A description of GOD.

TO lay my Foundation, I begin with the Origi­nal of all things, GOD; who is the infinite Es­sence or Being, that gives being to all other beings. He is all in all things; of a most simple and pure nature, void of all com­mixture and quality: In whose na­ture there is no place for accidents; nor can he, possibly, be subject unto any passion, being infinitely content [Page 2]in his own nature. The counsel and good pleasure of whose Will, is the first cause and fountain of all Causes, the original of every Crea­ture: who swayeth at pleasure the Soveraign Scepter over the whole world, working by his all-ruling Providence according to his Will, in the army of heaven, and in the in­habitants of the earth, in such sort as none can stay his hand.

In this Essence there are three, distinguished thus: Father, Son, and Holy Ghost; co-equal, and co­eternal.

The end of Creation.

THat which moved God to cre­ate, was the fulfilling the mee [...] arbitrary pleasure of his Will: for nothing without himself moveth him to will; neither is he caused thereby to will: for his will is the cause of all causes.

The profit of the work of Crea­ation, is to the creature it self: for God of his meer pleasure commu­nicated good unto his creature; it was not any good or benefit from the being of a creature unto God: for his good, benefit, and content, is infinite in his owne nature, and can receive no addition.

Whatsoever doth respect God himself, that he must even by law of nature will: therefore, if he will to make a creature, he must will that his creature, being made, re­turn him glory. This will of the return of glory, if he do create, is from law of essence in himself; but no such law in the nature of God to the making of a creature.

The work of creation is no o­therwise for God himself, then for the meer good pleasure of his will. And I grant, so he made all things for himself, even to the praise of [Page 2]his Excellency, in every part there­of.

The image of God wherein man was created.

NOw (touching the Creation of man) God created man after his owne Image. Man was in some power or respect created in the si­militude of divine nature; which stood principally in the powers of the Understanding, and free liberty of the Will; whereby he was fitted to exercise soveraignty over the creatures after his owne counsel, with free liberty, even as a God without controul.

Of the Freedom of Mans Will, and the dependance thereof.

MAn in respect of the power of the Will, in willing, was crea­ted with free, uncontroulable, inde­pendant liberty to will, to nill, or to [Page 3]suspend, depending on the power of Reason: So that man now was at liberty, or at free choice, to enjoy life, or puchase death; to keep the command, or reject his obedience; and become rebellious. Man, in re­spect of his other Powers, as well of being as of moving, did rest wholly dependant on the will of God, the first cause and being of all things: But the Will of man (as touching the faculty and liberty of willing, which is exercised in chu­sing or refusing) was by the Decree of God at the Creation, made to be absolute in it self, without depen­dance on any other.

The Will it self, for the being thereof, hath dependance on the will of God; and for the act of willing, on the Understanding: But for the power of willing (as it is a liberty of chusing or refusing) on it self, and free in the exercise of [Page 6]its liberty, independant on any o­ther essence; therefore incompella­ble by any means, unconstrainable by any power, obliged (in regard of liberty) to no law; but free on either part, to chuse or refuse.

For even as God ceaseth to be God, if he could be compelled; so the Will ceaseth to be will, if con­strained by violence, or wrought unto assent by meanes omnipotent, which are not proportionable to the Wills resistance. For always the Will, even whiles it willeth, can nill the same it willeth. It is called the liberty of Contradiction; which is not true, if it may be wrought to assent by means omnipotent: for against Omnipotency there is no re­sistance: There is no possibility of grapling with power infinite: and if the motion be irresistable, where is the possibility of nilling? And if the Will will not freely, where is [Page 7]the liberty of Contradiction? Where this liberty is wanting, there is no will. The will of God is absolutely the cause of the liberty to either part, to take the one part or the other. Now that which is the cause of the liberty to either part, cannot also be the cause of [...]he restraint of the liberty to the [...]lection of one part. And if Gods will be not the cause of the election of this or that part, it must needs be, because he doth not will it: for the will of God is the cause of what it willeth. So it is apparant that [...]ans Will, for the act of chusing [...]he one part, or refusing, was not [...]pendant on the will of God; [...]ho neither did nor could will the [...]ne, without controuling the de­ [...]ee of liberty. For God in giving [...]to man free power and liberty of [...]ill, did tye himself, by law of [...]ontraction, from willing or nil­ling [Page 6]absolutely the Fall of man: For it stood not with his Justice to will to hinder, what his owne Decree had given liberty to do or not to do; neither can it stand with his Wisdome, to go about to hin­der, what he cannot hinder, by rea­son of his owne decree.

Why Free-will was given to Man.

THe end why God gave unto man this liberty and free choice of Will, was, that he might have a cause to be alwaies reward­ing man for his obedience, and so make mans estate immutable; which by Creation could not be made un­changable, or free from corruption: It being onely proper to the Deity to be by nature immutable in goodness, and not subject to alte­ration. Good the creature must be, being made by God; and being a creature by nature, mutable: for im­mutability [Page 7]must come from some o­ther fountain, then the act of Crea­tion: it must come from some special relation to God, the only unchange­able Essence: for mans estate doth remain perpetually, in relation to the reward due from God by his un­changeable Essence and Decree: for God is of that infinite goodness, that he cannot but fill with good­ness, and reward with happiness, all such as do good freely, and serve him with voluntary service. Even so now on the contrary, the state of the damned remaines unchangeable to the Justice of God; which must always, by immutable purpose, take vengence on them.

Of the Fall of Man, and what dependence it had on the Will of God.

FRom this Liberty put into the hands of Man, for the perpetu­ating and perfecting him in Happi­ness, [Page 10]ariseth the true and infallible ground, acquitting the sacred Maje­stie from being in any sort the au­thor or cause of Sin: for sin came not into the world by God's with­holding his grace from Adam, or a bare absence of good, or from any created power that gave ability to rebel, without a possibility of doing the contrary; but from the Will of man, which was the true and proper cause of sin: For sin came from the Liberty of the Will of Man, in chusing that one part. So that sin, or the Fall of man, was altogether and onely dependant on the Will of Man; and not at all on the Will of God, inasmuch as man's Will, in this point, in the choice of the one part or the other, was not dependant on the Will of God, as hath been shewed. The onely dependance which the Fall of man had upon the Will of God, [Page 11]was but this, That except God had willed the liberty to either part, this choyce had never been: and yet his willing the liberty to either part, did utterly take away all possibility of willing the Fall, which was the ap­plication of the liberty unto that one part. Now this being a truth, that man in first estate was set in absolute liberty of Will, with free power, and incompellable, for obedience or dis­obedience (the act being irresistible) left to the choyce of his own Will, upon the penalty proposed; It being granted (as I take it) all the difficul­ties and doubts about the first Fall of man, will be easily cleared and remo­ved; for all the mystery thereof is folded up within the nature of this liberty of the Will of man. Thus far of the state of innocency.

What Power Man had by Nature after the Fall.

NOw, as mans power to fall in the state of Innocency, was incon­strainable, by means of the Decree of Liberty: so still, by vertue of this ir­revocable purpose, the same power to sin is still remaining. For howsoever man hath lost the power for Obedi­ence, because he chose the other part; yet he retains still the power for Dis­obedience: for the power he lost not, is still remaining. For man lost not his Will, nor his freedom, or incom­pellable power of willing; but only his Liberty of choyce for Obedience. The power to will well, he lost; but not the power to will or nill: for the liberty of Nature is still remaining, that is, a power to will or nill freely; but not to will obedience unto God; as the case stood in the time of inno­cency. All men have still a freedom [Page 13]and power of willing, according to the nature of their Liberty: The wicked, in willing evil, have freedom and power; else the blame of sin could not be layd on man, unless there were remaining a freedom of the will in such sort, as that man wills evil freely and voluntarily. The liberty of the Will is not abolished, but woun­ded: for though the liberty of well­willing be lost, yet the same power of willing freely, is still remaining. In which respect, the estate of the will after the Fall, is called a Bond-free­will; because it is enslaved in respect of the power of well-willing, but free to will evil. Thus far of the state of the state of Corruption.

Of the Covenant of Grace and Life in Christ.

NOw seeing that the Will by na­ture is wholly dead to good, so that there is no possibility of assent­ing [Page 14]thereunto by any power in Na­ture; therefore they must be planted into right of Christ, the second A­dam (who is by Covenant, to as many as come to him, a quickening Spirit) before they can possibly receive a power to give assent to the work of grace, or give away dissent from sin, which is by nature mans free-hold. For when any man is Christs by Co­venant, and doth thereby receive the power of Assent; yet he retains still the power of Dissent, until he freely give away such power: for the pow­er of dissent cannot be removed (in such as come to actual choyce) but with voluntary assent. Assent they cannot, until they receive a power in Christ; for in Christ is given a pow­er to give assent, in help of means, even whiles there yet remains the power of dissent from absolute conformity. For the operation of his grace, for the bringing of the will of man to actual [Page 15]and absolute assent to grace, is only such as works proportionably to the Will; So as the Will, when as it willeth (enabled thereunto by work and power of grace) might will by power in Nature, the thing it willeth by work and power of Grace. For the rebellion of mans Will cannot who­ly be removed or reformed, otherwise then with the voluntary and free as­sent of mans Will; and that by such means, and in such sort, as may stand with the nature of the Will of man; that is, by means and provocations so proportionable, such as exceed not the nature and power of the Will; so as the Will, with equal liberty, might will the same it willeth, when as it yeeldeth to assent: for if the means be such as do exceed the power of contradiction of the will, so as the will cannot resist the same, there is coaction, which abolisheth the nature of the will: for (as one learned speaks [Page 16]of the Will of man) it hath this common with the Will of God, to will without coaction. Therefore voluntary and free consent on mans behalf, is of absolute necessity to the compleat work of Grace. So that as in the first, so in the second Adam, before our being united unto God through Christ, the power of Assent and Dissent stand both together: for Christ by Covenant is a quickening Spirit, no less then Adam was by Co­venant a living Soul; and so the new Covenant carries in the nature there­of a spiritual life, no less then the first Covenant did carry in the nature thereof a natural life. So that the first Adam is a perfect figure of the second Adam, as touching the man­ner of the Covenant, both for life, and establishment in life: So that Christ the Son of God, is in that respect truly and fully a second Adam; the Covenant in him standing upon like [Page 17]terms, and the proceedings according to one and the same manner. For like as Adam for all (to whom he was the root of Covenant) had the condition for maintenance of life, standing in eating the fruits of the garden; and the condition for establishment in life, standing in eating the tree of life: so the maintenance of our life in the second Adam, stands in eating, by faith, the fruits of Gods promises un­to his Church; and the condition of establishment, in the denyal of our selves, and eating of the tree of life, the flesh of Christ, by faith; which whoso does, can never dye eternally: for the Righteousness of the Gospel hath this condition, of proceeding from faith to faith; from faith that gives the right of Covenant, to faith that gives the Establishment in Co­venant; and this is according to the nature of the Sacraments: for by the fruits of Baptism, applyed by [Page 18]Faith, stands our maintenance in life; and by the vertue of the Lords Sup­per, through faith, we have establish­ment in Grace.

The Condition required of those that enter into Covenant, what it is.

I Hold, God hath appointed certain Conditions of being and abiding in such estate; and certain means of obtaining such Conditions: All which are distinct and diverse.

The Condition required of those that enter into Covenant, is Faith, which is no effect (though of God, and so of the Holy Ghost, yet not) of the Holy Ghost dwelling in us, but precedent to the receiving of the Ho­ly Ghost; and so must needs be, in order of nature, at least before that, which is received on such condition. For till it have being in such sort as is required, it can be no cause: Being in [Page 19]us it cannot have, until it be given: given it is not, but on condition of Faith in present, when it is received; therefore it cannot be the cause of that faith.

Now that faith is the condition of receiving the Holy Ghost, is appa­rent. The blessing was promised to Abraham in faith: That the Gentiles might also receive the blessing of A­braham, the promise of the Spirit through faith. Again, After ye be­leeved, ye were sealed with the holy Spirit of promise. And again, Have ye received the Holy Ghost since ye beleeved? So I conclude, that faith, which is the condition of the Cove­nant, is, in order of nature, before the Being of the Holy Ghost in us; and so, by consequence, a temporary faith.

This condition is no less for the children then for the parents, during Gods pleasure, in the extent of the [Page 20]line of Covenant: It is for the fami­ly, as well as for the father of the house: Beleeve, and be saved, and thy houshold: This day is Salvation come into thy house, in as much as thou art become a son of Abraham. The pro­mise is made to you, and to your chil­dren. Ye are the children of the pro­mise, to whom pertaineth the Cove­nant, the Adoption, the service of God, and the promises of the Gospel. As touching the Election of Grace, Beloved for the Fathers sake. Yea, they are a chosen generation, because the Covenant runs to all the genera­tion for a time, to all Jacobs elect, the children that proceed of Jacob. And were it not so, none could be Israelites (that is) of the seed of the promise, who perished in Israel; which yet appeareth plainly, in that the very Rebels in Israel are said to be the children of God; and Israel is said to have rebelled; yea, those that [Page 21]now were faithless, to have been Isra­elites. Neither could then the not be­ing Israel, of such as come of Israel, prove a breaking of the Covenant with Israel; which the Apostle is bold to affirm, That all are not Israel, that are of Israel: For there is a time when those that come of Israel, are not Israel, that is, children of the pro­mise; for when that time comes, that is in the purpose of God excepted, it makes that seed that is excepted, to be born after the flesh: For only the children of the promise are counted for the seed. For the interest in the right of Covenant, is meerly by pro­mise: And they are not Israel, longer then the free promise doth extend un­to them, though of Israel. And were it not that all of Israel, for a season, were children of the promise, and were in Covenant, they could not be holy unto the Lord their God, as they are affirmed to be; nor could they all [Page 22]be sanctified from their filth, to offer sacrifice to God, otherwise then the Gentiles; which it appears they were. The Apostle speaks to all the chil­dren of the Covenant under the Go­spel, saying, We are after the manner of Isaac, children of the promise, or a free seed by promise; for the con­dition of the Covenant runs to you and to yours, else were your children unclean, but now they are holy. No promise of the Gospel belongeth un­to him, that is not in Christ by Cove­nant: Because there is no possibility for embracing of it, nor no being in Covenant, but by Election. So that Election, the Covenant, and the Pro­mises of the Gospel, are of equal ex­tent: so that to whom any one of these three belong, all three belong.

Of Election.

I Hold, Election, in the usual phrase of Scripture, is from Misery to a state of Grace in Christ, through which they stand by Covenant, on condition accepted in the Blood of Christ, holy, and in him without blame in the sight of God: It is to right of Covenant, to a power or possibility to live eternally; but not absolutely to eternal life and glory. (And so Creation, and the Fall, must go before in order: for Election is an opposite to Rejection, and hath for object a sinner, one guilty of death, and such rejection.) The holy Scriptures do often acknowledg the Election of such, of whom they make question of their eternal salvation; af­firming, that they stand by faith; and might finish in the flesh, though they begun in the Spirit. And the Spirit [Page 24]of God (in seeking to strengthen in Faith and Perseverance) doth use to lay down (as the ground of encou­ragement) the knowledg of their E­lection; concluding, because they were the Elect of God, therefore they should not faint, nor sorsake their Confidence, nor flee from the hope of assurance afforded unto them. From the certain knowledg of our Electi­on, floweth the ground of all true comfort: for there is no possibility of being saved, but in Election; It is the foundation of all ensuing good, of Faith, of Love, and of Obedi­ence.

The means whereby we have the Con­dition of the Covenant.

NOw as the condition of the Co­venant is Faith; so the means of bringing to the having such conditi­on, in the first tender of the Gospel, [Page 25]was the Power of God, in Miracles, or other Motions; so manifest, as could not but convince the mind, not hardened to give so far assent of Faith as was required to the receiving of the Covenant; which was to beleeve Jesus Christ to be the Son of God, with a desire to be interested in him. He that hath this Faith, hath what is required to Baptizing into Christ, or receiving the Holy Ghost; as appears by the Eunuch.

Now we receive not the benefit of Covenant, by any priviledg of our own faith; but by being children of Beleevers, or our parents being in right of Covenant. And so being children of the promise, the Cove­nant passeth unto us upon those terms; and not upon faith in present, (except it be the faith of the parent.)

The Condition that is required for Establishment in Covenant.

THe Condition that is required for the Establishment in Christ, is that Faith that is the work of the Holy Ghost dwelling in the hearts of Gods Saints; by which they truly give themselves to God, and yeeld up themselves to him, and rest upon him in his Promises made unto them in Christ. For bringing forth this work of Faith, there is much required, by a long and laborious endeavor, in the use of means by Gods appointment: for this Faith is grounded upon Knowledg, which is not attained but by degrees. (In which respect, both Ministers and other means are ap­pointed to labour, for the furtherance of this work.) Which whosoever at­taineth unto, shall not dye eternally: for he is predestinated to eternal life and glory.

Of Predestination.

PRedestination (in the usual phrase of Scripture) I hold to be the eternal Decree of God, appointing some of the Elect (his Church visi­ble) to establishment in grace and glory, adopting them into himself through Christ, after the good pleasure of his will; to the praise and glory of his grace. So that the object of Predestination, is a man approved in Christ: for, whom he foreknew, them he predestinated; that is, whom he fore-approved in the estate of election: for out of Christ he approves of none.

What means is given for attaining establishment in grace.

THe means appointed for the at­taining the condition of esta­blishment & confirmation in grace, is Gods giving a spiritual life in [Page 28]Christ, and means to feed and main­tain that life unto a perfect man: for God gives not onely outward motives, but also inward power, even so much as may suffice unto the work. For Gods giving of means and power, is the only cause of possibility to do his will: And none receives a greater condemna­tion in respect of any priviledge ad­ministred in the Gospel, but onely such as did receive withall, true possibility of having true benefit thereby: for the righteous Judge exacts no more then he gives.

By what means our spiritual life is furthered or hindered.

THis spiritual life and power prevailes more or less, accord­ing to the subject and power of Re­bellion in us, and right administra­tion of helps and means afforded by Gods appointment in the [Page 29]Church: for it is furthered or hin­dered in the operation thereof by outward means and occasions.

In this work, Gods Ministers are said to be workers together with God; and Gods Ministers, yea his Saints too, are commanded to build up each other, and to use all means to win the Wills assent unto God, by Instruction, Exhortation Per­swasion, and by a holy Conversati­on of life. And the Church or man that omits his duty in the admini­stration of the means, destroys the creature; and the man that in him­self rebelleth, resisteth the Spirit. For though the first part of our re­generation is wholly wrought in us by God, without our consent of Will; yet this later, our conformity to grace, is never wrought but by a free and voluntary consent of mans Will.

The reason of Gods thus work­ing [Page 30]in the former, is because man cannot consent; for he is yet dead, until the receipt of this spiritual power: And the reason of Gods so working in the later, is, because there is in mans nature such a power of rebellion as cannot wholly be removed, without the free consent of man (such as come to actuall choice.)

The reason why all are not saved, to whom the Gospel is given.

I Conclude, that al the members of the true visible Church to whom the Gospel of grace is administred, are elected, are in Covenant, and truly called, and have the promises of the Gospel belonging unto them; and that God amongst them, wills not the destruction of any one of them (except upon refusall and slight respect, yea, in some degree, contempt of grace received.) Nay, [Page 31]he wills the contrary, their confor­mity to grace, and their salvation. For God confirmeth it by Oath, That he wills not the death, but the return and life even of that Soul in Israel which perisheth through dis­loyalty: therefore God prepares food and nourishment, provides ar­mour, furnisheth with counsel, fills our ears with admonition, promiseth help upon all occasions, commands importunity in seeking, perswades by promises, provokes by punish­ments, presseth with threatnings, al­lures by object of reward; and all to win us to take the benefit of his mercies, and punisheth severely for refusal; yea he is said to knock, with a mournful note, Open, my sister my spouse.

For God would have us all, to whom he gratiously communicates his Gospel, to imbrace and yeeld our selves obedient unto the same; [Page 32]for whosoever hath this priviledge, and perisheth, he perisheth as meerly through his owne default; as any soul in Israel should have dy­ed by the Serpents sting, through wilfull neglect and infidelity, in not looking toward the brazen ser­pent: Or as those that entred not the land of Canaan, because they went not when God bade them. And it may be truly said of any such perishing, Their destruction is of themselves: for if any of them dissent, and be damned, It is not because God gave not grace unto them, or willed not the benefit of grace unto them, or his hardning of their hearts (except upon abuse of grace received) but, as the Scri­pture speakes, Because they would not; because they were stiff-necked, because they refused, because they despised so great salvation. There­fore the Lord will be magnified, [Page 33]in executing judgement upon those whose rebellion is such, that when grace is offered, they will not be delivered; that will not know the day of their visitation, nor accept the conditions of peace, so freely, so fully, and of meer accord offer­ed unto them. Yet whosoever in assenting is saved, it is the sole work of grace, in the power of spiritual life.

The Doctrine extracted from all.

THat which I extract from all, is this; That man retaines (from Gods first grant of liberty to the will of man, in the state of Inno­cency) the power to nill, and to re­sist the work of grace; and in that respect, though God enables the will by grace to yeeld assent, yet he never works the same to actual and absolute assent to grace, but onely in use of means proportiona­ble [Page 34]to the condition of the nature of the Will, and power of mans re­sistance.

Ten Uses of the Doctrine.

1. FRom this ground we may conclude, that God (out of his Wisdome and Justice) imposes lawes onely on those creatures, to whom he gives a free power to keep or break the same; and exhortati­ons onely on those, that may im­brace or refuse the same.

2. This ground cleares all those Scriptures, wherein God is said to desire and wish the salvation of his people, yet (they dissenting) he can­not effect it, by reason of his owne decree of liberty in the will of man.

3. Upon this ground, they are justly to be reproved, that hold and say, If I be ordained to be saved, I shalbe saved, live in what sort I list; [Page 35]God, in his time appointed, will re­new my heart, and make my ways and actions pleasing in his sight: And contrariwise, If I be ordained to be damned, I shall be damned, live I in what sort I can. Oh thou unhappy wretch, that pleadest a­gainst thine owne happiness! Wouldst thou to have God to deny himself, to save thee; to change his unchangeable Decrees, to change thy Will? What wouldst thou have God to do for thee, that he hath not done? He hath made his Covenant with thee; he truly wish­eth thy reformation; he offereth thee his grace, for thy assistance; he willeth and desireth thy Wills assent unto his work of grace. Oh be not ignorant of this, That God may woo thee, and not win thee; he may in very deed wish thy Sal­vation, and yet not work thy Re­formation; he may weary himself [Page 36]in the use of the most powerfull means, whereby he works the wills assent in any, and yet not vanquish thy corruptions: for his decree is, Never to compel the will, or move the same further then with thy free Consent. But know this, If he woo thee, and not win thee, it will prove thy wo at the last.

4. From this ground, every im­perfect Christian, to whom the Go­spel of grace is revealed, is bound to believe; yea, he hath bound himself to believe the promises of the Gospel to belong unto him, and that he is not a person appointed unto wrath (except in abusing the gratious priviledges of the Gospel) but to obtain Salvation in Christ, by use of means afforded in the Church. And he hath true ground of comfort and encouragement to labour thereunto, in assurance of [Page 37]Gods assistance in his Ordinances.

5. From this ground, the dull Christian hath mighty provocati­ons, to labour to make sure his cal­ling and election; because every de­gree of true working faith doth not give establishment in grace.

6. From this ground, every Christian that is come by strength of grace, to give assent to the work of grace in all things, may have true assurance, That he is not only elected or chosen to certain privi­ledges and degrees of grace, but that he is also predestinated unto esta­blishment of grace and glory into God, through Christ.

7. From this ground, we are tru­ly directed to be very carefull to avoid tentations, and the occasions of sin: for, as the case stands, the [Page 38]strength of tentation, is that, which makes the difficulty in the compleat work of regeneration in the heart of man. For, where grace perswades, there tentation disswades, and oft prevailes, even to the preventing of the work of grace; as it is seen in the thorny ground, in whom the cares of the world do choak the Word. For the world, by fawning, deceiveth us; and if we imbrace it, it killeth us. And for the danger of tentation, It is better to go into the house of mourning, then into the house of mirth. Too too doleful experience verifies the truth of the danger thereof. Now if we would not be burned, let us take heed we tread not on the coals.

8. From this ground, we may learn to take heed of nilling and withstanding the grace of God: for now is the accepted time, now is the [Page 39]day of Salvation; wherefore now let us not hearden our hearts, for we have the power to work our own confusion, and to shut up, by infi­delity, the gate of grace, which is set open to us. Behold, now is the time of grace; therefore let us walk while we have the light, lest grace neglected be obstructed, and means for entrance be denied.

9. From this ground, we may consider the especial favour of God, where there is a sufficient, powerful, wise, and faithfull Pa­stour: for, the more outward means is used, the more effectuall and for­cible it is, in alluring the minde of man to give assent unto the work of grace: or else I see no reason, why the Spirit should not work equally and alike effectually, as well by weak means as by strong, as well without means as with it: Nay, it [Page 40]were not tolerable to grant any co­working power of outward means with inward grace, if grace it self were not resistable by the will of man. And were not grace furthered in the oparation thereof by exter­nal means and occasions, why then are Gods Ministers said to be work­ers together with God? How else comes it, that the most excellent Sermons, delivered with most wis­dome and truly-affecting passion, do most prevail upon the hearts?

10. From this ground, I might take just occasion to shew the dan­gerous estate of those people, that want an able faithful Pastor; and the cursed estate of those, that were the occasion of making such unable and unfit men Ministers; and also of those, that placed any such unable Pastors over any Congregation. But thrice unhappy and cursed are such [Page 41]Ministers, that fleece, not feed, but kill the flock, or do the work of the Lord negligently.

But of this, and all other points, more at large, if God permit.