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A46754
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Soled comfort for sound Christians, or, A treatise of Gods absolute (and most certaine) performance of his conditionall promises in regard of the elect being a parcell of a larger discourse on John 13.17 / by Robert Jenison.
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Jenison, Robert, 1584?-1652.
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1641
(1641)
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Wing J564; ESTC R24152
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50,921
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69
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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 shal be 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 wâ—nde to blow and breath into us the Spirit of Life before these â—ateâ—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 â—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 2 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 shal be 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 exhortatioÌ„s 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 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 CoÌ„mandment 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 â—avour of great injustice and crueltie to require a thing impossible to man left to himselfe J answer Why 1. True if God not given man power a possibility 2. If Man had not willingly disabled himselfe and drawne it upon himselfe by his owne fault 3. If man should now by grace aske as hee should this ability to obey God and to acknowledge his owne impotency and bewaile it Yea 4. If God were more bound to give it without asking