hath beene â—ught from such inferences â—s some mistaking or rather â—avelling at this Doctrine â—nd difference of the proâ—nises may make yea have â—lready made As if because it is said as shall be proved anon that the graces of Faith repentance c. are promised absolutely without Iffs and And 's or without respect to Conditions in man that therefore a dore is hence opened to Libertinisme and Swenckfelâ—dianisme whereby the foundations of Christianity are overthrown in asmuch as men are thus taught to neglect the hearing of Gods Word and of the Gospell preached not to regard meekenesse in receiving the Word and Humility unto which grace is promised Yea even as they would have it the grace of Election I answer No such thingâ— can rightly without wilfulâ— cavilling be inferred hence For first That life is not premised but upon condition doth exclude all neglect of means not to speake that none oppose Libertinisme 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 â—nd appointed to salvatiâ—n excludes all carelessenes â—nd neglect of meanes one â—r other seeing wee teach â—en according to the â—criptures Gal. 6.7.8.9 That whatsoever 〈◊〉 man soweth that shall hee â—ap c. And that we are â—t to bee weary of weldoing Without which constancy â—o reaping can be expected â—nd that wee ought to give â—rnest heed to the things wee â—are for how else can we esâ—pe if we neglect so great Salâ—tion c. Heb. 2.1.2.3 This we shall â—rther shew and urge in â—e Conclusion of all 2 But now chiefly conâ—rning the absolute proâ—ise of giving the meanes â—d effecting the Conditiâ—ns 2 concerning the absolute promises of the meanes on which blessednesse â—d Salvation is promised 〈◊〉 I say 1. Seeing salvation and blessednesse is the maiâ— end instanced in and the chiefe end respecting maâ— that the meanes appointeâ— of God thereunto The meanes being many must not be divided beinâ— many are not to bee severed and divided one froâ— another but to be considâ—red conjoynedly and allâ— them with relation to theâ— maine end and that therâ—fore as they are meanes 〈◊〉 Salvation whether the have a nearer connexiâ— with life as Faith Repeâ—tanceâ— Justification â— Or be further off as tâ— Gospell it selfe our heariâ— of it and common and gâ—nerall grace wrought by 〈◊〉 they all of them conjoyâ—edly and with respect 〈◊〉 their maine end are pâ—â—mised absolutely and witâ—out condition though 〈◊〉 〈◊〉 selfe as mans chiefe end â—e not promised in the Gospell but upon such â—onditions 2 Wee may yet consider â—hat these same conditions Yet they may and must be compared so some graces may be considered as Ends effects of former more common graces such as is the Gospell c. which all of them have â—heir reference to Salvatiâ—n as the Meanes thereof â—ay yet be compared one â—ith another And so some 〈◊〉 regard of such relation â—ay be considered as parâ—ular Meane Ends and â—ffects of some preceding â—uifts which God hath or â—ained as Meanes more imâ—ediately of such graces â—t as meanes also more reâ—otely of the maine End â—d of salvation So Faith â—epentance Holinesse â—erseverance which are â—eanes of blessednesse and â—lvation and Conditions of eternall Life may beâ— considered also as the Endâ— and effects of other graceâ— and guifts of God and 〈◊〉 not given or promised bâ—â— upon some Conditions which must be used 〈◊〉 meanes more immediately respecting those meanâ— ends and which have reference not onely further oâ— to the maine end Salvatâ—on but more nearly to theâ— intermidle ends of Faitâ— Repentance c. For Lâ—gick and nature teacheâ— us that there is the leâ— and utmost end which 〈◊〉 chiefly intended aymeâ— at Finis ultimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unto which all meanâ— are ordained and there an intermidle end a maiâ— end a meane end whiâ— is the Act and instrument 〈◊〉 the efficient cause by whiâ— â—e in tends to attaine to the maine and last end The former in this busiâ—esse now in hand Finis intermedius ro finis ad finem fine propter finem is eterâ—all Life unto which wee â—re elected The latter are â—aith and other graces â—named which as they are â—meanes of Life and blessed â—esse so are they effects and â—nds intended which God workes and intends by the Gospell and word sent preached and received or â—ttended to So that the Gospell is the meanes by which we attaine first to these graces and then to Salvation by which God â—rings us to and worketh Faith Rom. 10.17 Ioh 17.17 Luke 3.5.1 Cor. 10.4.5 for Faith commeth by â—earing 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 Godâ— voyce in and by the Ministery whereby every mâ—â—taine and hill is broughâ— low c. This is one of those weapons if not chiefe which puls downe strong holdâ— and casts downe imaginations and every high thing which exalteth it selfe against the knowledge 〈◊〉 God Thus then the Gospelliâ— a meanes of these and otheâ— graces as the next end thereof as of Salvation iâ— selfe more remotely and these graces being considered as the next and more immediate Ends of the Gospell have their conditions which must not beeâ— neglected as the hearing of â—he word and attending â—ereunto c. Yet the same â—aces of Faith c. are to â—e considered also and â—hiefly as meanes of eterâ—all Life and as Conditiâ—ns thereof which thereâ—re as meanes of Life and â—essednesse and as Condiâ—ons of the new Covenant 〈◊〉 Life are promised by â—od absolutely and withâ—t condition though as â—bordinate intermidle â—ds they depend also orâ—narily on their Meanes â—d Conditions Thirdly I say Yet the promises of the end whether maine end or meane end â—s 〈◊〉 end are ever Conditionall And the promises of the meanâ—s as meanes ever absolute whether they be remote or nearer yet that â—hether we speake of the â—iefe and last end or of â—e meane and midle end â—at it is true which was â—d That the promise of â—e end as it is the end is â—th Condition and the promise of the Meane whether nearer or furtheâ— off as meanes is absolute and without condition Sâ— that let the Condition bâ— what it will be whetherâ— the maine end or meaneâ— midle ends yet God doâ— both freely promise anâ— freely give and effect iâ— and that whether it have more necessary and infaâ—lible connexion with iâ— end as true Faith Remiâ—sion Sanctification have or doubtfull onely and uncertaine inregard of us aâ— the preaching of the Goâ—pell by which yet all and
a present effect and not onely of Gods power in raising the dead This is that divine power which gives unto us all things that pertaine to life and godlinesse 2 Pâ—t 1.3 Luke 11.21.22 2 Pet. 5.9 Eph. 6.16 By this power of Christs grace the strong man armed is overcome and disarmed yea cast out And so Peter would have us resist Satan strong and stedfast in the Faith this is that shield wherewith we shall bee able to quench all the fiery darts of the wicked and the Gospell in the power of it that is the preaching of the Word together with the Sword of the Spirit are the weapons of our warfare 2 Cor. 10.4.5 Theophylact. Cajetan and Anselme in locum which are mighty through God to the pulling downe of strong holds casting downe imaginations c. By these weapons were vanquished and brought to the Faith Dionysius the Areopagite Iustin the Philosopher and Martyr Pantaenus those many who had used curious arts who brought their bookes together and burned them Act. 19.15 the value of which amounted to fifty thousand peeces of silver that is to some eight hundred pounds of our mony And thus doe many finde by comfortable experieÌ„ce the power of Gods Word and grace converting them to God from such sinnes as were very powerfull and strong in them Act. 26.18 Rom. 1.16 1 Cor. 1.18 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 beleeveth though to them that perish it be foolishnes 2 Cor. 2.4.5 Phil. 1.29 Yet unto us saith Paul that are saved it is the power of God what is the preaching of the Crosse which was not saith Paul againe with the inticing words of mans wisedome but in demonstration of the Spirit and of power that your Faith should not stand in the wisedome of men but in the power of God And seeing 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 but also our actuall suffring with patience for our faith Hence Paul to Timothy 2 Tim 1.8 Bee not asâ—amed of the Testimony of the Lord nor of mee his prisoner but bee thou partaker of the affliction of the Gosâ—â—ll according to the power of God So hee prayes that the Colossians might be streng thened with all might C. l. 1 11. according to Gods glorious power unto all patience and long suffring with joyfulnesse SECT 20. NOw for conclusion of this point Foure absurdities issuing out of the Doctrine of common grace if Faith Repentance and generally the Fruit of Christs death anâ— passion be onely Conditionall if we will believe if we will Repent if wee will apply the Fruit of Christs death unto our selves then will these gâ—osse absurdities among many others follow For then first 1 Our benefit by Christ shou'd be no more certaine then that which we had and lost in Adam the Benesit we have by Christ shall be as uncertaine as that wee had in and by Adam which wee lost when it was left to his owne keeping Happinesse was set before him and propounded to him with Condition which was renewed to the Jewes 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 had would but he gave him not the power and grace that he should infallibly in very deed keepe the same Adâ—â— as we in him had poweâ— to stand and not fall yeâ— power was never granted to him or any by vertue of the first Covenant to rise againe Bernard if hee or they did fall But God now gives more grace and workes in us the Conditions of his new Covenant which consists chiefly not in Commandements but in his most gracious and free promises Secondly 2 God should be no more effectuall in good tâ—â—n Satan in evill if Gods graâ—â— and the efficacy of it reach no further then to moralâ— swasion outwardly and inwardly what doth God more towards the Conversion then the devil to wards subversion of asinner Thirdly 3 Mans goodnesse should be more ascribed to him selfe then to God in the Conversion of a sinner more shoulâ— be ascribed to nature theâ— 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 hee obeyes the admonition motive or perswasion And thus should man be good and doe good be Converted have Faith â—nd continue in weldoing especially because hee so wills not because God made him good or gave â—im Faith and Repentance c. but onely because God â—dmonished him that hee hould be good and called â—pon him by precepts exâ—ortations and promises to believe and to be holy Lastly hence also it would follow that the difference betweene the goâ—â— and the bad 4 The difference between the good and bad should be made by man himselfe and by nature betweene the Children of God and 〈◊〉 this World as suppose betweene Peter and Iudâ—â— should be wholy made frâ—â— nature not from gractâ— because to use grace arigâ—â— that is to yeeld consent and to will our owne Coâ—version is from mans 〈◊〉 will and that is from mture and so grace shouâ— conferre and afford 〈◊〉 more to Peter who converts then to Iudas who remainâ— unconverted which is coâ—trary to that of the Apostâ—â— saying and asking Wâ—â— distinguisheth thee or makâ—â— thee differ from another And what hast thou that thâ— didst not receive 1 Cor. 47. Now 〈◊〉 thou didst receive it why doâ— thou glory as if thou hadst nâ— received iâ— This Text cutts the broat of free will And the coâ—â—erted should have just cause to glory even in Gods sight and o â—erthrowes the errour of â—niversall or coÌ„mon grace â—or so might Peter boast â—nd glory and that justly with God for if God by â—is common grace give onâ—y a possibility to will our owne Conversion or not and mans will afford the â—ct or to be willing to conâ—ert then grace grants no â—ore to Peter then to Iudas â—nd therefore Peter diffe â—enceth him selfe from Iudas 〈◊〉 as all true Converts from others by something of his owne and proper to himselfe for they differ not â—eally by any grace of God which they afore hand have â—eceived wherewith they might freely worke and to operate with Gods grace or not For both receive the same grace in common and a power to will their own Conversion So as that they may also nill it This grace being thus farre common puts no difference betweene them What doth it then Peter wills what Iudas wills not Hee will make use of that common helpe afforded of God and that out of his owne Liberty of will and power of nature
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
TWO TREATISES THE FIRST CONCERNING GODS Certaine performance of his conditional Promises as touching the Elect or A Treatise Of Gods most free and powerfull Grace Lately published without the Authours privitie and printed corruptly by the name and title of solid Comfort for sound Christians The second Concerning the extent of Christs death and love now added to the former With an Additionall thereunto Both of them preached at New-Castle upon Tine first for the vindication of the Truth of God and of our Churches doctrine But Fitted for the Eye by occasion of some opposition they found By Robert Ienison Doctor of D. LONDON Printed by E. G. for L. Blaikelocke at his shop at the Sugar-Loafe next Temple-Bar in Fleete-streete 1642. TO The right Worshipfull â—nd other my late hearers in the Town and County of Newcastle upon Tine WHat good a first by preaching on thesetwo inâ—ring arguments was â—ntended by mee my â—earty wish is that you â—ay now at lengthreap â—nd make use of The â—ormer argument after â—t was newly preached I was upon a coâ— plaint made agaiâ— me Sept. 10.17 1629. and a conventiâ— thereupon charged have ready though was never called for yet being then mâ—â— ready and copies takâ— at length without 〈◊〉 privity after elevâ—â— yeares it came to 〈◊〉 published but wâ— many errours No to do my selfe rigâ— I corrected the copâ— and have procured reprinting of it and company of it doeâ— nexe the other shâ— Treatise as like unto it â—n respect 1. of like naâ—ure 2. of like opâ—osition which it found 〈◊〉 of like concernment â—o you all who may â—ow more advisedly â—nd some of you with â—osse prejudice J hope â—hen formerly consiâ—ber of the evidence of â—he ruth of these waighâ—y usefull arguments â—nd acknowledge the â—aith fulnesse of him towards you who out of duty and conscience to God and love to you and your soules setting aside all base and personâ—ll respects hath eveâ—â—ought your spiritualâ— good shall not ceasâ— though now far separated â—â—om you to promote and procure thâ— sâ—me so commendinâ— these two Treatises tâ— your and the Churchâ— perusall I rest as onâ— more specially so for eâ— ever Yours and the Churches servant Robert Ienison From Dantisck May 22. 1641. THE CONTENTS Section 1. A Generall Hint of such points as have beene handled out of this Text. Doing here how to bee understood Namely Evangelically and so as to be extended â—o conversion Faith and to Gods will manifested by word and worke This will of God made knowne in his word the onely Rule of our Doing and of all our Actions And not 1. Gods secret will 2. The Will Command and Example of others 3. Ouâ— owne will and wisdome Sect. 2. Two maine doubtâ— propounded and answered iâ— this Treatise 1. Doubt 〈◊〉 whether Gods promises of Salvation c. bee doubtfull because they are Conditionall Here concerning the Validity of Gods Conditionall promiseâ— and force of the motives thence to weldoing Happines and salvation promised Conditionally 1 To weldoing 2 To Constancy he rein Yet is not the happinesse of the Elect uncertaine Either in it selfe or to them alwayes after Conversion How Gods Word speakeâ— differently of the same things Two Considerations for the clearing of the first doubt Sect. 3. First Consideration Gods promises distinguished Some are of the end and these are Conditionall Some are of the Meanes and they are absolute Sect. 4. A Digression further clearing and justifying the aforesaid distinction from th' imputation of Libertinisme 1 In asmuch as life is not promised but upon Condition â—eglect of the meanes is excluded 2 Concerning the absolute promises of the Meanes and Conditions 1 The Meanes being many must not be divided 2 Yet they may and must be compared and so some graâ—es are considered as Ends and Effects of former and more common graces such as the Gospell c. is 3 Yet the promises of thâ— End whether maine End or meane End as the End are ever Conditionall and the promises of the Meanes as Meanes ever absolute whether they bee Meanes more remote or nearer 4 The Gospell it selfe is absolutely promised and also freely given both for the outward Ministery which is directed by speciallâ—hoyce and sent to some not to all and for the inward worke and power of it Sect. 5. These promiseâ— concerning the Meanes and Conditions of Life depend on Gods election Gods election is not conditionall though his word bee Sect. 6. Yet 1. God mockeâ— none in his word 2. His Word and Decreâ— are not contrary one to another Sect. 7.3 Gods Decree takes â—ot away the Consent and Liâ—erty of mans will Sect. 8. Second Consideâ—â—tion The Conditions requiâ—â—d of us are also part of Gods â—ovenant and promise made â—nto us One maine difference betweene the Law and Gospell Sect. 9. What God reâ—uires he both promiseth and â—orketh in the Elect. This is â—ewed in divers graces as 1 In Faith which God 〈◊〉 Requireth 2 Promiseth 〈◊〉 Worketh Sect. 10.2 In remissiâ—n of sinne which God Requireth 2. Promiseth c. Sect. 11.3 In Repenâ—nce which God 1. requiâ—â—th 2. promiseth c. Sect. 12.4 In New obedience â—hich God 1. requireth c. Sect. 13.5 In perseverance which God 1. requireth 2. Pro. c. Sect. 14. So in otheâ— graces as Feare of God knowledge and in humilitie anâ— meeknesse which God 1. requireth 2. promiseth 3. woâ—keth Yea all graces given 〈◊〉 in time are according to God Election of us before time Sect. 15. Second doubtâ— Whether it be in our power tâ— keepe the Conditions and 〈◊〉 doe things required 2 If not to what end aâ— such precepts exhortation First Branch It is shewed that it is not in mans power 〈◊〉 doe well to convert c. as 〈◊〉 himselfe Sect. 16. What powâ—â— man hath in Civill actions Of seven degrees to be câ—â—sidered in the perfecting of 〈◊〉 very good worke and that nâ— any one of them is in mans power Sect. 17. Reasons hereof 1. His ignorance 2. Vnbeleefe 3. Naturall impotencie The estate of each man before his Conversion Shewing how unable he is to doe good Sect. 18. Use To teach us humility to ascribe all to Gods power which subdues our rebellion Though we wil yet both power and act are from God Sect. 19. Gods grace is more then a gentle swasion or common influence The power of Gods grace in giving Faith and working Conversion shewed out of Scripture Sect. 20. Foure absurdities Ensuing out of the Doctrine of common grace 1 Our benefit by Christ should be no more certaine then that which we had and lost in Adam 2. God should be no more effectuall in good then Satan in Evill 3. Mans goodnesse should be ascribed to himselfe more then to God 4. The difference betweene the good and bad should bee made by man himselfe and by nature and man converted should have cause to glory even in Gods sight Sect. 21. Whence mans conversion is it is from Gods speciall grace
who removes the aforesaid impediments 1 Of ignorance 2. unbeliefe 3. Inability Sect. 22. What may be ascribed to man What must be ascribed to God What our Churches Doctrin is herein Sect. 23. Vse hereof 1. To give all glory to God and not any to our selves Thus to doe is truely Christian To glory in our selves 1. Heathenish 2. Popish 3. Jewish 4. Prophane Such can neither pray aright nor be truely thankfull Sect. 24. Vse 2. To Comfort us from the immutability of Gods purpose and promises On which and not on our selves his grace and our Salvation depends To ascribe all to God the safest Sect. 25. Second Branch of the second maine doubt To what end then are Gods precepts and exhortations The needfulnes of this question The answer in three things 1. Our strength is now not to be measured by Gods Commandments Sect. 26.2 Gods precepts and Exhortations are grounded on his promise Sect. 27.3 These Exhortations yet are not in vaine 1. Not in regard of the reprobate who thus 1. Told what they could have done Are 2. Convinced and so the Commandement in regard of God not in vaine Tet is not God unjust in so doing Why 3. Restrained So that the Godly live more peaceably by them Sect. 28.2 Such praecepts are not in vaine in regard of the Elect. 1 Unconverted who thus 1. Are taught to deny themselves to fly to Christ and to seeke helpe where onely it may be had Sect. 29.2 Are indeed converted such precepts and Exhortations are sanctified of God as meanes of Conversion Gods Word is operative Sect. 30.2 Converted who thus are put in mind 1. To stir up Gods grace in them 2. To seeke after perfection and to be thank full Sect 31. These Exhortations expell Security notwithstanding that Gods grace worke all 1. Ministers must exhort and the people must depend on the publick Ministery Sect. 32. The certainty of Election and of Gods grace should whet our diligence to all good duties 1. Such as know their election must not neglect meanes 2. Much lesse should such as know it not as yet â— All must strive to doe well and expect an End answerable to theiâ— Doings Sect. 33. A generall inference teaching how from the foregoing Discourse to conceive of other controverteâ— points as praedestination c. Sect. 34. All other point are framed according to the Doctrine of Gods praedestivation though the Remonstrants pretending so much make Free-will and the power of nature the chiefe matter of their contention and accordingly frame other points Sect. 35. The Doctrine taught concerning Gods Free and effectuall grace le ts us see 1. That his Election is absolute and independant 2. That Grace and Redemption are not universall 3. That the Salvation and preseverance of the Saints is certaine 4. That the Faithfull may be assured of their Election and Salvation IOHN 13.17 Happy are yee if yee doe them SECTION I. HAving out of this Verse in severall Sermons A generall Hint of such points as have been handled out of this Text. already after a generall and Methodicall deciphering of Happinesse 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 dueties of love and humility 2. Of our duty and the necessity of knowing them 3. Of our duty in believing willing and affecting the things known 4. The necessity of practise to be added to knowledge Whence we concluded that true knowledge is not bare knowledge but such as is accompanied with good and answerable affections and actions Wee are now in the 5th and last place to consider of that blessednesse or at least assurance of Blessednesse which results out of such practise as a strong motive to excite and stir up to the practise of things knowne and that out of these last words Happy are yee if yee doe them And so from thence to try our knowledge by our practise and obedience Where it would be considered that wee must conceive of doing here Doing here understood Evangelically and so as to bee extended to Conversion Faith Repentance c. not legally according to the rigour of the Law For so should never any man be happy And Christ onely performed that perfect obedience to Gods will and wee onely in him but Evangelically according to the equity of the Gospel and according to a weaker degree of obedience performed in sincerity Faith and constancy and such as God will graciously accept of in Christ So that wee may and must also extend this Doing more largely as having reference to Gods whole will revealed and made known unto us Now God manifests his will either by his words oâ— workes By word 1. Oâ— Command both Legall and Evangelicall And so noâ— 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 believe on the Name of his Son Jeâ—us Christ and love one another c. And this is the worke oâ— God that ye believe on him whom he hath sent 1 Ioh. 3.23 Ioh. 6.29 Isa 1.16.17 2. Of Restraint and threatning and so our Doing is indeed our not doing of evill forbidden according to that Cease to doâ— evill learne to doe well 3. Of Promise whether â—osolute or Conditionall â—o that our obedience and â—oing according to this â—ord wil be also our Faith â—nd our keeping and obâ—erving the Conditions of â—epentance Obedience â—c Upon which the proâ—ises are made 2. By Worke and by the â—vent experimentally acâ—ording to his word which â—it be good then the thing â—â—quired is our thankfulesse if evill befalling our â—lves our Doing is our paâ—ent suffring as wee are â—ught to pray Thy will be â—ne which includes also a â—illing suffring and to say â—e will of the Lord bee â—one if it befall others Aâ—◠〈…〉 our â—oing is Fearing 〈…〉 And our amendmeÌ„t Lu. 13.5 Now before I urge the further necessity of this doing from the motive of happinesse in the Text The â—ule of our doing is onely Gods will made knowne consider wee briefly from thâ— words the rule of our actiâ— ons and obedience which wee may consider of froâ— the last word in the Tex◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Them For wee thâ— are directed to Gods oneâ— Will and to things reveâ—â—led and made knowne uâ— to us which as wee haâ— heard are according 〈◊〉 their restraint onely thinâ— revealed and which wâ— are bound and here suâ—posed to know our Dâ—ings must be squared aâ—cording to the things wâ— know and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heâ— must answer that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our Doings should 〈◊〉 her be scanter nor larger â—hen these things which â—re made knowne and reâ—ealed For 1. Wee must doe all â—â—e know to be done otherwise wee should live in sins â—gainst knowledge and â—onscience and so should â—nne
more damnably and â—excusably and be beaten â—ith more strips 2. And in Doing we must â—ot especially in matters â—f Gods worship doe any â—ing but according to that â—â—e and will of God made â—nowne and that both for â—atter and manner Iâ— 2.12 We â—ust set that onely rule be â—re us and make it the â—quare and Line the Sampâ—r and the Coppy accorâ—ing to which we must diâ—ect and order not only our Faith but all our Doing not following such otheâ— rules as will not warranâ— our actions Nâ—t 1 His secret will Now these Rules are 〈◊〉 The secret will of God 〈◊〉 The will and Example 〈◊〉 other 3. Our own will anâ— wisdome 1. Gods secret will thougâ— we doe conformably there unto will not justifie oâ—â— actions either good or bad Not good because theâ— are not of Faith and so may say that Gods writteâ— Word not understood aâ— right is for the true meâ—ning of it secret to us Sâ— that though we doe accoâ—ding to the true meaninâ— of it yet doing it with doubtfull conscience 〈…〉 aâ— not of Faith and certaiâ— knowledge it is sin to us 2. Not bad To doe according to that rule will not justify our actions either good or bad for so might Herod and Pontius Pilate â—nd the people of Israel â—ave beene excused when â—hey crucified Christ seeing â—â—ey were gathered togeâ—her for to doe whatsoever â—he hand and counsell of â—od determined before to â—e done to justify our â—ctions from Gods secret â—il were too saucy Neither â—ust we desperatly live by â—hat rule saying If I be â—aedestinat to Life live as I â—st I shall not misse of Lif â—f not all my endeavours are a vaine I cannot alter Gods â—ounsell Wretched Creaâ—ure art thou who so reaâ—nest Dost thou not make Gods secret will thy rule Suppose there were noâ—â—ing else to stop thy â—outh tell me how knowest thou thy selfe to be 〈◊〉 probated Yea or elected For so thou must needs aâ—sume But I am reprobateâ— Yea or I am elected Bâ— when did ever God teâ— thee if any that thou aâ— a reprobate that conceâ—ning particular persons â— a secret kept to himself till the event and end dâ—clare it And no man câ— know himself elected whâ—â— lest hee lives so carelesâ— and reasons so prophanelâ— Thy rule then is believâ— repent c. And so thâ— shalt be saved and happâ— are yee if yee doe the things 2. The will and conmmand of others 2 Not the will command of others Mar. 15.12 13 15. will not eâ—cuse us neither must be aâ— rule unto us as yet Pilaâ— made it to himselfe in delivering Christ to the Jewes â—o be crucified saying What â—ill yee that I doe unto him c. And they cryed Crucify him Crucify him So he â—elivered him to be cruâ—â—fied So Math. 28.18 the Soulâ—iers hired for money did â—s they were taught c. 〈…〉 the 〈…〉 The like I may say conâ—erning the Example of oâ—her men many or great ill â—r good Yea of Christ himâ—elfe simply without his â—ord see Mat. 23.3 And â—uke 9.5 Will thou that weeâ—â—mmand Fire to come downe â—â—om Heaven and consume â—â—em even as Elias did 3. Our owne will and â—isdome as to say Neither our owne will or wisdome we will â—ertainly doe whatsoever â—ing goeth forth out of â—ur owne mouth c. as Ier. 44.17 So Paul beforâ— his Conversion as manâ— now in like case I veriâ—â— thought with my selfe Acts 26.9.10.14 that 〈◊〉 ought to doe many things contrary to the Name of Iesus 〈◊〉 Nazareth which thing I alâ— did c. And yet so doinâ— he persecuted Christ anâ— kicked against the pricks The things made knowâ— to us then being the rule oâ— our practise wee are to bâ— excited to live practise and doe according to that rule and that the rather that we thus may get some comfortable testimony that ouâ— knowledge and profession is sound Yea especially because as here we are told Happy are we if we doeso SECTION 2. BUt here 1. Two main doubts propounded answered in this Treatise 1. Whether Gods promises be doubtfull because conditionall It may be objected of what validity is this motive from blessednesse or what comfort or encouragement to weldoing can this be when blessednesse here is promised only upon condition â—f ye doe them What blessednesse is this which seemes thus to depend on â—ffs and And 's 2. It may be asked 2 Whether it be in our power to keepe the conditioÌ„s and to doe the things required And if not to what end are such precepâ—s â—â—hortations 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 â—f we 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 CoÌ„dition here seemes indeed to make the Happinesse of Saints doubtfull seeing Happine is not here or elsewhere in the Gospell promised but upon Condition and that both of our doing as doing hath been explained already and of our continuance and perseverance in weldoing 1 Concerning the validity of Gods conditionall promses force of the motives thence to wâ—ldoing â—c Ge. 4.7 Jâ—hn 7.17 Happâ—nesse from sed 〈◊〉 weldoing La. 13 9.2 I et 1.10 And to constance therem Gas 6.9 For the first if thou dosiâ— well that is repentest believest and becomest sincere shalt thou not be accepted Or shall there not be a râ—mission said God to Caine who yet not doing well found no acceptation And saith our Saviour Christ If any man will doe â—is will hee shall know of the Doctrine c. And if it beare â—ruit well thou maist spare â—t and if not then after that â—hou shalt cut it downe â—nd if yee doe these things â—ee shall never fall And for perseverance be not weaâ—y of weldoing for in due â—eason we shall reape if we faint â—ot But not withstanding such â—onditionall promises wee â—re taught by the same mouth and pen Yet is not the Happinesse of the Elect uncertaine either in it selfe that the â—eaping the blessednesse â—he acceptation here and â—he Eternalâ— Salvation of Gods people and Elect is not barely doubtfull either â—n it selfe or yet alwayes to them â—fter their effectuall caâ—ling 1. Not in it selfe seeing iâ— depends not on man barely but upon another cause and ground namely on Gods eternall and immutable decree of Election 2 Thess 2.13 who hath from the beginning chosen them to salvation through sanctification of the Spirit and beliefe of the truth Which two sanctification and Faith and so repentance obedience and perseverance in them all as hee requireth them of us as Conditionâ— and Meanes of Life and Salvation so doth hee also promise and by vertue oâ— his election effect these conditions in us as wee shalâ— anon
thâ— carnall minde is enmity against God 7 Lastly 7 To thinke it 2 Cor. 3. â— 1 Cor. 3.19 20. Psal 94. Nay hee cannot thinke any thing that iâ— good So Paul We are noâ— sufficient of our selves to thinke any thing as of ouâ— selves but our sufficiency iâ— from God Yea mans beâ— thoughts are vaine the wisdome of the World is foolishnesse 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 Reasons hereof 1 His ignorance may partly bee gathered and considered â—ut of the foregoing disâ—ourse where we may take â—otice First of that Ignoâ—ance that ill disposed Igâ—orance which is in us all â—aturally whereby Repentance Faith with the power and life of Godlinesse is accounted foolishnesse to the naturall man At which being called to them he scoffeth and moâ—keth Hence it was thaâ— when Hezechiah King of Judah sent out messengeâ— with letters to call those of Israel to turne againe untâ— the Lord 2 Chron. 30.6 7 8 9 10. inviting by manâ— faire gracious promises in the name and according to the Word of the Lord they laughed the messengers to scorne and mocked them And doe not too many now adayes in like manner scoffe and laugh at such teachers as are most earnesâ— with them to call them from their sinnes to a new course of Life and wel-doing Though yet diverse of â—sher Manasseth Vers 11. Zebulon â—umbled themselves and â—ame to Ierusalem But what By their owne poâ—wer No no otherwise â—hen those of Judah humâ—bled 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 to do the commandement of the King and of the Princes And 12 by the word of the Lord But whence was this backwardnesse in others whose hearts the Lord had not touched otherwise then by those common motives and exhortations used alike to them all because their corruption unto which they were left told them as the like 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 own wil choyce to forgoe their sweet sins 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 aâ— whosoever will come after me let him deny himselfe and take up his crosse and follow me And whosoever shall lose his life for my sake and the Gospels the same shall save it Marke 8.34 35. This to fleshly yea to naturall understanding is as much as if Christ should have said Fly from mee 2 Secondly 2 His unbeleefe to Ignorance wee may adde naturall unbeleefe which makes us with Adam rather flye from God as from a consuming Fire Heb. 12.29 then come to him by Faith Repentance and by a totall resignation of our selves unto his will 3 But chiefly 3 His naturall impotency when God doth informe our ignoraÌ„ce by his word and also by it gives hope and proclaimes a pardon freely to the penitent and to such as shall beleeve become new men Yet there is that naturall impotency in man whereby hee wants power now since the Fall to returne or to doe any thing which is truly spiritually good Therefore saith God Can the Ethiopian change his skin â—er 13.23 oâ— the Leopard his spots then may yee also doe good that are accustomed or as it is in the Hebrew taught to doe evill The estate of each man before his Conversion In a word we are dead in sinne and by it So that if wee would know what our naturall estate is before we by Gods specialâ— grace be effectually called the Scripture will plainly and fully tell us which calls us Servants of sinne Rom. 6.20 And tells us Wee are sold under sinne Rom. 7.14 That wee are by nature the Children of Wrath Eph. 2.3 Conceived in sin Psal 51.7 That wee drinke iniquitie as water Iob. 15.16 That our thoughts are onely and alwayes evill Gen. 6.5 That our heart is stony Ezâ—k 36.26 that it is perverse deceitfull above all things and desperately wicked Ier. 17.9 that our carnall minde is enmity against God not â—ubject to the Law of God neither can bee Rom. 8.7 Yea that out of Christ we can doe noâ—hing Ioh. 15.5 And as â—s said which may include all we are dead in â—respasses and sinnes Eph. â— 1 Dead in sinnes and â—n the uncircumcision of â—he flesh Col. 2.13 â—ow surely all these shew â—tous that mans ability â—d power of his own freeâ—ll especially in the busiâ—sse of his owne Salvation is none at all For if we beâ— Servants of sinne how câ— Libertie stand with this seâ— vitude If sold under thâ— power of sinne must nâ— the Son onely make us freeâ— If we be conceived in sinâ— naturally then surely thâ— remedy of sinne must be sought and found not 〈◊〉 nature but without it 〈◊〉 our thoughts and imaginâ—tions bee wholly and oneâ— evill Shewing how unable he is to doe good can they at all reaâ— and lead us to that which truly good If our hearts â— naturally stony hearts 〈◊〉 they so remaining admit 〈◊〉 the Seed of Gods Woâ— and prove fruitfull Mâ— they not be made both 〈◊〉 good hearts before thâ— keepe the word they heaâ— and bring forth Fruit wâ— Patience Luke 8.15 If oâ— hearts bee deceitfull above all things and desperately wicked what soundnesse sinceritie or rectitude can â—e imagined in us naturalâ—y If nature cannot submit â—t selfe to the Law of God â—an it thinke wee as of it â—elfe either thinke or doe what is truly good If out of Christ wee can doe noâ—hing can any thinke that â—ee can doe that which is â—hiefe of all even returne â—gaine to God And if wee â—e dead in sin what sense â—r motion can we have to â—oe any thing that is truly â—ood SECTION 18. HEnce wee are taught humility and not to â—lory in our selves but only in God Vse of this his impoâ—encie to teach us humility to ascribe all to Gods power sâ—bduing our Rebellion Yea hence weâ— see that man brings nothing to his owne Conversion besides the bare faculty 〈◊〉 Willing or nilling which power if hee had not hee should not bee so much as â— man but as a block or stocâ— uncapable of Gods graceâ— But when a man obeâ—â— Gods call the Spirit 〈◊〉 God so mightily and powerfully perswades thâ— the will
or to agree with other places and as it is commonly called with the analogie or Proportion of faith But what if wee cannot make these agree But by bringing their understandings in obedience to the word so as to satisfie our selves In this case let us ingenuously and as there is true cause suspect yea acknowledge our owne shallownesse and our Ignorance which onely makes all Contradictions in Scripture must wee bee wiser or full out so wise as is God himselfe If God please to keepe secret from us the connexion of things the order and manner of his working It will become us to search no further for there is no searching of his understanding but to rest in that which is clearly revealed By resting in things revealed and in such things so in the generall revealed though for manner and circumstance not so clearly conceived to deny our owne reason and to bring with us an humility of understanding I meane not in the Popish sence to beleeve by an implicite faith what by mens authoritie Without determining of things secret under pretence of the Church shall be imposed upon us but to submit to the truth of Gods word of the Scriptures the authority of which is greater then the whole capacitie of humane understanding and wit as one speaketh that generally in all such things as we otherwise can sâ—e no reason of as for example when judgements like the overthrow of Sodom Gomorrah c. were to befall Gods people of Israel and Judah so that the question in regard of the strangenesse circumstances of the evills was foretold to be Deut. 29.23 24 25 wherefore hath the Lord done thus unto this Land what meaneth the heat of this great anger men shall give this answer and say It was because they have forsaken the Covenant of the Lord God of their fathers c now this answer might soon safely be given out of the revealed will and word of God but if any would inquire further as how or whence it came that God would suffer them so to provoke him and not stay them by his power c. their mouth is stopt with that which followes And verse 29. The secret things belong unto the Lord our God but those things which are revealed belong unto us and to our children for ever that we may doe all the words of this Law That they were destroyed for their sinne is evident that 's revealed but if you inquire into any higher cause in God that 's a secret and we should sinne to seeke a reason of his counsells here wee should captivate our reason understanding to Christs word not diving into the reason or depth of Gods doings and judgements as knowing most certainely that both that is most true which he speaketh and just which hee doth as an ancient writer truly speaketh and with Paul cry out O depth how unsearchable are his judgements and his wayes past finding out wee eannot call that unjust in which wee cannot deny the judgement of God Ro. 11.33 for his will is the chiefe and supreame Iustice of all neither is that therefore not just which God doth because man cannot comprehend the power of his Iustice saith Salvian Curiositie condemned The instance given is not impertinent to the case in hand Christ died for all men yet the most of men by Gods just judgement perish in their sinnes and if wee speake of those that have heard of Christ in and for their unbeleefe and impenitencie This is the onely cause of their perishing which wee are to looke unto if we will needs search and looke higher As dangerous seeke out reasons of Gods will we shall lose our selves and the truth too if wee will needs pry into the arke we shall be destroyed with those of Bethshemesh if wee will search and gaze upon the majesty of God and dive into those depths we shall bee overwhelmed with his glory perhaps come into the bottomlesse depth of all our onely wisedome will bee to become fools that we may bee wise 1 Cor. 3.18 The best answer of doubtfull things in Scripture is our faith to beleeve what God teacheth when wee see not the reason of it if ever wee would profit in Gods Schoole and to deny our owne reason where God denies to give a reason Points of this Nature are matters of faith not of dispute and faith will beleeve that it sees not and yeeld its assent to those things the causes whereof it knowe not which rule I wish it were as well practised as is well said by an Arminian Of such things and doubts as we cannot easily answer especially in reconciling seeming differences bring faith saith an ancient Father and martyr that is a ready solution of all doubts Let us not leane to our owne understanding Iusti◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none is saith prosper a more eloquenâ— preacher and publisher of such deepe mysteries and secrets then he that confesseth that the things which hee teacheth are such as cannot be expressed And so I will conclude with a saying of Cajetane in the case of Gods particular Election of some according to his Immutable decree Cajetane in Rom. 9. and of mans free-will free from compulsion which case includes this of ours which is Christ died for all men and Christ died specially and with intention and purpose according to Election to save some onely namely the Elect This onely will quiet our understanding I find saith he of the one I of the other both in the Scripture both are true now if you shall say joyne these two true things together make them agree J answer I know for certaine that one truth is not contrary to another but how to conjoyne them I know not This Ignorance quiets my understanding And so in this our case if that which hath otherwise beene said will not do it seeing both truths are evidently taught in Scripture Let not us oppose the one to overthrow the other for in the â—ence explaned It may â—e â—â—anted that Christ died 〈◊〉 all men but rather in this and in all other like cases let 〈◊〉 acknowledge â—our owne weaknesse of judgement and Ignorance and let this Ignorance quiet and bound our understandings FJNIS