Word of Exhortation seeing God compels us not but gently drawes us and neither to expect that God by Enthusiasme and immediate revelation without the word should inspire us or yet so farre to presume on Gods decree of praedestination of us either the one way or the other as either to expect and hope to attaine eternall Life being the end without a careâ—â—ll conscionable constant use of the Meanes or yet to despaire of attaining â—nto Life if wee with any good conscience doe use the Meanes SECT 32. THe consideration oâ— our Election The certainty of Gods election and of Gods grace shold whet our diligence to all good duties whether we have the knowledge oâ— it or no and the certaine and infallible performance of all Gods promises which wee have so fully proved should whet our diligence in all good duties teaching us to labour earnestly for Faith and all other saving graces which as they are the meanes of our Salvation so are they the evidence of our Election As we are chosen to Salvation and to attaine it through sanctification of the Spirit and beleef of the Truth So are we to give all diligence to make our calling and Election sure 2 Thes 2.13 2 Pet. 1.10 For saith S. Peter if yee doe these things ye shall never fall As Faith and Repentance like graces are blessings in regard of God so doe befall the Elect most certainely whereof also hee gives them assurance by his most free and absolute promises Ephes 1.3 and by his Covenant of Grace So are they most of them at least duties in regard of us being required of all living especially in the Church and such as from which none may exempt themselves Though then we should know our selves to be elected to life 1 Such as know their election must not neglect the means yet wee are by no meanes to neglect the meanes of Life as hearing of the word Faith Repentance prayer perseverance c. Seeing God hath as well foreordained us to the meanes as to the end to these as well as to life yea to life by these meanes so that if any will neglect the meanes let him never look to attaine the end So that I avow it and say that if it were possible that the Elect should not bee sanctified should not beleeve or not use the meanes being called to the use of them upon that supposall they should never attaine to life but perish eternally So Paul concluded in a like case Hee was assured of safety for himselfe and those that sailed with him yet said he most truly except these the mariners abide in the ship and so use the meanes of safety appointed of God yee cannot be saved Hebr. 12.14 See Acts 27.22.24.25 with verses 30.31 Luke 13.3 Therefore say I to such Follow peace and holinesse without which no man shall see the Lord. And Iohn 8.24 except ye repent yee shall all likewise perish And if ye beleeve not saith Christ that I am he yee shall dye in your sinnes Iohn 3.36 and hee that beleeveth not the Sonne shall not see Life On the other hand Much Iessâ— should such as know it not aâ— yet let not the wickedest that truly repent and beleeve despaire of Life Let them do well and they most undoubtedly shall have well God himselfe could say to Cain whom yet hee knew to be a reprobate Gen. 4.7 if thou dost well shalt thou not be accepted And I as truly may say to all one and other as our Saviour in my Text If yee know these things happy are ye if ye doe them Exclude not thou thy selfe Gods Word will not exclude thee doe thou thy duty and attend to the Word as for Gods secret counâ—â—ll meddle not with it neiâ—â—er search into it and I am sure God hath not revealed to any in particular aforehaÌ„d that they are reprobates and flye to God though he seeme an enemy unto thee at least put it to this adventure and say to God as the Lepers reasoned concerning the Syrians if he kill us we shall but dye See 2 Kings 7.3.4 And with the Ninivites saying when they heard a terrible threatning absolutely for the forme of it denounced Iona 3.9 who knoweth if God will returne repent c. Repent thou and put it to the tryall otherwise thou shalt most undoubtedly perish thou shalt finde unexpected successe Oh that we durst or would but take tryall of Gods Truth and promised mercies Oh that God would make this exhortation working poâ—erfully by it effectuall to â—he calling home of his owne But howsoever let us all know that wee must expect an end answerable to our doings All must expect an end answerable to their doings If then saith Paul yee live after the flesh yee shall dye but if through the Spirit yee doe mortifie the deeds of the body yee shall live Be not deceived God is not mocked For whatsoever a man soweth that shall he also reape Rom. 8.13 For he that soweth to the flesh Gal. 6.7 8. shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape Life everlasting Cease then to doe evill learne to doe well If ye be willing and obedient Isa 1.16 17 19.20 yee shall eate the good of the Land But if ye refuse and rebell ye shall be devoured with the Sword for the month of the Lord hath spoken it Know it then for a certainty that God will render to every man according to his deeds to them who by patient continuance in weldoing seeke for glory honour Rom. 2.6 7 8 9 10. and immortality eternall Life But to them that are contentious and do not obey the Truth but obey unrighteousnesse Indignation and Wrath Tribulation and anguish upon every soule of man that doth evill But glory honour and peace to every man that worketh good And so I conclude saying with my Text If ye know these things happy are yee if ye doe them A COROLLARIE SECT 33. WHereas Truth is ever consonant to it selfe A generall inference from the foregoing discourse and that there is no reall and true contradiction in the Scriptures but a sweet Harmony and Analogie proportion and correspondence betweene and among all the parts thereof and seeing the Scriptures are so evident and exceeding plaine pregnant and full For the proofe of the powerfull determining and most effectuall operation of Gods grace and of the most certaine performance of Gods conditionall promises by his undoubted working and effecting of the required Conditions themselves according to his most absâ—lute and free promises and his new Covenant made in Christ as now hath beene shewed we may from such pregnant proofes and evidence of Scripture coÌ„ceive of the truth of such other points and articles Teaching us how to conceive of other controverted points as have either dependance on or reference unto the aforesaid
Isa 53.11 2. Yet God also doth promise Faith For is not Faith one of those lawes which God hath promised to put into our hearts By his knowledge shall my righteous Servant justifie many That is by the knowledge of him by which knowledge is ment faith or at least such a knowledge as is not without Faith which is also promised elsewhere they shall all know me of which knowledge that is true this is life eternall that they might know thee the onely true God Ier. 31.34 Ioh. 17 3. Worketh Eph. 2.8 Phil. 2.13 and Iesus Christ whom thou hast sent Yea 3. Hee worketh it both for habit and for act So we read by grace yee are saved through Faith and that not of your selves For it is the gift of God and as wee heard unto you it is given not onely to beleeve on him c. SECT 10. 2. REmission of sins Remission of sinnes which requires we should seek 1 Cor. 6.9 with 11. Ioh. 8.24 which God requires wee should seeke after Luke 11.4 and without which wee know no Salvation no blessednesse for as blessednesse is made to belong to such Rom. 4.7 8. So we know that there can be no blessednes no salvation without it Know ye not that no unrighteeous that is such as are not washed and justified shall inherit the Kingdome of God and to dye in our sinnes is threatned if we believe not It then hath God appointed as a meanes of life 2. God promiseth it 2 Promiseth Ier. 31.34 saying I will forgive their iniquitie and I will remember their sinne no more And this is my Covenant unto them when I shall take away their sinnes 3. He also worketh it 3 Worketh Isa 43.35 I even I am he that blotteth ouâ— thy transgressions for minâ— owne sake and I will nâ—â— remember thy sins And whâ— is a God like unto thee Micah 7.18 19. that pardoneth iniquity c. Hee will subdue our iniquities c And of Christ it is said Him hath God exalted with his right hand to be a Prince and a Saviour for to give Repentance to Israel and forgivenes of sins Acts 5.31 SECT 11. 3. ANd so for Repentance 1. 3 Repentance which God requires Ezek. 18.21 Ier. 4.1 God requires â—t as without which no â—ife Luke 13.3 Except you â—epent yee shall all likewise â—erish God promiseth life â—nto it and upon condition of it with an Iff If the wicked will turne from all his sinnes that he hath committed and keepe all my Statutes and doe that which is lawfull right he shall surely live he shal not dye And if thou wilt returne Oh Israel saith the Lord returne unto me and if thou wilt put away thine abominations out of my sight then shalt thou not remove So Mat. 3.2.8 2. Yet the same Goâ— doth promise it Promiseth sayingâ— wil poure upon the houâ— of David and upon the inhabitants of Jerusaleâ— the Spirit of Grace anâ— of Supplications and theâ— shall looke upon meâ— whom they have pierceâ— and they shall mourne foâ— him as one mourneth foâ— his onely son Zach. 12.10 and shall 〈◊〉 in bitternesse for him 〈◊〉 one that is in bitternesâ— for his first borne 3. Yea he also works 〈◊〉 hee gives it as is now saâ— out of Acts. 5.31 and else where Worketh Then hath Goâ— also to the Gentiles graâ—ted repentance unto life and it is preached in hâ— name Luke 24.47 that iâ— by his power Acts 11.18 Acts 3 12.1â— So that he both appointeâ— â—t to be preached and works it by preaching SECT 12. 〈◊〉 SO for new Obedience 4 New obedience which God requires and walking in the wayes of God in all sinceâ—ity and holinesse without which no man shal see God â—eb 12.14 1. God requires it in his Covenant Gen. 17.1 Rom. 6.3.4 Walke before me and be thou perfect or upright and sincere So we are buried with Christ by Baptisme unto death that like as Christ was raised up from the dead by the glory of the Father even so also we should walke in newnesse of life 2. Yet God promiseth this saying Promiseth This shall be the Covenant that I will make with the House 〈◊〉 Israel Ier. 31.33 Ezek. 36.26 72. after those dayes saith the Lord I will pâ—â— my Law in their inwarâ— parts and I will write iâ— in their hearts c. Anâ— elsewhere I will put 〈◊〉 Spirit within you anâ— cause you to walke in mâ— Statutes 3. Yea he performes it iâ— us Worketh and for us according to that Thou hast wroughâ— all our workes in us or foâ— us Isa 26.12 causing us indeed to walke in his Statutes and to bring forâ—â— good Fruit For saith Christ As the brancâ— cannot beare Fruit of 〈◊〉 selfe except it abide iâ— the vine Ioâ—â— 15.4.5 No more can yâ— except ye abide in me 〈◊〉 am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much Fruit for without me ye can doe nothing SECT 13. 〈◊〉 SO Perseverance which God requires Gal 6 9. for Perseverance and Constancy withâ—ut which no Crowne no â—eward 1. God requires as a Condition of Life and Happinesse be thou Faithfull unto the death and I will give thee Crowne of life Rev. 2.10 In due season wee shall reape if we faint not And Christ is said to reconcile us that he might present us holy and unblamable and unproveable in his sight especially at the day of judgment if saith the Apostle ye continâ—â— in the Faith Col. 1.22.23 Iohn 15.6 7. groundeâ— and setled and be noâ— moved away from thâ— hope of the Gospell c. And elsewhere saiâ—â— Christ if a man abide noâ— in me he is cast forâ—â— c. And if ye abide iâ— me and my words a biâ—â— in you ye shall aske whâ—â— yee will and it shall bâ— done unto you 2. He yet promiseth iâ— to the great comfort of hiâ— people saying Promiseth I wiâ—â— make an everlasting Covenant with them that 〈◊〉 will not turne away from them to doe them good but I will put my feare iâ— their heart Ier 3.2.40 that they shall not depart from mee so God will neither turneâ— from us nor suffer 〈◊〉 â—o turne from him though â—thers fall away and erre â—oncerning the truth as did Hymeneus and Philetus neâ—erthelesse saith th'Apostle 2 Tim. 2.18 19. â—he foundation of the Lord â—emaines sure or steady â—aving this Seale The Lord â—noweth who are his No â—emptation shall finally preâ—aile against such 1 Cor. 10.13 For God â—s faithfull who will not suffer â—ou to be Tempted above that â—ee are able but will with the Temptation also make a way â—o escape that ye may be able â—o beare it Yea when such â—s trust in God Ieremy 20 8.9 are ready â—o yeeld as Ieremy who because Gods Word was made a reproach to him and he was had in derision dayly
What 2 Righteousnesse to all Onely to such as have faith Rom. 1.17 3.22 The righteousnesse of God which is by faith of Iesus Christ unto all and upon all that beleeve but all have not faith as is said faith is the gift of God Eph. 2.7 Therefore is it called the faith of Gods Elect Tit. 1.1 All are not of God and therefore beleeve not heare and obey not Ioh. 8.46.47 why do ye not beleeve me saith Christ hee that is of God heareth Gods words ye therefore heare them not because ye are not of God All are not Christs sheepe and therefore all beleeve not ye beleeve not said Christ againe to the Jewes because yee are not of my sheepe my sheepe heare my vorce Ioh. 10.26.27 3 Christ is to his 3 Sanctification Sanctification this is a fruit of the word Sanctifie them through thy truth thy word is truth Ioh. 17.17 and a gift of the Spirit But is Christ sanctification to all no 1. his word sanctifieth not all men because never intended for all Acts 16.6.7 Paul and Silas were forbidden of the holy Ghost to preach the word in Asia After they were come to Mysâ—a they assayed to goe into Bithynia but the Spirit suffered them not 2 His Spirit like the wind blowes where it listeth Ioh. 3.8 namely on the elect only savingly hee for them by dying purchased the spirit by which his benefits are made effectuall 4 Christ is made Redemption but is that of all 4 Redemption no. Thou wast staine and hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation Revel 5.9 Not all nations but some out of all according to that of Paul explaining whom hee meanes by Vessells of mercy which God had afore prepared unto Glory Rom. 9.23.24 even us saith he whom hee hath called not of the Jewes onely but of the Gentiles he saith not all us Jews or all us Gentiles but us of the Iewes and Gentiles Objection This doctrine is not against the doctrine of our Church This is against the doctrine of our Church which tells us that the offering of Christ made upon the crosse is a full perfect and sufficient sacrifice oblation and satisfaction for the fins of the whole world I answer no The Church indeed useth the phrase of Scripture but not against the sense of Scripture whose meaning therefore is the same with that of the Scripture for our Church doth tell us Artic. 20. that as it is not lawfull for the Church to ordaine any thing that is contrary to Gods Word so neither may it so expound one place of Scripture that it be repugnant to another Therefore our Church useth not the Scripture phrase so as to bee repugnant to those other places named or yet to it selfe which besides much more that might bee said in the 17. article tells us That God hath decreed by his Counsell secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankind So that seeing to deliver from curse and damnation is the effect of Christs death according to the everlasting purpose of God Therefore Christ hath not redeemed all mankind so as to deliver them from curse and damnation seeing his everlasting purpose and constant decree was to deliver from curse damnation not all Mankind but those whom hee hath chosen in Christ out of mankind Redemption in Gods purpose and intention reacheth not beyond the decree Our Church then doth not deny universall redemption Which denies the equall application of redemption to all for we truly say with it and with the Scripture Christ died for all Yet it denies that equall and universall Application of this redemption whose event is suspended hangs either on the libertie of mans will or on any condition in man which God will not work We deny not but say that Christ paid a price for all but such as is to bee applied to each by the meanes of faith which is not of all and not by the very act or fact of his oblation so that faith being presupposed comming betweene all and each are capable of salvation and they are such as beleeving shall be saved Objection But doth not the Scripture invite all and make promises to all and that truly not fainedly Math. 11.28 1 Tim. 2.4 Rom. 11.32 I adswer The promises are made to all upon condition of faith there is none but may truly and seriously be invited to partake of the pardon of sinne and of life by Christs death upon the condition of Faith Bee it knowne unto you that through this man is preached unto you the forgivenesse of sinnes Act. 13.38.39 And by him all that beleeve are justified c. And elsewhere Acts 10.43 To him give all the prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sinnes Now this is grounded on the merit of Christs death Which generality is grounded upon Rom. 3.24 25. The merits of Christs death wee being justified freely by his grace through the redemption that is in Christ Iesus whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sins c. In this regard and upon this ground if I were among the Barbarous heathen among Jewes Turks and Infidells I if I could speake to be understood of them would first endeavour to let them know Christ and his benefits and then I would seriously invite them all to beleeve on him yea and would assuredly in Christs name promise unto all true penitents and beleevers among them pardon of sinne and life eternall having though I be no Apostle warrant for the same from our Saviour himselfe saying Maâ—â— 16.15 16. Goyee into all the world and preach the Gospell to every creature hee that beleeveth and is baptized shall be saved but hee that beleeveth not shall bee damned And I would ground such exhortations and promises upon the merits of Christs death Gods Word conjoynes inseparably faith and salvation the fruit whereof doth actually belong to such onely as beleeve as is said So Gods word doth teach us whose will as wee see in his word doth immutably tye and conjoyne together repentance and pardon faith and salvation and contrariwise It excludes from pardon the impenitent and from salvation the unbeleever upon which ground I say if Pharaoh obey and beleeve he shall be saved If the Ninevites beleeve they shall not perish There 's no falshood nor mockery here seeing the promise is conditionall And though it be said by some Gerh. â—d Enchirid. consolator Dâ—y that God inviting all such is his heart inwardly as he hath manifested himselfe outwardly and that he beares the same mind to us which hee shewed to us in his sonne Christ who is the image as of his essence so of his will and that wee must not
TWO TREATISES THE FIRST CONCERNING GODS Certaine performance of his conditional Promises as touching the Elect or A Treatise Of Gods most free and powerfull Grace Lately published without the Authours privitie and printed corruptly by the name and title of solid Comfort for sound Christians The second Concerning the extent of Christs death and love now added to the former With an Additionall thereunto Both of them preached at New-Castle upon Tine first for the vindication of the Truth of God and of our Churches doctrine But Fitted for the Eye by occasion of some opposition they found By Robert Ienison Doctor of D. LONDON Printed by E. G. for L. Blaikelocke at his shop at the Sugar-Loafe next Temple-Bar in Fleete-streete 1642. TO The right Worshipfull â—nd other my late hearers in the Town and County of Newcastle upon Tine WHat good a first by preaching on thesetwo inâ—ring arguments was â—ntended by mee my â—earty wish is that you â—ay now at lengthreap â—nd make use of The â—ormer argument after â—t was newly preached I was upon a coâ— plaint made agaiâ— me Sept. 10.17 1629. and a conventiâ— thereupon charged have ready though was never called for yet being then mâ—â— ready and copies takâ— at length without 〈◊〉 privity after elevâ—â— yeares it came to 〈◊〉 published but wâ— many errours No to do my selfe rigâ— I corrected the copâ— and have procured reprinting of it and company of it doeâ— nexe the other shâ— Treatise as like unto it â—n respect 1. of like naâ—ure 2. of like opâ—osition which it found 〈◊〉 of like concernment â—o you all who may â—ow more advisedly â—nd some of you with â—osse prejudice J hope â—hen formerly consiâ—ber of the evidence of â—he ruth of these waighâ—y usefull arguments â—nd acknowledge the â—aith fulnesse of him towards you who out of duty and conscience to God and love to you and your soules setting aside all base and personâ—ll respects hath eveâ—â—ought your spiritualâ— good shall not ceasâ— though now far separated â—â—om you to promote and procure thâ— sâ—me so commendinâ— these two Treatises tâ— your and the Churchâ— perusall I rest as onâ— more specially so for eâ— ever Yours and the Churches servant Robert Ienison From Dantisck May 22. 1641. THE CONTENTS Section 1. A Generall Hint of such points as have beene handled out of this Text. Doing here how to bee understood Namely Evangelically and so as to be extended â—o conversion Faith and to Gods will manifested by word and worke This will of God made knowne in his word the onely Rule of our Doing and of all our Actions And not 1. Gods secret will 2. The Will Command and Example of others 3. Ouâ— owne will and wisdome Sect. 2. Two maine doubtâ— propounded and answered iâ— this Treatise 1. Doubt 〈◊〉 whether Gods promises of Salvation c. bee doubtfull because they are Conditionall Here concerning the Validity of Gods Conditionall promiseâ— and force of the motives thence to weldoing Happines and salvation promised Conditionally 1 To weldoing 2 To Constancy he rein Yet is not the happinesse of the Elect uncertaine Either in it selfe or to them alwayes after Conversion How Gods Word speakeâ— differently of the same things Two Considerations for the clearing of the first doubt Sect. 3. First Consideration Gods promises distinguished Some are of the end and these are Conditionall Some are of the Meanes and they are absolute Sect. 4. A Digression further clearing and justifying the aforesaid distinction from th' imputation of Libertinisme 1 In asmuch as life is not promised but upon Condition â—eglect of the meanes is excluded 2 Concerning the absolute promises of the Meanes and Conditions 1 The Meanes being many must not be divided 2 Yet they may and must be compared and so some graâ—es are considered as Ends and Effects of former and more common graces such as the Gospell c. is 3 Yet the promises of thâ— End whether maine End or meane End as the End are ever Conditionall and the promises of the Meanes as Meanes ever absolute whether they bee Meanes more remote or nearer 4 The Gospell it selfe is absolutely promised and also freely given both for the outward Ministery which is directed by speciallâ—hoyce and sent to some not to all and for the inward worke and power of it Sect. 5. These promiseâ— concerning the Meanes and Conditions of Life depend on Gods election Gods election is not conditionall though his word bee Sect. 6. Yet 1. God mockeâ— none in his word 2. His Word and Decreâ— are not contrary one to another Sect. 7.3 Gods Decree takes â—ot away the Consent and Liâ—erty of mans will Sect. 8. Second Consideâ—â—tion The Conditions requiâ—â—d of us are also part of Gods â—ovenant and promise made â—nto us One maine difference betweene the Law and Gospell Sect. 9. What God reâ—uires he both promiseth and â—orketh in the Elect. This is â—ewed in divers graces as 1 In Faith which God 〈◊〉 Requireth 2 Promiseth 〈◊〉 Worketh Sect. 10.2 In remissiâ—n of sinne which God Requireth 2. Promiseth c. Sect. 11.3 In Repenâ—nce which God 1. requiâ—â—th 2. promiseth c. Sect. 12.4 In New obedience â—hich God 1. requireth c. Sect. 13.5 In perseverance which God 1. requireth 2. Pro. c. Sect. 14. So in otheâ— graces as Feare of God knowledge and in humilitie anâ— meeknesse which God 1. requireth 2. promiseth 3. woâ—keth Yea all graces given 〈◊〉 in time are according to God Election of us before time Sect. 15. Second doubtâ— Whether it be in our power tâ— keepe the Conditions and 〈◊〉 doe things required 2 If not to what end aâ— such precepts exhortation First Branch It is shewed that it is not in mans power 〈◊〉 doe well to convert c. as 〈◊〉 himselfe Sect. 16. What powâ—â— man hath in Civill actions Of seven degrees to be câ—â—sidered in the perfecting of 〈◊〉 very good worke and that nâ— any one of them is in mans power Sect. 17. Reasons hereof 1. His ignorance 2. Vnbeleefe 3. Naturall impotencie The estate of each man before his Conversion Shewing how unable he is to doe good Sect. 18. Use To teach us humility to ascribe all to Gods power which subdues our rebellion Though we wil yet both power and act are from God Sect. 19. Gods grace is more then a gentle swasion or common influence The power of Gods grace in giving Faith and working Conversion shewed out of Scripture Sect. 20. Foure absurdities Ensuing out of the Doctrine of common grace 1 Our benefit by Christ should be no more certaine then that which we had and lost in Adam 2. God should be no more effectuall in good then Satan in Evill 3. Mans goodnesse should be ascribed to himselfe more then to God 4. The difference betweene the good and bad should bee made by man himselfe and by nature and man converted should have cause to glory even in Gods sight Sect. 21. Whence mans conversion is it is from Gods speciall grace
hath beene â—ught from such inferences â—s some mistaking or rather â—avelling at this Doctrine â—nd difference of the proâ—nises may make yea have â—lready made As if because it is said as shall be proved anon that the graces of Faith repentance c. are promised absolutely without Iffs and And 's or without respect to Conditions in man that therefore a dore is hence opened to Libertinisme and Swenckfelâ—dianisme whereby the foundations of Christianity are overthrown in asmuch as men are thus taught to neglect the hearing of Gods Word and of the Gospell preached not to regard meekenesse in receiving the Word and Humility unto which grace is promised Yea even as they would have it the grace of Election I answer No such thingâ— can rightly without wilfulâ— cavilling be inferred hence For first That life is not premised but upon condition doth exclude all neglect of means not to speake that none oppose Libertinisme Familisme and contempt or neglect of the meanes of the hearing and reading of the Gospell more then those that use this distinction of the promises this very Doctrine that the promise of salvation is made upon condition and made good to none being otherwise capable but to those that carefully use all the meanes ordained â—nd appointed to salvatiâ—n excludes all carelessenes â—nd neglect of meanes one â—r other seeing wee teach â—en according to the â—criptures Gal. 6.7.8.9 That whatsoever 〈◊〉 man soweth that shall hee â—ap c. And that we are â—t to bee weary of weldoing Without which constancy â—o reaping can be expected â—nd that wee ought to give â—rnest heed to the things wee â—are for how else can we esâ—pe if we neglect so great Salâ—tion c. Heb. 2.1.2.3 This we shall â—rther shew and urge in â—e Conclusion of all 2 But now chiefly conâ—rning the absolute proâ—ise of giving the meanes â—d effecting the Conditiâ—ns 2 concerning the absolute promises of the meanes on which blessednesse â—d Salvation is promised 〈◊〉 I say 1. Seeing salvation and blessednesse is the maiâ— end instanced in and the chiefe end respecting maâ— that the meanes appointeâ— of God thereunto The meanes being many must not be divided beinâ— many are not to bee severed and divided one froâ— another but to be considâ—red conjoynedly and allâ— them with relation to theâ— maine end and that therâ—fore as they are meanes 〈◊〉 Salvation whether the have a nearer connexiâ— with life as Faith Repeâ—tanceâ— Justification â— Or be further off as tâ— Gospell it selfe our heariâ— of it and common and gâ—nerall grace wrought by 〈◊〉 they all of them conjoyâ—edly and with respect 〈◊〉 their maine end are pâ—â—mised absolutely and witâ—out condition though 〈◊〉 〈◊〉 selfe as mans chiefe end â—e not promised in the Gospell but upon such â—onditions 2 Wee may yet consider â—hat these same conditions Yet they may and must be compared so some graces may be considered as Ends effects of former more common graces such as is the Gospell c. which all of them have â—heir reference to Salvatiâ—n as the Meanes thereof â—ay yet be compared one â—ith another And so some 〈◊〉 regard of such relation â—ay be considered as parâ—ular Meane Ends and â—ffects of some preceding â—uifts which God hath or â—ained as Meanes more imâ—ediately of such graces â—t as meanes also more reâ—otely of the maine End â—d of salvation So Faith â—epentance Holinesse â—erseverance which are â—eanes of blessednesse and â—lvation and Conditions of eternall Life may beâ— considered also as the Endâ— and effects of other graceâ— and guifts of God and 〈◊〉 not given or promised bâ—â— upon some Conditions which must be used 〈◊〉 meanes more immediately respecting those meanâ— ends and which have reference not onely further oâ— to the maine end Salvatâ—on but more nearly to theâ— intermidle ends of Faitâ— Repentance c. For Lâ—gick and nature teacheâ— us that there is the leâ— and utmost end which 〈◊〉 chiefly intended aymeâ— at Finis ultimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unto which all meanâ— are ordained and there an intermidle end a maiâ— end a meane end whiâ— is the Act and instrument 〈◊〉 the efficient cause by whiâ— â—e in tends to attaine to the maine and last end The former in this busiâ—esse now in hand Finis intermedius ro finis ad finem fine propter finem is eterâ—all Life unto which wee â—re elected The latter are â—aith and other graces â—named which as they are â—meanes of Life and blessed â—esse so are they effects and â—nds intended which God workes and intends by the Gospell and word sent preached and received or â—ttended to So that the Gospell is the meanes by which we attaine first to these graces and then to Salvation by which God â—rings us to and worketh Faith Rom. 10.17 Ioh 17.17 Luke 3.5.1 Cor. 10.4.5 for Faith commeth by â—earing and hearing by the Word of God and so Sanctification So saith Christ Sanctify them through thy truth thy word is truth And so Humility for it is Godâ— voyce in and by the Ministery whereby every mâ—â—taine and hill is broughâ— low c. This is one of those weapons if not chiefe which puls downe strong holdâ— and casts downe imaginations and every high thing which exalteth it selfe against the knowledge 〈◊〉 God Thus then the Gospelliâ— a meanes of these and otheâ— graces as the next end thereof as of Salvation iâ— selfe more remotely and these graces being considered as the next and more immediate Ends of the Gospell have their conditions which must not beeâ— neglected as the hearing of â—he word and attending â—ereunto c. Yet the same â—aces of Faith c. are to â—e considered also and â—hiefly as meanes of eterâ—all Life and as Conditiâ—ns thereof which thereâ—re as meanes of Life and â—essednesse and as Condiâ—ons of the new Covenant 〈◊〉 Life are promised by â—od absolutely and withâ—t condition though as â—bordinate intermidle â—ds they depend also orâ—narily on their Meanes â—d Conditions Thirdly I say Yet the promises of the end whether maine end or meane end â—s 〈◊〉 end are ever Conditionall And the promises of the meanâ—s as meanes ever absolute whether they be remote or nearer yet that â—hether we speake of the â—iefe and last end or of â—e meane and midle end â—at it is true which was â—d That the promise of â—e end as it is the end is â—th Condition and the promise of the Meane whether nearer or furtheâ— off as meanes is absolute and without condition Sâ— that let the Condition bâ— what it will be whetherâ— the maine end or meaneâ— midle ends yet God doâ— both freely promise anâ— freely give and effect iâ— and that whether it have more necessary and infaâ—lible connexion with iâ— end as true Faith Remiâ—sion Sanctification have or doubtfull onely and uncertaine inregard of us aâ— the preaching of the Goâ—pell by which yet all and
which prayer flowes onely God by his Spirit Zach. 12.10 Rom. 8.26 We know not what weâ— should pray for as we ought but the spirit it selfe maketh intercession for us c. Lastly God gives grace 〈◊〉 the humble that is more grace Iames 4.6 But wheâ— gives the grace of Humility Humility Doth not the Spirit 〈◊〉 Gal. 5.22 Of which more afterwards I say then of all these though God promise not good things to his Church but upon Conditions and in the use of Meanes which to neglect and yet to expect the end were presuÌ„ption and to tempt God yea to come short of it yet Gofreely and absolutely promiseth to give Heb. 4 1.2 and make effectuall the Condition and Meanes themselves Let this suffice for the present till wee make it more evident anon SECTION 5. TO proceed These promises coÌ„cerning the meanes depend on Gods election these promises of the meanes and of fulfilling the conditions in â—s depend upon Gods deâ—ree and Election which is â—ot conditionall though â—is word be His order in â—ecting us to life is not the â—me which hee observeth 〈◊〉 promising and giving â—fe He promiseth it upon â—ondition and gives it not â—ut upon performance of â—â—ch Condition But hee â—ust not therefore bee â—ought to elect us conditionally or upon the foreâ—ght of such conditions â—rought in us or by us Which his electioÌ„ is not conditionall To teach which yet some teach that God is so to be conceived to decree as he doth execute his decree were to invert the orderâ— things Indeed in the executiâ—â— and in the Gospell Armin. contra Iun. proposit 19 he wâ— have no man to attaine 〈◊〉 end without the meanâ— and without such conditions as hee requireth yeaâ— he may and doth requireâ— all which is one reasâ— why the promises are 〈◊〉 they should bee propoâ—ded in Scripture Though his Word be and 〈◊〉 the Gospell preached generally and promiscuouâ— to all in the Church aâ—â— God hath also so decreâ— to bring men to Salvatioâ— by such meanes But 〈◊〉 this is not the whole aâ— entire decree of Goâ— which implies his predesâ— nation of certaine singular and definite persons who are knowne to God and seâ—ered from others by the decree of his election whereby he hath absolutely and onely according to â—is owne counsell chosen â—â—em to Salvation unto which yet he for the execution of his Decree will â—ring them by meanes and by the observation of such Conditions as he will proâ—ound and require in the Gospell on the perforâ—ance of which hee promiâ—eth this salvation to all in â—he Church but worketh â—hem onely in his Elect. Concerning which Election we thus read Mat 20. â—6 Many are calâ—ed but few are chosen And the foundation of God standeth sure having this Seale the Lord knoweth them that aâ— his 2 Tim. 2.19 Rom. 11.5 And so wee are told of Remnant according to the 〈◊〉 lection of Grace Otherwise if God Election were onely conditionall it might so fall ouâ— that all might bee reprobâ—ted that his Church mighâ— faile on earth yea anâ— Christ should be no certaiâ— Head as having no certainâ— members assigned untâ— him But God in the matter 〈◊〉 our Salvation doth also uâ— his absolute will in bringing his Elect to the end appointed powerfully anâ— most infallibly Christ saith Luâ—e 12.32 it is you Fathers good pleasure 〈◊〉 give you a Kingdome and you have not chosen me bâ—â— J have chosen you This could not be true Iohn 15 16 〈◊〉 Gods will were in this â—ase onely conditionall For â—â—ough God in his word â—romiseth life and blessedâ—esse under condition of â—aith and Holinesse yet he â—ecrees nothing under any â—oubtfull or uncertaine â—ondition God in his word tells us â—hat wee should doe and â—ow wee may hope to atâ—ine to salvation to assuâ—ance of our Election but 〈◊〉 his decree he sets downe â—hat he himselfe will doe â—ccording to which hee workes and effects that grace in his Elect which he â—equires of them yea of â—ll leaving others in his â—ustice to their owne hardâ—esse SECT 6. YEt first hee doth noâ— mock such as doe not through their owne obstinacie or inability keepe the conditions Yet first God mocks none in his Word But most certainly if they doe keep and doe that which is required as once they were able to have obeyed God in hiâ— hardest command and stiâ—â— stand bound so to doe they shall undoubtedly bee saved therefore was it said even to Cain Gen. 4.7 If thou doâ—â— well shalt thou not be acceptedâ— Gods promises of life are conditionall Yea in such commandâ— God doth not delude buâ— reprove and convince such men of unbeleefe and thaâ— in his Justice And secondly His Word and decree are not contrary one to another neither are â—he decree and Word of â—od contrary or repugnant â—â—ch to other but onely â—bordinate God makes â—s word subservient to his â—ecree reveales so much 〈◊〉 his owne counsell and â—rpose and in that man â—er as hee pleaseth and so 〈◊〉 may best serve his owne â—ds which if wee cannot â—e by his Word yet must â—e not search much lesse â—arrel with God thereaâ—ut or frame his decrees â—cording to our own conâ—its God in commanding duâ—es at mens hands hath â—metimes other ends then â—edience though that â—ely bee the thing which 〈◊〉 are to looke unto as reâ—ired of us in and by his word his precepts are also sometimes for tryall as thâ—â— commandement given tâ— Abraham Gen. 22.2 of Sacrificing hâ—â— Sonne Sometimes for Convictiâ— on whereby he intends 〈◊〉 convince his Creature 〈◊〉 disobedience yea of iâ— owne inability c. as 〈◊〉 bidding Pharaoh let thâ— people goe These Ends hee keepe secret to himselfe Exod. 8.1 as theâ— may respect this or thâ—â— particular person anâ— therefore though his prâ—cept seeme to crosse hâ— secret pleasure purpoâ—â— which the event declaâ—â— at length what it was 〈◊〉 our ignoraÌ„ce must not cauâ— us quarrell with God bâ— Faith should reconcile thâ— seeming contrarietie The like is true in Gods â—ormises and threats where â—he exceptions and Condiâ—ions are often concealed â—nd kept secret to God â—imselfe If God then reâ—eales part of his will and â—onceales part this is neiâ—her to contradict himselfe â—or to deale doubly and â—eceitfully with his Creaâ—ure He speakes not one â—hing and meanes another â—ut speaks that which conâ—erneth us to take notice â—f conceales that which â—e will doe himselfe and which hee hath absolutely â—et downe with himselfe â—specially concerning the â—alvation of those whom 〈◊〉 mercy he will save and 〈◊〉 time effectually call and â—he just desertion of those â—hom hee in justice will leave in the masse of perdition See who list Dr. Crackanthorpes Sermon of praedestination pag. 15 16. and therefore not give his grace effectually unto them I may therefore saâ— the Conditionall part oâ— Gods will is set downe iâ— his word But what he
thinke he shewes himselfe kind outwardly and yet inwardly hates us I answer Men must not be too bold to inferre that God should equivocate and deale hypocritically with men whilest hee invites and calls them to that whereunto hee effectually workes not How God even seriously invites men in his word Though Jesuiticall equivocations and Reservations doe falsify and destroy the Proposition uttered yet Gods secret decrees never destroy or falsify his will revealed 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 Pâ—t 1.3 glory and vertue Both which and all things pertaining to both his divine power doth give unto â—s Neither is the truâ—â— oâ— this connexe by any decreeâ— of God or sinne of man broken And as for Gods will what Gods will made knowne by Christ is whereof Christ is both the Image and the interpreter we may see it declared by himselfe in these words First Ioh. 6 37.38 39 40. saith hee All that the Father giveth mee shall come to me and him that commeth to mee I will in no wise cast out then hee ads immediatly for I came downe from heaven not to doe mine ownâ— will but the will of him thaâ— sent me And this is the Faâ—thers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up againe at thâ— last day And this is the wiâ— of him that sent me that every one which seeth the Sonne and beleeveth on him may have everlasting life Lo Gods will in Christ is not to save any but such as beleeve I speake not now of infants all such he will save How God wills not the death of the wicked God then wills mens salvation in willing their faith and Repentance and so he wills not yea and sweares hee wills not or hath no pleasure in the death of the wicâ—ed Ezek. 33. in that hee wills not their sinne and impenitenâ—y Therefore it s said 11 cleared I â—ave no pleasure in the death of the wicked but that the â—ricked turne from his way and â—ve thats it especially which God hath pleasure â—in Therefore it is added Turne ye turne yee from your â—vill wayes for why will yee die O house of Israell as if he â—ad said if ye will not turn yee must assuredly dye I have inseparably conjoyned these two together impenitency persisted in and death The truth is in that place of Ezekiel The people conceiving that evills did befall them not for their owne but for their parents sinnes saying The Fathers have eaten soure grapes Ezek. 18.2.4 and ver 19.20.21.22.23 and the childrens teeth are set on edg the Lord there Ezek. 18. Where this same doctrine and point is handled sweares that the soulâ— which sinneth shall dye whether the soule of the Fatheâ— or of the sonne and thaâ— the sonne shall not beare thâ— iniquitie of the Father buâ— if the wicked will turne frâ—â— all his sinnes hee shall sureâ—â— live and not die And theâ— it followes have I any pleasure at all that the wickeâ— should dye and not that hee should returne from his wayes and live and 31. cast away from you all your trangressions for â—hy will ye die O house of Isrell God therefore answeâ—ing their objection who thought themselves puniâ—hed for their parents sins denies the same and tells them it is for their owne sinnes and whereas they thus spake Ezek. 33.10 11. if our transgressions and our sinnes bee upon us and we pine away in them how â—hould wee then live The answer in effect is by repentance unto which God accordingly exhorts them saying and swearing as I live I have no pleasure c. as formerly so he sweares he had rather they should repent and live seeing these two are inseparable 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 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 but if they would goe on in sinne hee must and did will their death Therefore he saith turne ye turne yee why will ye dye i. Why will ye run upon your owne death and yet hee assures them by oath they dyed not but for their sinne though they thought otherwise So on the other hand How God wills the salvation of all God wills mens salvatioÌ„ in willing their faith and repentance so he wills that all men should be saved 1 Tim 2 4. and so wills the salvation even of such as perish but how first by approving it if it were done Even of such as perâ—â—â— 1 By approving 〈◊〉 〈◊〉 not by decreeing the event but not by decreeing the extent nor yet so as to worke it by speciall and effectuall grace The obedience and faith suppose of Pharaoh had beene a thing pleasing to God but it was not a thing to bee given by God from Gods decree But for those that are saved hee so wills their salvation that hee decrees the same and according to his decree infallibly produceth the same according to that of Christ Ioh. 6 37. Ier. 31.3 All that the father giveth me shall come unto me and of God I have loved thee with an everlasting love Therefore with loving kindnesse have I drawne thee The one is according to his will revealed The distinction of Gods will secret and revealed justified his signifying will the other according to his secret will or the will of his good pleasure which ancient distinction of the Schooles must not bee so sâ—eighted or so easily cryed downe and our Church doth hold it Artic 17 whilest in the 17. Article it useth first these words hee hath constantly decreed by his Counsell secret to us 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 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 and what he wills with himselfe in his owne secret Counsell what hee wills at my hand as my duty what hee will bestow upon me freely as a blessing God seriously wills mee to doe my duty and shewes me what would bee acceptable to him as namely to pray for all men 1 〈◊〉 2.3 and to make no exception of any but to further every mans salvation but saith Austen 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 if the Church were certaine
who in particular were predestinated to goe into everlasâ—ing fire with the devill It would as little pray for them though yet living on earth as it doth for him 2 God so farre wills the salvation of all 2 By giving men so much grace as to leave them faulty if they answer it not that hee seriously exhorts sinners to repent 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 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 and the condition of such as never heard of Christ more tolerable at the day of judgement then theirs Math. 11.21 22 23.24 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 grouÌ„d may seriously invite all exhort all require of them that which hee gives them so much grace to performe that it is out of their owne deficiency if they performe it not withall may punish them justly for not doing it their perishing is of theÌ„selves Man is never punished but for his owne sinne Onely God gives not that powerfull grace to them as hee is not bound by which as depending on his election infallibly they might convert Here is then the mystery Christs merits are availeable to all beleevers Though God invite all and promise life to all upon the condition of faith 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 The price paid for all and which shall certainely bee to the salvation of beleevers yet profits not all But to beleeve is not gâ—ven to all because faith is not given to all as not the meanes of faith but to the Elect onely We therefore preach and teach that Christ dyed for all How Christ dyed for all men 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 and so Christs death hath purchased a possibility of salvation for all men if all men can beleeve But wee say againe that Christ so dyed for the Elect that How only for the Elect. 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 and obtaine life eternall hereafter and that without any coÌ„pulsion of their wills 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 Gerhard â—â—â—pri Gâ—ds promises distinguâ—sbed 1. Conditionall which are mâ—â—e geneâ—â—l 1. Conditionall and of the end which is salvation requiring faith and repentance and so Gods promises are generall and hee seriously invites all and mocks none who performe the condition 2 Absolute which are particular 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 putting his feare in our hearts that wee depart not from him c. Which as they depend not on any condition in man but only on Gods free absolute and immutable decree so doe they particularly and specially belong to the Elect and not to all Let any shew me a promise in Scripture whereby God hath promised to give faith universally to all without exception But who these in particular are the effects of Gods eternall love manifested in time on and in them doe and will shew and declare An Additionall Shewing the true state of the aforesaid question mistaken by the opposer and the truth further strengthned by the same arguments sâ— the Doctrine of our Church and of Scripture 〈◊〉 which it was oâ—pose â—â—with the best way of â—econciling seeâ—â—ing contrarieties and â—â—â—trudictiâ—â—s of Sâ—â—ptuâ—â— in the â—oint of Gods free grace and mans Free-will THe former Doctrinâ— coâ—cerning the extent of Christs Death though seemingly opposed yet was but lightly hurt seeing the true state of the question as it was handled was not so much as touched That which the opposer undertooke to prove on the Text Arminian grounds for their universall Redemption Rom. 4.25 was That Christ died for the sinnes of all and each Which he would prove 1. from the Doctrine of our Church or from some passages out of the Common Prayer Booke Homilies and Articles 2. From the Scripture shewing that it teacheth that Christ died 1. For the World Iohn 3.16 17. 1 Ioh. 2 2. 2. For all men Esay 53.6 Tim. 2 6. Heb. 2.9 3. For â—uch 1. as might hâ—ve perished Rom. 14.15 1 Cor. 3.11 2. as do Perish 2 Pet. 2. 1. Heb. 6.6 With Lutheran answeres to that interpretation which we give of these places Now I The true state of the question Christ died not with like intention to save all Which is shewed whose purpose was and is to defend my selfe and the Doctrine taught by me and as it was taught by mee doe avow that in all this the state of the question is mistaken which was not and is not Whether Christ died for al men and each but whether for all alike and out of equall love and a like intention of saving all Therefore to the proofs brought and alledged I thinke good only to answer by opposing like yea much stronger proofs both from our Churches Doctrine but especially from the Scriptures The chiefe difficulty will be in reconciling of the seeming differences 1. Our Church 1 To be the doctrine of our Church which sheweth Christ died for his servants and people Te Deum as it tells us of Christs full perfect and sufficient sacrifice oblation and satisfaction for the sinnes of the whole World so it tells us also for whom more specially he died and whom he redeemed Wee pray thee helpe thy servants whom thou host redeemed with thy most pretious bloud and O Lord save thy people What people not all and make thy chosen people joy full But what people is that not every people or person alike Thou hast multiplied the Nation and not increased the Ioy. Esay 9.3 According to the double expression of the promise made to Abraham Gen. 22.17 I will multiply thy seed â—s the Starres of the Heaven by which may at least by allusion But believers be meant the children of Abrahams faith the elect and as the sand which is upon the Seashore The darke sands are
hatâ— set downe absolutely and whom in particular he wiâ—â— save and imprint Faith anâ— Holinesse in their heartâ— he hath reserved to him selfe as not being bounâ— to reveale it till the eveâ— shew it onely that there such an absolute will iâ— God is revealed as we have already shewed SECT 7. SO that now though 〈◊〉 regard of the word aâ—â— worke of the minister things may goe with 〈◊〉 and And 's and that the conditions in regard of man whose actions proceeding â—f judgement and having â—heir beginning from withâ—n his will are voluntary â—ay or may not be done or â—erformed Yet as they are Gods workes though required of us and effects of â—is Election who chanâ—eth without violence our â—ills hee speakes of them without Iffs and promiseth â—hem absolutely yea and â—ccordingly worketh and â—ffecteth them himselfe And so againe things may â—emaine in themselves inâ—ifferent to fall out this â—ay or that way notwithâ—tanding Gods decree or working infallibly this or â—hat The certainty of Gods decree doth not abolish the consent of mans will Gods decree doth not take away the consent liberty of mans will buâ— rather order it and mildely incline or draw it forthâ— mans freedome of will maâ— well stand with that necessitie which is of infallibility or of consequence and mans actions may bee free though otherwise in respect of Gods will they be of unchangeable necessity Gods decree takes not away all possibility to the contrary event 〈…〉 voluntarii â—iâ—iscieâ—â—e voluntario committatur Greg. Armin. lib. 2. dist 29. in fine but onely the contrary event it selfe as his decree before all worlds that at this timelâ— 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 or otherwise determined But it tooke from me the actuall not preaching at this time I doe this certainly and infallibly but yet freely Gods decree takes from me the contrary event so that in sensu composito these two cannot stand together God hath decreed that at this moment I should bee preaching these things and I doe not at this moment preach these things But in sensu diviso these two may consist together God decreed that I should preach these things at this moment and I had power not to preach these things at this moment if I had pleased Now if this sound harsh to any Praescientia Dei falli non potest let it be considered the like inconvenienâ—â— would follow upon God bare prescience which none denyes and his prescience may as well henâ—â— be denyed as his praede fiâ—â—tions Seeing Gods prescience is as infallible as hiâ— Decree is immutable And thus much for the first consideration SECT 8. 2 WE may now secondly consider The second consideration making good the former that in Gods new Covenant of Grace the condition required of us 〈◊〉 also part of Gods Covenanâ— and promise made unto us So that this is one maine difference betweene the Law strictly taken according to the Condition of workes and the Gospell preached both before and after the death of Christ that the Law promiseth Life and requires perfect obedience but neither promiseth nor gives power to performe what it requires â—t leaves a man wholly to himselfe and to his owne power But the Gospell and new Covenant promiseth the â—ame life upon new and other conditions The conditions required of us are also part of Gods Covenant and promise made unto us Difference betweene the Law and the Gospell no lesse I â—ke hard in themselves â—nd impossible to us to performe aright by our owne â—rength then the other and â—hat is upon condition of â—aith Repentance Holiâ—esse and Perseverance in â—â—em all Yet so as that it â—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 but the bringing in of a better hope did and that Christ is the Mediatour of a better Covenant which is established on better promises And why better But because whâ—â— the Law could not doe Heb. 7.19 and 8.6 Rom. 8.2.3 in thâ— it was weake through the flesh is done by the Law of the Spiriâ— of Life in Christ Iesus whoâ— God sent c. The first Covenant 〈◊〉 said to be faulty yet not 〈◊〉 it selfe for saith the Scripture the Lord finding fauâ—â— with them not with 〈◊〉 barely saith the dayâ— come when I will make new Covenant with thâ— house of Israel Iudah Heb. 8 7 8 9 10 11 c. not according to the Covenant which I made with their Fathers because they continued not in my Covenant lo there â—s the fault of it I regarded â—hem not saith the Lord For this is the Covenant that I will make with the House of Israell after those dayes saith the Lord I will put my Lawes â—nto their minde and write â—hem in their hearts c. Thus God promiseth to â—oe for us what he requires â—f us At least hee requires â—he Fact or act of us and â—e promiseth the ability or â—ather indeed he promiseth â—nd effecteth the act also â—e promiseth both to write â—s Lawes in our hearts and to â—orke all our workes for us as â—â—rticularly not onely power to beleeve but the very act of beleeving not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse Credere but according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 So not onely the power ability and will to doe good but the will power deeâ— too For it is God that worketh in you saith Paul both 〈◊〉 will and to doe SECT 9. NOw all that is saiâ— both in the formâ— and in this latter Consideration What God requires he both promiseth and worketh in the Elect. will better moâ—fully appeare by particulâ—â— instances and proofes Goâ— promising Blessednesse aâ— Salvation by Christ 1 requires some Conditions us yet 2. hee promiseth to worke and effect the said Conditions in us and 3. he doth also indeed worke the same and that by vertue of his new Covenant wee will instance in some principall graces 1 Faith God promising Salvation and Happinesse doth first require Faith This is shewed in divers graces as in Faith Which God Rom. 10.9.1 requires Marke 9.23 as the Condition and so promiseth life upon that Condition and that with an Iff as in my Text saying 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 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 Promiseth Ier. 31.33