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 ... / by Robert Ienison ...
HAving out of this Verse in severall Sermons, 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,
HAving out of this Verse in several Sermons, already (After a general and Methodical deciphering of Happiness, according as the Scriptures speak diversely of it) considered 1. Of the things to be known,
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Repentance, Conversion &c. come within the Compasse of Gods command ▪ This is his commandement ▪ that we should believe on the Name of his Son Je•us Christ,
Repentance, Conversion etc. come within the Compass of God's command ▪ This is his Commandment ▪ that we should believe on the Name of his Son Je•us christ,
and ob•erving the Conditions, of •epentance, Obedience, •c. Upon which the pro•ises are made. 2. By Worke, and by the •vent experimentally ac•ording to his word;
and ob•erving the Conditions, of •epentance, obedience, •c. Upon which the pro•ises Are made. 2. By Work, and by the •vent experimentally ac•ording to his word;
Now before I urge the further necessity of this doing from the motive of happinesse in the Text, consider wee briefly from th• words, the rule of our acti• ons and obedience, which wee may consider of fro• the last word in the Tex• NONLATINALPHABET, Them. For wee th• are directed to Gods one• Will and to things reve••led and made knowne u• to us;
Now before I urge the further necessity of this doing from the motive of happiness in the Text, Consider we briefly from th• words, the Rule of our acti• ons and Obedience, which we may Consider of fro• the last word in the Tex•, Them. For we th• Are directed to God's one• Will and to things reve••led and made known u• to us;
We •ust set that onely rule be •re us, and make it the •quare and Line, the Samp•r and the Coppy, accor•ing to which we must di•ect and order not only our Faith,
We •ust Set that only Rule be •re us, and make it the •quare and Line, the Samp•r and the Copy, accor•ing to which we must di•ect and order not only our Faith,
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S• that though we doe acco•ding to the true meanin• of it, yet doing it with doubtfull conscience, a• not of Faith and certai• knowledge, it is sin to us.
S• that though we do acco•ding to the true meanin• of it, yet doing it with doubtful conscience, a• not of Faith and certai• knowledge, it is since to us.
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2. Not bad, for so might Herod and Pontius Pilate, •nd the people of Israel •ave beene excused when •hey crucified Christ, seeing ••ey were gathered toge•her for to doe whatsoever •he hand and counsell of •od determined before to •e done, to justify our •ctions from Gods secret •il, were too saucy;
2. Not bad, for so might Herod and Pontius Pilate, •nd the people of Israel •ave been excused when •hey Crucified christ, seeing ••ey were gathered toge•her for to do whatsoever •he hand and counsel of •od determined before to •e done, to justify our •ctions from God's secret •il, were too saucy;
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B• when did ever God te• thee, (if any,) that thou a• a reprobate? that conce•ning particular persons, • a secret kept to himself till the event and end d•clare it;
B• when did ever God te• thee, (if any,) that thou a• a Reprobate? that conce•ning particular Persons, • a secret kept to himself till the event and end d•clare it;
And no man c• know himself elected wh•• lest hee lives so careles• and reasons so prophanel• Thy rule then is, believ• repent, &c. And so th• shalt be saved,
And no man c• know himself elected wh•• lest he lives so careles• and Reasons so prophanel• Thy Rule then is, believ• Repent, etc. And so th• shalt be saved,
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as yet Pila• made it to himselfe, in delivering Christ to the Jewes •o be crucified, saying, What •ill yee that I doe unto him? &c. And they cryed: Crucify him, Crucify him.
as yet Pila• made it to himself, in delivering christ to the Jews •o be Crucified, saying, What •ill ye that I do unto him? etc. And they cried: Crucify him, Crucify him.
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So he •elivered him to be cru••fied. So Math. 28.18. the Soul•iers hired for money, did •s they were taught, &c. The like I may say con•erning the Example of o•her men, many or great, ill •r good;
So he •elivered him to be cru••fied. So Math. 28.18. the Soul•iers hired for money, did •s they were taught, etc. The like I may say con•erning the Exampl of o•her men, many or great, ill •r good;
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Yea of Christ him•elfe simply, without his •ord, see Mat. 23.3. And •uke 9.5. Will thou that wee••mmand Fire to come downe ••om Heaven and consume ••em? even as Elias did.
Yea of christ him•elfe simply, without his •ord, see Mathew 23.3. And •uke 9.5. Will thou that wee••mmand Fire to come down ••om Heaven and consume ••em? even as Elias did.
So Paul befor• his Conversion (as man• now in like case) I veri•• 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 al• did, &c. And yet so doin• he persecuted Christ, an• kicked against the pricks.
So Paul befor• his Conversion (as man• now in like case) I veri•• Thought with my self, Acts 26.9.10.14. that 〈 ◊ 〉 ought to do many things contrary to the Name of Iesus 〈 ◊ 〉 Nazareth, which thing I al• did, etc. And yet so doin• he persecuted christ, an• Kicked against the pricks.
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and •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:
and •f we be not able of our selves to do such things, to what end is it that God requires them At our hands, or exhorts and excites us to the doing of them? To the former I answer:
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For the first, if thou dosi• well, (that is, repentest, believest, and becomest sincere,) shalt thou not be accepted? Or shall there not be a r•mission, said God to Caine? who yet not doing well, found no acceptation. And saith our Saviour Christ:
For the First, if thou dosi• well, (that is, Repentest, Believest, and becomest sincere,) shalt thou not be accepted? Or shall there not be a r•mission, said God to Cain? who yet not doing well, found no acceptation. And Says our Saviour christ:
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namely, on Gods eternall and immutable decree of Election, who hath from the beginning chosen them to salvation through sanctification of the Spirit, and beliefe of the truth.
namely, on God's Eternal and immutable Decree of Election, who hath from the beginning chosen them to salvation through sanctification of the Spirit, and belief of the truth.
So that here wee may take notice, that the Scripture speakes of the same things differently, some times as required of us, otherwhiles as promised by himselfe;
So that Here we may take notice, that the Scripture speaks of the same things differently, Some times as required of us, otherwhiles as promised by himself;
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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,
Yet for the effecting of his purpose, he dispenseth things in his word ▪ as he Pleases by propounding things generally to all promiscuously in the Church, (passing by Others as he Pleases) and that with and under condition,
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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,
as the event also does declare, and yet in regard of his elect ones all his Purposes (and promises) of grace and glory shall most undoubtedly take place,
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This course (because w• 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.
This course (Because w• see it and do observe it in the Scripture) we must conceive God hath Thought Fittest for the manifestation of his glory, by showing forth his mercy, justice ▪ Liberty, and other his attributes.
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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.
or frame things as we please according to our Easiest apprehension, but rather rest (denying our own reason, judgement, will,) in that we see to be the course which God Pleases to take.
Or because here i• mention of blessednesse, thi• happinesse is promised with Condition of Doing and o• Evangelicall obedience 〈 ◊ 〉 Happy are yee if you doe them.
Or Because Here i• mention of blessedness, thi• happiness is promised with Condition of Doing and o• Evangelical Obedience 〈 ◊ 〉 Happy Are ye if you do them.
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It is not in mans power to doe good, to believe, Repent, Persevere, as of himselfe, (the proofe of this wil• follow anon) and God is not now bound to give thi• power to all,
It is not in men power to do good, to believe, repent, Persevere, as of himself, (the proof of this wil• follow anon) and God is not now bound to give thi• power to all,
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2. But now God hath also made promises, which are most free and absolute, of giving where and to whom hee pleaseth all the Conditions and Meane• 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.
2. But now God hath also made promises, which Are most free and absolute, of giving where and to whom he Pleases all the Conditions and Meane• themselves of Life, which he himself works in us ▪ that so by these means we might attain to the End, as Deuteronomy 30.6. The Lord thy God will circumcise thy heart, and the heart of thy Seed to love the Lord thy GOD, with all thy heart and with all thy soul, that thou Mayest live.
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But God doth here absolutely pro•nise, that hee himselfe will give unto them this Condition, and accordingly wil circumcise their hearts to love the Lord.
But God does Here absolutely pro•nise, that he himself will give unto them this Condition, and accordingly will circumcise their hearts to love the Lord.
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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;
So, in like manner as we have herd, God promises Blessedness, to welldoing, to Faith, Repentance, Perseverance, etc. 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 this is the tenor of the Gospel, yet he also promises to give Faith, Repentance, power to do well, with the act of welldoing and perseverance, with all other Means and Conditions,
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But before I further pro•eed, it will be needfull to •indicate what hath beene •ught from such inferences •s some mistaking or rather •avelling at this Doctrine •nd difference of the pro•nises, may make, yea have •lready made;
But before I further pro•eed, it will be needful to •indicate what hath been •ught from such inferences •s Some mistaking or rather •avelling At this Doctrine •nd difference of the pro•nises, may make, yea have •lready made;
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As if because it is said (as shall be proved anon) that the graces of Faith, repentance, &c. are promised absolutely, without Iffs and Ands, or without respect to Conditions in man, that therefore a dore is hence opened to Libertinisme and Swenckfel•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,
As if Because it is said (as shall be proved anon) that the graces of Faith, Repentance, etc. Are promised absolutely, without Iffs and Ands, or without respect to Conditions in man, that Therefore a door is hence opened to Libertinism and Swenckfel•dianisme, whereby the foundations of Christianity Are overthrown, in as as men Are thus taught to neglect the hearing of God's Word and of the Gospel preached, not to regard meekness in receiving the Word and Humility,
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For first, (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,
For First, (not to speak that none oppose Libertinism, Familism, and contempt or neglect of the means of the hearing and reading of the Gospel more then those that use this distinction of the promises) this very Doctrine (that the promise of salvation is made upon condition,
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and made good to none (being otherwise capable) but to those that carefully use all the meanes ordained •nd appointed to salvati•n) excludes all carelessenes •nd neglect of meanes, one •r other, seeing wee teach •en according to the •criptures;
and made good to none (being otherwise capable) but to those that carefully use all the means ordained •nd appointed to salvati•n) excludes all carelessness •nd neglect of means, one •r other, seeing we teach •en according to the •criptures;
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•nd that wee ought to give •rnest heed to the things wee •are, for how else can we es•pe if we neglect so great Sal•tion? &c. This we shall •rther shew and urge in •e Conclusion of all.
•nd that we ought to give •rnest heed to the things we •are, for how Else can we es•pe if we neglect so great Sal•tion? etc. This we shall •rther show and urge in •e Conclusion of all.
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but to be consid•red conjoynedly and all• them, with relation to the• maine end, and that ther•fore as they are meanes 〈 ◊ 〉 Salvation, (whether the have a nearer connexi• with life,
but to be consid•red conjoinedly and all• them, with Relation to the• main end, and that ther•fore as they Are means 〈 ◊ 〉 Salvation, (whither the have a nearer connexi• with life,
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and common and g•nerall grace wrought by 〈 ◊ 〉 they all of them conjoy•edly and with respect 〈 ◊ 〉 their maine end, are p••mised absolutely and wit•out condition, though 〈 ◊ 〉 〈 ◊ 〉 selfe,
and Common and g•nerall grace wrought by 〈 ◊ 〉 they all of them conjoy•edly and with respect 〈 ◊ 〉 their main end, Are p••mised absolutely and wit•out condition, though 〈 ◊ 〉 〈 ◊ 〉 self,
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and •ffects of some preceding •uifts, which God hath or •ained as Meanes more im•ediately of such graces, •t as meanes also more re•otely of the maine End, •d of salvation:
and •ffects of Some preceding •uifts, which God hath or •ained as Means more im•ediately of such graces, •t as means also more re•otely of the main End, •d of salvation:
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So Faith, •epentance, Holinesse, •erseverance, which are •eanes of blessednesse and •lvation, and Conditions of eternall Life, may be• considered also as the End• and effects of other grace• and guifts of God;
So Faith, •epentance, Holiness, •erseverance, which Are •eanes of blessedness and •lvation, and Conditions of Eternal Life, may be• considered also as the End• and effects of other grace• and Gifts of God;
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and which have reference not onely further o• to the maine end, Salvat•on, but more nearly to the• intermidle ends, of Fait• Repentance, &c. For L•gick and nature teache• us, that there is the le• and utmost end, which 〈 ◊ 〉 chiefly intended & ayme• at, unto which all mean• are ordained, and there an intermidle end:
and which have Referente not only further o• to the main end, Salvat•on, but more nearly to the• intermidle ends, of Fait• Repentance, etc. For L•gick and nature teache• us, that there is the le• and utmost end, which 〈 ◊ 〉 chiefly intended & ayme• At, unto which all mean• Are ordained, and there an intermidle end:
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and then to Salvation, by which God •rings us to, and worketh Faith, (for Faith commeth by •earing, and hearing by the Word of God, ) and so Sanctification; So saith Christ:
and then to Salvation, by which God •rings us to, and works Faith, (for Faith comes by •earing, and hearing by the Word of God,) and so Sanctification; So Says christ:
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which there•re as meanes of Life and •essednesse, and as Condi•ons of the new Covenant 〈 ◊ 〉 Life, are promised by •od absolutely and with•t condition;
which there•re as means of Life and •essednesse, and as Condi•ons of the new Covenant 〈 ◊ 〉 Life, Are promised by •od absolutely and with•t condition;
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as true Faith, Remi•sion & Sanctification have or doubtfull onely and uncertaine (inregard of us) a• the preaching of the Go•pell) by which yet all and each are not converted which yet in regard o• Gods Elect,
as true Faith, Remi•sion & Sanctification have or doubtful only and uncertain (In regard of us) a• the preaching of the Go•pell) by which yet all and each Are not converted which yet in regard o• God's Elect,
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Fourthly, then I avow •oncerning the Gospell, the •earing, and receiving of •, (as also concerning all •uch things as may be called •ore remote meanes of •fe,
Fourthly, then I avow •oncerning the Gospel, the •earing, and receiving of •, (as also Concerning all •uch things as may be called •ore remote means of •fe,
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1 The Gospell and out•ard meanes are freely and •solutely promised (even 〈 ◊ 〉 was Christ himselfe the •essed Seed, Gen. 3.15.) and 〈 ◊ 〉 the calling of us Gentiles, 〈 ◊ 〉 partake of it.
1 The Gospel and out•ard means Are freely and •solutely promised (even 〈 ◊ 〉 was christ himself the •essed Seed, Gen. 3.15.) and 〈 ◊ 〉 the calling of us Gentiles, 〈 ◊ 〉 partake of it.
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For a light to the Gentiles, Isa. 2.6, 7 & 49.5, 6. &c. 〈 ◊ 〉. 66.18.13.20. to open the blinde eyes, &c. I will gather all Nations and Tongues, and they shall com• and see my glory;
For a Light to the Gentiles, Isaiah 2.6, 7 & 49.5, 6. etc. 〈 ◊ 〉. 66.18.13.20. to open the blind eyes, etc. I will gather all nations and Tongues, and they shall com• and see my glory;
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how should men come to Faith or calling upon God, or ye• any other grace? For h•• shall they call on him in who• they have not beleeved? & he• shall they beleeve in him, 〈 ◊ 〉 whom they have not heard 〈 ◊ 〉 •nd how shall they heare with•ut a preacher? and how shall •ey preach, except they bee ••nt?
how should men come to Faith or calling upon God, or ye• any other grace? For h•• shall they call on him in who• they have not believed? & he• shall they believe in him, 〈 ◊ 〉 whom they have not herd 〈 ◊ 〉 •nd how shall they hear with•ut a preacher? and how shall •ey preach, except they be ••nt?
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Yet this is done, both •eely (in regard of the first •oving cause, Gods onely •mpassion and love,) and •th choyce, in regard of •e Nations, to which in •eir severall and fit times •e Gospell is sent, not to •ch Nation at once, and 〈 ◊ 〉 some scarce at all.
Yet this is done, both •eely (in regard of the First •oving cause, God's only •mpassion and love,) and •th choice, in regard of •e nations, to which in •eir several and fit times •e Gospel is sent, not to •ch nation At once, and 〈 ◊ 〉 Some scarce At all.
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Yet •hosoever they are that at •y time enjoy the Gospell •d outward meanes, they •ve them from the free •ercies and goodnesse of God, they were not mo•• worthy then others;
Yet •hosoever they Are that At •y time enjoy the Gospel •d outward means, they •ve them from the free •ercies and Goodness of God, they were not mo•• worthy then Others;
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Why was it the• sent and preached first t• Israel, a gainsaying people (otherwise then for the• further conviction,) & n• to the Tyrians and Sydon•ans, who (if like migh• works, which were wrough• to confirme the Gospe• had beene done amon• them which were done• Corazin and Bethsaid• would have repented lo• agoe; Which yet Israel d• not.
Why was it the• sent and preached First t• Israel, a gainsaying people (otherwise then for the• further conviction,) & n• to the Tyrians and Sydon•ans, who (if like migh• works, which were wrough• to confirm the Gospe• had been done amon• them which were done• Chorazin and Bethsaid• would have repented lo• ago; Which yet Israel d• not.
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But this is from Gods fre• choyce, who (according 〈 ◊ 〉 his wise and just Counsel• sendeth it to this or th• place (where he hath mu• people, at least some, to call and gather by it) and purposely as hee pleaseth, will not, (or will not as yet) have it come to some other people.
But this is from God's fre• choice, who (according 〈 ◊ 〉 his wise and just Counsel• sends it to this or th• place (where he hath mu• people, At least Some, to call and gather by it) and purposely as he Pleases, will not, (or will not as yet) have it come to Some other people.
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Thus when Paul and Sylas had gone throughout Phrygia, and the region of Gallatia, (preaching the Gospell,) they were forbidden of the holy Ghost to preach the Word in Asia; after they were come to Misia, they assayed to goe into Bithinia, but the Spirit suffred them not.
Thus when Paul and Silas had gone throughout Phrygia, and the region of Galatia, (preaching the Gospel,) they were forbidden of the holy Ghost to preach the Word in Asia; After they were come to Misia, they assayed to go into Bithinia, but the Spirit suffered them not.
Thus among those that heard Paul preach at Philippi, its noted (onely) of Lydia, that the Lord opened her heart, that she attended unto the things which were spoken of Paul.
Thus among those that herd Paul preach At Philippi, its noted (only) of Lydia, that the Lord opened her heart, that she attended unto the things which were spoken of Paul.
And who are called effectually (as being vessels of mercy, which God had a fore prepared unto glory,) not all Iewes, not all Gentiles, but us, saith Paul, whom he hath called of the Jewes and of the Gentiles, and not of the Iewes onely, but also of the Gentiles.
And who Are called effectually (as being vessels of mercy, which God had a before prepared unto glory,) not all Iewes, not all Gentiles, but us, Says Paul, whom he hath called of the Jews and of the Gentiles, and not of the Iewes only, but also of the Gentiles.
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Therefore the Light of the Gospell, and saving revelation of the mystery of it, and the giving of wisedome by it is made to bee the guift of Gods free grace by Christ:
Therefore the Light of the Gospel, and Saving Revelation of the mystery of it, and the giving of Wisdom by it is made to be the gift of God's free grace by christ:
In whom we have redemption through his bloo•, •he forgivenesse of sinnes, Eph. 1.7, 8, 9. according to the riches of his grace, wherein he hath abounded towards us in all wisdome and prudence, having made known to us the mystery of his will, according to his good pleasure, which he hath purposed in himselfe, &c. So, I thanke thee, Oh Father, saith Christ, because thou hast hid these things from the wise and prudent,
In whom we have redemption through his bloo•, •he forgiveness of Sins, Ephesians 1.7, 8, 9. according to the riches of his grace, wherein he hath abounded towards us in all Wisdom and prudence, having made known to us the mystery of his will, according to his good pleasure, which he hath purposed in himself, etc. So, I thank thee, O Father, Says christ, Because thou hast hid these things from the wise and prudent,
yet the Conditions themselves and the Meanes of Salvation whether more immediate as our effectuall calling, Repentance, Faith, regeneration, justification, &c. or mediate and remote, are both promised and effected in us, without Condition,
yet the Conditions themselves and the Means of Salvation whither more immediate as our effectual calling, Repentance, Faith, regeneration, justification, etc. or mediate and remote, Are both promised and effected in us, without Condition,
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But who gives this gift of prayer? onely hee that gives Faith, out of which prayer flowes, onely God by his Spirit; Zach. 12.10. Rom. 8.26. We know not what we• should pray for as we ought;
But who gives this gift of prayer? only he that gives Faith, out of which prayer flows, only God by his Spirit; Zach 12.10. Rom. 8.26. We know not what we• should pray for as we ought;
these promises of the meanes, and of fulfilling the conditions in •s, depend upon Gods de•ree and Election, which is •ot conditionall, though •is word be.
these promises of the means, and of fulfilling the conditions in •s, depend upon God's de•ree and Election, which is •ot conditional, though •is word be.
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Indeed in the executi•• and in the Gospell, he w• have no man to attaine 〈 ◊ 〉 end without the mean• and without such conditions as hee requireth, yea• he may and doth require• all; (which is one reas• why the promises are, 〈 ◊ 〉 they should bee, propo•ded in Scripture, and 〈 ◊ 〉 the Gospell preached, generally and promiscuou• to all in the Church;) a•• God hath also so decre• to bring men to Salvatio• by such meanes;
Indeed in the executi•• and in the Gospel, he w• have no man to attain 〈 ◊ 〉 end without the mean• and without such conditions as he requires, yea• he may and does require• all; (which is one reas• why the promises Are, 〈 ◊ 〉 they should be, propo•ded in Scripture, and 〈 ◊ 〉 the Gospel preached, generally and promiscuou• to all in the Church;) a•• God hath also so decre• to bring men to Salvatio• by such means;
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But 〈 ◊ 〉 this is not the whole a• entire decree of Go• which implies his predes• nation of certaine singular and definite persons, who are knowne to God,
But 〈 ◊ 〉 this is not the Whole a• entire Decree of Go• which Implies his predes• Nation of certain singular and definite Persons, who Are known to God,
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and by the observation of such Conditions, as he will pro•ound and require in the Gospell, on the perfor•ance of which hee promi•eth this salvation to all in •he Church,
and by the observation of such Conditions, as he will pro•ound and require in the Gospel, on the perfor•ance of which he promi•eth this salvation to all in •he Church,
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but 〈 ◊ 〉 his decree he sets downe •hat he himselfe will doe, •ccording to which hee workes and effects that grace in his Elect, which he •equires of them (yea of •ll) leaving others in his •ustice, to their owne hard•esse.
but 〈 ◊ 〉 his Decree he sets down •hat he himself will do, •ccording to which he works and effects that grace in his Elect, which he •equires of them (yea of •ll) leaving Others in his •ustice, to their own hard•esse.
These Ends hee keepe secret to himselfe, (as the• may respect this or th•• particular person,) an• therefore though his pr•cept seeme to crosse h• secret pleasure & purpo•• (which the event decla•• at length what it was,) 〈 ◊ 〉 our ignorāce must not cau• us quarrell with God, b• Faith should reconcile th• seeming contrarietie.
These Ends he keep secret to himself, (as the• may respect this or th•• particular person,) an• Therefore though his pr•cept seem to cross h• secret pleasure & purpo•• (which the event decla•• At length what it was,) 〈 ◊ 〉 our ignorance must not cau• us quarrel with God, b• Faith should reconcile th• seeming contrariety.
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If God then re•eales part of his will and •onceales part, this is nei•her to contradict himselfe, •or to deale doubly and •eceitfully with his Crea•ure.
If God then re•eales part of his will and •onceales part, this is nei•her to contradict himself, •or to deal doubly and •eceitfully with his Crea•ure.
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and which hee hath absolutely •et downe with himselfe, •specially concerning the •alvation of those whom 〈 ◊ 〉 mercy he will save, and 〈 ◊ 〉 time effectually call;
and which he hath absolutely •et down with himself, •specially Concerning the •alvation of those whom 〈 ◊ 〉 mercy he will save, and 〈 ◊ 〉 time effectually call;
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But what he hat• set downe absolutely, and whom in particular he wi•• save, and imprint Faith an• Holinesse in their heart• he hath reserved to him selfe, (as not being boun• to reveale it till the eve• shew it,) onely that there such an absolute will i• God, is revealed, as we have already shewed.
But what he hat• Set down absolutely, and whom in particular he wi•• save, and imprint Faith an• Holiness in their heart• he hath reserved to him self, (as not being boun• to reveal it till the eve• show it,) only that there such an absolute will i• God, is revealed, as we have already showed.
SO that now, though 〈 ◊ 〉 regard of the word a•• worke of the minister things may goe with 〈 ◊ 〉 and Ands, and that the conditions in regard of man whose actions proceeding •f judgement,
SO that now, though 〈 ◊ 〉 regard of the word a•• work of the minister things may go with 〈 ◊ 〉 and Ands, and that the conditions in regard of man whose actions proceeding •f judgement,
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Yet as they are Gods workes (though required of us) and effects of •is Election, (who chan•eth without violence our •ills) hee speakes of them without Iffs, and promiseth •hem absolutely,
Yet as they Are God's works (though required of us) and effects of •is Election, (who chan•eth without violence our •ills) he speaks of them without Iffs, and promises •hem absolutely,
And so againe things may •emaine in themselves in•ifferent, to fall out this •ay or that way, notwith•tanding Gods decree or working infallibly this or •hat.
And so again things may •emaine in themselves in•ifferent, to fallen out this •ay or that Way, notwith•tanding God's Decree or working infallibly this or •hat.
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as his decree before all worlds, that at this timel• should preach in this place on this argument, at this time, did not take from me, ever since, all possibility of not preaching at this time; (for I might have beene absent,
as his Decree before all world's, that At this timel• should preach in this place on this argument, At this time, did not take from me, ever since, all possibility of not preaching At this time; (for I might have been absent,
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Now if this sound harsh to any, let it be considered the like inconvenien•• would follow upon God bare prescience, (which none denyes,) and his prescience may as well hen•• be denyed as his praede fi••tions;
Now if this found harsh to any, let it be considered the like inconvenien•• would follow upon God bore prescience, (which none Denies,) and his prescience may as well hen•• be denied as his praede fi••tions;
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SECT. 8. 2 WE may now secondly consider, that in Gods new Covenant of Grace, the condition required of us, 〈 ◊ 〉 also part of Gods Covenan• and promise made unto us.
SECT. 8. 2 WE may now secondly Consider, that in God's new Covenant of Grace, the condition required of us, 〈 ◊ 〉 also part of God's Covenan• and promise made unto us.
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So that this is one maine difference betweene the Law (strictly taken according to the Condition of workes,) and the Gospell preached both before and after the death of Christ, that the Law promiseth Life,
So that this is one main difference between the Law (strictly taken according to the Condition of works,) and the Gospel preached both before and After the death of christ, that the Law promises Life,
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and requires perfect obedience, but neither promiseth nor gives power to performe what it requires; •t leaves a man wholly to himselfe, and to his owne power.
and requires perfect Obedience, but neither promises nor gives power to perform what it requires; •t leaves a man wholly to himself, and to his own power.
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But the Gospell and new Covenant promiseth the •ame life upon new and other conditions, no lesse (I •ke) hard in themselves •nd impossible to us to performe aright by our owne •rength then the other,
But the Gospel and new Covenant promises the •ame life upon new and other conditions, no less (I •ke) hard in themselves •nd impossible to us to perform aright by our own •rength then the other,
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Yet so as that it •oth promiseth and gives power to keepe and performe the Conditions (this latter depending on Gods Election) in which regard it is said, that the law made nothing perfect,
Yet so as that it •oth promises and gives power to keep and perform the Conditions (this latter depending on God's Election) in which regard it is said, that the law made nothing perfect,
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for saith the Scripture, the Lord finding fau•• with them, (not with 〈 ◊ 〉 barely) saith, the day• come when I will make new Covenant with th• house of Israel & Iudah; not according to the Covenant which I made with their Fathers,
for Says the Scripture, the Lord finding fau•• with them, (not with 〈 ◊ 〉 barely) Says, the day• come when I will make new Covenant with th• house of Israel & Iudah; not according to the Covenant which I made with their Father's,
as ••rticularly, not onely power to beleeve, but the very act of beleeving, not onely NONLATINALPHABET posse Credere, but according to that NONLATINALPHABET unto you it is given to beleeve on him, Phil. 1.29. and not onely 〈 ◊ 〉 beleeve on him (Christ) 〈 ◊ 〉 also to suffer for his sake.
as ••rticularly, not only power to believe, but the very act of believing, not only posse Believe, but according to that unto you it is given to believe on him, Philip 1.29. and not only 〈 ◊ 〉 believe on him (christ) 〈 ◊ 〉 also to suffer for his sake.
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SECT. 9. NOw all that is sai• both in the form• and in this latter Consideration, will better & mo•fully appeare by particul•• instances and proofes, Go• promising Blessednesse a• Salvation by Christ, 1 requires some Conditions us, yet, 2. hee promiseth to worke and effect the said Conditions in us;
SECT. 9. NOw all that is sai• both in the form• and in this latter Consideration, will better & mo•fully appear by particul•• instances and proofs, Go• promising Blessedness a• Salvation by christ, 1 requires Some Conditions us, yet, 2. he promises to work and Effect the said Conditions in us;
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If thou shalt confesse with thy mouth the Lord Iesus, and if thou shalt beleeve in thine heart that God hath raised him from the dead, thou shalt be saved.
If thou shalt confess with thy Mouth the Lord Iesus, and if thou shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
So elsewhere, If thou canst beleeve, all things are possible to him that beleeveth. So also Ioh. 3.16, & Act. 16.30.31. Beleeve on the Lord Jesus Christ, and thou shalt bee saved.
So elsewhere, If thou Canst believe, all things Are possible to him that Believeth. So also John 3.16, & Act. 16.30.31. Believe on the Lord jesus christ, and thou shalt be saved.
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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.
That is, by the knowledge of him, by which knowledge is meant 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 Eternal that they might know thee the only true God, Jeremiah 31.34. John 17 3. Works. Ephesians 2.8. Philip 2.13. and Iesus christ whom thou hast sent.
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SECT. 10. 2. REmission of sins, 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.
SECT. 10. 2. REmission of Sins, which God requires we should seek After, Lycia 11.4. and without which (we know) no Salvation, no blessedness, for as blessedness is made to belong to such Rom. 4.7, 8. So we know that there can be no blessedness, 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:
Know you not that no unrighteeous (that is, such as Are not washed and justified,) shall inherit the Kingdom of God, and to die in our Sins, is threatened:
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2. Yet the same Go• doth promise it, saying• wil poure upon the hou• of David, and upon the inhabitants of Jerusale• the Spirit of Grace an• of Supplications,
2. Yet the same Go• does promise it, saying• will pour upon the hou• of David, and upon the inhabitants of Jerusale• the Spirit of Grace an• of Supplications,
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and the• shall looke upon me• whom they have pierce• and they shall mourne fo• him as one mourneth fo• his onely son, and shall 〈 ◊ 〉 in bitternesse for him, 〈 ◊ 〉 one that is in bitternes• for his first borne.
and the• shall look upon me• whom they have pierce• and they shall mourn fo• him as one Mourneth fo• his only son, and shall 〈 ◊ 〉 in bitterness for him, 〈 ◊ 〉 one that is in bitternes• for his First born.
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SO for new Obedience, and walking in the wayes of God in all since•ity and holinesse, without which no man shal see God, •eb. 12.14. 1. God requires it in his Covenant:
SO for new obedience, and walking in the ways of God in all since•ity and holiness, without which no man shall see God, •eb. 12.14. 1. God requires it in his Covenant:
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This shall be the Covenant that I will make with the House 〈 ◊ 〉 Israel, after those dayes saith the Lord, I will p•• my Law in their inwar• parts and I will write i• in their hearts, &c. An• elsewhere, I will put 〈 ◊ 〉 Spirit within you, an• cause you to walke in m• Statutes.
This shall be the Covenant that I will make with the House 〈 ◊ 〉 Israel, After those days Says the Lord, I will p•• my Law in their inwar• parts and I will write i• in their hearts, etc. An• elsewhere, I will put 〈 ◊ 〉 Spirit within you, an• cause you to walk in m• Statutes.
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3. Yea he performes it i• us, (and for us) according to that: Thou hast wrough• all our workes in us (or fo• us) Isa. 26.12. causing us indeed to walke in his Statutes, and to bring for•• good Fruit; For, saith Christ:
3. Yea he performs it i• us, (and for us) according to that: Thou hast wrough• all our works in us (or fo• us) Isaiah 26.12. causing us indeed to walk in his Statutes, and to bring for•• good Fruit; For, Says christ:
that he might present us holy and unblamable, and unproveable in his sight, (especially) at the day of judgment, (if saith the Apostle) ye contin•• in the Faith, grounde• and setled,
that he might present us holy and Unblamable, and unprovable in his sighed, (especially) At the day of judgement, (if Says the Apostle) you contin•• in the Faith, grounde• and settled,
I wi•• make an everlasting Covenant with them, that 〈 ◊ 〉 will not turne away from them to doe them good but I will put my feare i• their heart, that they shall not depart from mee ▪ so God will neither turne• from us,
I wi•• make an everlasting Covenant with them, that 〈 ◊ 〉 will not turn away from them to do them good but I will put my Fear i• their heart, that they shall not depart from me ▪ so God will neither turne• from us,
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The Wat• that I shall give him, shall 〈 ◊ 〉 in him a Well of Water, springing up into everlasting Li•• See also Iohn 14.16.17. an• 1 Joh. 2.27. and 3.9. 3. He accordingly work• it;
The Wat• that I shall give him, shall 〈 ◊ 〉 in him a Well of Water, springing up into everlasting Li•• See also John 14.16.17. an• 1 John 2.27. and 3.9. 3. He accordingly work• it;
SECT. 14. He like I may say for all 〈 ◊ 〉 other Graces (unto ••ich Life is promised) •d works all, as the feare God; Ier. 32.40. Know•ge of God, which is re•red, as in the Text: if know these things; pro•sed. Ier. 31.34. Given Mat. 27, 28. So for humility & •ekenesse, which makes •argues) men blessed;
SECT. 14. He like I may say for all 〈 ◊ 〉 other Graces (unto ••ich Life is promised) •d works all, as the Fear God; Jeremiah 32.40. Know•ge of God, which is re•red, as in the Text: if know these things; pro•sed. Jeremiah 31.34. Given Mathew 27, 28. So for humility & •ekenesse, which makes •argues) men blessed;
Humble yo• selves therefore under• mighty hang of God, th• hee may exalt you in d•• time. And see Isa. 57. •• and 66.2. Mat. 18.3. 2. It is promised:
Humble yo• selves Therefore under• mighty hang of God, th• he may exalt you in d•• time. And see Isaiah 57. •• and 66.2. Mathew 18.3. 2. It is promised:
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Yea a• a little Child shall 〈 ◊ 〉 them; (thus shal the sto•• bee brought downe by 〈 ◊ 〉 Ministery and Ministe• (otherwise but weake c• dren, in compariso• those who are humbled their Ministery.)
Yea a• a little Child shall 〈 ◊ 〉 them; (thus shall the sto•• be brought down by 〈 ◊ 〉 Ministry and Ministe• (otherwise but weak c• Dren, in compariso• those who Are humbled their Ministry.)
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as some would •ke it) who maketh thee 〈 ◊ 〉 differ from another? and •at hast thou that thou didst 〈 ◊ 〉 receive? And for this •ekenesse the Apostle •kes it with love, joy, peace, long suffring, gentlenes, goodnes, Faith and temperance, a fruit of Gods saving and Sanctifying Spir•• (as these graces are oppose• to the workes of the flesh Gal. 5.22.23.
as Some would •ke it) who makes thee 〈 ◊ 〉 differ from Another? and •at hast thou that thou didst 〈 ◊ 〉 receive? And for this •ekenesse the Apostle •kes it with love, joy, peace, long suffering, gentleness, Goodness, Faith and temperance, a fruit of God's Saving and Sanctifying Spir•• (as these graces Are oppose• to the works of the Flesh Gal. 5.22.23.
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Yea it is ma• the worke of Gods migh• Hand, and a gift of Go• power, (not of mans) 〈 ◊ 〉 when Paul saith, I kn•• how to be abased, that 〈 ◊ 〉 how to carry my selfe, humbly, and meekely, un•• Gods Hand:
Yea it is ma• the work of God's migh• Hand, and a gift of Go• power, (not of men) 〈 ◊ 〉 when Paul Says, I kn•• how to be abased, that 〈 ◊ 〉 how to carry my self, humbly, and meekly, un•• God's Hand:
When I a•• want, when I am hungry, 〈 ◊ 〉 suffer need, this is no other• effect then that, 1 Peter ▪ 〈 ◊ 〉 Humble your selves un•• the mighty Hand of God.
When I a•• want, when I am hungry, 〈 ◊ 〉 suffer need, this is no other• Effect then that, 1 Peter ▪ 〈 ◊ 〉 Humble your selves un•• the mighty Hand of God.
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Nay I wil ad, is meekenesse and humi•y is a grace flowing from •ection, (not preceding 〈 ◊ 〉 going before it,) which ••erefore we as the Elect of •d are bid to put on with •er graces;
Nay I will and, is meekness and humi•y is a grace flowing from •ection, (not preceding 〈 ◊ 〉 going before it,) which ••erefore we as the Elect of •d Are bid to put on with •er graces;
For so Paul, put 〈 ◊ 〉 therefore as the Elect of •d holy and beloved bow•ls ••nercy, kindnesse, humble••sse of minde, meekenesse, &c. •nd so wee will conclude •is point,
For so Paul, put 〈 ◊ 〉 Therefore as the Elect of •d holy and Beloved bow•ls ••nercy, kindness, humble••sse of mind, meekness, etc. •nd so we will conclude •is point,
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as it is said, Eph. 1.3, 4. That Ge• hath blessed us with all Spirituall blessings in Heavenly places in Christ, (1. with Faith, Justification, Sanctification, Adoption, Saving Knowledge, &c.) according 〈 ◊ 〉 he hath chosen us in hi• before the foundation of t•• World, that we should be Holy and without blame before hi• in love; Particularly;
as it is said, Ephesians 1.3, 4. That Ge• hath blessed us with all Spiritual blessings in Heavenly places in christ, (1. with Faith, Justification, Sanctification, Adoption, Saving Knowledge, etc.) according 〈 ◊ 〉 he hath chosen us in hi• before the Foundation of t•• World, that we should be Holy and without blame before hi• in love; Particularly;
and bring forth Fruit, and that your Fruit should remaine. Hence we are said to be praedestinated, according to the purpose of him, Eph. 1.11. who worketh all things according to the counsell of his own will, and thus God fulfills all the good pleasure of his goodnesse, and the worke of Faith with power.
and bring forth Fruit, and that your Fruit should remain. Hence we Are said to be predestinated, according to the purpose of him, Ephesians 1.11. who works all things according to the counsel of his own will, and thus God fulfils all the good pleasure of his Goodness, and the work of Faith with power.
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ANd this leads the way to (and in part resolves) the second Objection or question propounded, whether it be in our power to performe what God commands and exhorts to,
ANd this leads the Way to (and in part resolves) the second Objection or question propounded, whither it be in our power to perform what God commands and exhorts to,
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hee requires, That wee should believe in God, and in Christ, and that we love one another, 1 Iohn 3.23. That we turne unto him, Ioel. 2.12.13. Iere. 4.1. That wee mortifie the flesh Col. 3.5. That we cease to doe evill, and learne to doe well, Isa. 1.16, 17. and that we worke out our Salvation, Phil. 2.12.
he requires, That we should believe in God, and in christ, and that we love one Another, 1 John 3.23. That we turn unto him, Joel 2.12.13. Jeremiah 4.1. That we mortify the Flesh Col. 3.5. That we cease to do evil, and Learn to do well, Isaiah 1.16, 17. and that we work out our Salvation, Philip 2.12.
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where yee see I speake not of actions civill, or morall only, according to man; Concerning which, though the bare doing of them be in the power of mans will;
where ye see I speak not of actions civil, or moral only, according to man; Concerning which, though the bore doing of them be in the power of men will;
yet to doe them well in respect of all circumstances required, especially in regard of the end Gods glory (seeing all things, even our eating, sleeping, recreations must be done to that end (it may be doubted whether that they may be without sinne,
yet to do them well in respect of all Circumstances required, especially in regard of the end God's glory (seeing all things, even our eating, sleeping, recreations must be done to that end (it may be doubted whither that they may be without sin,
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and accepted of God, more then common providence and generall assistance be not required. Thus I may grant, it is in mans power to goe to Church, or not,
and accepted of God, more then Common providence and general assistance be not required. Thus I may grant, it is in men power to go to Church, or not,
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and left to our owne strength, For whereas there are Seven degrees to be considered, in the effecting o• •ny good thing (as some •ood Divines have obser•ed) 1, The accomplishing •r perfecting of it, 2. The •oing or working of the •hing required. 3. The be•inning to doe it, 4. To •peake that which is good, •. To will, desire, and chuse •, 6. To understand it, 7. To •hinke it, we shall find, that •ot so much as the least of •hese can be ascribed to our •wne power without Gods •peciall grace.
and left to our own strength, For whereas there Are Seven Degrees to be considered, in the effecting o• •ny good thing (as Some •ood Divines have obser•ed) 1, The accomplishing •r perfecting of it, 2. The •oing or working of the •hing required. 3. The be•inning to do it, 4. To •peake that which is good, •. To will, desire, and choose •, 6. To understand it, 7. To •hinke it, we shall find, that •ot so much as the least of •hese can be ascribed to our •wne power without God's •peciall grace.
So Paul concerning himselfe, to will is present with me, but how to performe that which is good (that is ▪ how fully to finish it) I find not. Yea men cannot finish their owne evill worke alwayes according to their intent;
So Paul Concerning himself, to will is present with me, but how to perform that which is good (that is ▪ how Fully to finish it) I find not. Yea men cannot finish their own evil work always according to their intent;
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For the flesh lusteth against the Spirit. Gal. 5.17. Rom. 7. •9. So that (saith Paul) yee cannot doe the things th• yee would. So hee himself• found it;
For the Flesh Lusteth against the Spirit. Gal. 5.17. Rom. 7. •9. So that (Says Paul) ye cannot do the things th• ye would. So he himself• found it;
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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.
what is it that man is able as of himself to doe, without God's special and effectual grace, especially in the matter of Conversion, Repentance, Faith, etc.
SECT. 17. NOw the reasons of this our inability to doe good, may partly bee gathered and considered •ut of the foregoing dis•ourse; where we may take •otice:
SECT. 17. NOw the Reasons of this our inability to do good, may partly be gathered and considered •ut of the foregoing dis•ourse; where we may take •otice:
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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 mo•keth.
whereby Repentance, Faith, with the power and life of Godliness, is accounted foolishness to the natural man ▪ At which, being called to them he scoffeth and mo•keth.
And doe not too many now adayes in like manner scoffe and laugh at such teachers as are most earnes• with them to call them from their sinnes to a new course of Life and wel-doing? Though yet diverse of •sher, Manasseth, & Zebulon •umbled themselves,
And do not too many now adays in like manner scoff and laugh At such Teachers as Are most earnes• with them to call them from their Sins to a new course of Life and welldoing? Though yet diverse of •sher, Manasseh, & Zebulon •umbled themselves,
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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, by the word of the Lord;
yea and power) of God was to give them (that is, all of them both of Judah and Asher, etc.) one heart to do the Commandment of the King and of the Princes, by the word of the Lord;
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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,
But whence was this backwardness 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 special grace overcomes not) tells men now that God calls them to forsake their own ways which they have chosen,
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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 so to deny their own will & choice, to forgo their sweet Sins, and so to undergo such afflictions and reproach as commonly attends upon Godliness;
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2 Secondly, to Ignorance wee may adde naturall unbeleefe, which makes us with Adam rather flye from God as from a consuming Fire, then come to him by Faith, Repentance,
2 Secondly, to Ignorance we may add natural unbelief, which makes us with Adam rather fly from God as from a consuming Fire, then come to him by Faith, Repentance,
Yet there is that naturall impotency in man, whereby hee wants power (now since the Fall) to returne or to doe any thing wch is truly & spiritually good. Therefore saith God:
Yet there is that natural impotency in man, whereby he Wants power (now since the Fallen) to return or to do any thing which is truly & spiritually good. Therefore Says God:
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Can the Ethiopian change his skin, o• the Leopard his spots? then may yee also doe good that are accustomed (or as it is in the Hebrew, taught ) to doe evill.
Can the Ethiopian change his skin, o• the Leopard his spots? then may ye also do good that Are accustomed (or as it is in the Hebrew, taught) to do evil.
So that if wee would know what our naturall estate is before we by Gods special• grace be effectually called, the Scripture will plainly and fully tell us, which calls us Servants of sinne. Rom. 6.20. And tells us:
So that if we would know what our natural estate is before we by God's special• grace be effectually called, the Scripture will plainly and Fully tell us, which calls us Servants of sin. Rom. 6.20. And tells us:
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. Ez•k. 36.26. that it is perverse & deceitfull above all things, and desperately wicked. Ier. 17.9.
we Are sold under sin, Rom. 7.14. That we Are by nature the Children of Wrath, Ephesians 2.3. Conceived in since, Psalm 51.7. That we drink iniquity as water. Job 15.16. That our thoughts Are only and always evil. Gen. 6.5. That our heart is stony. Ez•k. 36.26. that it is perverse & deceitful above all things, and desperately wicked. Jeremiah 17.9.
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And as •s said, (which may include all) we are dead in •respasses and sinnes. Eph. •. 1. Dead in sinnes, and •n the uncircumcision of •he flesh, Col. 2.13. •ow surely all these shew •tous, that mans ability •d power of his own free•ll, especially in the busi•sse of his owne Salvation. is none at all.
And as •s said, (which may include all) we Are dead in •respasses and Sins. Ephesians •. 1. Dead in Sins, and •n the uncircumcision of •he Flesh, Col. 2.13. •ow surely all these show •tous, that men ability •d power of his own free•ll, especially in the busi•sse of his own Salvation. is none At all.
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For if we be• Servants of sinne, how c• Libertie stand with this se• vitude? If sold under th• power of sinne, must n• the Son onely make us free• If we be conceived in sin• naturally,
For if we be• Servants of sin, how c• Liberty stand with this se• vitude? If sold under th• power of sin, must n• the Son only make us free• If we be conceived in sin• naturally,
〈 ◊ 〉 our thoughts and imagin•tions bee wholly and one• evill, can they at all rea• and lead us to that which truly good? If our hearts • naturally stony hearts;
〈 ◊ 〉 our thoughts and imagin•tions be wholly and one• evil, can they At all rea• and led us to that which truly good? If our hearts • naturally stony hearts;
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〈 ◊ 〉 they, so remaining admit 〈 ◊ 〉 the Seed of Gods Wo• and prove fruitfull? M• they not be made both 〈 ◊ 〉 & good hearts before th• keepe the word, they hea• and bring forth Fruit w• Patience? Luke 8.15.
〈 ◊ 〉 they, so remaining admit 〈 ◊ 〉 the Seed of God's Wo• and prove fruitful? M• they not be made both 〈 ◊ 〉 & good hearts before th• keep the word, they hea• and bring forth Fruit w• Patience? Luke 8.15.
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If o• hearts bee deceitfull above all things, and desperately wicked, what soundnesse, sinceritie, or rectitude can •e imagined in us natural•y? If nature cannot submit •t selfe to the Law of God, •an it (thinke wee) as of it •elfe either thinke or doe what is truly good? If out of Christ wee can doe no•hing, can any thinke that •ee can doe that which is •hiefe of all,
If o• hearts be deceitful above all things, and desperately wicked, what soundness, sincerity, or rectitude can •e imagined in us natural•y? If nature cannot submit •t self to the Law of God, •an it (think we) as of it •elfe either think or do what is truly good? If out of christ we can do no•hing, can any think that •ee can do that which is •hiefe of all,
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Yea hence we• 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 • man,
Yea hence we• see that man brings nothing to his own Conversion beside the bore faculty 〈 ◊ 〉 Willing or nilling, which power if he had not, he should not be so much as • man,
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but as a block or stoc• uncapable of Gods grace• But, when a man obe•• Gods call, the Spirit 〈 ◊ 〉 God so mightily and powerfully perswades, th• the will of man being el••vated above it selfe, is bo• withdrawne from evill, an• drawne to God and goodnesse, without any finall• sistance.
but as a block or stoc• uncapable of God's grace• But, when a man obe•• God's call, the Spirit 〈 ◊ 〉 God so mightily and powerfully persuades, th• the will of man being el••vated above it self, is bo• withdrawn from evil, an• drawn to God and Goodness, without any finall• sistance.
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As, when wee are bo• again, this is not of blo•• nor of the will of the fiel• nor of the will of ma• but of God; (w• worketh in us both to 〈 ◊ 〉 end to d••.) So when G• worketh, it is not left to mans power to use grace well,
As, when we Are bo• again, this is not of blo•• nor of the will of the fiel• nor of the will of ma• but of God; (w• works in us both to 〈 ◊ 〉 end to d••.) So when G• works, it is not left to men power to use grace well,
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as if when God hath done all he meaneth to doe, mans will is left in an equipage & even Ballance to move it selfe •his wayes or that wayes, as •t listeth;
as if when God hath done all he means to do, men will is left in an equipage & even Balance to move it self •his ways or that ways, as •t lists;
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It is true we (suppose i• our Conversion) doe freel• assent and will and yeeld to the motions of Gods grace• But the chiefe question i• not, whether the will do• freely yeeld and give assent to the first motion and attraction of grace;
It is true we (suppose i• our Conversion) doe freel• assent and will and yield to the motions of God's grace• But the chief question i• not, whither the will do• freely yield and give assent to the First motion and attraction of grace;
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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 •ormall act of willing,) but •t is God that so effectually •nd powerfully moveth the will;
whither from our own will, or from God's effectual grace? It is man that formally wills in every good work, (yea and this his will it is which does bring & draw out the •ormall act of willing,) but •t is God that so effectually •nd powerfully moves the will;
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And it is certaine, that it •s wee our selves which doe •ny good when wee doe it, •ut it is hee that maketh us doe it, by giving us most effectuall ability to our will;
And it is certain, that it •s we our selves which do •ny good when we do it, •ut it is he that makes us do it, by giving us most effectual ability to our will;
and by it gives to us posse si velim•• power to worke if we wi•• (though in some sense thi• may be true, seeing there 〈 ◊ 〉 a certaine power ove• which the will (where it is) rules, and which it commands;
and by it gives to us posse si velim•• power to work if we wi•• (though in Some sense thi• may be true, seeing there 〈 ◊ 〉 a certain power ove• which the will (where it is) rules, and which it commands;
So that we may if we will, be redeemed, Beleeve, •epent, Persevere. No, God ••ves also the will it selfe, •nd his grace (as also his in•ention to save & redeeme) •epends not upon conditi•n,
So that we may if we will, be redeemed, Believe, •epent, Persevere. No, God ••ves also the will it self, •nd his grace (as also his in•ention to save & Redeem) •epends not upon conditi•n,
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neither is suspended •pon the contingent act of mans Faith and Will. Grace hath its first act i• the will it selfe, which therefore cannot bee resisted,
neither is suspended •pon the contingent act of men Faith and Will. Grace hath its First act i• the will it self, which Therefore cannot be resisted,
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Now the power of grace appeares in giving the act of faith, and the giving of the act of Faith, (especially •f withall we consider the manner of giving it, and of Conversion;
Now the power of grace appears in giving the act of faith, and the giving of the act of Faith, (especially •f withal we Consider the manner of giving it, and of Conversion;
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yea though wee should grant that the inward and outward swasion and fit object may carry a man to that which is good, and from that which is evill, (to approve and preferre the one before the other,) yet they carry him not to the acting of that which is good,
yea though we should grant that the inward and outward suasion and fit Object may carry a man to that which is good, and from that which is evil, (to approve and prefer the one before the other,) yet they carry him not to the acting of that which is good,
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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 hi• from the dead.
Therefore the Apostle tells us of the exceeding greatness of his power to us ward, who believe, according to the working of his mighty power, which he wrought in christ, when he raised hi• from the dead.
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, 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:
and the Gospel in the power of it, that is, the preaching of the Word together with the Sword of the Spirit, Are the weapons of our warfare, which Are mighty through God to the pulling down of strong holds, casting down Imaginations, etc. By these weapons were vanquished and brought to the Faith:
And thus doe many finde by comfortable experiēce, the power of Gods Word and grace converting them to God from such sinnes as were very powerfull and strong in them;
And thus do many find by comfortable experience, the power of God's Word and grace converting them to God from such Sins as were very powerful and strong in them;
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Bee not as•amed of the Testimony of the Lord, nor of mee his prisoner, but bee thou partaker of the affliction of the Gos••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,
Bee not as•amed of the Testimony of the Lord, nor of me his prisoner, but be thou partaker of the affliction of the Gos••ll, according to the power of God So he prays that the colossians might be streng thened with all might, C. l. 1 11. according to (God's) glorious power,
For then first, 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.
For then First, the Benefit we have by christ, shall be as uncertain as that we had in and by Adam, which we lost when it was left to his own 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;
Happiness was Set before him, and propounded to him with Condition (which was renewed to the Jews in the giving of the moral Law) do this and live. Yea God gave him (and us in him) power to have kept that Condition, If he had would;
Secondly, if Gods gra•• and the efficacy of it reach no further then to moral• swasion, (outwardly and inwardly) what doth God more towards the Conversion then the devil to wards subversion of asinner?
Secondly, if God's gra•• and the efficacy of it reach no further then to moral• suasion, (outwardly and inwardly) what does God more towards the Conversion then the Devil to wards subversion of asinner?
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And thus should man be good and doe good; (be Converted, have Faith, •nd continue in weldoing) especially because hee so wills, not because God made him good,
And thus should man be good and do good; (be Converted, have Faith, •nd continue in welldoing) especially Because he so wills, not Because God made him good,
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as suppose betweene Peter and Iud•• should be wholy made fr•• nature, not from gract• because to use grace arig•• (that is, to yeeld consent and to will our owne Co•version) is from mans 〈 ◊ 〉 will, and that is from mture;
as suppose between Peter and Iud•• should be wholly made fr•• nature, not from gract• Because to use grace arig•• (that is, to yield consent and to will our own Co•version) is from men 〈 ◊ 〉 will, and that is from mture;
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and mans will afford the •ct, or to be willing to con•ert, then grace grants no •ore to Peter then to Iudas; •nd therefore Peter diffe •enceth him selfe from Iudas, 〈 ◊ 〉 as all true Converts from others) by something of his owne, and proper to himselfe;
and men will afford the •ct, or to be willing to con•ert, then grace grants no •ore to Peter then to Iudas; •nd Therefore Peter diffe •enceth him self from Iudas, 〈 ◊ 〉 as all true Converts from Others) by something of his own, and proper to himself;
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for they differ not •eally by any grace of God, which they afore hand have •eceived, wherewith they might freely worke and to operate with Gods grace, or not.
for they differ not •eally by any grace of God, which they afore hand have •eceived, wherewith they might freely work and to operate with God's grace, or not.
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Hee will make use of that common helpe afforded of God, and that out of his owne Liberty of will and power of nature, Iudas (having the same Liberty and power) will not;
He will make use of that Common help afforded of God, and that out of his own Liberty of will and power of nature, Iudas (having the same Liberty and power) will not;
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So that the difference betweene them is in the last place brought to that free Co-operation and working, which each of them hath from his naturall power and inbred Liberty of will;
So that the difference between them is in the last place brought to that free Cooperation and working, which each of them hath from his natural power and inbred Liberty of will;
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Obstacle spoken of) which is our ••turall Ignorance, by re••ling his will effectually those that are hi•, giving •em Repentance, to the ac••owledgement of the Truth.
Obstacle spoken of) which is our ••turall Ignorance, by re••ling his will effectually those that Are hi•, giving •em Repentance, to the ac••owledgement of the Truth.
Which effect, though to the Ministers and Teachers of the Truth (who know not before-hand the effec• of their ministery in regard especially of particular persons) it goe with a peradventure, yet in regard 〈 ◊ 〉 God,
Which Effect, though to the Ministers and Teachers of the Truth (who know not beforehand the effec• of their Ministry in regard especially of particular Persons) it go with a Peradventure, yet in regard 〈 ◊ 〉 God,
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and that by the free gift and gracious working of Christ, according to that of Christ him selfe I thanke thee O Father because thou hast hi• these things from the wi•• and prudent, and hast revealed them unto Babe• Even so Father,
and that by the free gift and gracious working of christ, according to that of christ him self I thank thee Oh Father Because thou hast hi• these things from the wi•• and prudent, and haste revealed them unto Babe• Even so Father,
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Neither knoweth any man the Father save the Sonne, and he to whomsoever the Son will reveale him. See Iohn 6.45. The second impediment which was our naturall un•eliefe, making us fly from God) he removes by giving is Sonne Christ, and offring •imselfe propitious to us in •im, there by holding out •e Golden Scepter;
Neither Knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him. See John 6.45. The second impediment which was our natural un•eliefe, making us fly from God) he removes by giving is Son christ, and offering •imselfe propitious to us in •im, there by holding out •e Golden Sceptre;
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So that now Paul, who looking to his owne strength, could say for himselfe and others, We are not sufficient of our selves, to thinke any thing as of our selves;
So that now Paul, who looking to his own strength, could say for himself and Others, We Are not sufficient of our selves, to think any thing as of our selves;
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In which regard the worke of Gods grace and spir•• in Scripture is called 〈 ◊ 〉 Creation, Psal. 51 12. Eph. •. 10. Vivification, Ephes. 2. • Regeneratiō, Ioh. 3.5. Renovation, Eph. 4.23. Th• taking a way of the sto•• heart and giving a hea• of Flesh. Ezek. 36.26. Conversion Ier. 31.18. A Drawing. Ioh. 6.44. A pulling a man out of the Kingdome of Darkenesse, into the Kingdome of Light. Col 1.13. I Peter 2.9. Acts 26.18. A working of the will and deed. Phil. 2.13. A writing of the Law in the heart. Ier. 31.33. In a word A raising from the dead John 5.25 Eph. 2.5.
In which regard the work of God's grace and spir•• in Scripture is called 〈 ◊ 〉 Creation, Psalm 51 12. Ephesians •. 10. Vivification, Ephesians 2. • Regeneration, John 3.5. Renovation, Ephesians 4.23. Th• taking a Way of the sto•• heart and giving a hea• of Flesh. Ezekiel 36.26. Conversion Jeremiah 31.18. A Drawing. John 6.44. A pulling a man out of the Kingdom of Darkness, into the Kingdom of Light. Col 1.13. I Peter 2.9. Acts 26.18. A working of the will and deed. Philip 2.13. A writing of the Law in the heart. Jeremiah 31.33. In a word A raising from the dead John 5.25 Ephesians 2.5.
but in regard of the Terme or Object: So that though it hath some Liberty in things within the compasse of reason, yet it can no more reach to its owne conversion,
but in regard of the Term or Object: So that though it hath Some Liberty in things within the compass of reason, yet it can no more reach to its own conversion,
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so that Gods power appeareth in subduing and taking away this evill disposition of our wills, making us of unwilling and rebellious, most willing and obsequious.
so that God's power appears in subduing and taking away this evil disposition of our wills, making us of unwilling and rebellious, most willing and obsequious.
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The grace then afforded us, (which is as S. Angustin calls it, the grace of God by Jesus Christ,) is not onely a monitory grace whereby (whether outwardly or inwardly) hee would by his suasions incline us (for this is not enough,
The grace then afforded us, (which is as S. Augustin calls it, the grace of God by jesus christ,) is not only a monitory grace whereby (whither outwardly or inwardly) he would by his suasions incline us (for this is not enough,
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For where there is no Life, swasions can take no place, no more then if Cicero with his eloquence should seeke to move the affectipns of a dead man;) neither •s it a common universall grace, assisting all and each •like;
For where there is no Life, swasions can take no place, no more then if Cicero with his eloquence should seek to move the affectipns of a dead man;) neither •s it a Common universal grace, assisting all and each •like;
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but it is such a grace •s gives to the Soule a spirituall and divine being, which is to the Soule as health to the body, (yea more,) and which hath mans Liberty under the power of it, so as to make use of it,
but it is such a grace •s gives to the Soul a spiritual and divine being, which is to the Soul as health to the body, (yea more,) and which hath men Liberty under the power of it, so as to make use of it,
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That is, it both prevents us whereby we will, and it followes 〈 ◊ 〉 (and accompanieth us continually) that wee will no• in vaine; (or that we fall no• a way from our stedfastnesse;) This is also the Doctrine of our Church in the tenth Article, which te•• us, wee cannot turne and prepare our selves by ou• naturall strength and good workes to Faith and calling upon God, and that we have no power to doe good works pleasant and acceptable to God, without the grace of God preventing 〈 ◊ 〉 •hat wee may have a good will, land working in us,
That is, it both prevents us whereby we will, and it follows 〈 ◊ 〉 (and accompanieth us continually) that we will no• in vain; (or that we fallen no• a Way from our steadfastness;) This is also the Doctrine of our Church in the tenth Article, which te•• us, we cannot turn and prepare our selves by ou• natural strength and good works to Faith and calling upon God, and that we have no power to do good works pleasant and acceptable to God, without the grace of God preventing 〈 ◊ 〉 •hat we may have a good will, land working in us,
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SECT. 23. This Doctrine (being the very plaine and evident •uth of God, as wee have •eene) both lets us see what •ur duty is towards him, •also what is the immuta•lity of his counsell and •ood purpose to us.
SECT. 23. This Doctrine (being the very plain and evident •uth of God, as we have •eene) both lets us see what •ur duty is towards him, •also what is the immuta•lity of his counsel and •ood purpose to us.
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and for ever to re•ember that of the Apostle, •at we learne not to think of others or of our selves) •ove that which is written, •at no one of you (saith •ee) bee puffed up for ont against another, (much les•then against God himself• for who maketh thee t• differ from another,
and for ever to re•ember that of the Apostle, •at we Learn not to think of Others or of our selves) •ove that which is written, •at no one of you (Says •ee) be puffed up for Onto against Another, (much les•then against God himself• for who makes thee t• differ from Another,
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Now if th• didst received it, why dost 〈 ◊ 〉 glory, as if thou hadst not received it? Let God th•• have all the glory of tha• grace and goodnesse wherby thou differest from ••nother;
Now if th• didst received it, why dost 〈 ◊ 〉 glory, as if thou Hadst not received it? Let God th•• have all the glory of tha• grace and Goodness whereby thou differest from ••nother;
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To the Pra• of the glory of his grace, 〈 ◊ 〉 But in such case, let us w• the Psalmist in another ca•• say, and that from the hear• Not unto us O Lord, not 〈 ◊ 〉 us,
To the Pra• of the glory of his grace, 〈 ◊ 〉 But in such case, let us w• the Psalmist in Another ca•• say, and that from the hear• Not unto us O Lord, not 〈 ◊ 〉 us,
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Let him then that glorieth, glory in this, saith the Lord, that he understandeth and knoweth me that I am the Lord that exerciseth loving kindnesse, &c. The Law or Faith excludes all boasting in our selves:
Let him then that Glorieth, glory in this, Says the Lord, that he understands and Knoweth me that I am the Lord that Exerciseth loving kindness, etc. The Law or Faith excludes all boasting in our selves:
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Bet us then leave all glorying to the prophane Heathen, who indeed, wholy ignorant of Gods grace, have avouched, that we truly and justly may glory of our vertue;
Bet us then leave all glorying to the profane Heathen, who indeed, wholly ignorant of God's grace, have avouched, that we truly and justly may glory of our virtue;
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Papists (not to say others) will be as little beholding to Gods grace as may bee, where they imagine their owne will and naturall strength to bee sufficient, there they think not the gift of speciall grace to be so necessary:
Papists (not to say Others) will be as little beholding to God's grace as may be, where they imagine their own will and natural strength to be sufficient, there they think not the gift of special grace to be so necessary:
and that every man is the forger of his owne Fortune Hence Seneca is angry with those that trouble the Gods with their prayers, that they might bee happy;
and that every man is the forger of his own Fortune Hence Senecca is angry with those that trouble the God's with their Prayers, that they might be happy;
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He is happy of necessity, but a good man is so by his owne Election & choyce, (whēce by the way wee see from whose forge wee receive those Doctrines, wch dayly do somagnifie mans power ▪ •gainst Gods grace,
He is happy of necessity, but a good man is so by his own Election & choice, (whence by the Way we see from whose forge we receive those Doctrines, which daily do somagnifie men power ▪ •gainst God's grace,
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even frō Philosophers & Poets ) hereun•o ad what I read cōcerning •ne Barcozba a Jew, who would make himselfe Christ though it were forty yeares •fter the destruction of the •econd Temple, ) & who hav•g gathered ahūdred thou •nd men about him did so rust to their invincible •rēgth,
even from Philosophers & Poets) hereun•o and what I read Concerning •ne Barcochebas a Jew, who would make himself christ though it were forty Years •fter the destruction of the •econd Temple,) & who hav•g gathered ahundred thou •nd men about him did so rust to their invincible •rength,
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•d going to battell he was •ōt to say, help us not thou •ord of the World, seeing •ou hast forsaken us, &c. Answerable to which artogancy is that of the gre•• Turke of late, who attempting against Polan• presumed even without ▪ Gods assent, that they we•• able to destroy that Nation;
•d going to battle he was •ont to say, help us not thou •ord of the World, seeing •ou hast forsaken us, etc. Answerable to which artogancy is that of the gre•• Turk of late, who attempting against Polan• presumed even without ▪ God's assent, that they we•• able to destroy that nation;
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for when the chie•• Muphty, at the instance 〈 ◊ 〉 Scander Basha, Generall •gainst the Polonians, appointed solemne prayers i• their Meschites, for the good successe of his Army;
for when the chie•• Muphty, At the instance 〈 ◊ 〉 Scander Basham, General •gainst the Polonians, appointed solemn Prayers i• their Meschites, for the good success of his Army;
To conclude this applica•on, wee see how justly S. •ustin of old, and wee now •ay challenge the enemies •f Gods grace, with mani•st dishonour done unto •od,
To conclude this applica•on, we see how justly S. •ustin of old, and we now •ay challenge the enemies •f God's grace, with mani•st dishonour done unto •od,
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For sar• S. Austin, what is more foolish then to pray for th• which I have in mine ow•• power? And so may I s• to our new Masters, what 〈 ◊ 〉 that which I am to begg•• and aske of God? Is it su• cient grace? Nay they w•• tell mee, I enjoy that already, by Covenant (in Ba•tisine, in which is given 〈 ◊ 〉 each sufficiēt grace to ser• God if they will) and this have with such Hypocrit• as never begge it.
For sar• S. Austin, what is more foolish then to pray for th• which I have in mine ow•• power? And so may I s• to our new Masters, what 〈 ◊ 〉 that which I am to begg•• and ask of God? Is it su• cient grace? Nay they w•• tell me, I enjoy that already, by Covenant (in Ba•tisine, in which is given 〈 ◊ 〉 each sufficient grace to ser• God if they will) and this have with such Hypocrit• as never beg it.
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Now who I pray y•• can seriously begge that • another, which hee hath 〈 ◊ 〉 possesseth already? yea or •ew can any be truly thāk•ll for that which hee hath •ot so much received as gi•en and himselfe afforded? •ow can wee glorifie God •y offering him praise when •ee aseribe (though but in •art and in the second •lace) the praise and power •f weldoing to our selves? •et them see to it who will •ave Gods grace in mans Conversion to be common, •niversall and such as they also partake as truly of,
Now who I pray y•• can seriously beg that • Another, which he hath 〈 ◊ 〉 Possesses already? yea or •ew can any be truly thank•ll for that which he hath •ot so much received as gi•en and himself afforded? •ow can we Glorify God •y offering him praise when •ee aseribe (though but in •art and in the second •lace) the praise and power •f welldoing to our selves? •et them see to it who will •ave God's grace in men Conversion to be Common, •niversall and such as they also partake as truly of,
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For Gods purpose according to Election, doth and will stand, not of our workes (or of any thing or power in man) but of him that calleth. Though then Gods promises of Life and Salvation doe in Scripture runne with Condition,
For God's purpose according to Election, does and will stand, not of our works (or of any thing or power in man) but of him that calls. Though then God's promises of Life and Salvation do in Scripture run with Condition,
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Yet the performance of the Condition, and consequently the thing promised are made (in regard of •he Elect) to depend upon Gods most free grace and power,
Yet the performance of the Condition, and consequently the thing promised Are made (in regard of •he Elect) to depend upon God's most free grace and power,
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and so our Salvation should bee most mutable, if they de pēded on our selves, (so that wee may give such men leave to hold a falling a way frō grace, who make it to depēd on themselves, on their owne acceptation or rejection,) but blessed be God who hath undertaken for these also,
and so our Salvation should be most mutable, if they de pended on our selves, (so that we may give such men leave to hold a falling a Way from grace, who make it to depend on themselves, on their own acceptation or rejection,) but blessed be God who hath undertaken for these also,
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〈 ◊ 〉 things be thus, why the• doth God command an• exhort us to that which • not in our power to per• forme? This question is ne• needlesse, seeing from suc• exhortations & command in Scripture: 1 Commo• Christians doe gather •••••bility in us to keep all Gods commandments. 2. The Lutherans and others would conclude universall grace,
〈 ◊ 〉 things be thus, why the• does God command an• exhort us to that which • not in our power to per• Form? This question is ne• needless, seeing from suc• exhortations & command in Scripture: 1 Commo• Christians do gather •••••bility in us to keep all God's Commandments. 2. The Lutherans and Others would conclude universal grace,
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and the like possibility, to doe or not to do the things commanded and exhorted •unto, seeing such commāds and exhortations are made to all, (especially in the Church,) in common to good and bad. 3 Both they in part,
and the like possibility, to do or not to do the things commanded and exhorted •unto, seeing such commands and exhortations Are made to all, (especially in the Church,) in Common to good and bad. 3 Both they in part,
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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,
Yet the same Lord tells us also, that he himself must First Circumcise our hearts to love him Saying by Moses: The Lord thy God will circumcise thine heart,
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And to the like effect are all those places named concerning Faith, remiss•• of sin, Repentance, new ob•dience, Perseverance, yea• humility; all which God requires at our hands, yea and exhorts us unto;
And to the like Effect Are all those places nam Concerning Faith, remiss•• of since, Repentance, new ob•dience, Perseverance, yea• humility; all which God requires At our hands, yea and exhorts us unto;
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Come unto mee all yee that labour; yet the same mouth saith: No man •an come unto mee, Iohn 6.44. except the Father which hath sent mee draw him. So God bids us •urne:
Come unto me all ye that labour; yet the same Mouth Says: No man •an come unto me, John 6.44. except the Father which hath sent me draw him. So God bids us •urne:
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Turne ye even unto me •ith all your heart &c. Yet •aith Ephraim: Turne thou •e, & I shall bee turned. And •he Church, Lament. 5.21. •urne thou us unto thee O •ord, and we shall bee turned;
Turn you even unto me •ith all your heart etc. Yet •aith Ephraim: Turn thou •e, & I shall be turned. And •he Church, Lament. 5.21. •urne thou us unto thee Oh •ord, and we shall be turned;
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•nd in very deed wee can•ot suspirare, sigh for sin, •nlesse God doe first in pi•are, inspire and breathe it •, Rom. 8.26. God must •ause his winde to blow, & breath into us the Spirit of Life) before these waters (of repētant teares) doe flow. So againe:
•nd in very deed we can•ot suspirare, sighs for since, •nlesse God do First in pi•are, inspire and breathe it •, Rom. 8.26. God must •ause his wind to blow, & breath into us the Spirit of Life) before these waters (of repentant tears) do flow. So again:
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So, Wash yee, make yee cleane, 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, Wash ye, make ye clean, Says God by his Prophet Isaiah But by his Prophet Ezekielem: I will sprinkle Water upon you, and ye shall be clean; and I will cleanse you.
Pharaoh shall not hear•en unto you, (and a reason •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:
Pharaoh shall not hear•en unto you, (and a reason •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:
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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 delud• men,
and so according to God's intention it was properly a Commandment of Conviction, so I may say as found Divines have said before me 〈 ◊ 〉 God's Word in the Ministry of it, where the command is given to all to repent and believe, is not to delud• men,
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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, and to call them thereunto,
That Commandment, though it should of all in duty be obeyed, and though in the intent of the Minister (who is to preach Faith and Repentance, and to call them thereunto,
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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;
namely, the Salvation of those he Preaches unto, yet (as the event makes it plain, by which God declares At length what his purpose was) in the intention and counsel of God it hath diverse ends;
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.
So that from such Exhortations made in Common to all, we may not conclude, that God hath the same and alike good mind and intent infallibly to save all.
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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.
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.
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,
as a man may require, and call for a debt of a great value, which the debtor (falling into decay through his own ryotousnes & carelessness) cannot now repay, especially if the debtor carry himself insolently and malepartly against the Creditor (as such men do against God,) who may thus stop his Mouth,
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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,
God both offers and gives more grace then he answers ▪ so that if man Repent and believe not when God calls him to it, he Sins against grace offered him,
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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. 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;
and against the Gospel through his own default (whither contempt or negligence) and so incurs greater condemnation then such as have not the same helps means and grace offered them. 3. These Exhortations and Precepts (unto which Are annexed curses and punishments upon disobedience) Are howsoever to restrain their natural corruption (as in Herod) which Else would break out unto all outrage;
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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 wick••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;
So that there would be no living for the godly in the world if the Fear of punishments upon their disobedience did not restrain the wick••d Or howsoever, God 4. (in his Justice) may do this for the increase of their since, their further hardening (After they have once hardened themselves against his grace) and just Condemnation, as Isaiah 6.9.10. Hear you. but understand not;
whilest seeing ▪ •hereby, and finding (upon •riall) their own impotency •o doe the thing required, •nd consequently their mi•ery if the things be not done, they are forced to fly •ut of themselves, to seeke •elpe where helpe may be •ad,
whilst seeing ▪ •hereby, and finding (upon •riall) their own impotency •o do the thing required, •nd consequently their mi•ery if the things be not done, they Are forced to fly •ut of themselves, to seek •elpe where help may be •ad,
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and that is from Christ 〈 ◊ 〉 who is also preached and •ffered to such as thus •roaning under their owne •urthen seeke and come to •im for ease, Mat. 11.28.
and that is from christ 〈 ◊ 〉 who is also preached and •ffered to such as thus •roaning under their own •urthen seek and come to •im for ease, Mathew 11.28.
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•ome unto mee all yee that la•ur and are heavy laden, &c. ) thus the very Law is •id to be our Schoolema•er to Christ, seeing it •oves a preparation to Conversion, by accident,
•ome unto me all ye that la•ur and Are heavy laden, etc.) thus the very Law is •id to be our Schoolema•er to christ, seeing it •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,
yet by God's singular providence towards his electones, who in a manner Are forced to acknowledge their own unrighteousness and impotency, to despair of themselves,
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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:
Turn ye, turn ye from your evil ways, for why will ye die O house of Israel? And they pray to him now (sensible of their own inability) saying:
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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 •eart;
Now the affection of God's people is expressed in that of David: Ps. 119.32. I will run the Way of thy commandments when thou shalt enlarge my •eart;
but for the effect of it, •ve are directed, enjoyned, •nd called upon to seeke •he same of God by prayer, •n some or other of the pe•tions of the Lords Prayer; •s might be at large decla•ed,
but for the Effect of it, •ve Are directed, enjoined, •nd called upon to seek •he same of God by prayer, •n Some or other of the pe•tions of the lords Prayer; •s might be At large decla•ed,
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So that if God •quire our obedience, as every where hee doth both for matter and manner, say •ng, So speake yee, Iam. 2 12. and so doe •ee, &c. And here:
So that if God •quire our Obedience, as every where he does both for matter and manner, say •ng, So speak ye, Iam. 2 12. and so do •ee, etc. And Here:
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and as David prayeth, Teach mee to doe •hy will, for thou art my God Wee may then very truely say, that for God thus to require of us things to us impossible, is a very grea• Benefit,
and as David Prayeth, Teach me to do •hy will, for thou art my God we may then very truly say, that for God thus to require of us things to us impossible, is a very grea• Benefit,
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and doth convert it• for by the meanes of such his precepts and Exhortations the Holy Ghost uset• to shew forth its power i• the Conversion of sinners With his Commandement and Exhortations God •oucheth the heart,
and does convert it• for by the means of such his Precepts and Exhortations the Holy Ghost uset• to show forth its power i• the Conversion of Sinners With his Commandment and Exhortations God •oucheth the heart,
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Rise up and walke; Immediatly his feete and ancle •ones received strength, and be leaped up stood and walked, &c. But by whose power? His owne? Nay, not by the power of Peter, much lesse by his owne power;
Rise up and walk; Immediately his feet and ankle •ones received strength, and be leapt up stood and walked, etc. But by whose power? His own? Nay, not by the power of Peter, much less by his own power;
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Thus Christ cryed to Lazarus, who had beene dead foure dayes, saying, Lazarus come forth, But what power had dead Lazarus so to doe? Yet Lazarus, even hee that was dead, came forth, &c. He arose from the dead (as wee shall all doe hereafter) but not by his owne power,
Thus christ cried to Lazarus, who had been dead foure days, saying, Lazarus come forth, But what power had dead Lazarus so to do? Yet Lazarus, even he that was dead, Come forth, etc. He arose from the dead (as we shall all doe hereafter) but not by his own power,
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And yet though they bee dead, our exhortation is not in vaine, where it pleaseth God to make it effectuall (whose Spirit as the winde, bloweth and, worketh where it will, in every one that is borne of God, Joh. 3.8.) & Christ gives unto them Light and Life.
And yet though they be dead, our exhortation is not in vain, where it Pleases God to make it effectual (whose Spirit as the wind, blows and, works where it will, in every one that is born of God, John 3.8.) & christ gives unto them Light and Life.
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now as of our •lves, to Convert, Repent, •d to Beleeve, and do well, •hough wee are said to •onvert, Repent, and Be•ve ) neither are they in •ine, seeing though God •quire, that which is im•ssible to us,
now as of our •lves, to Convert, repent, •d to Believe, and do well, •hough we Are said to •onvert, repent, and Be•ve) neither Are they in •ine, seeing though God •quire, that which is im•ssible to us,
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SECTION. 30. BUt now, lastly, let u• consider the Elect a• thus already converted, and then such precepts and admonitions are not in vaine For 1. now having receive• a new Life, they are th• put in minde to stirre 〈 ◊ 〉 (as one would do fire) God grace in them;
SECTION. 30. BUt now, lastly, let u• Consider the Elect a• thus already converted, and then such Precepts and admonitions Are not in vain For 1. now having receive• a new Life, they Are th• put in mind to stir 〈 ◊ 〉 (as one would do fire) God grace in them;
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which with out such Exhortations, 〈 ◊ 〉 a weake fire under gree• wood would soone decay And to worke out the Salvation with feare a• trembling, that is, w• much humility, and w• as little selfe-confidence.
which with out such Exhortations, 〈 ◊ 〉 a weak fire under gree• wood would soon decay And to work out the Salvation with Fear a• trembling, that is, w• much humility, and w• as little self-confidence.
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And to consi•er what Christ hath done •or them, that so they •ight bee more thankfull •nd carefull, by all holy & •ood endeavours, to doe •nd performe what God on •eir parts doth and may •astly require by way of re•itall at their hands.
And to consi•er what christ hath done •or them, that so they •ight be more thankful •nd careful, by all holy & •ood endeavours, to do •nd perform what God on •eir parts does and may •astly require by Way of re•itall At their hands.
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yea and to fall •om grace received. Therefore is that Caveat, •e heed Brethren, Heb. 3.12.13. least there 〈 ◊ 〉 any of you an evill heart 〈 ◊ 〉 beleefe, in departing from 〈 … 〉 God;
yea and to fallen •om grace received. Therefore is that Caveat, •e heed Brothers, Hebrew 3.12.13. lest there 〈 ◊ 〉 any of you an evil heart 〈 ◊ 〉 belief, in departing from 〈 … 〉 God;
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And God may justly 〈 ◊ 〉 quire of those whom 〈 ◊ 〉 hath once effectually call• •nd quickned by grace, the •ight use and employment of such talents as they have •eceived.
And God may justly 〈 ◊ 〉 choir of those whom 〈 ◊ 〉 hath once effectually call• •nd quickened by grace, the •ight use and employment of such Talents as they have •eceived.
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And God promising his power, require yet of us our endevours ▪ Therefore saith he, Labo• or worke not for the meat th• perisheth, Iohn 6.27. but for that whic• endureth to everlasting Life which the Sonne of Man sh•• give unto you.
And God promising his power, require yet of us our endeavours ▪ Therefore Says he, Labo• or work not for the meat th• Perishes, John 6.27. but for that whic• Endureth to everlasting Life which the Son of Man sh•• give unto you.
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As wee Ministers the• must labour and still cast 〈 ◊ 〉 our Nets, yea bee patie• though of a long time we catch nothing, in meekn• instructing those that oppose themselves, (expecting if God peradventure will give them repentance, to the acknowledging of the Truth;
As we Ministers the• must labour and still cast 〈 ◊ 〉 our Nets, yea bee patie• though of a long time we catch nothing, in meekn• instructing those that oppose themselves, (expecting if God Peradventure will give them Repentance, to the acknowledging of the Truth;
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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 care••ll, conscionable,
or yet so Far to presume on God's Decree of Predestination of us (either the one Way or the other) as either to expect and hope to attain Eternal Life, (being the end) without a care••ll, conscionable,
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THe consideration o• our Election, whether we have the knowledge o• 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,
THe consideration o• our Election, whither we have the knowledge o• it or no, and the certain and infallible performance of all God's promises (which we 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 means of our Salvation,
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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.
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.
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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;
as hearing of the word Faith, Repentance, prayer, perseverance, etc. Seeing God hath as well foreordained us to the means as to the end, to these as well as to life;
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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. See Acts 27.22.24.25. with verses 30.31. Therefore say I to such:
yet said he most truly, except these (the Mariners) abide in the ship, and so use the means of safety appointed of God ye cannot be saved. See Acts 27.22.24.25. with Verses 30.31. Therefore say I to such:
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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.
who Knoweth if God will return & Repent, etc. repent thou, and put it to the trial (otherwise thou shalt most undoubtedly perish) & thou shalt find unexpected success.
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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;
Know it then for a certainty, that God will render to every man according to his Deeds, to them who by patient Continuance in welldoing seek for glory, honour, Rom. 2.6, 7, 8, 9, 10. and immortality, Eternal 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 to them that Are contentious and do not obey the Truth, but obey unrighteousness, Indignation and Wrath, Tribulation and anguish upon every soul of man that does evil;
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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 abs•lute and free promises,
For the proof of the powerful determining, and most effectual operation of God's grace, and of the most certain performance of God's conditional promises, by his undoubted working and effecting of the required Conditions themselves, according to his most abs•lute and free promises,
or reference unto the aforesaid evident doctrin, which (some of them especially) perhaps are not so cleare unto us, partly through the doubtfullnesse & seeming obscurity of some texts of Scripture;
or Referente unto the aforesaid evident Doctrine, which (Some of them especially) perhaps Are not so clear unto us, partly through the doubtfullnesse & seeming obscurity of Some texts of Scripture;
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partly and especially by reason of the blindnesse, and yet selfe wisedome of mans corrupt reason, who is ready to conceive of God onely, according to his owne fancy,
partly and especially by reason of the blindness, and yet self Wisdom of men corrupt reason, who is ready to conceive of God only, according to his own fancy,
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& end of Christs death, the certainty of Salvation, both in it selfe and to us, with the perseverance of the Saints in grace, without falling away from it, either finally or totally, with other lesser,
& end of Christ death, the certainty of Salvation, both in it self and to us, with the perseverance of the Saints in grace, without falling away from it, either finally or totally, with other lesser,
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yet like points which our Church of England and other Reformed Churches doe hold and maintaine against Pelagians ▪ Papists, Semipelagians, Remonstrants, or Arminians, and Socinians.
yet like points which our Church of England and other Reformed Churches do hold and maintain against Pelagians ▪ Papists, Semipelagians, Remonstrants, or Arminians, and socinians.
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For our men begin with it and prove it substantially out of holy Scriptures, to the full Conviction (though not satisfaction) of our refractory Adversaries;
For our men begin with it and prove it substantially out of holy Scriptures, to the full Conviction (though not satisfaction) of our refractory Adversaries;
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And doe accordingly thence conclude against universall grace and redemption, (which extend not themselves beyond the Decree, and are no more Conditionall then the Decree it selfe, which Gods Word makes absolute and independant;) So against the Apostasie of the Saints,
And do accordingly thence conclude against universal grace and redemption, (which extend not themselves beyond the decree, and Are no more Conditional then the decree it self, which God's Word makes absolute and independent;) So against the Apostasy of the Saints,
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But yet it is as true, that there is that necessary agreement amongst all these points of Controversie, that holding any of these latter points as we, according to Scripture, doe hold and maintaine them;
But yet it is as true, that there is that necessary agreement among all these points of Controversy, that holding any of these latter points as we, according to Scripture, do hold and maintain them;
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Though to speake as the thing is, the Remonstrants, pretending to make the Doctrine of predestination the sole and onely controversie, and accordingly to reduce and frame all other controverted points thereunto;
Though to speak as the thing is, the Remonstrants, pretending to make the Doctrine of predestination the sole and only controversy, and accordingly to reduce and frame all other controverted points thereunto;
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hoping for great advantage hereby, and presuming to make their Doctrine, especially concerning reprobation, passe for current amongst the vulgar or most, because of the plausiblenesse thereof;
hoping for great advantage hereby, and presuming to make their Doctrine, especially Concerning reprobation, pass for current among the Vulgar or most, Because of the plausibleness thereof;
as, that it makes God the Author of mans sin, unjust, cruell, and tyrannicall. &c. Yet I say in very deed, the onely Helena, which they as their Friends the Papists, doe so earnestly strive and contend for, is the power of nature and liberty, indifferency, and freedome of mans will,
as, that it makes God the Author of men since, unjust, cruel, and tyrannical. etc. Yet I say in very deed, the only Helena, which they as their Friends the Papists, do so earnestly strive and contend for, is the power of nature and liberty, indifferency, and freedom of men will,
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This they doe, will, and must maintaine, and accordingly they frame their predestination, and all their other Tenets, opposing mainely the Doctrine so clearely laid down in the Scripture,
This they do, will, and must maintain, and accordingly they frame their predestination, and all their other Tenets, opposing mainly the Doctrine so clearly laid down in the Scripture,
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Against this especially they bend all their forces, (though in vaine) as knowing that if this free, powerfull and determining grace of God in mans conversion especially) be granted and suffred to stand,
Against this especially they bend all their forces, (though in vain) as knowing that if this free, powerful and determining grace of God in men conversion especially) be granted and suffered to stand,
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1. That Gods eternall decree of Election is as absolute as are his promises, for effecting in us what hee requires of us; (on which indeed the promises depend;) and that his election is not of al, with Condition of their workes, (as the Papists would have it) of Faith, (as the Arminians would have it,) or of humility and meekenesse (as our new refiners frame it,) but of those few only, to whom hee hath absolutely in his new Covenant promised,
1. That God's Eternal Decree of Election is as absolute as Are his promises, for effecting in us what he requires of us; (on which indeed the promises depend;) and that his election is not of all, with Condition of their works, (as the Papists would have it) of Faith, (as the Arminians would have it,) or of humility and meekness (as our new refiners frame it,) but of those few only, to whom he hath absolutely in his new Covenant promised,
as whereon the foregoing discourse is built, and must admit of such an exposition, as is agreeable to the Analogy of Faith, and not repugnant thereunto.
as whereon the foregoing discourse is built, and must admit of such an exposition, as is agreeable to the Analogy of Faith, and not repugnant thereunto.
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4. That consequently the Elect, after Conversion, may be assured and ascertained by their Faith, in these absolute promises (to their unspeakable comfort) of their Election and Salvation,
4. That consequently the Elect, After Conversion, may be assured and ascertained by their Faith, in these absolute promises (to their unspeakable Comfort) of their Election and Salvation,
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And walke in Love, as Christ also loved us, and hath given himselfe for us &c. HAving spent the greatest part of an houre in handling the Duty of Love, with the kinds, activenesse and Constancy of it:
And walk in Love, as christ also loved us, and hath given himself for us etc. HAving spent the greatest part of an hour in handling the Duty of Love, with the Kinds, activeness and Constancy of it:
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as also the Motive thereunto, Christs Love to us, which is also an Example and Pattern; I considered Christs Love as a Fountaine and Roote, And then the effect and fruit of it in giving himselfe for us.
as also the Motive thereunto, Christ Love to us, which is also an Exampl and Pattern; I considered Christ Love as a Fountain and Root, And then the Effect and fruit of it in giving himself for us.
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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 m•n then this, that a m•• lay downe his life for his friends.
1. Free, not depending on any thing in man. Rom. 11.35, 36. 2. Eternal, as being 1. from eternity, Jer. 31.3. 2. To Eteruity. John 13.1. Rom. 8.39. 3. Great and infinite. John 15.13. Greater Love hath no m•n then this, that a m•• lay down his life for his Friends.
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,
and Therefore seeing it is such a love as he could not have showed greater, Let any judge whither it is likely that he with like and equal 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,
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and whether he loved, whilest he died, the reprobate, Judas, Pilate, (yea Cain and Pharao then in Hell) with the greatest love of all, and so that hee could not have shewed them greater love.
and whither he loved, whilst he died, the Reprobate, Judas, Pilate, (yea Cain and Pharaoh then in Hell) with the greatest love of all, and so that he could not have showed them greater love.
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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 is the head and husband of his Church, and these Are holy ones, the elect people of God whom the Holy Ghost does sanctify, as in our Common Catechism.
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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?
Can we say all the wide World is Christ Church, or that every man throughout the world from the beginning belongs as a member to this Head and Church?
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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,
whilst he offered himself, in regard of the infallible conferring of salvation, by virtue of which love and Merits of christ the elect have Faith, holiness, perseverance and Eternal life infallibly conferred upon them,
how shall hee not with him also freely give us all things? For whom therefore properly hee gave his Sonne, to those also with his Sonne hee gives all things;
how shall he not with him also freely give us all things? For whom Therefore properly he gave his Son, to those also with his Son he gives all things;
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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 Redemption includes, 1. Acceptation into God's favour, but is Christ offering a sweet smelling savour in regard of every one? so it must be for every one whom he thus loved,
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and for whom he gave himself, it includes Remission (even actuall remission) of sinne. Eph. 1.7. In whom wee have Redemption through his blood, the forgivenesse of sinnes, so Colos. 1.14.
and for whom he gave himself, it includes Remission (even actual remission) of sin. Ephesians 1.7. In whom we have Redemption through his blood, the forgiveness of Sins, so Colos 1.14.
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,
In a word, christ giving himself as a Husband to his Church endues his Church with all his riches (o how rich is every member of christ!) As God gives his Son,
and the Sonne himselfe, so he gives with him all things also, as is said Rom. 8.32. What are these things? 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:
and the Son himself, so he gives with him all things also, as is said Rom. 8.32. What Are these things? All things pertaining to life and godliness — to glory and virtue, 2 Pet. 1.3. That is, all things belonging both to the end and means:
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2 Righteousnesse: What? 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;
2 Righteousness: What? to all? Only to such as have faith, Rom. 1.17. & 3.22. The righteousness of God which is by faith of Iesus christ, unto all and upon all that believe;
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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:
Therefore is it called the faith of God's Elect, Tit. 1.1. All Are not of God, and Therefore believe not, hear and obey not, John 8.46.47. why do you not believe me (Says christ) he that is of God hears God's words:
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3 Christ is to his, 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,
3 christ is to his, Sanctification; this is a fruit of the word, (Sanctify them through thy truth, thy word is truth, John 17.17.) and a gift of the Spirit. But is christ sanctification to all? no 1. his word Sanctifieth not all men,
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.
and tongue, and people, and nation. Revel. 5.9. Not all Nations, but Some out of all, according to that of Paul, explaining whom he means by Vessels of mercy, which God had afore prepared unto Glory, Rom. 9.23.24.
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Objection. 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:
Objection. This is against the Doctrine of our Church, which tells us that the offering of christ made upon the cross, 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;
The Church indeed uses the phrase of Scripture, but not against the sense of Scripture, whose meaning Therefore is the same with that of the Scripture;
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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.
or yet to it self which (beside much more that might be said) in the 17. article, tells us, That God hath decreed by his Counsel secret to us, to deliver from curse and damnation, those whom he hath chosen in christ out of mankind.
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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 that, seeing to deliver from curse and damnation is the Effect of Christ death according to the everlasting purpose of God, Therefore christ hath not redeemed all mankind,
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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.
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 he hath chosen in christ out of mankind.
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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,
for we truly say with it and with the Scripture, christ died for all. Yet it Denies that equal and universal Application of this redemption, whose event is suspended,
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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, 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.
Objection. But does 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, there is none but may truly and seriously be invited to partake of the pardon of sin and of life by Christ death, upon the condition of Faith.
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And by him all that beleeve are justified &c. And elsewhere, To him give all the prophets witnesse, that through his name, whosoever beleeveth in him, shall receive remission of sinnes.
And by him all that believe Are justified etc. And elsewhere, To him give all the Prophets witness, that through his name, whosoever Believeth in him, shall receive remission of Sins.
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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,
In this regard and upon this ground, if I were among the Barbarous heathen, among Jews, Turks and Infidels, I (if I could speak to be understood of them) would First endeavour to let them know christ and his benefits,
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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, Goyee into all the world,
and then I would seriously invite them all to believe on him, yea and would assuredly in Christ name, promise unto all true penitents and believers among them, pardon of sin and life Eternal, having (though I be no Apostle) warrant for the same from our Saviour himself, saying, Goyee into all the world,
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And I would ground such exhortations and promises upon the merits of Christs death, the fruit whereof doth actually belong to such onely as beleeve, as is said.
And I would ground such exhortations and promises upon the merits of Christ death, the fruit whereof does actually belong to such only as believe, as is said.
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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.
So God's word does teach us, whose will (as we see in his word) does immutably tie and conjoin together Repentance and pardon, faith and salvation, and contrariwise.
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Though Jesuiticall equivocations and Reservations doe falsify and destroy the Proposition uttered, yet Gods secret decrees never destroy or falsify his will revealed;
Though Jesuitical equivocations and Reservations do falsify and destroy the Proposition uttered, yet God's secret decrees never destroy or falsify his will revealed;
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seeing as is said, Gods will in his word doth connexe and tye together the end and the meanes, repentance and pardon, faith and salvation, life (eternall) and Godlinesse, 2 P•t. 1.3.
seeing as is said, God's will in his word does connexe and tie together the end and the means, Repentance and pardon, faith and salvation, life (Eternal) and Godliness, 2 P•t. 1.3.
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glory and vertue ▪ (Both which and all things pertaining to both, his divine power doth give unto •s.) Neither is the tru•• o• this connexe by any decree• of God, or sinne of man broken.
glory and virtue ▪ (Both which and all things pertaining to both, his divine power does give unto •s.) Neither is the tru•• o• this connexe by any decree• of God, or sin of man broken.
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and so he wills not (yea and sweares hee wills not, or hath no pleasure in) the death of the wic•ed, in that hee wills not their sinne and impeniten•y:
and so he wills not (yea and swears he wills not, or hath no pleasure in) the death of the wic•ed, in that he wills not their sin and impeniten•y:
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and the childrens teeth are set on edg, the Lord there Ezek. 18. Where this same doctrine and point is handled, sweares that — the soul• which sinneth shall dye (whether the soule of the Fathe• or of the sonne) and tha• the sonne shall not beare th• iniquitie of the Father — bu• if the wicked will turne fr•• all his sinnes — hee shall sure•• live, and not die.
and the Children's teeth Are Set on edge, the Lord there Ezekiel 18. Where this same Doctrine and point is handled, swears that — the soul• which Sinneth shall die (whither the soul of the Fathe• or of the son) and tha• the son shall not bear th• iniquity of the Father — bu• if the wicked will turn fr•• all his Sins — he shall sure•• live, and not die.
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And the• it followes, have I any pleasure at all that the wicke• should dye? and not that hee should returne from his wayes and live? and 31. cast away from you all your trangressions — for •hy will ye die, O house of Isrell.
And the• it follows, have I any pleasure At all that the wicke• should die? and not that he should return from his ways and live? and 31. cast away from you all your transgressions — for •hy will you die, Oh house of Isrell.
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and without repentance, no life) then persist in impenitency (whilest they shuffled off their sinnes to their Fathers) and so perish: (which two also are inseparable:) so that if they persist in impenitency, his will then is they shall perish.
and without Repentance, no life) then persist in impenitency (whilst they shuffled off their Sins to their Father's) and so perish: (which two also Are inseparable:) so that if they persist in impenitency, his will then is they shall perish.
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God doth truly will the death of impenitent sinners, who will deny it? and when he wills not their death, it is as much as if hee had said hee will not their sinne and impenitency:
God does truly will the death of impenitent Sinners, who will deny it? and when he wills not their death, it is as much as if he had said he will not their sin and impenitency:
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and according to his decree, infallibly produceth the same, according to that of Christ, All that the father giveth me, shall come unto me, and of God, I have loved thee with an everlasting love,
and according to his Decree, infallibly Produceth the same, according to that of christ, All that the father gives me, shall come unto me, and of God, I have loved thee with an everlasting love,
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and these againe in the end of that article, In our doings that will of God is to bee followed which we have expressely declared unto us in the word of God.
and these again in the end of that article, In our doings that will of God is to be followed which we have expressly declared unto us in the word of God.
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So that it would not impertinently be thought on what God wills by the will of his precept, and what hee wills by the will of his decree: what Gods will is to mee concerning that hee would have me doe,
So that it would not impertinently be Thought on what God wills by the will of his precept, and what he wills by the will of his Decree: what God's will is to me Concerning that he would have me do,
but, saith Austen, if the Church were certaine who (in particular) were predestinated to goe into everlas•ing fire with the devill, It would as little pray for them (though yet living on earth) as it doth for him.
but, Says Austen, if the Church were certain who (in particular) were predestinated to go into everlas•ing fire with the Devil, It would as little pray for them (though yet living on earth) as it does for him.
and accordingly in his Gospell gives them so much grace, knowledge and good motions and so far enables them thereunto, that there is a true fault in them that repent not;
and accordingly in his Gospel gives them so much grace, knowledge and good motions and so Far enables them thereunto, that there is a true fault in them that Repent not;
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that is, there is either contempt or neglect of the Gospell, and so indeed, besides their other sinnes, a new fault against the Gospell, whence their condemnation becomes the greater,
that is, there is either contempt or neglect of the Gospel, and so indeed, beside their other Sins, a new fault against the Gospel, whence their condemnation becomes the greater,
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Therefore (besides that God gave men power sufficient in Adam to doe what he requires and that men have disabled themselves to doe that which hee otherwise hath right to require) I say God, upon the forenamed groūd, may seriously invite all, exhort all,
Therefore (beside that God gave men power sufficient in Adam to do what he requires and that men have disabled themselves to do that which he otherwise hath right to require) I say God, upon the forenamed ground, may seriously invite all, exhort all,
and that promise be grounded, as is granted, upon the merits of Christs death, yet the fruit of Christs death doth actually belong only to such as beleeve.
and that promise be grounded, as is granted, upon the merits of Christ death, yet the fruit of Christ death does actually belong only to such as believe.
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We therefore preach and teach that Christ dyed for all, so as that all and each, may, by the vertue of Christs death, through faith (the Gospell once comming to them) may I say obtaine remission of sin and life;
We Therefore preach and teach that christ died for all, so as that all and each, may, by the virtue of Christ death, through faith (the Gospel once coming to them) may I say obtain remission of since and life;
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But wee say againe that Christ so dyed for the Elect that, by vertue of the merit of his death (which was specially intended for them according to Gods eternall decree) they not onely might, but should infallibly attaine faith here,
But we say again that christ so died for the Elect that, by virtue of the merit of his death (which was specially intended for them according to God's Eternal Decree) they not only might, but should infallibly attain faith Here,
Hence it comes to passe (though the particularitie of Gods promises be objected as an odious doctrine and comfortlesse) that the promises of the Gospell are of two sorts.
Hence it comes to pass (though the particularity of God's promises be objected as an odious Doctrine and comfortless) that the promises of the Gospel Are of two sorts.
2. Absolute, and of the Meanes: whereby, as he absolutely, (and without condition required of us) promised Christ himselfe Gen. 3.15. so also both the outward, and also inward effectuall Meanes, as the working of faith, writing his Lawes in our hearts, Ier. 31.33.34 ▪ and 32.40.
2. Absolute, and of the Means: whereby, as he absolutely, (and without condition required of us) promised christ himself Gen. 3.15. so also both the outward, and also inward effectual Means, as the working of faith, writing his Laws in our hearts, Jeremiah 31.33.34 ▪ and 32.40.
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Concerning the validity of Gods conditionall promses & force of the motives thence to w•ldoing, •c. Ge. 4.7 J•hn 7.17. Happ•nesse from sed 〈 ◊ 〉 weldoing. La. 13 9.2 I et. 1.10 And to constance therem. Gas. 6.9.
Concerning the validity of God's conditional promises & force of the motives thence to w•ldoing, •c. Ge. 4.7 J•hn 7.17. Happ•nesse from sed 〈 ◊ 〉 welldoing. La. 13 9.2 I et. 1.10 And to constance therem. Gas. 6.9.
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Gods promises distingu• shed: some are of the End, or of Happ•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.
God's promises distingu• shed: Some Are of the End, or of Happ•nesse. Acts 16.21 Re. 2.10. And these Are condition all. Psalm 1.1. Psalm 119.1.2. Ich. 20.19. Ro. 4.7.8. Psalm 32.1. 2. Mathew 24.26.
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Yet the promises of the end, whether maine end or meane end, •s 〈 ◊ 〉 end, are ever Conditionall. And the promises of the mean•s as meanes ever absolute, whether they be remote or nearer.
Yet the promises of the end, whither main end or mean end, •s 〈 ◊ 〉 end, Are ever Conditional. And the promises of the mean•s as means ever absolute, whither they be remote or nearer.
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Dit tibi de•t annos, tranquille caetera sm•es, sint m•do virtuti tempora long a tuae Ovid. lib. 2. de ponto Eleg. 1. a• Germanic. Aris•ot. in Ethic. Sene•. Ep. 31. Ep. 54. Iemish.
Dit tibi de•t annos, tranquil caetera sm•es, sint m•do virtuti tempora long a tuae Ovid. lib. 2. de ponto Eleg 1. a• Germanic. Aris•ot. in Ethic. Sene•. Epistle 31. Epistle 54. Iemish.
