Isa 53.11 2. Yet God also doth promise Faith For is not Faith one of those lawes which God hath promised to put into our hearts By his knowledge shall my righteous Servant justifie many That is by the knowledge of him by which knowledge is ment faith or at least such a knowledge as is not without Faith which is also promised elsewhere they shall all know me of which knowledge that is true this is life eternall that they might know thee the onely true God Ier. 31.34 Ioh. 17 3. Worketh Eph. 2.8 Phil. 2.13 and Iesus Christ whom thou hast sent Yea 3. Hee worketh it both for habit and for act So we read by grace yee are saved through Faith and that not of your selves For it is the gift of God and as wee heard unto you it is given not onely to beleeve on him c. SECT 10. 2. REmission of sins Remission of sinnes which requires we should seek 1 Cor. 6.9 with 11. Ioh. 8.24 which God requires wee should seeke after Luke 11.4 and without which wee know no Salvation no blessednesse for as blessednesse is made to belong to such Rom. 4.7 8. So we know that there can be no blessednes no salvation without it Know ye not that no unrighteeous that is such as are not washed and justified shall inherit the Kingdome of God and to dye in our sinnes is threatned if we believe not It then hath God appointed as a meanes of life 2. God promiseth it 2 Promiseth Ier. 31.34 saying I will forgive their iniquitie and I will remember their sinne no more And this is my Covenant unto them when I shall take away their sinnes 3. He also worketh it 3 Worketh Isa 43.35 I even I am he that blotteth ouâ— thy transgressions for minâ— owne sake and I will nâ—â— remember thy sins And whâ— is a God like unto thee Micah 7.18 19. that pardoneth iniquity c. Hee will subdue our iniquities c And of Christ it is said Him hath God exalted with his right hand to be a Prince and a Saviour for to give Repentance to Israel and forgivenes of sins Acts 5.31 SECT 11. 3. ANd so for Repentance 1. 3 Repentance which God requires Ezek. 18.21 Ier. 4.1 God requires â—t as without which no â—ife Luke 13.3 Except you â—epent yee shall all likewise â—erish God promiseth life â—nto it and upon condition of it with an Iff If the wicked will turne from all his sinnes that he hath committed and keepe all my Statutes and doe that which is lawfull right he shall surely live he shal not dye And if thou wilt returne Oh Israel saith the Lord returne unto me and if thou wilt put away thine abominations out of my sight then shalt thou not remove So Mat. 3.2.8 2. Yet the same Goâ— doth promise it Promiseth sayingâ— wil poure upon the houâ— of David and upon the inhabitants of Jerusaleâ— the Spirit of Grace anâ— of Supplications and theâ— shall looke upon meâ— whom they have pierceâ— and they shall mourne foâ— him as one mourneth foâ— his onely son Zach. 12.10 and shall 〈◊〉 in bitternesse for him 〈◊〉 one that is in bitternesâ— for his first borne 3. Yea he also works 〈◊〉 hee gives it as is now saâ— out of Acts. 5.31 and else where Worketh Then hath Goâ— also to the Gentiles graâ—ted repentance unto life and it is preached in hâ— name Luke 24.47 that iâ— by his power Acts 11.18 Acts 3 12.1â— So that he both appointeâ— â—t to be preached and works it by preaching SECT 12. 〈◊〉 SO for new Obedience 4 New obedience which God requires and walking in the wayes of God in all sinceâ—ity and holinesse without which no man shal see God â—eb 12.14 1. God requires it in his Covenant Gen. 17.1 Rom. 6.3.4 Walke before me and be thou perfect or upright and sincere So we are buried with Christ by Baptisme unto death that like as Christ was raised up from the dead by the glory of the Father even so also we should walke in newnesse of life 2. Yet God promiseth this saying Promiseth This shall be the Covenant that I will make with the House 〈◊〉 Israel Ier. 31.33 Ezek. 36.26 72. after those dayes saith the Lord I will pâ—â— my Law in their inwarâ— parts and I will write iâ— in their hearts c. Anâ— elsewhere I will put 〈◊〉 Spirit within you anâ— cause you to walke in mâ— Statutes 3. Yea he performes it iâ— us Worketh and for us according to that Thou hast wroughâ— all our workes in us or foâ— us Isa 26.12 causing us indeed to walke in his Statutes and to bring forâ—â— good Fruit For saith Christ As the brancâ— cannot beare Fruit of 〈◊〉 selfe except it abide iâ— the vine Ioâ—â— 15.4.5 No more can yâ— except ye abide in me 〈◊〉 am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much Fruit for without me ye can doe nothing SECT 13. 〈◊〉 SO Perseverance which God requires Gal 6 9. for Perseverance and Constancy withâ—ut which no Crowne no â—eward 1. God requires as a Condition of Life and Happinesse be thou Faithfull unto the death and I will give thee Crowne of life Rev. 2.10 In due season wee shall reape if we faint not And Christ is said to reconcile us that he might present us holy and unblamable and unproveable in his sight especially at the day of judgment if saith the Apostle ye continâ—â— in the Faith Col. 1.22.23 Iohn 15.6 7. groundeâ— and setled and be noâ— moved away from thâ— hope of the Gospell c. And elsewhere saiâ—â— Christ if a man abide noâ— in me he is cast forâ—â— c. And if ye abide iâ— me and my words a biâ—â— in you ye shall aske whâ—â— yee will and it shall bâ— done unto you 2. He yet promiseth iâ— to the great comfort of hiâ— people saying Promiseth I wiâ—â— make an everlasting Covenant with them that 〈◊〉 will not turne away from them to doe them good but I will put my feare iâ— their heart Ier 3.2.40 that they shall not depart from mee so God will neither turneâ— from us nor suffer 〈◊〉 â—o turne from him though â—thers fall away and erre â—oncerning the truth as did Hymeneus and Philetus neâ—erthelesse saith th'Apostle 2 Tim. 2.18 19. â—he foundation of the Lord â—emaines sure or steady â—aving this Seale The Lord â—noweth who are his No â—emptation shall finally preâ—aile against such 1 Cor. 10.13 For God â—s faithfull who will not suffer â—ou to be Tempted above that â—ee are able but will with the Temptation also make a way â—o escape that ye may be able â—o beare it Yea when such â—s trust in God Ieremy 20 8.9 are ready â—o yeeld as Ieremy who because Gods Word was made a reproach to him and he was had in derision dayly
What 2 Righteousnesse to all Onely to such as have faith Rom. 1.17 3.22 The righteousnesse of God which is by faith of Iesus Christ unto all and upon all that beleeve but all have not faith as is said faith is the gift of God Eph. 2.7 Therefore is it called the faith of Gods Elect Tit. 1.1 All are not of God and therefore beleeve not heare and obey not Ioh. 8.46.47 why do ye not beleeve me saith Christ hee that is of God heareth Gods words ye therefore heare them not because ye are not of God All are not Christs sheepe and therefore all beleeve not ye beleeve not said Christ againe to the Jewes because yee are not of my sheepe my sheepe heare my vorce Ioh. 10.26.27 3 Christ is to his 3 Sanctification Sanctification this is a fruit of the word Sanctifie them through thy truth thy word is truth Ioh. 17.17 and a gift of the Spirit But is Christ sanctification to all no 1. his word sanctifieth not all men because never intended for all Acts 16.6.7 Paul and Silas were forbidden of the holy Ghost to preach the word in Asia After they were come to Mysâ—a they assayed to goe into Bithynia but the Spirit suffered them not 2 His Spirit like the wind blowes where it listeth Ioh. 3.8 namely on the elect only savingly hee for them by dying purchased the spirit by which his benefits are made effectuall 4 Christ is made Redemption but is that of all 4 Redemption no. Thou wast staine and hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation Revel 5.9 Not all nations but some out of all according to that of Paul explaining whom hee meanes by Vessells of mercy which God had afore prepared unto Glory Rom. 9.23.24 even us saith he whom hee hath called not of the Jewes onely but of the Gentiles he saith not all us Jews or all us Gentiles but us of the Iewes and Gentiles Objection This doctrine is not against the doctrine of our Church This is against the doctrine of our Church which tells us that the offering of Christ made upon the crosse is a full perfect and sufficient sacrifice oblation and satisfaction for the fins of the whole world I answer no The Church indeed useth the phrase of Scripture but not against the sense of Scripture whose meaning therefore is the same with that of the Scripture for our Church doth tell us Artic. 20. that as it is not lawfull for the Church to ordaine any thing that is contrary to Gods Word so neither may it so expound one place of Scripture that it be repugnant to another Therefore our Church useth not the Scripture phrase so as to bee repugnant to those other places named or yet to it selfe which besides much more that might bee said in the 17. article tells us That God hath decreed by his Counsell secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankind So that seeing to deliver from curse and damnation is the effect of Christs death according to the everlasting purpose of God Therefore Christ hath not redeemed all mankind so as to deliver them from curse and damnation seeing his everlasting purpose and constant decree was to deliver from curse damnation not all Mankind but those whom hee hath chosen in Christ out of mankind Redemption in Gods purpose and intention reacheth not beyond the decree Our Church then doth not deny universall redemption Which denies the equall application of redemption to all for we truly say with it and with the Scripture Christ died for all Yet it denies that equall and universall Application of this redemption whose event is suspended hangs either on the libertie of mans will or on any condition in man which God will not work We deny not but say that Christ paid a price for all but such as is to bee applied to each by the meanes of faith which is not of all and not by the very act or fact of his oblation so that faith being presupposed comming betweene all and each are capable of salvation and they are such as beleeving shall be saved Objection But doth not the Scripture invite all and make promises to all and that truly not fainedly Math. 11.28 1 Tim. 2.4 Rom. 11.32 I adswer The promises are made to all upon condition of faith there is none but may truly and seriously be invited to partake of the pardon of sinne and of life by Christs death upon the condition of Faith Bee it knowne unto you that through this man is preached unto you the forgivenesse of sinnes Act. 13.38.39 And by him all that beleeve are justified c. And elsewhere Acts 10.43 To him give all the prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sinnes Now this is grounded on the merit of Christs death Which generality is grounded upon Rom. 3.24 25. The merits of Christs death wee being justified freely by his grace through the redemption that is in Christ Iesus whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sins c. In this regard and upon this ground if I were among the Barbarous heathen among Jewes Turks and Infidells I if I could speake to be understood of them would first endeavour to let them know Christ and his benefits and then I would seriously invite them all to beleeve on him yea and would assuredly in Christs name promise unto all true penitents and beleevers among them pardon of sinne and life eternall having though I be no Apostle warrant for the same from our Saviour himselfe saying Maâ—â— 16.15 16. Goyee into all the world and preach the Gospell to every creature hee that beleeveth and is baptized shall be saved but hee that beleeveth not shall bee damned And I would ground such exhortations and promises upon the merits of Christs death Gods Word conjoynes inseparably faith and salvation the fruit whereof doth actually belong to such onely as beleeve as is said So Gods word doth teach us whose will as wee see in his word doth immutably tye and conjoyne together repentance and pardon faith and salvation and contrariwise It excludes from pardon the impenitent and from salvation the unbeleever upon which ground I say if Pharaoh obey and beleeve he shall be saved If the Ninevites beleeve they shall not perish There 's no falshood nor mockery here seeing the promise is conditionall And though it be said by some Gerh. â—d Enchirid. consolator Dâ—y that God inviting all such is his heart inwardly as he hath manifested himselfe outwardly and that he beares the same mind to us which hee shewed to us in his sonne Christ who is the image as of his essence so of his will and that wee must not
see in the particulars 2. Not to them Or to them alwayes after Conversion 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 sith S Peter if ye doe these things yee shall never fall as wee heard even now So that here wee may take notice How Gods word speakes differently of the same things that the Scripture speakes of the same things differently some times as required of us otherwhiles as promised by himselfe sometimes as duties and as our workes other whiles as blessings and his owne workes sometimes as the graces required the glory promised may be called the Fruit of the Gospell 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 will be pleasing unto him otherwhiles as he hath purposed in himselfe from all eternity to worke them sometimes as in common propounded to all in the Church otherwhiles as proper to his own peculiar in whom he will glorify his mercy And â—ence it is that sometimes â—is promises are propounâ—ed with condition otherwhiles without condition â—bsolutly and indepenâ—antly God knowes who are his â—nd what he will doe himselfe and accordingly hee workes all his workes as â—epending meerely on his owne most wise just graâ—ious and good will and pleasure which nothing can or shall hinder or disappoint And so with reference to his owne counsell and purpose he speaks absolutely and as things shall be Yet for the effecting of his purpose hee dispenseth things in his word as he pleaseth by propounding things generally to all promiscuously in the Church passing by others as hee pleaseth and that with and under condition and so as for ought at least wee know they may or may not be as the event also doth declare and yet in regard of his elect ones all his purposes and promises of grace and glory shall most undoubtedly take place and they shall not misse of that Salvation whereunto through Faith and Sanctification of the Spirit they were elected This course because wâ— see it and doe observe it in the Scripture wee must conceive God hath thought fittest for the manifestation of his glory by shewing forth his mercy Justice Liberty and other his attributes Now if wee understand and conceive it not so well as wee would yet should wee 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 wee see to bee the course which God pleaseth to take And this is that which now wee come particuâ—arly to shew and prove â—ut of his Word Two considerations for the clearing of the first doubt preparing â—he way and endeavourâ—ng to make all plaine by â—andling of two maine Considerations SECT 3. First Gods promises distinguâ— shed some are of the End or of Happâ—nesse Acts 16.21 Re. 2.10 And these are condition all Psal 1.1 Psal 119.1.2 Ich. 20.19 Ro. 4.7.8 Psal 32.1 2. Mat. 24.26 Consider that God promises in Scripture aâ— either of the End or 〈◊〉 the meanes leading to thâ— end Now first the promise concerning the End as especially concerning Salvation and blessednesse anâ— with Condition as Believâ— and thou shalt be saved 〈◊〉 thou faithfull unto death anâ— I will give thee a Crowne 〈◊〉 Life Or because here iâ— mention of blessednesse thiâ— happinesse is promised with Condition of Doing and oâ— Evangelicall obedience 〈◊〉 Happy are yee if you 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. Affirmative 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 sinne 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 that servant whom his Lord when he commeth 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 keepe any of those conditions It is not in mans power to doe good to believe Repent Persevere as of himselfe the proofe of this wilâ— follow anon and God is not now bound to give thiâ— power to all but to whom only he pleaseth 2. But now God hath also made promises Some are of the Meanes and they are absolute which are most free and absolute of giving where and to whom hee pleaseth all the Conditions and Meaneâ— themselves of Life which he 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 mayst live Where the end promised â—s life Suffrag Britannorâ—â— de 5. Artic. Thes Heterodoxa 1. which the Israelites shall never attaine unlesse â—his Condition of loving God were kept But God doth here absolutely proâ—nise that hee himselfe will give unto them this Condition and accordingly wil circumcise their hearts to love the Lord. So in like manner as we have heard God promiseth Blessednesse to weldoing 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 and And 's and absolutely So that these Graces and Meanes of salvation are noâ— gifts 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 gifts and graces as which God seeing ouâ— impotency and inability to attaine the End without the meanes as also to performe the Conditions and to use the Meanes as of our selves and by our owne strength and power doth promise to performe or wiâ— enable us to performe This will also bee more evident anon in the particular instances SECT 4. But before I further proâ—eed A digression further clearing and justifying the aforesaid distinction from the imputâ—â—ioÌ„ of Libertinisme it will be needfull to â—indicate what
of man being elâ—â—vated above it selfe is boâ— withdrawne from evill anâ— drawne to God and goodnesse without any finallâ— sistance As 〈◊〉 â— 13 when wee are boâ— again this is not of bloâ—â— nor of the will of the fielâ— nor of the will of maâ— but of God wâ— worketh in us both to 〈◊〉 end to dâ—â— So when Gâ— worketh it is not left to mans power to use grace well or to beleeve Repent do good or no as if when God hath done all he meaneth to doe mans will is left in an equipage even Ballance to move it selfe â—his wayes or that wayes as â—t listeth For so Gods grace should not bee praedomiâ—ant and the Conversion of the Elect should bee meerely contingent but when God worketh the will wee 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 resistibiliâ—y yea and that actuall resistance which wee make doth not prevaile neither â—oth it alwayes actually resist but at that time the wiâ—â— yeelds its consent So thâ—â— when we will actually thâ—â— which is good supposiâ—â— that God doth give us aâ— ability to will yet that willing is not from our selves It is true we suppose iâ— our Conversion doe freelâ— assent and will and yeeld to the motions of Gods graceâ— But the chiefe question iâ— not Posse velle Though we will freely yet power and act are from him Sec Doct. Ward de grat discriminant pag. 23. whether the will doâ— freely yeeld and give assent to the first motion and attraction of grace but whence is that free assentâ— not whether we will freely but whence it is that wee 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 draw out the â—ormall act of willing but â—t is God that so effectually â—nd powerfully moveth the will that when he Worketh then the will most certainâ—y is wrought and brought â—nto act Câ—rtitâ—â—â— caus◠〈◊〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 nos 〈◊〉 â—n faâ—imus Sed ille facit ut saciamuspre beâ—do 〈◊〉 〈◊〉 voluntati Augâ—â—e grattâ— lib. aroit 〈◊〉 16. So saith S. Auguâ—tine It is certaine that wee â—ur selves doe will when we will but yet God maâ—eth us will that which is good And it is certaine Nos ergo voluâ—â—â—s sed Deus in nâ—â—is operatur â—â—lle Nos ergo opâ—ramur sâ—◠〈…〉 noâ—â—s â—pâ—ratur operari Aug. 〈◊〉 bono per se vâ—rantiâ—â— c. 13. that it â—s wee our selves which doe â—ny good when wee doe it â—ut it is hee that maketh us doe it by giving us most effectuall ability to our will and it is wee that will out God worketh in us to will therefore we worke but it is God that workeâ— in us to worke or the venâ— act of working SECT 19 WEe must not thinkâ— with some thâ—â— God gives onely a general and common grace and by it gives to us posse si velimâ—â— power to worke if we wiâ—â— though in some sense thiâ— may be true seeing there 〈◊〉 a certaine power oveâ— which the will where it is rules and which it commands God denyes not thâ— facultie of willing to thâ— wickedst which makeâ— their condemnation the more just For if they haâ— not such a power so farrâ— they could not have sinneâ— so that there is no man buâ— may be good or hath a power to be good if he could will to bee good But to thinke wee can will of our selves what is good is erroâ—eous so especially to will â—s also not to will or to nill â—nd by nilling to resist de â—cto and indeed Gods â—race Gods grace then is more â—hen a gentle swasion Gods grace is more then a genâ—â—â— swasion 〈◊〉 common influence and â—ommon influence giving â—s a power which wee may â—se â—r not use at our pleaâ—re So that we may if we will be redeemed Beleeve â—epent Persevere No God â—â—ves also the will it selfe â—nd his grace as also his inâ—ention to save redeeme â—epends not upon conditiâ—n neither is suspended â—pon the contingent act of mans Faith and Will Grace hath its first act iâ— the will it selfe Haee gratia a nul lo duro corde respuitur ideo quippe tribuitur ut cordis duriritia primitus auferatur Aug. de praedestin Sanctor cap. 8. which therefore cannot bee 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 aâ— 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 wiâ—â— for so we might runne bacâ— in infinitum Infinitly To will then is a worke of Gods speciall and effectuall Grace and power unto which his workes 〈◊〉 Grace are ascribed He being able to doe exceeding 〈◊〉 dantly above all thâ—◠〈…〉 thinke according to the power that worketh in us Eph. 3.10 2 Thes 1.11 The power of Gods grace in giving Faith working conversion shewed out of Scripture unto which power or effectuall grace not onely Faith it selfe and Conversion but the fulfilâ—ing of it also is ascribed For it is God that fulfills all â—he 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 â—f withall 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse or the power to beleeve if we will is given yea though wee should grant that the inward and outward swasion and fit object may carry a man to that which is good Quoad specificationem non quoad exercitium actus 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 omnipotencâ— in giving the act of Faith and Conversion Eph. 1 19.20 Therefore the Apostle tells us of the exceeding greatnesse of his power to us ward who beleeve according to the working of his mighty power which he wrought in Christ when hee raised hiâ— from the dead Here wee heare of a power of the greatnesse of his power 〈◊〉 the exceeding greatnesse of hâ—â— power yea of the might of hiâ— power Whereof such as beleeve have an experimeÌ„tall feeling knowledge it being no other power which raiseth up the Soule by a spiritull 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
grace of Faith God doth not delude but reprove and convince men of unbeliefe and that in his justice because when they believe not they sinne against grace offered them and in some measure given them 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 infallibly to save all Object Yet God is not unjust in so doing Though God thus should attaine his end and so in regard of him the Commandement should not be in vaine Yet should not this savour of great injustice and cruelty to require a thing impossible to man left to himselfe I answer True Why 1. 2. 3. 4. if God had not given man power and 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 he should this ability to obey God and to acknowledge his owne impotency and bewaile it Yea 4. If God were bound to give it without asking for man was at first made according to the Image of God and had power sufficient given him to have done whatsoever God should at any time have required of him So that if man through his own default hath lost this power to obey God yet God hath not lost his right to require his Obedience which he may justly doe though he know man unable to discharge it Hee 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 valew which the debtor falling into decay through his own ryotousnes carelessenes cannot now repay especially if the debtour carry himselfe insolently and malepartly against the Creditour as such men doe against God who may thus stoppe his mouth and put him to silence yea to shame But seeing they in a sense of their own inability doe not aske this grace and power from God God is not bound to give it unto them But fifthly the truth is man in the Gospell is not left wholly to himselfe God both offers and gives more grace then he answers so that if man repent and believe not when God calls him to it hee sinnes against grace offered him and against the Gospell through his owne default whether contempt or negligence and so incurres greater condemnation then such as have not the same helpes meanes and grace offered them 3. 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 howsoever 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 wickâ—â—d Or howsoever God 4. in his justice may doe this for the increase of their sin their further hardning after they have once hardned themselves against his grace and just Condemnation as Isa 6.9.10 Heare ye but understand not and make the heart of this people fat SECT 28. SEcondly Such precepts are not in vaine in regard of the elect 1. Vnconverted who thus 1. Are taught to deny themselves and fiye to Christ the Elect may be considered first as unconverted And first then such Exhortations and CoÌ„mands are not in vaine â—inasmuch 1. As they prove to be the meanes of their Conversion whilest seeing â—hereby and finding upon â—riall their own impotency â—o doe the thing required â—nd consequently their miâ—ery if the things be not done they are forced to fly â—ut of themselves to seeke â—elpe where helpe may be â—ad and that is from Christ 〈◊〉 who is also preached and â—ffered to such as thus â—roaning under their owne â—urthen seeke and come to â—im for ease Mat. 11.28 â—ome unto mee all yee that laâ—ur and are heavy laden c. thus the very Law is â—id to be our Schoolemaâ—er to Christ Gal. 3.24 seeing it â—oves a preparation to Conversion by accident yet by Gods singular providence towards his electones who in a manner are forced to acknowledge their own unrighteousnesse and impotency to despair of themselves and to seeke righteousnesse and life iâ— Christ the redeemer by Faith Gal. 3.21 22. according to that 〈◊〉 there had beenè a Law giveâ— which could have given life verâ—y righteousnesse shoâ—â— have beene by the Law But to Scripture hath concluded 〈◊〉 under finne that the promâ—â— by Faith of Iesus Christ miâ—â— be given to them that believâ—â— This then teacheth theâ— what especially to beg 〈◊〉 Gods hand And to seek help where it only may be had namely there newing of their nature bâ— his power Yea and stirreâ— them up to beg the same to pray for grace and to use all good meanes besides as the Word and Sacraments whereby they might attaine to saving and effectuall grace Thus God bids his people turne unto him saying Ezck. 33.11 Turne yee turne yee from your evill wayes for why will yee dye Oh house of Israel And they pray to him now sensible of their owne inability saying Lam. 5.21 Turne thou us â—ob Lord and we shal be turned Let us runne Heb. 12.1 1 Cor. 9.24 saith the Apostle with patience the â—ace that is set before us And so runne that yee may obtaine Now the affection of Gods people is expressed in that of David Ps 119.32 I will runne the way of thy Commandements when thou shalt enlarge my â—eart And by that of the Church Cant. 1.4 Draw me and we will runne after thee Thus againe David speaking to God Psal 119.4.5 Thou hast commanded us to keepe thy precepts diligently It seemes then it is in our power so to doe No therefore hee knowing his own impotency flyes to God by prayer saying O that my wayes were directed to keepe thy statuter And thus the Imperative in Scripture doth not beget the Potentiall but only the optative Hence Da Domine quod jubes jube quod vis non frustra subebis Au. de bono persever ca 20. S. Austin Lorâ— give mee power to doe whâ— thou commandest then conmand and require of me whâ—â— thou pleasest and thou shâ—â— not require it in vaine And accordingly it may be noted that there is not any thing required of us in all Gods Commandements â—oth Legall and Evangeliâ—all but for the effect of it â—ve are directed enjoyned â—nd called upon to seeke â—he same of God by prayer â—n some or other of the peâ—tions of the Lords Prayer â—s might be at large declaâ—ed and as I elsewhere have â—hewed So that if God â—quire our obedience as every where hee doth both for matter and manner say â—ng So speake yee Iam. 2 12. and so doe â—ee c. And here Happy are yee if yee doe them This should but stirre us up to pray as
Word of Exhortation seeing God compels 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 to presume on Gods decree of praedestination of us either the one way or the other as either to expect and hope to attaine eternall Life being the end without a careâ—â—ll conscionable constant use of the Meanes or yet to despaire of attaining â—nto Life if wee with any good conscience doe use the Meanes SECT 32. THe consideration oâ— our Election The certainty of Gods election and of Gods grace shold whet our diligence to all good duties whether we have the knowledge oâ— it or no and the certaine and infallible performance of all Gods promises which wee have so fully proved should whet our diligence in all good duties 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 to attaine it through sanctification of the Spirit and beleef of the Truth So are we to give all diligence to make our calling and Election sure 2 Thes 2.13 2 Pet. 1.10 For saith S. Peter if yee doe these things ye shall never fall As Faith and Repentance like graces are blessings in regard of God so doe befall the Elect most certainely whereof also hee gives them assurance by his most free and absolute promises Ephes 1.3 and by his Covenant of Grace So are they most of them at least duties in regard of us being required of all living especially in the Church and such as from which none may exempt themselves Though then we should know our selves to be elected to life 1 Such as know their election must not neglect the means yet wee are by no meanes to neglect the meanes of Life as hearing of the word Faith Repentance prayer perseverance c. Seeing God hath as well foreordained us to the meanes as to the end to these as well as to life yea to life by these meanes so that if any will neglect the meanes let him never look to attaine the end So that I avow it and say that if it were possible that the Elect should not bee sanctified should not beleeve or not use the meanes being called to the use of them upon that supposall they should never attaine to life but perish eternally So Paul concluded in a like case Hee was assured of safety for himselfe and those that sailed with him yet said he most truly except these the mariners abide in the ship and so use the meanes of safety appointed of God yee cannot be saved Hebr. 12.14 See Acts 27.22.24.25 with verses 30.31 Luke 13.3 Therefore say I to such Follow peace and holinesse without which no man shall see the Lord. And Iohn 8.24 except ye repent yee shall all likewise perish And if ye beleeve not saith Christ that I am he yee shall dye in your sinnes Iohn 3.36 and hee that beleeveth not the Sonne shall not see Life On the other hand Much Iessâ— should such as know it not aâ— yet let not the wickedest that truly repent and beleeve despaire of Life Let them do well and they most undoubtedly shall have well God himselfe could say to Cain whom yet hee knew to be a reprobate Gen. 4.7 if thou dost well shalt thou not be accepted And I as truly may say to all one and other as our Saviour in my Text If yee know these things happy are ye if ye doe them Exclude not thou thy selfe Gods Word will not exclude thee doe thou thy duty and attend to the Word as for Gods secret counâ—â—ll meddle not with it neiâ—â—er search into it and I am sure God hath not revealed to any in particular aforehaÌ„d that they are reprobates and flye to God though he seeme an enemy unto thee at least put it to this adventure and say to God as the Lepers reasoned concerning the Syrians if he kill us we shall but dye See 2 Kings 7.3.4 And with the Ninivites saying when they heard a terrible threatning absolutely for the forme of it denounced Iona 3.9 who knoweth if God will returne repent c. Repent thou and put it to the tryall otherwise thou shalt most undoubtedly perish thou shalt finde unexpected successe Oh that we durst or would but take tryall of Gods Truth and promised mercies Oh that God would make this exhortation working poâ—erfully by it effectuall to â—he calling home of his owne But howsoever let us all know that wee must expect an end answerable to our doings All must expect an end answerable to their doings If then saith Paul yee live after the flesh yee shall dye but if through the Spirit yee doe mortifie the deeds of the body yee shall live Be not deceived God is not mocked For whatsoever a man soweth that shall he also reape Rom. 8.13 For he that soweth to the flesh Gal. 6.7 8. shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape Life everlasting Cease then to doe evill learne to doe well If ye be willing and obedient Isa 1.16 17 19.20 yee shall eate the good of the Land But if ye refuse and rebell ye shall be devoured with the Sword for the month 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 continuance in weldoing seeke for glory honour Rom. 2.6 7 8 9 10. and immortality eternall Life But to them that are contentious and do not obey the Truth but obey unrighteousnesse Indignation and Wrath Tribulation and anguish upon every soule of man that doth evill But glory honour and peace to every man that worketh good And so I conclude saying with my Text If ye know these things happy are yee if ye doe them A COROLLARIE SECT 33. WHereas Truth is ever consonant to it selfe A generall inference from 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 absâ—lute and free promises and his new Covenant made in Christ as now hath beene shewed we may from such pregnant proofes and evidence of Scripture coÌ„ceive of the truth of such other points and articles Teaching us how to conceive of other controverted points as have either dependance on or reference unto the aforesaid
cause why he died I considered Christs Love with the Object of it us shewing it as also the Love of the Father to be 1. Free not depending on any thing in man Rom. 11.35 36. 2. Eternall as being 1. from eternity Jer. 31.3 2. To Eteruity Iohn 13.1 Rom. 8.39 3. Great and infinite John 15.13 Greater Love hath no mâ—n then this that a mâ—â— lay downe his life for his friends This was such a love as whereby hee paid the utmost farthing due to our sinne Vse 1. And so it is not a common love but specially of some To account nothing too deare for Him c. 2. Therefore this is not a common but a choise love and therefore seeing it is such a love as he could not have shewed greater Let any judg whether it is likely that hee with like and equall love and intention died for all and each reprobate as well as Elect otherwise then either in regard of the sufficiency of the price paid or of a common love and Philanthropy and whether he loved whilest he died the reprobate Judas Pilate yea Cain and Pharao then in Hell with the greatest love of all As only of the elect and so that hee could not have shewed them greater love For surely then there should have beene for them not onely an impetration of reconciliation remission and salvation but also an effectuall Application thereof as in the elect This greatest love then respects the elect onely and such men as are infallibly to be saved For the second 2 According to the effect of it his death And hath given himselfe for us not to insist on these particulars 1. Who gave himselfe Christ God-man 2. Whom gave hee or what not an Angell c. but himselfe not silver and gold c. 1 Peter 1.18 3. What to be an offering and a sacrifice c. 4. To Whom not to Satan but to God and that by way of price That which is chiefly of us now to be considered is For whom especially did Christ die or give himselfe 5. For whom Christ gave himselfe For us sayth the Text. 1. For us enemies and sinners Rom. 5.6.8.10 but so we are all Therefore 2. For us especially the elect and such as doe beleeve See the Apostles owne exposition Verse 23. Not for all mankind alike The husband is the head of the wif even as Christ is the Head of his Church and he is the Saviour of the body Christ is the head and husband of his Church and these are holy ones the elect people of God whom the Holy Ghost doth sanctify as in our common Catechisme Christ then is an Head of such as Adam was of all mankind As only of the elect He is the head of his Church For though Christ tooke on him mans nature yet not as it is common Howsoever as in each woman is the nature of man in common yet each man is not each womans husband and head but hers onely to whom hee is joyned in a speciall bond and contract so here Can wee say all the wide World is Christs Church or that every man throughout the world from the beginning belongs as a member to this Head and Church So And Saviour of his body Christ is said to bee the Saviour of the body He is a Saviour of all but especially of those that believe 1 Tim. 4.10 Do all believe no all men have not faith 1 Thes 3.2 Are all members of Christs Body So Verse 25 Christ loved the Church and gave himselfe for it that hee might sanctifie it c. Where Christs spirituall Love and intent is shewed whilest hee offered himselfe in regard of the infallible conferring of salvation by vertue of which love and Merits of Christ the elect have Faith holinesse perseverance and eternall life infallibly conferred upon them as learned Abbats reasons out of Romans 8.32 Abbats de veritate gratiae Christâ— p. 36 Hee that spared not his owne Sonne but delivered him up for us all how shall hee not with him also freely give us all things For whom therefore properly hee gave his Sonne God giving Christ gives with him all things to those also with his Sonne hee gives all things Repentance Faith Hope Charity Perseverance his Spirit and by it whatsoever is needfull to salvation But these hee gives not to all and therefore all are not alike loved or alike in the Death of Christ Therefore where the Apostle saith Pro quibus nobis praescitis inquit praedestinatiâ— c. Augâ—stâ—â—â— Ioh. tract 45. Christ was delivered up for us all Saint Augustine asketh for which us and answereth for us whom hee did foreknow predestinate justify glorify as Verse 30. Of whom it followes Vse 33 who shall lay any thing to the charge of Gods Elect There is a power then in Christs Death T it 2.14 hee gave himselfe for us that hee might redeeme us from all iniquity and purifie to himselfe a peculiar people zealous of good Workes Redemption includes 1. Gods acceptation And Redemption includes 1. Acceptation into Gods favour but is Christs offering a sweete smelling savour in regard of every one so it must be for every one whom hee thus loved and for whom he gave himself it includes Remission even actuall remission of sinne Eph. 1.7 2 Pardon of sin In whom wee have Redemption through his blood the forgivenesse of sinnes so Colos 1.14 Have all remission of sinnes 3. 3 Freedom from the power of sinne Sanctification and freedome from the power and rage of sinne Redemption is from our vaine conversation 1 Peter 1.18 And here Ephes 5 25 26. Hee loved the Church and gave himselfe for it that hee might sanctify and clense it c. but are all sanctified In a word Christ giving himselfe as a Husband to his Church indues his Church with all his riches oh how rich is every member of Christ As God gives his Sonne and the Sonne himselfe so he gives with him all things also as is said Rom. 8.32 What are these things And all things belonging to life and godlinesse All things pertaining to life and godlinesse to glory and vertue 2 Pet. 1.3 That is all things belonging both to the end and meanes unto both which wee are elected 2 Thes 2.13 God hath from the beginning chosen you to salvation lo Which all men have not there is the end through sanctification of the spirit and beliefe of the truth lo these are the meanes But see 1 Cor. 1.30 Christ is made to us namely such as for whom hee specially gives himselfe wisedome Christ not being to all but to some only righteousnesse Sanctification and redemption 1 Wisedome what 1 Wisdome to all alike no I thanke thee O Father because thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so Father for so it seemed good in thy sight 2 Righteousnesse
doe or not to do the things commanded and exhorted â—unto seeing such commaÌ„ds and exhortations are made to all especially in the Church in common to good and bad 3 Both they in part and chiefely Papists would hence establish besides the other freedome of will which we hitherto have overthrowne I answer then in particuâ—ar to the doubt propounded The answer 1 Our strength now is not to be measured by Gods commandements Three things first â—wee must not measure our strength by Gods commaÌ„dnents so much wee may â—nd must learne out of Scripture God commands us to love him saying Thou shalt love the Lord thy God with all thy heart with all thy soule Mat. 22.37 and with all thy minde So also wee may read in Deut. Deut. 30.6 6.5 Yet the same Lord tells us also that hee himselfe must first Circumcise our hearts to love him Saying by Moses The Lord thy God will circumcise thine heart and the heart of thy Seed to love the Lord thy Geâ— with all thine heart and wifâ— all thy seule that thou maâ—â— live And to the like effect are all those places named concerning Faith remissâ—â— of sin Repentance new obâ—dience Perseverance yeaâ— humility all which God requires at our hands yea and exhorts us unto yet as weâ— have seene See Sect. 9 10 11 12 13 14. we worke noâ— these but God by his effectuall grace and according to his promise worketh them in us So to specifie â—it and to shew it in some of these more expressy Christ saith Come unto mee all yee that labour yet the same mouth saith Mat. 11.28 No man â—an come unto mee Iohn 6.44 except the Father which hath sent mee draw him So God bids us â—urne Turne ye even unto me â—ith all your heart c. Ioel 2.12 Yet â—aith Ephraim Ier. 31.18 Turne thou â—e I shall bee turned And â—he Church Lament 5.21 â—urne thou us unto thee O â—ord and we shall bee turned â—nd in very deed wee canâ—ot suspirare sigh for sin â—nlesse God doe first in piâ—are inspire and breathe it â— Rom. 8.26 God must â—ause his winde to blow breath into us the Spirit of Life before these waters of repeÌ„tant teares doe flow Psal 147.18 So againe Learne to doe well Isa 1.17 and Ia. 2.12 So doe as they c. And here Happy are ye if yâ— doe them And yet saith our Saviour Christ Without me ye can doe nothing Iohn 15.6 And so for knowledge David speaketh thus 1 Chrs. 28.9 And thou Solomon my Son know thou the God of thy Father c. And here If we know these things c. â—â—at 11.27 And yet saith Christ No man knoweth the Father save the son and hee to whensoever the Son will revealâ— him And John 6.46 SECT 26. SEcondly 2 Gods precepts and exhortations are grounded on his promise such Exhortations and Precepts have their foundation ground not on our naturall power but on Gods promises as is said 1 Thes 5.23 24. and on the new Covenant So the very God of peace sanctifie you wholly and I pray God your whole spirit and soule and body bee preserved blamelesse unto the comming of our Lord Iesus Christ then it followes Faithfull is he that calleth you who will also doe it Phil. 2.12 13. So worke out your owne Salvation with feare and trembling For it is God which worketh in you both to will and to doe of his good pleasure So Wash yee make yee cleane Isa 1.16 Ezek. 36 2â— saith God by his Prophet Isa But by his Prophet Ezekiel I will sprinkle Water upon you and yee shall be cleane and I will clense you So walke before me Gen. 17.1 Ezek 36.27 Rom. 6.12.14 an bee thou perfect And I wild cause you to walke in my statutes Lastly Let not sinne reigne in your mortall bodies And Rom. 6.12.14 sinne shall not reigne or have Dominion over you c. Rom. 6.12.14 SECT 27. THirdly 3 These exhortations are not yet in vain 1. Not in regard of the reprobate who thus are told what they shold have done Luke 12.47 and lastly Iâ— 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 thus they are left without excuse 2 They are thus convinced as was Pharach Exod. 8.1 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 vain though the thing commanded bee not performed for God hath other ends which hee is not bound to make knowne to us why â—he commands such things God sends Moses to Pharaoh â—bidding him say unto him Let my people goe that they may serve meâ— Which was often repeated yet the eâ—ent shewed that the secret pleasure and purpose of God was that hee should not let them goe yea God also told Moses so much saying Exod. 11.10 Pharaoh shall not hearâ—en unto you and a reason â—s given that my wonders may be multiplied in the Land of Egypt And see Rom. 9.17 and Exod. 9.16 And then it is added the Lord hardened Pharaohs heart so that he would not let the Children of Israel goe out of his Land Now though Pharaoh as others his like now stood bound to obey this Commandement And the CoÌ„mandment in regard to God is not in vaine yet Gods chief ayme herein was not Phâ—raohs obedience but to convince him of Rebellion and hardnesse of heart and so according to Gods intention it was properly a Commandement of Conviction so I may say as sound Divines have said before me 〈◊〉 Gods Word in the ministery of it where the command is given to all to Repent and believe is not to deludâ— men though effectuall grace be not given to all so to doe That Commandement though it should of all in duty be obeyed and though in the intent of the Minister who is to preach Faith and Repentance 2 Tim. 2.25 and to call them thereunto even those that oppose themselves it have onely one end namely the Salvation of those hee preaches unto yet as the event makes it plaine by which God declares at length what his purpose was in the intention and counsell of God it hath diverse ends in them that are ordained â—o eternall Life it is a precept of obedience because God will fully enable them to doe that which hee commandeth In the rest it is a Commandement of tryall or conviction that to unbelievers their sin might be discovered and all excuse cut off Thus when the precept is given to believe but not the