments of such Talents as they have received. Yea it would now be greater shame to them, if being made strong, and furnished with Spiritual Weapons, they should not resist Satan, sin, and temptation, but suffer the Thief to rob, and spoil them of their grace:

SECT. 31.

To conclude all these Exhortations and Commands, though they be not in our own power to do and keep accordingly, yet we see they are not in vain, but have their special use many ways, yea we are by no means to neglect them, unless we will neglect our own Salvation. Though the power be God's, yet the duty is ours; And God promising his power, requires yet of us our endeavors; Therefore saith he: Labor or work not for the meat, that perisheth, but for that which endureth to everlasting Life; which the Son of Man shall give unto you. Though the Son will give it us, yet not without our labor: Work out your salvation; For it is God that worketh in you, &c. Though it be God that works, yea and will work in us, yet we must not neglect to work.

As we Ministers must labor and cast in our Nets, yea be 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 we bring glory to God, even in those that perish, and that power which we preach in and by the Gospel, (whereof they judge themselves unworthy,) shall return to us again, and our work still be with the Lord.

So all generally are hence taught to depend on the public ministry, & on the Word of Exhortation, seeing God Counsels us not, but gently draws us; and neither to expect that God by Enthusiasm and immediate revelation without the Word should inspire us, or yet so far presume on God's decree • of our predestination of us (either the one way or the other) as either to expect and hope to attain eternal Life, (being the end) without a careful, conscionable, and constant use of the Means, or yet to despair of attaining unto Life, if we with any good conscience do use the Means.

SECT. 32.

The consideration of our Election, whether we have the knowledge of it or no, and the certain and infallible performance of all God's promises (which we have so fully proved) should whett our diligence to all good dueti • s, teaching us to labor earnestly for Faith and all other saving graces, which as they are the means of our Salvation, so are they the evidence of our Election; As we are chosen to Salvation (and ro attain it) through sanctification of the Spirit and belief of the Truth; So are we to give all diligence to make our calling and Election, si • e; For, saith S. Peter, if ye do these things, ye shall never full. As Faith • nd Repentance, and like graces are blessings, in regard of God, and so do befall the Elect, most certain • lie; whereof also he gives them assuran • e, by his most free and absolute promises, and by his Covenant of Grace. So are they (most of them at least) duetyes, in regard of us, being required of all (living especially in the Church) and such as from which none may exempt themselves.

Though we should know ourselves to be elected to life, yet we are by no means to neglect the means of Life; as hearing of the word Faith, Repentance, prayer, perseverance, &c. Seeing God hath as well fore ordained us to the means as to the end, to these as well as to life; yea to life by these means; So that if any will neglect the means; let him never look to attain the end. So that I avow it, and say, that if it were possible that the Elect should not be sanctified, should not believe • , or not use the means (being called to the use of them) upon that supposal they should never attain to life, but pe • ish eternally; So Paul concluded in a like case; He was assured of safety for himself, and those that sailed with him; yet said be most truly, except these (the mariners) abide in the shipp, and so use the means of safety appointed of God, ye cannot be saved. See Acts 27.22.24.25. with verses 30.31. Therefore say I to such: Follow peace and holiness, without which no man shall see the Lord. And, except ye repent, ye shall all likewise perish. And if ye believe not, saith Christ, that I am he, ye shall die in your sins, and he that believeth not the Son, shall not see Life.

On the other hand, let not the wickedest that truly repent & believe, despair of Life; Let them do well, and they most undoubtedly shall have well; God himself could say to Cain, whom yet he knew to be a reprobate: if thou dost well, shalt thou not be accepted? And as I truly may say to all (one and another) as our Savior in my Text: If ye know these things, happy are ye if ye do them. Exclude not thou thyself, & God's Word will not exclude thee; do thou thy duty, and attend to the Word; (as for God's secret Counsel 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 seem an enemy unto thee; at least putt it to this adventure, and say to God as the Lepers reasoned concerning the Syrians: if he kill us, we shall but die; See 2 Kings 7.3.4. And with the Ninevites, saying when they heard a terrible threatening, absol •• tely (for the form of it) denounced: who knoweth if God will return and repent, &c. Repent thou, and put it to the trial (otherwise thou shalt most undoubtedly perish) and thou shalt find unexpected success. Oh that we durst or would but take trial of God's Truth, and promised mercies. Oh that God would make this exhortation (working powerfully by it) effectual to the calling home of his own.

But howsoever let us all know that we must expect an end, answerable to our doings:

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 well-doing seek for glory, honor, and immortality, eternal Life; But to them that are contentious and do not obey the Truth, but obey unrighteosnesse, Indignation and Wrath, Tribulation and anguish upon every soul of man that doth evil; But glory, honor and pea • e to every man that worketh good; And so I conclude, saying with my Text: If ye know these things, happy are ye if ye dee them.

A COROLLARIE. SECT. 33.

WHereas Truth is ever consonant to itself • , and that there is no real and true contradiction in the Scriptures, but a sweet Harmony and Analogy, proportion, and correspondence, between and among all the parts thereof; and seeing the Scriptures are so evident and exceeding plain, pregnant, and full, For the proof of the powerful determining, and most effectual operation of God's grace, and of the most certain performance of God's Conditional 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, as now hath been shown; we may from such pregnant proofs & evidence of Scripture conceive of the truth, & such other points & articles, as have either dependence on, or reference unto the aforesaid evident doctrine, which (some of them especially) perhaps are not so clear unto us, partly through the doubtfullnesse and seeming obscurity of some texts of Scripture; partly and especially by reason of the blindness and yet self-wisdom of man's corrupt reason, who is ready to conceive of God only, according to his own fancy, or at least not willing to entertain any thought of God, but such as he can well in reason conceive off.

Now these other points are especially the Doctrine of predestination, namely of election and reprobation, the efficacy, intention, and end of Christ's death, the certainty of Salvation, both in it self 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 do hold and maintain against P • lagians, Papists, Semi-Pelagians, Remonstrants, or Arminians, and Socinians.

SECT. 34.

Its true, all other points do chiefly depend upon the Do • trine of God's predestination; and 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 unwillingness in handling that Controversy, they do it very falsely. For our men begin with it and prove it substantially out of holy Scripture • , to the full Conviction (though not satisfaction) of our refractory Adversaries; And do accordingly thence conclude against universal grace and redomption, (which extend not themselves beyond the Decree, and are no more Conditional then the Decree it self, which God's Word makes absolute and independent;) So against the Apostasy 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 Controversy, that holding any of these latter points as we, according to Scripture, do hold and maintain them; Predestination (as those other points also) must be maintained just in that manner, and no otherwise then we hold and teach it, (which yet is according to the Scriptures,) which the same our Adversaries cannot (wholly) deny.

Though to speak as the thing is, the Remonstrants, pretending to make the Doctrine of predestination the sole and only 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, pass for current amongst the vulgar or most, because of the plausiblenesse thereof; and because every common understanding cannot clear it so easily, of the odious, though most unjust, imputations laid upon it, as, that it makes God the author of man's sin, unjust, cruel, and tyrannical, &c. Yet I say in very deed, the only Helena, which they as their Friends the Papists, do so earnestly strive and contend for, is the power of nature and liberty, indifferency, and freedom of man's will, and natural power in works and actions supernatural; This they do, will, and must maintain, and accordingly they frame their predestination, and all their other Tene • s, opposing mainly the Doctrine so clearly laid down in the Scripture, and now taught (though by me but weakly) in this present Treatise. Against this especially they bend all their forces, (though in vain) as knowing that if this free, powerful and determining grace of God in man's conversion especially) be granted and suffered to stand, then of necessity the whole Fabric of their predestination and other Tenets must all of them fall before it, as Dagon before the Ark of God.

SECT. 35.

Seeing then that (as our Courches Doctrine is) the Church may not so expound one place of the Scripture, that it be repugnant to another; And that the places brought for proof of this one point, are so pregnant, we are therefore to conclude also:

1. That God's eternal decree of Election is as absolute as are his promises, for effecting in us what he requireth of us; (on which indeed the promise • 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 meekness (as our new refiners frame it,) but of those few only, to whom he hath absolutely in his new Covenant promised, and in whom he effectually in time worketh all these, both Faith, Humility, and other Graces.

2. That God's effectual Grace, and the Redemption wrought by Christ, is not (in the A • minian sense ) universal and common, eq • ally • ntended for all, and that Christ by his death hath not obtained Reconciliation and remission of sin, for all and each. So that if any place of Scripture to us seem 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 admit of such an exposition, as is agreeable to the Analogy of Faith, and not repugnant thereunto.

3. That, as God's promises of grace are most free, and absolute, and do infallibly and necess • rily take place; So also, not only the Election, but Salvation, and so the final perseverance in grace of God's Children, is most certain and infallible, as not depending on man himself, but on God's purpose, promise, and power.

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

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