gratitude above the Reprobate. The Reprobate indeed have caufe to thank God for preparing that Calling, whereby they might have been faved as others are, and are to blame only their own contempt and folly: but they have not this to thank God for, that he did alter their Calling to a better, when he found the event of this would be Evil unto them; neither can they blame him, feeing he was no way bound to do fo; for if he were, he fhould not have fuffered any to perish at all. And the Elect who obey their Calling, which of them can tell how often God in the preparation of their Calling, changed and amended it, (to speak after our manner of understanding, who use thus to bring things to perfection and to our liking,) untill he had brought it to that order, whereof he faw the effect would be the free Converfion of the Called.

But it was admitted only, not affirm'd, that in the Grace of Vocation God doth no more for the Elect than for the Reprobate: for what if the time wherein a Convert obeyeth be not the first, second, third, or the hundreth time that he hath been Called upon, but God hath fhewed him that Patience, as one that would not give him over until he won him? What if the time wherein the unconverted refused Mercy, was but the first, second, or the third, after which God in just severity would no more move him by his Spirit, nor wait upon him, but forfook him? Here is much inequality in Grace and Favour. For it is enough for my fuppofition (viz. of the liberty of Man's will under Grace, and of two equally Called, whereof one obeys, and not the other) that fometimes two may be equally Called, and unequally obey, though all that be Called be not every one called as oft as another; for as we may fuppofe an equality in fome, fo do we confefs an infinite variety and inequality

in moft, yet there is a time when that hath place which our Church faith in the Homily of the knowledge of the Scripture, That God receiveth the Learned and Unlearned, and cafteth away none, but is indifferent to all.

To the fecond, as to the matter of thankfulness, I answer, that as Grace is not therefore Grace, because it is given to one, and denyed to another, but because it is given to the unworthy; fo my thanks are not therefore given to God, because he hath been Merciful to me, more than to another, but because he hath been Merciful to me unworthy and fince Grace were not the lefs but the greater if it were given to all; my thanks are not diminished becaufe many more are partakers with me in the fame benefits, but the greater; and would have been yet greater, had more ftill been partakers than are. Hear the words of Salvian, or whoever be the Author; But haply thou doft fay, there is a general debt of all Men touching these things of which we speak, and that the whole race of Mankind without exception are obliged thereunto; (viz. for the Benefits of Chrift's Paffion ;) we confess it is truth. But doth any Man therefore owe the less, because another alfo oweth the like fum? &c. tho' it be a general debt, no question it is also a special one; altho' it oblige all Men in common, yet fo it doth every one in particu lar: &c. for Chrift as he (uffered for all, fo be fuffered for every one, and bestowed himself upon all, as well as upon every individual; and gave himself wholly for all, and wholly for each particular Perfon. And in regard of this, whatever our Saviour by his fuffering performed, as all owe the whole Benefit of it to him, fo no less doth every one except perhaps in this, every fingle Perfon owes more than all Mankind, that he hath reaped as much benefit thereby, as they all.

This is a good rule for thankfulness: but take * Ad Eccl. Cathol. Lib. 2. Pag. 376 Octav.

heed

heed of the Pharifees form of thanks for Graces, with comparison to other folkes; Lord, I thank thee that I am not like other Men, or as this Publican. Indeed as fome put the cafe of Mankind like a company of Rebels, out of whom the King choofeth whom he pleaseth to Pardon, and executes the reft with the fword; thofe pardoned owe thanks for their Pardon, and more thanks for Culling them out, who were like to the reft in Rebellion. But the Scripture puts not the cafe of Mankind fo, but rather thus; God by the Gospel as a King, Mercifully proclaims a General Pardon to all the company of Rebels in fuch a County, upon Condition that he that cometh in and yieldeth his Sword, and taketh at the Kings pavilion a Ticket of his Pardon, be free to go home and enjoy the State of a good Subject; but they that ftand out, and refufe this Grace, be after fuch a day pursued with Fire and Sword: They that fubmit, magnify the amplitude of the King's Mercy, forrow for fuch as obftinately ftand out, juftifie his execution done upon ftubborn, ungrateful Rebels. You think to gain greater thanks to God, by amplifying his Grace, upon one confideration of fparing only fome, but with prejudice to his Truth proclaimed to all. I hope to win greater thanks to God, by amplifying his Grace upon another confideration, of fparing all upon favourable conditions, according to the Gospel, the moft wife comprehenfion of the Grace, Mercy, Juftice, and Truth of the Almighty.

To the third particular I anfwer, for matter of Glorying, let this rule ftand Good, let him that Gloryeth, Glory in the Lord, or let him not Glory. Remember again, that the Gifts of God are either immediate, and proceding from himself alone, as Prophecy, Tongues, &c. or mediate, and fuch as procede from God's Grace and Man's Will together, as I have declared: of thofe immediate Gifts

there

i.Cor. 15.

10.

Phil. 4.

12. 13.

So St.

there is no Glorying; for the latter part of the Text is ftrong, What haft thou, that thou hast not received? And if thou haft received, why boafteft thou as if thou hadft not received? Here having received excludeth boafting over another whole not having received hath been no fault of his, it having proceded from the mere will of the giver. But for Gifts mediate, as Faith and Repentance, and Obedience in any particular Duty, they must be confidered as the Gifts of God, and as our Duties, things neceffary upon God's commandment, and upon the peril of our Salvation : as they are Gifts of God wrought in us by his Grace preventing, helping, and ftrengthning us, there is no Glorying of them but in the Lord. Paul Gloryeth; God's Grace towards me was not in vain, but I laboured more abundantly than they all: yet not I, but the Grace of God which was with me. I know both how to be abafed, and I know how to abound, &c. I can do all things through Christ that frengtheneth me: Here alfo having received excludes Glorying in a Man's felf. Again, the fame Gifts confidered as Duties owing by us, and as proceding from the will of Man, helped by Grace, are no matter of Glorying, because they are due. Hence St. Paul, Though I Preach the Gospel, I have nothing to Glory of, for neceffity is laid upon me, yea, woe is me, if I Preach not the Gofpel: and woe is me, may the hearer of the Gospel fay, If I believe not. Not only that we have received, but also that we have done but what was our Duty, excludes Glorying; according to that of our Lord; Doth he thank that SerLuke. 17. vant, because he did the things that were commanded him? Itrow not; So likewife ye, when ye shall have done all things which are commanded you, fay, we are unprofitable Servants; we have done that which was our Duty to do. What matter of boafting is it for a Man to have kept himself from a deteftable Crime, whereinto another rufhing, precipitated himself to Hell?

16.

9.

Yet

Let

λοιπάο

Yet I pray you do not exclude all kind of Glorying, HS xav not that which St. Paul nameth fo; for our rejoicing χησις στα is this, the teftimony of our Confcience, &c. The tefti- 2. Cor. I mony of a good Confcience is fome Comfort and 12. Joy that he wanteth who hath an evil one. innocency wash her hands without a check of vainGlory: Let Samuel call witnefs of his Integrity and Nehemiah record his own good Deeds; The former Governours before me had been chargeable to the People, even their Servants bare rule over them: but fo did not I, because of the fear of the Lord.

In general I answer to thefe three objections: When things fuccede well and profperously unto us, whatever be our natural parts, whatever hath been our industry or our labour more than others, who is fo void of Piety or of understanding, as not to afcribe his Good fuccefs unto God the Fountain of all Good, and the univerfal or Principal cause of all happy events, who buildeth the Houfe more than all that labour on it, who keepeth the City above all that watch or ward, who giveth more to the increafe than all that plant or water: But yet the Builder, the Watchman, the Planter, the Waterer, have their parts and offices, which being neglected, the Houfe is not Builded, the City is betrayed, the Tree is unfruitful. Because fome little thing is done by Men, but nothing comparable to that which is done by God, therefore is the form of the Saints rejoicing thus conceived, Not unto us, O Lord, not unto us, but unto thy name give Glory. That not unto us implies that fomething hath been done by us, and that Man's corrupt Heart is too ready to claim fome Glory to it felf for it, but true Wisdom and Piety foon removeth it and faith, Not unto us, O Lord, but to thy name give Glory.

Neither truly fhould thefe poor things of the will of Man, whether with or will, whether endeavour or Labour, whether yielding or obeying

have