SECTION 1.

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

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

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

Where it would be considered that we must conceive of doing here, Doing here un­derstood Evange­lically, & so as to be extended to Con­version, Faith, & Repen­ [...]ce; &c not legally, acc [...]r [...]ing to the rigour of the Law; For so should never any man be happy; And C [...]rist onely performed that perfect obedience to Gods will, and we onely in him:) but Evangelically, according to the equity of the Gospel, and accor­ding to a weaker degree of obedience, performed in sinceritie, Faith, and constancy, and such as God will graciously accept off in Christ; So that we may and must also extend this Doing more largely, as having reference to Gods whole will, revealed and made knowne unto us.

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

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

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

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

Now before I urge the further necessity of this doing from the motive of happines in the Text, consider we bre [...]fly from the words, the rule of our actions and obedie [...], which we may consider off from the last word in the Text, [...], Them. For we [Page 15]thus are directed to Gods onely will revealed and made knowne unto us; which as we have heard, are, according [...]o their restraint, onely 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 [...] here, must answer that [...], so that [...] Doings should neither be scanter, nor larger, then these things which are made knowne and revealed.

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

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

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

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

2. Not bad; for so might Hered and Pontius Pilat, and the people of Israell have beene excused when they crucified Christ, seeing they were gathered together for to doe whatsoever the hand and counsell of God determined before to be done, to ju­stify out actions from Gods secret will, were to Saucy; Neither must we desperatly live by thāt rule, saying: If J be praedestinat to Life, live as I list, I shall not misse of Life, if not, all my endea­vours are in vaine, I cannot alter Gods Counsell. Wretched [Page 16]Creature art thou, who so reasonest; Dost thou not make Gods secret will thy [...]le?

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

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

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

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

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

The things made knowne to us then, being the rule of our practise, we are to be excited to live, practise, and doe according to that rule, and that the rather that we thus may get some comfortable testimony, that our knowledge and professiion is [Page 17]sound; Yea especially because as here we are told: Happy are we if we doe so.

SECT. 2.

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

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

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

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

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

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

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

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

So that here we may take notice, Hovv gods word speakes differētly ly of the same things. that the Scripture speakes of the same things differently, sometimes as required of us, other­whiles as promised by himself; sometimes as dueties and as our workes, otherwhiles as blessings and his owne workes; some­times as the graces required, and the glory promised, may bee called the Fruits of the Gospel, and the effects of the Ministery, as the instrument, otherwhiles as effects of his owne eternall de­cree of Election, and good purpose towards us in Christ; and so sometimes as belonging to the execution of his eternall decree, otherwhiles as belonging to his eternall decree to be executed; sometimes as he is pleased to make them knowne to us in his word and will revealed, shewing what he requires of us, and what is and wilbe pleasing unto him, otherwhiles as he hath purposed in himselfe from all eternity to work them; sometimes [Page 19]as in common propounded to all in the Church, otherwhiles as proper to his owne peculiar, in whom hee will glorify his mer­cy; And hence it is that sometimes his promises are propounded with condition, otherwhiles without condition absolutely and independantly.

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

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

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

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

SECT. 3.

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

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

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

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

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

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

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

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

SECT. 4.

But before I further proceed, A di­gression; further clearings, and ju­stifying, the afore­said di­stinction from the imputa­tion of Liberti­nisme. it wilbe needfull to vindicate what hath been taught from such inferences as some, mistaking or rather cavelling at this Doctrine and differenes of the promi­ses, may make, yea have already made; As if because it is said (as shalbe proved [...] that the graces of Faith, Repentance, &c. are promised absolutely, without Iffs & Ands, or without respect to Conditions in man, that therefore a dore is hence opened to Libertinisme and Swenckfeldianisme, whereby the foundations of Christianity are overthrownne, in asmuch as men are thus taught to neglect the hearing of Gods Word and of the Gos­pell preached, not to regard meekenesse in receiving the Word and Humility, unto which Grace is promised? [Page 22]Yea even as they would have it, the grace of Election.

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

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

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

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

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

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

This is one of those weapons, if not cheife, which pull down strong holds, and casts downe imaginations, and every high [Page 24]thing, which exalteth it selfe against the knowledge of God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Lastly, God gives grace to the humble; that is, more grace, Humility 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 Meanes, (which to neglect, and yet to expect the end, were presumption and to tempt G [...]d, Heb. 4.12 yea to come short of it) yet God freely and absolutely promiseth to give, and make effectuall the Condition and Meanes themselves.

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

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

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

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

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

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

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

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

SECT. 6.

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

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

And secondly, His Word & Decree are not contrary one to another [...] ▪ neither are the decree and Word of God con­trary or rep [...]g [...]ant each to other, but onely subordinate. God makes his word subserving to his decree, and reveales so much of his owne counsell and purpose, and in that manner as hee speaketh, and so as may best serve his owne ends, which if wee cannot see by his Word, yet must wee not search, [Page 30]much lesse quarrel, with God there about, or frame his Decrees, according to our owne conceits.

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

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

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

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

SECT. 7.

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

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

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

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

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

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

SECT. 8.

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

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

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

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

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

We may know (as in my Text) what to doe; but we, as of our selves are not able to doe according to our knowledge; There­fore prayeth David; saying, not onely, Psal. 11 [...] 33, 34, 35 Teach me the way of thy Statutes, and give mee understanding, but make me to goe in the path of thy Commandements. For wee are of our selves not onely blind, but lame; and God must teach us, not onely to know. but to doe; Therefore saith David againe: Psal. 143, 10. Teach mee to doe thy will. Wee have that in us, which till it be removed, hinders us from doing that which otherwise wee should doe. [Page 42]For the Flesh lusteth against the Spirit. Gat. 5.17 Ro 7, 19. So that (saith Paul) ye can not doe the things that ye would. So he himselfe found it; The good that J would (saith her) I d [...]e not. Isa. 26, 12 If therefore ought to be done that is good; It is God that worketh (as formerly is said) all our workes for us & in us.

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

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

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

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

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

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

SECT. 17.

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

And doe not too many now adayes in like manner scoffe & laugh at such Teachers as are most earnest with them to call them from their sinns to a new course of Life and wel doing? Though yet diverse of Asher, Mamasseth, Vers. 11. & Zebulon humbled themselves, and came to Ierusalem; But what? By their owne power? No; no otherwise then those of Iudah humbled them­selves; of whom with those others it is said, and added, that the hand (this notes the worke, yea and power) of God was to give them (that is all of them both of Judah and Asher, &c.) one heart [...]o doe the commandement of the King and of the Prin­ces, by the word of the Lord; And 12. But where was this back ward­nes in others (whose hearts the Lord had not touched other­wise then by these common motives & exhortations used alike to them all) because their corruption (where speciall grace over­comes not) tells men now that God calls them to forsake their owne wayes which they have chosen, and so to deny their owne will and choyce, to forgoe their sweet sinnes, and so to undergoe such afflictions and reproach as commonly attends upon Godli­nesse; and a stricter course of Sanctification; Yea the nature of Gods perswasions is such, as that for the most part they rather disswade a naturall man; (left to himselfe) as, whosoever will come after me, let him deny himselfe, and take up his crosse & follow me. [Page 44]And, Marke 8 34, 35. whosoever shall loose his life for my sake and the Gospels, the same shall save it. This to fles [...]ly, yea to naturall understan­ding, is asmuch as if Christ should have said: Fly from m [...]e.

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

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

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

SECT. 18,

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

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

It is true we (suppose in our Conversion) doe freely assent and will and yeeld to the motions of Gods grace; Though vve vvill freely, yet povver & act are from him See Doct: Ward; grat. dis­crimināt. pag. 23. Worketh. Certi­tudine causalita­tis certum est non velle cum volumus. Sed ille facit ut vellimus bonum certumest nos facere cum facimus. Sed ille facit ut faciamus praeben­do vires efficacissimas voluntati. Aug: de gratia, & lib: arbit. cap. 16. But the cheife question is not: whether the will doe freely yeeld and give assent to the first motion and attraction of grace; but whence is that free assent; not whether we will freely, but whence it is that we will freely; whether from our owne will, or from Gods effectuall grace; It is man that formally willeth in every good worke, (yea and this his will it is which doth bring and draw out the formall act of willing,) but it is God that so effectually and powerfully moveth the will; that when he Worketh, then the will most certainly is wrought and brought into act. So saith S. Augustine: It is certaine that wee our selves doe will, when we will, but yet God maketh us wil that which is good. [Page 47]And it is certaine, that it is wee our selves which doe any good when we doe it, but it is he that maketh us doe it, Non ergo volumus sed Deus in nobis operatur & velle; Non ergo opera­mur, sed Deus in nobis ope­ratur & operari. Aug. de bono per­severan­tiae, c. 13. by giving us most effectuall abilite to our will; and it is wee that will, but God worketh in us to will; therefore wee worke, but it is God that worketh in us to worke, or the very act of working.

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

SECT. 18.

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

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

To will then is a worke of Gods speciall and ef­fectuall Grace and power, unto which his workes of Grace are [Page 48]ascribed; Eph. 3, 20 2 Thes. 1▪ 11. The pow­er of grace in giving Faith & vvorking Conversiō shewed out of scripture. Quoad specifica­tionem nō quoad exercitū actus. He beeing able to doe exceeding abundantly above all that we aske or thinke, according to the power that worketh in us; unto which power or effectuall grace not onely Faith it selfe and Conversion, but the fulfilling of it also is ascribed; For it is God that fulfille all the good pleasure of his goodnesse, and the worke of Faith with power.

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

This is that divine power which gives unto us all things that pertaine to life and godlinesse. 2 Pet. 13 Luke 11, 21, 22. 2 Pet. 5, 9 Eph. 6, 16 By this power of Christs grace, the strong man armed is overcome and disar [...]ed, yea cast out; And so Peter would have us resist Satan, stro [...]g and st [...]fast in the Faith; this is that shield wherewith we [...]albe able to quench all [Page 49]the fiery darts of the wicked, and the Gospell in the power of it, that is, the preaching of the Word together with the Sword of the Spirit, are the weapons of our warfarr, which are mighty through God to the pulling downe of strong holds, 2 Cor. 10 4 5. Theophi­lact. Caje tan. and Anselme in locum. Act. 19. 19. Act. 26, 18. Rō. 1, 16 1 Cor. 1, 18. casting downe ima­ginations, &c. By these weapons were vanguished and brought to the Faith: Dion [...]sius the Areopagite, Iustin the Philosopher, and Martyr; Pautenus, and these who had used curious arts, who brought their books together, and burned them, the vallew of which amounted to fifty thousand peeces of silver, that is, to some eight hundred pounds of our money.

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

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

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

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

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

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

Lastly, Diffe­rence be­tween the good and bad should bee made by man himselfe and by nature. hence also it would follow, that the difference be­tweene the good and the bad, betweene the Children of God and of this World, as suppose betweene Peter and Iudas, should be wholy made from nature. Not from grace, because to use [Page 51]grace aright, (that is, to yeeld consent, and to will our owne Conversion is from mans free-will, and that is from nature; and so grace should conferre, and afford no more to Peter, who con­verts, then to Iudas, who remaines unconverted; which is contra­ry to to that of the Apostle, saying, and asking: Who distin­g [...]sheth thee, or maketh thee differ from another? And, 1 Cor. 4, 7 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 overthrowes the errour of universall or common grace. For so might Peter boast and glory, and that justly with God; for if God by his com­mon grace give onely a possibility to will, And the converted should have just cause to glory evē in Gods sight. our owne Conversion or not, and mans will afford the act, or to be willing to convert, then grace grants no more to Peter then to Iudas; and therefore Peter differenceth himselfe from Judas, (as all true Converts from others) by something of his owne, and proper to himselfe; for they differ not really by any grace of God, which they afore­hand have receiyed, wherewith they might freely worke and Co-operate with Gods grace, or not. For both receive the same grace in common, and a power to will their owne Conversion; So as that they may also vvill it; This grace being thus farre common, puts no difference betvveene them. What doth it then? Peter vvills vvhat Iudas vvills not: Hee vvill make use of that common help afforded of God, and that out of his ovvne Liberty of vvill and povver of nature, Judas (having the same Liberty and povver) vvill not; So that the difference betvveen them is in the last place brought to that free Co-operation and vvorking, Dr. War­din Con­cione de gratia discrimi­nance. vvhich ea [...]h of them hath from his naturall povver and imbred Liberty of vvill; So that it vvill invincibly follovv that Peter may glory in Gods sight after this manner, as even a Popish Writer (handling this argument against the Jesuites) brings him in thus speaking: Lord I give thee thankes that thou hast in mercy conferred unto mee superna [...]urall helpe; namely, to bee able to will mine owne Conversion [...]; but yet thou hast afforded the [Page 52]like and equall helpe unto Judas, Bannez. n q. 10, ire. 1, do­aumēt. 30 c my fellow-disciple; Howbeit I have added to that thou hast given me, that which by the supernaturall power thou didst not give me; namely, the will (actually) to convert; and whereas I received no more then he, yet I have done more then he, in asmuch as I now become justified, and hee remaines in his sinnes; Therfore I owe no more to thee and to thy grace then this Iudas who is not Converted.

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

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

If now we further take a view, and aske whence this power of thinking conceiving, Willing, speaking, beginning, doing, and per­fecting a good worke is (for such things are done as we see in the Faithfull, and in such as live and dye in the Faith and feare of God) the answer is readily given; It is (as not of our selves) from God and his effectuall grace; for he it is that remoues the first obstacle (spoken off) which is our naturall Ignorance, by re­vealing his will effectually to those that are his, giving them Re­pentance, to the acknowleagement of the Truth. Which effect, though to the Ministers and Teachers of the Truth (who know not before hand the effect of their ministery in regard especially of particular persons) it goe with a peradventure, yet in regard of God, and of those whom God hath giuen unto Christ, it is without all peradventure; and giuen according to Gods good pleasure; with speciall choyce to some, not all, and that by the free guift and gracious working of Christ, according to that of Christ himselfe: ‘I thanke thee O Father, because thou hast [Page 53]hid these things from the wise and prudent, and hast revealed them unto Babes: Even so Father, for so it seemed good in thy sight: All things are delivered to mee of my Father; And no man knoweth the Sonne but the Father; Neither knoweth any man the Father save the Sonne, and hee to whomsoever the Sonne will reveale him. See Iohn 6.45.’

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

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

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

SECT. 22.

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

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

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

The grace then afforded us, (which is as S. Augustin calls it, [Page 55]the grace of God by Jesus Christ,) is not onely a monitory grace, or whereby (whether outwardly or inwardly) hee would perswade us (for this is not enough, unlesse God first create in us spirituall Life, whereby we may heare and yeeld to his perswa­sions: For where there is no Life, perswasion can take no place, no more then if Cicero with his eloquence should seeke to move the affections of a dead man;) Quae pri­mū ipsum bonam voluntatē operatur deinde per eam operatur, Hugo: de Sacramē ­tis, l. 1, par. 6, c. 17. neither is it a common universall grace, assisting all and each alike; but it is such a grace as gives to the Soule a spirituall and divine being, which is to the Soule as health to the body, (yea more,) and which hath mans Liberty under the power of it, so as to make use of it, and to rule in mans will as it pleaseth, without offring any violence thereunto, and without prejudicing the Liberty of it, or its free manner of working. In a word, this grace is that which first workes this good will, and then workes by it. It is that inward moving, and effectuall grace, which is both praeveniens quam velimus & subsequens ne frrustra velimus; That is, it both prevents whereby we will, and it followes us (and accompanieth us continually) that we will not in vaine; What our Churches Doctrine is herein. (or that we fall not away from our stedfastness [...];) This is also the Doctrine of our Church in the tenth Artecle, which tells us, we cannot turne and prepare our selves by our naturall strength and good workes to Faith and calling upon God, & that we have no power to doe good works pleasant and acceptable to God, without the grace of God pre­venting us, that we may haue a good wil, & working in us when we haue that good will.

SECT. 23.

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

1. We are hence taught to giue all glory unto God, Hence vve learn to give all glory to God, and not to our selves. and not to glory in our selues; and for ever to remember that of the [Page 56]Apostle, 1 Cor. 4, 6, 7. that wee learne not to thinke (of others or of ourselves) aboue that which is written, that no one of yee (saith hee) bee puffed up one against another, and, what hast thou that thou hast not received; Now if thou didst receive it, why doest thou glory, as if thou hadst not received it? Let God then haue all the glory of that grace and goodnesse whereby thou differest from another; for it is hee who hath praedestinated us, unto the adoption of Children, Eph 1, 5, 6, Psal. 115, 1. by Jesus Christ, to himselfe, according to the good pleasure of his will; To the Praise of the glory of his grace, &c. But in such case, let us with the Psalmist in another case, say, and that from the heart: Not unto us O Lord, not unto us, but to thy name give glory.

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

Let us then giue glory to God, and depend wholy upon him, and on his grace. Papists (not to say others) wilbe as little beholding to Gods grace as may be, where they imagine their owne will and naturall strength to be sufficient, there they thinke not the guift of speciall grace to be so necessary: they thinke it needfull to make us to doe good dueties, more easily and readi­ly; Bellarm. de gratia &c. lib. 5 6, 7. So that to overcome tentations, that no sinne be committed, they doe not alwayes require Gods speciall helpe, that is inter­nall [Page 57]illumination, and supernaturall motion, but any helpe what­soever; But what availes it to be a Christian if this bee so? The Heathen indeed thinke they may come to happinesse, and avoyd all sinne, by the good Husbanding of their owne Free­will; and therefore flatter themselves, saying, it is enough that they pray to Iupiter, for long Life and riches; Horac. Ep. 18. Lib. 1. As for a good minde and vertue they would give that to themselves, (& so not be beholding to Jupiter for it,) for one flattered a great man, saying: The Gods grant thee long life, for as other things thou wilt give them to thy selfe.

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

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

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

To conclude this application, we see how justly S. Austin of old, Such can neither pray a­right. and wee now may challenge the enemies of Gods grace, with manifest dishonour done unto God, and monstruous pride, which appears frō hence; because in very deed, such can neither pray aright, nor give thankes unto God for many good things; For saith S. Austin, August. de nat. & gratia c. 18. what is more foolish then to pray for that which I have in mine owne power. And so may I say to our owne Masters, what is that which I am to begge and aske of God? Is it sufficient grace? Nay they will tell mee, I enjoy that already, by Covenant (in Baptisme, in which is given to each sufficient grace to serve God if they will) and this I have with such Hypocrites as never begge it. De. Prid. lect. 4. Is it then the good use of that grace? But this I can draw into Act by mine owne endeavour, out of the imbred indifferencie of mine owne free­will. Nor bee truely thankfull. Now who I pray you can seriously begge that of an­other, which hee hath and possesseth already? Yea or how can any be truely thankfull for that which hee hath not so much re­ceived [Page 59]as given and himselfe afforded? How can wee glorify God by offering him praise when wee ascribe (though but in part and in the second place) the praise and power of wel­doing to our selves? Let them see to it who will have Gods grace in mans Conversion to be common, universall, and such as they also partake truely off; yea and as effectually, who remaine unconverted.

SECT. 24.

Secondly, Vse, se­cond is to comfort us from the im­mutabili­ty of gods purpose & pro­mises. the aforesaid Doctrine lets us see the immutability of Gods good purpose, manifested by his promises towards those that are his; And so (to our unspeakable comfort) armes us against all doubts and conceits of our owne unworthines, in­ability, fraylty, and readinesse to fall from grace, for as the free­nes of his promises and grace prevents our pride, so for the firm­nes of his purpose, and most certaine, powerfull, and indepen­dant performance of his promises should prevent our feares. For Gods purpose according to Election, doth and will stand, not of our workes (or of any thing or power in man) but of him that calleth. Rom. 9, 11 Though then Gods promises of Life and Salva­tion doe in Scripture runne with Condition, and so are made generally to all in the Church, that none may have just cause to complain or blame God, but themselvs if they attain not to life; On which and not on our selves his grace and our salva­tion de­pends. Yet the performance of the Condition, and consequently the thing promised are made (in regard of the Elect) to depend upon Gods most free grace and power, and so the effects of Gods grace and love are in us but the free grace and favour and love it selfe, together with the power, working; these are in God, and therefore are immutable, and consequently our happy estate, and our Salvation which depends not on our selves, but on these, is infinitly more safe, being thus in God, then it could be in us, our Justification, Faith, and Sanctification and Perseverance, and so our Salvation, shovld bee most mutable if they depended of our selves, (so that we may give such men leave to hold a falling away from grace, who make it to depend on themselves, on their [Page 60]owne acceptation or rejection,) but blessed bee God who hath undertaken for these also, and will accordingly as he hath most absolutely promised, so effectually worke in us, whatsoever hee hath promised.

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

SECT. 25.

There remaines yet one maine question, To what end then are Gods precepts & exhor­tations? and doubt to be re­solved, and so wee will conclude: If things be thus, why then doth God command and exhort us to that which is not in our power to performe? This question is not needlesse, seeing from such exhortations and commands in Scripture: 1. Common Christians doe gather a possibility in us to keepe all Gods com­mandments. The need fulnes of this que­stion. 2. The Lutherans and others would conclude uni­versall grace, and the like possibility, to doe or not to doe the things commanded and exhorted unto, seeing such commands and exhortations are made to all, (especially in the Church,) in common to doe good and bad. 3. Both they in part, and cheifely [Page 61]Papists would hence establish (besides the other) freedome of will, which we hitherto hold overthrowen.

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

SECT. 26.

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

SECT. 27.

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

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

Secondly, they are left without excuse, as knowing Gods will, but not doing it; and Gods justice is thus made more manifest in their condemnation, they cannot say they now perish for want of meanes, but because they are awanting to the meanes. Such commands then are not in vaine, though the thing commanded be not performed; For God hath other ends, (which he is not bound to make knowne to us) why he command: such things. God sends Moses to Pharaoh, bidding him, say unto [...]: Let my people goe, that they may serve moe; Which was often repea­ted, yet the event shewed that the secret pleasure and pur­pose of God was, that he should not let them goe; yea God also [Page 63]told Moses so much, saying: Pharaoh shall not hearken unto you, Exod. 11 10. (and a reason is given,) that my wonders may be multiplied in the Land of Egypt. (And see Rom. 9.17. and Exod. 9.16.) And thus it is added: And the Lord hardned Pharaohs heart, so that hee would not let the Children of Israell goe out of his Land.

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

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

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

SECT. 28.

Secondly, Such pre­cepts are not in vaine, in regard of the Elect. the Elect may be considered first as unconverted; And first then, such Exhortations and Commands are not in [Page 65]vaine; inasmuch: 1. As they prove to be the meanes of their Conversion; whilest seeing hereby, and finding (upon tryall) their own impotency to doe the thing required, and consequent­ly their misery if the things be not done, Vncon­verted, who thus: 1. Are taught to deny thē ­selves, & fly to Christ. Gal. 3.24 they are forced to fly out of themselves, to seeke helpe where helpe may be had, and that is from Christ (who is also preached and offered to such as thus groaning under their owne burthen seeke and come to him for ease, Mat. 11.28. Come unto me all yee that labour and are heavy laden, &c.) thus the Law is said to bee our Schoole-ma­ster to Christ, seeing it proves a preparation to Conversion, by accident, yet by Gods singular providence towards his elect­ones, who in manner are forced to acknowledge their owne un­righteousnesse and impotency to despaire of themselves, and to seeke righteousnesse and life in Christ, the redeemer by Faith, according to that: If there had beene a Law given, Gall. 3, 21 and 22. which could have given life, verily righteousnesse should have beene by the Law. But the Scripture hath concluded all under sinne, that the promise by Faith of lesus Christ might be given to them that beleeve.

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

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

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

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

SECT. 29.

And this now is secondly to be considered, that by such Ex­hortations and Commands the Elect are indeed converted. Such pre­cepts and exhorta­tions be­ing sanctified of God as meanes of Conversiō Heb. 4, 12 Seeing these are Sanctified of God as meanes to this end, and as instruments by which the Holy Ghost renewes the will, and doth convert it; for by the meanes of such his precepts and Exhorta­tions the Holy Ghost useth to shew forth its power in the Con­version of sinners. With his Commandements and Exhortations God toucheth the heart, and openeth it, to attend, to receive the Word, and to obey it, as in those convert [...], Act. 2.27. and in [Page 67] Lydia, Act. 16.14. Act. 3, 6, 7, and 12.16 Yea with his Word (which is operative) hee gives grace, strength, and power, and himselfe performes that which he requires. As when Peter said to the Lame man: Rise up and walke; Immediately his feete and ancle bone [...] received strength, ana hee leaping up stood and walked, &c. But by whose power? His owne? Nay, not by the power of Peter, much lesse by his owne power; But onely by the name and power of Iesus, who wrought with Peters Word. Thus Christ cryed to Lazarus, who had beene dead foure dayes, saying: Lazarus come forth. But what power had dead Lazarus so to doe? Yet Lazarus, even he that was dead, came forth, &c. Hee arose from the dead (as we shall all doe hereafter) but not by his owne power, but Christs. Yet the rising is ascribed unto him, though the power by which he arose was onely Christs. So we are taught to preach and speake even to such as are dead in sinne, and to say to them: Awake thou that sleepest, and arise from the dead. Eph. 5, 14 And yet though they be dead, our exhortation is not in vaine, where it pleaseth God to make it effectuall (whose Spirit as the winde, bloweth and worketh where it will, in every one that is borne of God, Joh. 3.8.) and Christ gives unto them Light and Life.

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

SECT. 30.

But now, lastly, let us consider, the Elect as thus already con­verted, and then such precepts & admonitions are not in vaine; For [...]. now having received a new Life, they are thus putt in minde to stirre up (as [...]ne would doe fire) Gods grace in them; which without such Exhortations, like a weak fire under greene [Page 68]wood would soone decay; And to worke out their Salvation with feare and trembling, that is, with much humility, and with as little selfe confidence.

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

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

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

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

SECT. 31.

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

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

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

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

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

Though we should know our selves to be elected to life, yet we are by no meanes to neglect the meanes of Life; as hearing of the word Faith, Repentance, prayer, perseverance, &c. Seing God hath aswell fore ordained us to the meanes as to the end, to these aswell as to life; yea to life by these meanes; So that if any will neglect the meanes; let him never looke to attaine the end. So that I avow it, and say, that if it were possible that the Elect should not be sanctified, should not beleev [...], or not use the means (being called to the use of them) upon that supposal they should never attaine to life, but pe [...]ish eternally; So Paul concluded in a like case; He was assured of safety for himselfe, and those that sailed with him; yet said be most truely, except these (the mari­ners) abide in the shipp, and so use the meanes of safety appointed of God, Hebr. 12, 14. Luke 13, 3. Ioh. 8, 24 yee cannot be saved. See Acts 27.22.24.25. with verses 30.31. Therefore say I to such: Follow peace and holinesse, with­out which no man shall see the Lord. And, except yee repent, ye shall [Page 71]all likewise perish. And if yee beleeve not, saith Christ, Joh. 3, 36 that I am hee, yee shall dye in your sinnes, and hee that beleeveth not the Sonne, shall not see Life. Much les should such as knovv it not as ye [...] Gen. 4, 7

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

But howsoever let us all know that wee must expect an end, All must expect an end an­soverable to their doings. Rō. 8, 13 Gal. 6, 7, 8. Isa. 1, 16, 17-19, 20 answerable to our doings: ‘If then, saith Paul, ye live after the flesh, yee shall dye; but if through the Spirit ye doe mor [...] tify the deeds of the body, ye shall live; Be not deceived, God is not mocked; For whatsoever a man soweth that shall he also reape; For he that soweth to the flesh, shall of the flesh reape corruption; But hee that soweth to the Spirit, shall of the Spirit reape Life everlasting. Cease then to doe evill, learne to doe well; If yee be willing and obedient, yee shall [Page 72]eate the good of the Land; But if yee refuse and rebell, yee shalbe devoured with the Sword; For the mouth of the Lord hath spoken it.’ Know it then for a certainty, that God will render to every man according to his deeds, to them who by patient continuan [...]e in weldoing seeke for glory, Rom. 3, 6 7, 8, 9, 10 honour, and immor­tality, eternall Life; But to them that are contentious and doe not obey the Truth, but obey unrighteosnesse, Indignation and Wrath, Tribulation and anguish upon every soule of man that doth evill; But glory, honour and pea [...]e to every man that worketh good; And so I conclude, saying with my Text: If yee know these things, happy are yee if yee dee them.

A COROLLARIE. SECT. 33.

WHereas Truth is ever consonant to it self [...], A gene­rall infe­rence frō the fore­going dis­course. and that there is no reall and true contradiction in the Scriptures, but a sweet Harmony and Analogie, proportion, and correspondence, be­tweene and among all the parts thereof; and seeing the Scrip­tures are so evident and exceeding plaine, pregnant, and full, For the proofe of the powerfull determining, and most effec­tuall operation of Gods grace, and of the most certaine perfor­mance of Gods Conditionall promises, by his undoubted work­ing and effecting of the required Conditions themselves, accor­ding to his most absolute and free promises, and his new Cove­nant made in Christ, Teaching us how to conceive of other [...]ntro­verted poin [...]s. as now hath beene shewed; wee may from such pregnant proofes & evidence of Scripture conceive of the truth, & such other points & articles, as have either dependance on, or reference unto the aforesaid evidēt doctrine, which (some of them especially) perhaps are not so cleare unto us, partly through the doubtfullnesse and seeming obscurity of some texts of Scripture; partly and especially by reason of the blindnesse and yet selfe-wisedome of mans corrupt reason, who is ready to conceive of God onely, according to his owne fancy, or at least not willing to entertaine any thought of God, but such [Page 73]as hee can well in reason conceive off.

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

SECT. 34.

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

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

Though to speake as the thing is, the Remonstrants, pretending to make the Doctrine of praedestination the sole and onely con­troversi [...], [Page 74]and acccordingly to reduce and frame all other con­troverted points thereunto; hoping for great advantage thereby, and presuming to make their Doctrine, especially concerning reprobation, passe for current amongst the vulgar or most, be­cause of the plausiblenesse thereof; and because every common understanding cannot cleare it so easily, of the odious, though most unjust, imputations laid upon it, as, that it makes God the author of mans sinne, unjust, cruell, and tyrannicall, &c. Yet I say in very deed, the onely Helena, which they as their Freinds the Papists, doe so earnestly strive and contend for, is the power of nature and liberty, indifferencie, and freedome of mans will, and naturall power in workes and actions supernatu­rall; This they doe, will, and must maintaine, and accordingly they frame their praedestination, and all their other Tene [...]s, op­posing mainely the Doctrine so clearely laid downe in the Scrip­ture, and now taught (though by mee but weakly) in this pre­sent Treatise. Against this especially they bend all their forces, (though in vaine) as knowing that if this free, powerfull and determining grace of God in mans conversion especially) bee granted and suffred to stand, then of necessitie the whole Fa­brick of their praedestination and other Tenets must all of them fall before it, as Dagon before the Arke of God.

SECT. 35.

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

1. That Gods eternall decree of Election is as abso­lute as are his promises, for effecting in us what hee requi­reth of us; (on which indeed the promis [...]s depend;) and that his Election is not of all, with Condition of their w [...]kes, (as the Papists would have it) of Faith, (as the Armintans would [Page 75]have it,) or of humility and meeknes (as our new refiners frame it,) but of those few onely, to whom he hath absolutely in his new Covenant promised, and in whom hee effectually in time worketh all these, both Faith, Humility, and other Graces.

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

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

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

πὰντοτε δοξα θεῶ.