TWO TREATISES, THE FIRST CONCERNING GOD'S Certain performance of his conditional Promises, as touching the Elect, or, A Treatise Of Gods most free and powerful Grace. Lately published without the Authors privity, and printed corruptly, by the name and title of solid Comfort for sound Christians.  
The second, Concerning the extent of Christ's death and love, now added to the former.  
With an Additionall thereunto.  
Both of them preached at Newcastle upon Tine first for the vindication of the Truth of God and of our Church's doctrine.  
But Fitted for the Eye, by occasion of some opposition they found.  
By Robert jenison Doctor of D.  
LONDON, Printed by E. G. for L. Blaikelocke at his shop at the Sugarloaf next Temple-Bar in Fleetstreet, 1642.   

TO The right Worshipful, ●nd other my late hearers in the Town and County of Newcastle upon Tine.  
WHat good a first, by preaching on thesetwo in●ring arguments was intended by me, my hearty wish is that you ●ay now at lengthreap ●nd make use of. The ●ormer argument (after ●t was newly preached) I was (upon a co● plaint made again me, 
Sept. 10.17. 1629.  and a conventi● thereupon) charged have ready; (though was never called for yet being then m●● ready and copies tak● at length, without 〈◊〉 privity after elev●● years it came to 〈◊〉 published, but w● many errors. No to do myself rig● I corrected the cop● and have procured reprinting of it, and company of it doe● nexe the other sh● Treatise as like unto it, ●n respect 1. of like nature. 2. of like opposition, which it found 〈◊〉 of like concernment ●o you all, who may ●ow more advisedly, ●nd some of you with ●osse prejudice (I hope ●hen formerly) consi●ber of the evidence of ●he ruth of these weighty & useful arguments, ●nd acknowledge the ●aith fullness of him towards you, who, out of duty and conscience to God, and love to you and your souls (setting aside all base and personal respects) hath eve●●ought your spiritual good; & shall not cease (though now far separated ●●om you) to promote and procure th● s●me, so commending these two Treatises t● your and the Church● perusal, I rest (as on● more specially, so for e● ever)  
Yours and the Church's servant, Robert jenison From Dantisck, May, 22. 1641.   

THE CONTENTS  
Section 1. A General Hint of such points as have been handled out of this Text.  
Doing here how to be understood? Namely, Evangelically and so as to be extended ●o conversion, Faith, and to Gods will, manifested by word and work.  
This will of God made known in his word, the only Rule of our Doing, and of all our Actions.  
And not 1. God's secret will. 2. The Will, Command, and Example of others. 3. Ou● own will and wisdom.  
Sect. 2. Two main doubt● propounded and answered i● this Treatise. 1. Doubt 〈◊〉 whether God's promises of Salvation, etc. be doubtful, because they are Conditional Here concerning the Validity of God's Conditional promise● and force of the motives thence to welldoing.  
Happiness and salvation promised Conditionally:  
1 To welldoing. 2 To Constancy he rein.  
Yet is not the happiness of the Elect uncertain: Either in itself, or to them always after Conversion.  
How Gods Word speake● 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 Conditional; Some are of the Means, and they are absolute.  
Sect. 4. A Digression, further clearing, and justifying the aforesaid distinction from th' imputation of Libertinism.  
1 In as much as life is not promised, but upon Condition, neglect of the means is excluded.  
2 Concerning the absolute promises of the Means and Conditions.  
1 The Means being many must not be divided.  
2 Yet they may and must be compared: and so some gra●es are considered as Ends and Effects of former and more common graces, such as the Gospel, etc. is.  
3 Yet the promises of th● End, whether main End, or mean End, as the End, are ever Conditional; and the promises of the Means, as Means, ever absolute, whether they be Means more remote, or nearer.  
4 The Gospel itself is absolutely promised, and also freely given, both for the outward Ministry, (which is directed by speciall●hoyce, and sent to some, not to all,) and for the inward work and power of it.  
Sect. 5. These promise● concerning the Means and Conditions of Life, depend on God's election.  
God's election is not conditional, though his word be  
Sect. 6. Yet 1. God mocke● none in his word.  
2. His Word and Decre● are not contrary one to another  
Sect. 7.3. God's Decree takes ●ot away the Consent and Liberty of man's will.  
Sect. 8. Second Consideration. The Conditions requi●●d of us, are also part of God's ●ovenant and promise made ●nto us.  
One main difference between the Law and Gospel.  
Sect. 9 What God requires, he both promiseth and works in the Elect. This is ●ewed in divers graces, as  
1 In Faith, which God, 〈◊〉 Requireth, 2 Promiseth, 〈◊〉 Worketh.  
Sect. 10.2. In remission of sin, which God, Requireth. 2. Promiseth, etc.  
Sect. 11.3. In Repen●nce, which God, 1. requires, 2. promiseth, etc.  
Sect. 12.4 In New obedience, ●hich God. 1. requireth, etc.  
Sect. 13.5. In perseverance which God, 1. requireth. 2. Pro. etc.  
Sect. 14. So in other graces, as Fear of God, knowledge and in humility an● meekness, which God, 1. requireth, 2. promiseth, 3. works; Yea all graces given 〈◊〉 in time, are according to God Election of us before time.  
Sect. 15. Second doubt● Whether it be in our power t● keep the Conditions, and 〈◊〉 do things required.  
2 If not, to what end a● such precepts & exhortation.  
First Branch. It is showed that it is not in man's power 〈◊〉 do well; to convert, etc. as 〈◊〉 himself.  
Sect. 16. What pow●● man hath in Civil actions.  
Of seven degrees, to be considered in the perfecting of 〈◊〉 very good work, and that n● any one of them is in man's power.  
Sect. 17. Reason's hereof. 1. His ignorance. 2. Unbelief. 3. Natural impotency.  
The estate of each man before his Conversion: Showing how unable he is to do good.  
Sect. 18. Use. To teach us humility, & to ascribe all to God's power, which subdues our rebellion. Though we will, yet both power and act are from God.  
Sect. 19 God's grace is more than a gentle suasion, or common influence.  
The power of God's grace in giving Faith, and working Conversion, shown out of Scripture.  
Sect. 20. Four absurdities: Ensuing out of the Doctrine of common grace.  
1 Our benefit by Christ should be no more certain than that which we had and lost in Adam.  
2. God should be no more effectual in good than Satan in Evil.  
3. Man's goodness should be ascribed to himself more then to God.  
4. The difference between the good and bad should be made by man himself, and by nature, and man converted should have cause to glory even in God's sight.  
Sect. 21. Whence man's conversion is? it is from God's special grace, who removes the aforesaid impediments, 1 Of ignorance, 2. unbelief, 3. Inability.  
Sect. 22. What may be ascribed to man; What must be ascribed to God.  
What our Church's Doctrine is herein.  
Sect. 23. Use hereof: 1. To give all glory to God, and not any to ourselves. Thus to do is truly Christian.  
To glory in ourselves, 1. Heathenish, 2. Popish. 3. Jewish, 4. Profane. Such can neither pray aright, nor be truly thankful.  
Sect. 24. Use 2. To Comfort us, from the immutability of God's purpose and promises; On which, and not on ourselves, his grace and our Salvation depends.  
To ascribe all to God the safest.  
Sect. 25. Second Branch, of the second main doubt.  
To what end then are Gods precepts and exhortations? The needfulness of this question.  
The answer in three things.  
1. Our strength is now not to be measured by God's Commandments.  
Sect. 26.2. God's precepts and Exhortations are grounded on his promise.  
Sect. 27.3. These Exhortations yet are not in vain.  
1. Not in regard of the reprobate, who thus  
1. Told what they could have done.  
Are, 2. Convinced: and so the Commandment in regard of God, not in vain; Tet is not God unjust in so doing, Why?  
3. Restrained: So that the Godly live more peaceably by them.  
Sect. 28.2. Such precepts are not in vain, in regard of the Elect.  
1 Unconverted, who thus  
1. Are taught to deny themselves, to fly to Christ, and to seek help where only it may be had.  
Sect. 29.2. Are indeed converted, such precepts and Exhortations are sanctified of God as means of Conversion.  
God's Word is operative.  
Sect. 30.2. Converted, who thus are put in mind:  
1. To stir up God's grace in them:  
2. To seek after perfection, and to be thank full.  
Sect 31. These Exhortations expel Security, notwithstanding that God's grace work all.  
1. Ministers must exhort, and the people must depend on the public Ministry.  
Sect. 32. The certainty of Election, and of God's grace, should whet our diligence to all good duties.  
1. Such as know their election, must not neglect means.  
2. Much less should such as know it not as yet.  
●. All must strive to do well and expect an End, answerable to thei● Do.  
Sect. 33. A general inference, teaching how, from the foregoing Discourse to conceive of other controverte● points, as praedestination etc.  
Sect. 34. All other point are framed according to the Doctrine of God's praedestivation, though the Remonstrants (pretending so much) make  and the power of nature the chief matter of their contention, and accordingly frame other points.  
Sect. 35. The Doctrine taught concerning Gods Free and effectual grace, let's us see:  
1. That his Election is absolute and independent.  
2. That Grace and Redemption are not universal.  
3. That the Salvation and preseverance of the Saints is certain.  
4. That the Faithful may be assured of their Election and Salvation.   
JOHN 13.17. 
Happy are ye if ye do them.  

SECTION I.  
HAving out of this Verse in several Sermons, 
A general Hint of such points as have been handled out of this Text.  already (after a general and Methodical deciphering of Happiness, according as the Scriptures speak diversely of it) considered 1. Of the things to be known, and that both according to their restraint, only things revealed, and specification here, namely duties of love and humility; 2. Of our duty and the necessity of knowing them; 3. Of our duty in believing, willing, and affecting the things known; 4. The necessity of practice to be added to knowledge.  
Whence we concluded, that true knowledge is not bare knowledge, but such as is accompanied with good and answerable affections and actions.  
We are now in the 5th and last place to consider of that blessedness, or at least assurance of Blessedness, which results out of such practice, as a strong motive to excite and stir up to the practice of things known, and that out of these last words: Happy are ye if ye do them. And so from thence to try our knowledge, by our practice and obedience.  
Where it would be considered that we must conceive of doing here, 
Doing here understood Evangelically, and so as to be extended to Conversion, Faith, & Repentance, etc.  not legally, according to the rigour of the Law; For so should never any man be happy, (And Christ only performed that perfect obedience to Gods will, and we only in him:) but Evangelically, according to the equity of the Gospel, and according to a weaker degree of obedience, performed in sincerity, Faith, and constancy, and such as God will graciously accept of in Christ; So that we may and must also extend this Doing more largely as having reference to God's whole will, revealed and made known unto us.  
Now God manifests his will either by his words o● works; By word: 1. O● Command, both Legal and Evangelicall; And so no● only obedience, 
God's will how manifested.  but Faith. Repentance, Conversion etc. come within the Compass of Gods command▪ This is his commandment▪ that we should believe on the Name of his Son Je●us Christ, and love one another, etc. And this is the work o● God, that ye believe on him whom he hath sent. 
1 joh. 3.23. joh. 6.29. Isa. 1.16.17   
2. Of Restraint, and threatening; and so our Doing is indeed our not doing▪ of evil forbidden, according to that, Cease to do● evil, learn to do well.  
3. Of Promise; whether ●osolute or Conditional; ●o that our obedience and ●oing according to this ●ord will be also our Faith, ●nd our keeping, and observing the Conditions, of repentance, Obedience, ●c. Upon which the promises are made.  
2. By Work, and by the ●vent experimentally according to his word; which ●it be good, than the thing ●●quired is our thankfulesse: if evil, befalling our ●lves, our Doing is our pa●ent suffering, as we are ●ught to pray: Thy will be ●ne (which includes also a ●illing suffering) and to say, ●e will of the Lord be ●one; if it befall others, 
A●●. 〈…〉  our ●oing is Fearing, 〈…〉 And our amendment, Lu. 13.5.  
Now before I urge the further necessity of this doing from the motive of happiness in the Text, 
The ●ule of our doing, is only Gods will made known.  consider we briefly from th● words, the rule of our actions and obedience, which we may consider of fro● the last word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Them. For we th● are directed to God's one● Will and to things reve●●led and made known u● to us; which as we ha● heard are, according 〈◊〉 their restraint only thin● revealed, and which w● are bound (and here supposed) to know; our Doing must be squared, according to the things w● know; and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he● must answer that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 that our Do should 〈◊〉 her be scanter, nor larger, ●hen these things which ●re made known and re●ealed.  
For 1. We must do all ●●e know to be done, otherwise we should live in sins ●gainst knowledge and conscience, and so should ●nne more damnably and ●excusably, and be beaten ●ith more strips.  
2. And in Doing we must ●ot (especially in matters ●f Gods worship) do any ●ing but according to that ●●e and will of God made known, and that both for ●atter and manner: 
I●. 2.12.  We ●ust set that only rule be ●re us, and make it the square and Line, the Samp●r and the Copy, according to which we must di●ect and order not only our Faith, but all our Doing not following such other rules as will not warran● our actions. 
N●t 1 His secret will.   
Now these Rules are, 〈◊〉 The secret will of God, 〈◊〉 The will and Example 〈◊〉 other, 3. Our own will an● wisdom.  
1. God's secret will, though we do conformably there unto, will not justify o●● actions, either good or bad Not good, because the● are not of Faith; and so may say that God's writte● Word, not understood a● right, is for the true me●ning of it secret to us. S● that though we do according to the true meaning of it, yet doing it with doubtful conscience, 
〈…〉  a● not of Faith and certain knowledge, it is sin to us.  
2. Not bad, 
To do according to that rule, will not justify our actions, either good or bad.  for so might Herod and Pontius Pilate, ●nd the people of Israel ●ave been excused when ●hey crucified Christ, seeing ●●ey were gathered together for to do whatsoever ●he hand and counsel of ●od determined before to ●e done, to justify our ●ctions from God's secret ●il, were too saucy; Neither ●ust we desperately live by ●hat rule, saying: If I be ●aedestinat to Life, live as I ●st, I shall not miss of Lif; ●f not, all my endeavours are a vain, I cannot alter God's counsel. Wretched Creature art thou, who so rea●nest; Dost thou not make Gods secret will thy rule?  
Suppose there were no●●ing else to stop thy ●outh, tell me: how knowest thou thyself to be 〈◊〉 probated? Yea, or elected For so thou must needs a●sume. But I am reprobate● Yea, or I am elected; B● when did ever God te● thee, (if any,) that thou a● a reprobate? that concerning particular persons, ● a secret kept to himself till the event and end declare it; And no man c● know himself elected wh●● lest he lives so careless and reasons so profanely Thy rule then is, believ● repent, etc. And so th● shalt be saved, and happ● are ye, if ye do the things.  
2. The will and conmmand of others, 
2 Not the will & command of others. Mar. 15.12, 13, 15.  will not e●cuse us, neither must be a● rule unto us, as yet Pila● made it to himself, in delivering Christ to the Jewes ●o be crucified, saying, What ●ill ye that I do unto him? etc. And they cried: Crucify him, Crucify him. So he delivered him to be crucified.  
So Math. 28.18. the Soul●iers hired for money, did ●s they were taught, etc. 
〈…〉 the 〈…〉.   
The like I may say concerning the Example of o●her men, many or great, ill ●r good; Yea of Christ him●elfe simply, without his ●ord, see Mat. 23.3. And ●uke 9.5. Will thou that wee●●mmand Fire to come down ●●om Heaven and consume ●●em? even as Elias did.  
3. Our own will and visdome, as to say, 
Neither our own will or wisdom.  we will certainly do whatsoever ●ing goeth forth out of ●ur own mouth, etc. as jer. 44.17. So Paul befor● his Conversion (as man● now in like case) I veri●● thought with myself, 
Acts 26.9.10.14.  that 〈◊〉 ought to do many things contrary to the Name of jesus 〈◊〉 Nazareth, which thing I al● did, etc. And yet so doin● he persecuted Christ, an● kicked against the pricks.  
The things made know● to us then, being the rule o● our practice, we are to b● excited to live, practice, and do according to that rule▪ and that the rather, that we thus may get some comfortable testimony, that ou● knowledge and profession is sound; Yea especially because as here we are told, Happy are we if we doeso.   

SECTION 2.  
BUt here, 1. 
Two main doubts propounded & answered in this Treatise. 1. Whether God's promises be doubtful, because conditional?  It may be objected: of what validity is this motive from blessedness, or what comfort or encouragement to welldoing can this be, when blessedness here is promised only upon condition: ●f ye do them? What blessedness is this, which (seems) thus to depend on ●ffs and Ands?  
2. It may be asked, 
2 Whether it be in our power to keep the conditions, and to do the things required. And if not, to what end are such precepts & ●●hortations.  whether it be in our power to keep and perform these Conditions, and indeed to do these things, seeing its here required of us; and ●f we be not able of ourselves to do such things, to what end is it that God requires them at our hands, or exhorts and excites us to the doing of them?  
To the former I answer: This Condition here seems indeed to make the Happiness of Saints doubtful, seeing Happine is not here or elsewhere in the Gospel promised, but upon Condition, and that both of our doing (as doing hath been explained already) and of our continuance and perseverance in welldoing. 
1 Concerning the validity of God's conditional promses & force of the motives thence to welldoing, ●c. Goe 4.7 J●hn 7.17. Happ●nesse from sed 〈◊〉 welldoing. La. 13 9.2 I et. 1.10 And to constancy therem. Gas. 6.9.   
For the first, if thou dosi● well, (that is, repentest, believest, and becomest sincere,) shalt thou not be accepted? Or shall there not be a remission, said God to Cain? who yet not doing well, found no acceptation.  
And saith our Saviour Christ: If any man will do ●is will, he shall know of the Doctrine, etc. And if it bear ●ruit, well, (thou mayst spare ●t) and if not, then after that ●hou shalt cut it down; ●nd if ye do these things, ●ee shall never fall. And for perseverance: be not wea●y of welldoing, for in due ●eason, we shall reap if we faint ●ot.  
But not withstanding such conditional promises we ●re taught by the same mouth and pen, 
Yet is not the Happiness of the Elect uncertain either in itself.  that the ●eaping the blessedness, ●he acceptation here, and ●he Eternal Salvation of God's people and Elect is not barely doubtful, either ●n itself, or yet always to them ●fter their effectual ca●ling.  
1. Not in itself, seeing i● depends not on man barely, but upon another cause and ground; namely, on God's eternal and immutable decree of Election, 
2 Thess. 2.13.  who hath from the beginning chosen them to salvation through sanctification of the Spirit, and belief of the truth. Which two (sanctification and Faith▪ and so repentance, obedience, and perseverance in them all) as he requireth them of us, as Condition's and Means of Life and Salvation; so doth he also promise, and by virtue o● his election effect these conditions in us; as we shal● anon see in the particulars.  
2. Not to them, 
Or to them always after Conversion.  after their effectual calling; And that the Conditions fore named, (not of their Election, but) of their Salvation, be fulfilled in them; And, through God's grace, by them: For so their Election (yea and Salvation unto which they are elected) is also sure to them; For (sigh S Peter) if ye do these things ye shall never fall, (as we heard even now.  
So that here we may take notice, 
How Gods word speaks differently of the same things.  that the Scripture speaks of the same things differently, some times as required of us, otherwhiles as promised by himself; sometimes as duties and as our works, other while as blessings and his own works; sometimes as the graces required, & the glory promised, may be called the Fruit of the Gospel, and the effects of the Ministry, as the instrument, otherwhiles as effects of his own eternal decree of Election, and good purpose towards us in Christ; and so sometimes as belonging to the execution of his eternal decree, otherwhiles as belonging to his eternal decree to be executed; sometimes as he is pleased to make them known to us in his word and will revealed, showing what he requires of us, and what is and will be pleasing unto him, otherwhiles as he hath purposed in himself from all eternity to work them; sometimes as in common propounded to all in the Church, otherwhiles as proper to his own peculiar, in whom he will glorify his mercy; And ●ence it is that sometimes ●is promises are propounded with condition, otherwhiles without condition absolutely and indepen●antly.  
God knows who are his, ●nd what he will do himself, and accordingly he works all his works, as depending merely on his own, most wise, just, gracious, and good will and pleasure, which nothing can or shall hinder, or disappoint; And so with reference to his own counsel and purpose, he speaks absolutely, and as things shall be: Yet for the effecting of his purpose, he dispenseth things in his word▪ as he pleaseth by propounding things generally to all promiscuously in the Church, (passing by others as he pleaseth) and that with and under condition, and so as (for aught at least we know) they may or may not be, as the event also doth declare, and yet in regard of his elect ones all his purposes (and promises) of grace and glory shall most undoubtedly take place, and they shall not miss of that Salvation, whereunto (through Faith and Sanctification of the Spirit) they were elected.  
This course (because w● see it and do observe it in the Scripture) we must conceive God hath thought fittest for the manifestation of his glory, by showing forth his mercy, Justice▪ Liberty, and other his attributes.  
Now if we understand and conceive it not so well as we would, yet should we not by any means question it, or frame things as we please according to our easiest apprehension, but rather rest (denying our own reason, judgement, will,) in that we see to be the course which God pleaseth to take.  
And this is that which now we come particularly to show and prove ●ut of his Word, 
Two considerations for the clearing of the first doubt.  preparing ●he way, and endeavouring to make all plain, by ●andling of two main Considerations.   

SECT. 3.  
First, 
God's promises distingu● shed: some are of the End, or of Happ●nesse. Acts 16.21 Re. 2.10. And these are condition all. Psal. 1.1. Psal. 119.1.2. Ich. 20.19. Ro. 4.7.8. Psal. 32.1. 2. Mat. 24.26.  Consider that God promises in Scripture a● either of the End, or 〈◊〉 the means leading to th● end.  
Now first the promise concerning the End, as especially concerning Salvation and blessedness, an● with Condition, as: Believ● and thou shalt be saved; 〈◊〉 thou faithful unto death, an● I will give thee a Crown 〈◊〉 Life; Or because here i● mention of blessedness, thi● happiness is promised with Condition of Doing and o● Evangelicall obedience 〈◊〉 Happy are ye if you do them. So elsewhere upon the condition of obedience, negative; Blessed is the man that walketh not in the counsel of the ungodly, etc.  
2. Affirmative: Blessed are the undefiled in the way, who walk in the Law of the Lord. So it is promised upon the condition of Faith; Blessed are they that have (not seen and yet have) believed; of the pardon of sin: Blessed are they whose iniquities are forgiven, and whose sins are covered; And of perseverance and constancy until the day of Jesus Christ; Blessed is that servant whom his Lord when he cometh shall find so doing.  
Now these promises being conditional, all partake not of the End (which is Salvation) because all (partake not of, nor) keep the condition, none indeed being able of himself to keep any of those conditions; It is not in man's power to do good, to believe, Repent, Persevere, as of himself, (the proof of this wil● follow anon) and God is not now bound to give thi● power to all, but to whom only he pleaseth.  
2. But now God hath also made promises, 
Some are of the Means, and they are absolute.  which are most free and absolute, of giving where and to whom he pleaseth all the Conditions and Meane● themselves of Life, which he himself worketh in us▪ that so by these means we might attain to the End, as Deut. 30.6. The Lord thy God will circumcise thy heart, and the heart of thy Seed to love the Lord thy GOD, with all thy heart and with all thy soul, that thou mayst live.  
Where the end promised ●s life, 
Suffrag. Britannor●● de 5. Artic. Thes. Heterodoxa. 1.  which the Israelites shall never attain, unless ●his Condition of loving God were kept; But God doth here absolutely pro●nise, that he himself will give unto them this Condition, and accordingly will circumcise their hearts to love the Lord.  
So, in like manner as we have heard, God promiseth Blessedness, to welldoing, to Faith, Repentance, Perseverance, etc. which are also Conditions required of us; And this is the tenor of the Gospel, yet he also promiseth to give Faith, Repentance, power to do well, with the act of welldoing and perseverance, with all other Means and Conditions, and that without Condition, without Iffs and Ands, and absolutely.  
So that these Graces and Means of salvation are no● gifts given or promised, and offered upon Condition but absolutely; Gods promises concerning these Means of salvation and blessedness▪ as is said, are absolute, and are of such gifts and graces as which God (seeing ou● impotency and inability to attain the End without the means, as also to perform the Conditions, and to use the Means as of ourselves, and by our own strength and power) doth promise to perform, or wi● enable us to perform. This will also be more evident anon in the particular instances.   

SECT. 4.  
But before I further proceed, 
A digression further clearing, and justifying the aforesaid distinction from the imputation of Libertinism.  it will be needful to vindicate what hath been ●ught from such inferences ●s some mistaking or rather ravelling at this Doctrine ●nd difference of the pro●nises, may make, yea have already made; As if because it is said (as shall be proved anon) that the graces of Faith, repentance, etc. are promised absolutely, without Iffs and Ands, or without respect to Conditions in man, that therefore a door is hence opened to Libertinism and Swenckfel●dianisme, whereby the foundations of Christianity are overthrown, in as much as men are thus taught to neglect the hearing of God's Word and of the Gospel preached, not to regard meekness in receiving the Word and Humility, unto which grace is promised▪ Yea even as they would have it, the grace of Election.  
I answer: No such things can rightly without wilful cavilling be inferred hence.  
For first, 
That life is not premised but upon condition, doth exclude all neglect of means.  (not to speak that none oppose Libertinism, Familisme, and contempt or neglect of the means of the hearing and reading of the Gospel more than 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 means ordained ●nd appointed to salvation) excludes all carelessness ●nd neglect of means, one ●r other, seeing we teach ●en according to the scriptures; 
Gal. 6.7.8.9.  That whatsoever 〈◊〉 man soweth, that shall he ●ap, etc. And that we are ●t to be weary of welldoing. Without which constancy ●o reaping can be expected; ●nd that we ought to give ●rnest heed to the things we ●are, for how else can we es●pe if we neglect so great Sal●tion? etc. 
Heb. 2.1.2.3.  This we shall ●rther show and urge in ●e Conclusion of all.  
2 But now chief con●rning the absolute pro●ise of giving the means ●d effecting the Condition's, 
2 concerning the absolute promises of the means.  on which blessedness ●d Salvation is promised. 〈◊〉 I say, 1. Seeing salvation and blessedness is the mai● end instanced in, and the chief end respecting ma● that the means appointe● of God thereunto, 
The means being many, must not be divided.  bein● many, are not to be severed and divided one fro● another, but to be considered conjoinedly and all● them, with relation to the● main end, and that therefore as they are means 〈◊〉 Salvation, (whether the have a nearer connexi● with life, as Faith, Repe●tance●, Justification, & ● Or be further off, as t● Gospel itself, our heari● of it, and common and general grace wrought by 〈◊〉 they all of them conjoy●edly and with respect 〈◊〉 their main end, are p●●mised absolutely and without condition, though 〈◊〉 〈◊〉 self, as man's chief end, ●e not promised in the Gospel, but upon such ●onditions.  
2 We may yet consider ●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 Gospel, etc.  which all of them have ●heir reference to Salvation, as the Means thereof, ●ay yet be compared one ●ith another; And so some, 〈◊〉 regard of such relation, ●ay be considered as par●ular & Mean Ends, and ●ffects of some preceding gifts, which God hath or ●ained as Means more immediately of such graces, ●t as means also more remotely of the main End, ●d of salvation: So Faith, repentance, Holiness, perseverance, which are ●eanes of blessedness and ●lvation, and Conditions of eternal Life, may be● considered also as the End● and effects of other grace● and gifts of God; and 〈◊〉 not given or promised b●● upon some Conditions which must be used 〈◊〉 means more immediately respecting those mean● ends, and which have reference not only further o● to the main end, Salvation, but more nearly to the● intermidle ends, of Fait● Repentance, etc. For Logic and nature teache● us, that there is the le● and utmost end, which 〈◊〉 chief intended & aymer at, 
Finis ultimus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and  unto which all mean● are ordained, and there an intermidle end: a mai● end, & a mean end, whi● is the Act and instrument 〈◊〉 the efficient cause, by whi● ●e in tends to attain to the main and last end.  
The former in this business now in hand, 
Finis intermedius ro finis ad finem, fine propter finem.  is eternal Life, unto which we ●re elected; The latter are ●aith, and other graces ●named, which as they are ●meanes of Life and blessed, ●esse, so are they effects and ●nds intended, which God works and intends by the Gospel and word sent, preached, and received, or attended to: So that the Gospel is the means by which we attain first to these graces, and then to Salvation, by which God ●rings us to, and worketh Faith, 
Rom. 10.17 joh 17.17. Luke 3.5.1 Cor. 10.4.5.  (for Faith cometh by ●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 God● voice in and by the Ministry, whereby every m●●taine and hill is brought low, etc.  
This is one of those weapons, if not chief, which pulls down strong hold● and casts down imaginations, and every high thing which exalteth itself against the knowledge 〈◊〉 God.  
Thus than the Gospelli● a means of these and other graces, as the next end thereof, as of Salvation i● self more remotely; and these graces being considered as the next and more immediate Ends of the Gospel, have their conditions, which must not bee● neglected, as the hearing of ●he word, and attending hereunto, etc. Yet the same ●aces of Faith, etc. are to ●e considered also, and ●hiefly as means of eternal Life, and as Condition's thereof; which there●re as means of Life and ●essednesse, and as Condi●ons of the new Covenant 〈◊〉 Life, are promised by ●od absolutely and with●t condition; though as ●bordinate & intermidle ●ds, they depend also (or●narily) on their Means ●d Conditions.  
Thirdly, I say, 
Yet the promises of the end, whether main end or mean end, ●s 〈◊〉 end, are ever Conditional. And the promises of the meanus as means ever absolute, whether they be remote or nearer.  yet that ●hether we speak of the ●iefe and last end, or of ●e mean and middle end, ●at it is true which was ●d: That the promise of ●e end, as it is the end, is ●th Condition; and the promise of the Mean (whether nearer or further off) as means is absolute and without condition; S● that let the Condition b● what it will be, whether● the main end, or meane● middle ends, yet God do● both freely promise, an● freely give and effect i● and that whether it have more necessary and infallible connexion with i● end, as true Faith, Remission & Sanctification have or doubtful only and uncertain (inregard of us) a● the preaching of the Gospel's) by which yet all and each are not converted which yet in regard o● God's Elect, and of h● chief intent in sending it is made effectual by God, and so promised without condition.  
Fourthly, than I avow concerning the Gospel, 
The Gospel itself is absolutely. Rom 10.17 1 joh. 1.9. james 2.6  the ●earing, and receiving of ●, (as also concerning all ●uch things as may be called ●ore remote means of ●fe, or conditions of Faith, which hearing; is of Remis●on, which Confession is; ●f more grace, which Hu●●ity is, etc.) that it (as ●ese other) is both freely ●omised, and freely given, ●th in regard of the outa●d means, and of the in●a●d work and effect of it.  
1 The Gospel and outward means are freely and ●solutely promised (even 〈◊〉 was Christ himself the ●essed Seed, Gen. 3.15.) 
1 Promised.  and 〈◊〉 the calling of us Gentiles, 〈◊〉 partake of it. In the last ●yes the mountain of the ●rds House shall be established in the top of the Mountains; 
I●a. 2, 2, 3.  and all Nations shall flow unto it, etc. So Christ is promised to be given for a Covenant of the people: For a light to the Gentiles, 
Isa. 2.6, 7 & 49.5, 6. etc. 〈◊〉. 66.18.13.20.  to open the blind eyes, etc. I will gather all Nations and Tongues, and they shall com● and see my glory; and I wi●● set a sign among them; an● they shall bring all your brethren for an offering unto th● Lord out of all Nations, etc.  
Secondly, 
Freely given 〈…〉 〈◊〉 the out w●rd ministry. R●●. 10 1● 1●.  the Gospels and the preaching there●● is freely given of God and sent, without which, how should men come to Faith or calling upon God, or ye● any other grace? For h●● shall they call on him in who● they have not believed? & he● shall they believe in him, 〈◊〉 whom they have not heard 〈◊〉 ●nd how shall they hear without a preacher? and how shall ●ey preach, except they be ●●nt?  
Therefore saith our Saviour to his Apostles: 
Mat. 28, 19 20. Mare. 16, 15,  Go ●e and teach all Nations, etc. ●nd go ye into all the World, ●d preach the Gospel to eve●● Creature.  
Yet this is done, 
Which is directed by special choice, and sent to some, not to all.  both ●eely (in regard of the first ●oving cause, God's only ●mpassion and love,) and ●th choice, in regard of ●e Nations, to which in ●eir several and fit times ●e Gospel is sent, not to ●ch Nation at once, and 〈◊〉 some scarce at all. Yet whosoever they are that at ●y time enjoy the Gospel ●d outward means, they ●ve them from the free mercies and goodness of God, they were not mo●● worthy than others; Neither is it because God di● foresee they would prof● by the Gospel more the● others. Why was it the● sent and preached first t● Israel, a gainsaying people (otherwise then for the● further conviction,) & n● to the Tyrians and Sydon●ans, who (if like might works, which were wrought to confirm the Gospel had been done amon● them which were done● Corazin and Bethsaid● would have repent lo● ago; 
Math. 1●. 21.  Which yet Israel d● not.  
But this is from God's fre● choice, who (according 〈◊〉 his wise and just Counsel● sendeth it to this or th● place (where he hath mu● people, 
Act. 18.9, 10.  at least some, to call and gather by it) and purposely as he pleaseth, will not, (or will not as yet) have it come to some other people.  
Thus when Paul and Sylas had gone throughout Phrygia, 
Act. 16.6 7.  and the region of Gallatia, (preaching the Gospel,) they were forbidden of the holy Ghost to preach the Word in Asia; after they were come to Misia, they assayed to go into Bithynia, but the Spirit suffered them not.  
3 Among those, 
And for th' inwa● work & ower of●  whither the Gospel is sent, God giveth grace effectually to receive, and with meek, humble, and good hearts, to entertain it, not to all, but to whom he pleaseth. Thus among those that heard Paul preach at Philippi, 
Act. 16.14  it's noted (only) of Lydia, that the Lord opened her heart, that she attended unto the things which were spoken of Paul.  
And who are called effectually (as being vessels of mercy, which God had a fore prepared unto glory,) not all jews, not all Gentiles, but us, saith Paul, whom he hath called of the Jews and of the Gentiles, and not of the jews only, but also of the Gentiles.  
Therefore the Light of the Gospel, 
Rom. 9 23. ●  and saving revelation of the mystery of it, and the giving of wisdom by it is made to be the gift of God's free grace by Christ: In whom we have redemption through his bloo●, ●he forgiveness of sins, 
Eph. 1.7, 8, 9  according to the riches of his grace, wherein he hath abounded towards us in all wisdom and prudence, having made known to us the mystery of his will, according to his good pleasure, which he hath purposed in himself, etc. So, 
Mat. 11.25, 26.  I thank thee, Oh Father, saith Christ, because thou hast hid these things from the wise and prudent, and hast revealed them to Babes; Even so Father, for so it seemed good in thy sight.  
Now if God's Word prove fruitful, 
L●k. 8.15. jam. 1.17  and the effect of it show itself only in those who receive and hear it in an honest and good heart. I would ask from whom is this good heart? Is it not from him from whom is every good gift, and every perfect gift, & c.?  
We conclude then this digression (occasioned by an unjust cavil) and say, 
What God requires as a Condition, he also works in the Elect.  that though God's promise of Salvation, yea and of Faith, and other graces, wrought ordinarily by the ministry, be propounded with Condition, yet the Conditions themselves and the Means of Salvation whether more immediate as our effectual calling, Repentance, Faith, regeneration, justification, etc. or mediate and remote, are both promised and effected in us, without Condition, as being not made to depend upon man, 
Mediasalutis immediata, & u●●dis mediorum.  either for the giving or the working and effecting of them in him, and so for other like particulars; God promiseth forgiveness of sin, to such as do confess, forsake, and repent thereof; but who giveth repentance, etc. doth not God? Ezek. 36.26.31. and Zach. 12 10. God requires our prayers, and will scarce give us any good thing, unless we ask it, Matt. 7.7. Ask and it shall be given you; 
As Confession. 1 joh. 1.9  And Ezek. 36. after a most free and gracious promise made by God of working all grace in our hearts, and giving both Spiritual and Temporal Blessings. Vers. 25.26. and 27. etc. Yet thus saith the Lord: 
Prayer. Rom. 10.14. & 8.26.  I will yet for this be enquired of by the house of Israel to do it for them. But who gives this gift of prayer? only he that gives Faith, out of which prayer flows, only God by his Spirit; Zach. 12.10. Rom. 8.26. We know not what we● should pray for as we ought; but the spirit itself maketh intercession for us, etc.  
Lastly, God gives grace 〈◊〉 the humble; that is, more grace, james 4.6. But whe● 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 Means, which to neglect, and yet to expect the end, were presumption and to tempt God, yea to come short of it, yet Gofreely and absolutely promiseth to give, 
Heb. 4▪ 1.2.  and make effectual the Condition and Means themselves.  
Let this suffice for the present, till we make it more evident anon.   

SECTION. 5.  
TO proceed: 
These promises concerning the means depend on God's election.  these promises of the means, and of fulfilling the conditions in ●s, depend upon God's de●ree and Election, which is ●ot conditional, though ●is word be. His order in secting us to life is not the ●me which he observeth 〈◊〉 promising and giving ●fe; He promiseth it upon condition, and gives it not ●ut upon performance of ●●ch Condition; But he ●ust not therefore be ●ought to elect us conditionally, or upon the fore●ght of such conditions ●rought in us, or by us. 
Which his election is not conditional.   
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 order● things.  
Indeed in the executi●● and in the Gospel, 
Armin. contra jun. proposit. 19  he w● have no man to attain 〈◊〉 end without the mean● and without such conditions as he requireth, yea● he may and doth require● all; (which is one reas● why the promises are, 〈◊〉 they should be, propo●ded in Scripture, 
Though his Word be.  and 〈◊〉 the Gospel preached, generally and promiscuous to all in the Church;) a●● God hath also so decre● to bring men to Salvation by such means; But 〈◊〉 this is not the whole a● entire decree of Go● which implies his predes● nation of certain singular and definite persons, who are known to God, and severed from others by the decree of his election, whereby he hath absolutely and only according to ●is own counsel chosen ●●em to Salvation; unto which yet he (for the execution of his Decree) will ●ring them by means, and by the observation of such Conditions, as he will pro●ound and require in the Gospel, on the performance of which he promises this salvation to all in ●he Church, but worketh ●hem only in his Elect. Concerning which Election we thus read: 
Mat 20. ●6.  Many are cal●ed, but few are chosen. And the foundation of God standeth sure, having this Seal, the Lord knoweth them that a● his; 
2 Tim. 2.19 Rom. 11.5  And so we are told of Remnant according to the 〈◊〉 lection of Grace.  
Otherwise (if God Election were only conditional) it might so fall ou● that all might be reprobated, that his Church might fail on earth, yea an● Christ should be no certain Head, as having no certain members assigned unt● him.  
But God in the matter 〈◊〉 our Salvation doth also u● his absolute will in bringing his Elect to the end appointed, powerfully an● most infallibly.  
Christ saith, 
Lu●e 12.32.  it is you Fathers good pleasure 〈◊〉 give you a Kingdom; and you have not chosen me, b●● I have chosen you.  
This could not be true, 
john 15, 16  〈◊〉 God's will were in this ●ase only conditional. For ●●ough God in his word promises life and blessedness under condition of ●aith and Holiness, yet he decrees nothing under any doubtful or uncertain condition.  
God in his word tells us ●hat we should do, and ●ow we may hope to at●ine to salvation, & to assurance of our Election; but 〈◊〉 his decree he sets down ●hat he himself will do, according to which he works and effects that grace in his Elect, which he requires of them (yea of ●ll) leaving others in his ●ustice, to their own hardiesse.   

SECT. 6.  
YEt first he doth no● mock such as do not through their own obstinacy or inability keep the conditions; 
Yet first, God mocks none in his Word.  But most certainly if they do keep and do that which is required (as once they were able to have obeyed God in hi● hardest command, and sti●● stand bound so to do) they shall undoubtedly be saved; therefore was it said even to Cain: 
Gen. 4.7.  If thou do●● well, shalt thou not be accepted● God's promises of life are conditional.  
Yea in such command● God doth not delude, bu● reprove and convince such men of unbelief, and tha● in his Justice.  
And secondly, 
His Word and decree are not contrary one to another.  neither are ●he decree and Word of ●od contrary or repugnant ●●ch to other, but only ●bordinate. God makes ●s word subservient to his decree, & reveals so much 〈◊〉 his own counsel and ●rpose, and in that man ●er as he pleaseth, and so 〈◊〉 may best serve his own ●ds, which if we cannot ●e by his Word, yet must ●e not search, much less ●arrel, with God therea●ut, or frame his decrees 'cording to our own conduits.  
God in commanding du●es at men's hands, hath ●metimes other ends, than ●edience, (though that ●ely be the thing which 〈◊〉 are to look unto, as retired of us, in and by his word,) his precepts are also sometimes for trial, as th●● commandment given t● Abraham, 
Gen. 22.2.  of Sacrificing h●● Son.  
Sometimes for Convicti● on, whereby he intends 〈◊〉 convince his Creature 〈◊〉 disobedience, yea of i● own inability, etc. as 〈◊〉 bidding Pharaoh, let th● people go.  
These Ends he keep secret to himself, 
Exod. 8.1  (as the● may respect this or th●● particular person,) an● therefore though his precept seem to cross h● secret pleasure & purpo●● (which the event decla●● at length what it was,) 〈◊〉 our ignorance must not cau● us quarrel with God, b● Faith should reconcile th● seeming contrariety.  
The like is true in God's ●ormises and threats where ●he exceptions and Condition's are often concealed ●nd kept secret to God himself. If God then re●eales part of his will and conceals part, this is nei●her to contradict himself, ●or to deal doubly and deceitfully with his Creature. He speaks not one ●hing and means another; ●ut speaks that which concerns us to take notice ●f, & conceals that which ●e will do himself, and which he hath absolutely ●et down with himself, especially concerning the salvation of those whom 〈◊〉 mercy he will save, and 〈◊〉 time effectually call; and ●he just desertion of those ●hom he in justice will leave in the mass 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 sa● the Conditional part o● God's will is set down i● his word; But what he hat● set down absolutely, and whom in particular he wi●● save, and imprint Faith an● Holiness in their heart● he hath reserved to himself, (as not being boun● to reveal it till the eve● show it,) only that there such an absolute will i● God, is revealed, as we have already showed.   

SECT. 7.  
SO that now, though 〈◊〉 regard of the word a●● work of the minister things may go with 〈◊〉 and Ands, and that the conditions in regard of man whose actions proceeding ●f judgement, and having ●heir beginning from with●n his will, are voluntary) ●ay, or may not be done or performed; Yet as they are Gods works (though required of us) and effects of ●is Election, (who chan●eth without violence our ●ills) he speaks of them without Iffs, and promiseth ●hem absolutely, yea and accordingly worketh and affects them himself.  
And so again things may ●emaine in themselves indifferent, to fall out this ●ay or that way, notwithstanding God's decree or working infallibly this or ●hat.  
The certainty of God's decree doth not abolish the consent of man's will, 
God's decree doth not take away the consent & liberty of man's will.  bu● rather order it, and mildly incline or draw it forth● man's freedom of will ma● well stand, with that necessity which is of infallibility, or of consequence, and man's actions may be free, though otherwise in respect of Gods will they be of unchangeable necessity.  
God's decree takes not away all possibility to the contrary event, 
〈…〉 voluntarii ●i●iscie●●e & voluntario committatur, Greg. Armin. lib. 2. dist. 29. in fine.  but only the contrary event itself, as his decree before all worlds, that at this timely should preach in this place on this argument, at this time, did not take from me, ever since, all possibility of not preaching at this time; (for I might have been absent, or otherwise determined;) But it took from me the actual not preaching at this time.  
I do 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 be preaching these things; and I do 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 inconvenien●● would follow upon God bare prescience, (which none denies,) and his prescience may as well hen●● be denied as his praede fi●●tions; Seeing God's prescience is as infallible as hi● 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 God's new Covenant of Grace, the condition required of us, 〈◊〉 also part of God's Covenant and promise made unto us. So that this is one main difference between the Law (strictly taken according to the Condition of works,) and the Gospel preached both before and after the death of Christ, that the Law promiseth Life, and requires perfect obedience, but neither promiseth nor gives power to perform what it requires; ●t leaves a man wholly to himself, and to his own power.  
But the Gospel and new Covenant promiseth the ●ame life upon new and other conditions, 
The conditions required of us, are also part of God's Covenant and promise made unto us. Difference between the Law and the Gospel.  no less (I ●ke) hard in themselves ●nd impossible to us to perform aright by our own wrength then the other, and ●hat is upon condition of ●aith, Repentance, Holiness, and Perseverance in ●●em all; Yet so as that it ●oth promiseth and gives power to keep and perform the Conditions (this latter depending on God's Election) in which regard it is said, that the law made nothing perfect, but the bringing in of a better hope did, and that Christ is the Mediator of a better Covenant, which is established on better promises, And why better? But because wh●● the Law could not do, 
Heb. 7.19 and 8.6. Rom. 8.2.3  in th● it was weak, through the flesh is done by the Law of the Spiri● of Life in Christ jesus, who● God sent, etc.  
The first Covenant 〈◊〉 said to be faulty, yet not 〈◊〉 itself, for saith the Scripture, the Lord finding fau●● with them, (not with 〈◊〉 barely) saith, the day● come when I will make new Covenant with th● house of Israel & judah; 
Heb. 8, 7, 8, 9, 10, 11, etc.  not according to the Covenant which I made with their Fathers, because they continued not in my Covenant (lo, there ●s the fault of it) I regarded ●hem not, saith the Lord; For this is the Covenant that I will make with the House of Israel, after those days, saith the Lord; I will put my Laws ●nto their mind, and write ●hem in their hearts, etc.  
Thus God promiseth to ●oe for us what he requires ●f us: At least he requires ●he Fact (or act) of us, and ●e promiseth the ability, or ●ather indeed he promiseth ●nd effecteth the act also, ●e promiseth both, to write ●s Laws in our hearts, and to ●orke all our works for us; as particularly, not only power to believe, but the very act of believing, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse Credere, but according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto you it is given to believe on him, 
Phil. 1.29.  and not only 〈◊〉 believe on him (Christ) 〈◊〉 also to suffer for his sake. So not only the power, ability, and will to do good but the will, power & dee● too; For it is God that worketh in you, saith Paul, both 〈◊〉 will and to do.   

SECT. 9  
NOw all that is sai● both in the form● and in this latter Consideration, 
What God requires, he both promiseth and worketh in the Elect.  will better & mo●fully appear by particular instances and proofs, Go● promising Blessedness a● Salvation by Christ, 1 requires some Conditions us, yet, 2. he promiseth to work and effect the said Conditions in us; and 3. he doth also indeed work the same, and that by virtue of his new Covenant, we will instance in some principal graces.  
1 Faith God (promising Salvation and Happiness) doth first require Faith, 
This is showed in divers graces, as in Faith. Which God Rom. 10.9.1 requires Mark 9.23  as the Condition; and so promiseth life upon that Condition▪ and that with an though, (as in my Text) saying: If thou shalt confess with thy mouth the Lord jesus, and if thou shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. So elsewhere, If thou canst believe, all things are possible to him that believeth. So also joh. 3.16, & Act. 16.30.31. Believe on the Lord Jesus Christ, and thou shalt be saved. 
Promiseth jer. 31.33. Isa. 53.11.   
2. Yet God also doth promise Faith; For is not Faith one of those laws, which God hath promised to put into our hearts? By his knowledge shall my righteous Servant justify many; That is, by the knowledge of him, by which knowledge is meant faith, or at least such a knowledge as is not without Faith, which is also promised elsewhere, they shall all know me, of which knowledge that is true, this is life eternal that they might know thee the only true God, 
jer. 31.34. joh. 17 3. Worketh. Eph. 2.8. Phil. 2.13.  and jesus Christ whom thou hast sent.  
Yea 3. He worketh it both for habit and for act. So we read, by grace ye are saved through Faith, and that not of yourselves; For it is the gift of God, and as we heard, unto you it is given (not only) to believe on him, etc.   

SECT. 10.  
2. REmission of sins, 
Remission of sins which requires we should seek 1 Cor. 6.9. with 11. joh. 8.24.  which God requires we should seek after, Luke 11.4. and without which (we know) no Salvation, no blessedness, for as blessedness is made to belong to such Rom. 4.7, 8. So we know that there can be no blessedness, no salvation, without it. Know ye not that no unrighteeous (that is, such as are not washed and justified,) shall inherit the Kingdom of God, and to die in our sins, is threatened: if we believe not It then hath God appointed as a means of life.  
2. God promiseth it, 
2 Promiseth. jer. 31.34.  saying, I will forgive their iniquity, and I will remember their sin no more. And this is my Covenant unto them, when I shall take away their sins.  
3. He also worketh it, 
3 Worketh. Isa. 43.35.  I even I am he, that blotteth ou● thy transgressions for min● own sake, and I will n●● remember thy sins. And wh● is a God like unto thee, 
Micah. 7.18 19  that pardoneth iniquity, etc. He 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 forgiveness of sins. 
Acts 5.31.    

SECT. 11.  
3. ANd so for Repentance 1. 
3 Repentance which God requires. Ezek. 18.21. jer. 4.1.  God requires ●t, as without which no ●ife, Luke 13.3. Except you repent ye shall all likewise ●erish; God promiseth life ●nto it, and upon condition of it with an though: If the wicked will turn from all his sins that he hath committed, and keep all my Statutes, and do that which is lawful & right, he shall surely live; he shall not die; And, if thou wilt return Oh Israel, saith the Lord, return 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 Go● doth promise it, 
Promiseth.  sayings will pour upon the hou● of David, and upon the inhabitants of Jerusale● the Spirit of Grace an● of Supplications, and the● shall look upon me● whom they have pierce● and they shall mourn fo● him as one mourneth fo● his only son, 
Zach. 12.10  and shall 〈◊〉 in bitterness for him, 〈◊〉 one that is in bitterness for his first borne.  
3. Yea he also works 〈◊〉 he gives it as is now sa● out of Acts. 5.31. and else where: 
Worketh.  Then hath Go● also to the Gentiles gra●ted repentance unto life and it is preached in h● name. Luke 24.47. that i● by his power, 
Acts 11.18.  Acts 3. 12.1● So that he both appointe● ●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 ways of God in all sincerity and holiness, without which no man shall see God, ●eb. 12.14.  
1. God requires it in his Covenant: 
Gen. 17.1. Rom. 6.3.4.  Walk before me, and be thou perfect, or upright and sincere; So we are buried with Christ by Baptism unto death, that like as Christ was raised up from the dead by the glory of the Father, even so also we should walk in newness of life.  
2. Yet God promiseth this, saying: 
Promiseth  This shall be the Covenant that I will make with the House 〈◊〉 Israel, 
jer. 31.33. Ezek. 36.26 72.  after those days saith the Lord, I will p●● my Law in their inwar● parts and I will write i● in their hearts, etc. An● elsewhere, I will put 〈◊〉 Spirit within you, an● cause you to walk in m● Statutes.  
3. Yea he performs it i● us, 
Worketh.  (and for us) according to that: Thou hast wrought all our works in us (or fo● us) Isa. 26.12. causing us indeed to walk in his Statutes, and to bring for●● good Fruit; For, saith Christ: As the branc● cannot bear Fruit of 〈◊〉 self, except it abide i● the vine; 
Io●● 15.4.5.  No more can y● 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 do nothing.   

SECT. 13.  
〈◊〉 SO, 
Perseverance which God requires. Gal 6 9  for Perseverance and Constancy without which no Crown, no ●eward; 1. God requires as a Condition of Life and Happiness; be thou Faithful unto the death, and I will give thee Crown of life, Rev. 2.10. In due season we shall reap 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 judgement, (if saith the Apostle) ye contin●● in the Faith, 
Col. 1.22.23. john 15.6, 7.  grounde● and settled, and be no● moved away from th● hope of the Gospel, etc. And elsewhere sai●● Christ: if a man abide no● in me, he is cast for●● etc. And, if ye abide i● me, and my words a bi●● in you, ye shall ask wh●● ye will, and it shall b● done unto you.  
2. He yet promiseth i● to the great comfort of hi● people saying: 
Promiseth.  I wi●● make an everlasting Covenant with them, that 〈◊〉 will not turn away from them to do them good but I will put my fear i● their heart, 
Ier 3.2.40.  that they shall not departed from me▪ so God will neither turne● from us, nor suffer 〈◊〉 ●o turn from him, though others fall away, and err concerning the truth, as did Hymeneus and Philetus; ne●erthelesse saith th'Apostle, 
2 Tim. 2.18, 19  ●he foundation of the Lord ●emaines sure, (or steady) ●aving this Seal: The Lord knoweth who are his. No temptation shall finally pre●aile against such; 
1 Cor. 10.13.  For God ●s faithful, who will not suffer ●ou to be Tempted above that ●ee are able, but will with the Temptation also make a way ●o escape, that ye may be able ●o bear it. Yea when such ●s trust in God, 
jeremy 20, 8.9.  are ready ●o yield (as jeremy; who because God's Word was made a reproach to him, and he was had in derision daily, said he would no longer make mention of him, nor speak any more in his name,) yet God● word and Spirit quicke● them up again, as they d●● him; Yea God hath sai● and promised: 
Isalme 125.3.  The ro● of the wicked shall no● rest upon the Lot of th● righteous, lest the righteous put forth their hand unto iniquity.  
And so Christ hath promised the continuance, an● abode of his grace and hol● Spirit; 
john 4.14.  saying: The Wat● that I shall give him, shall 〈◊〉 in him a Well of Water, springing up into everlasting Li●● See also john 14.16.17. an● 1 Joh. 2.27. and 3.9.  
3. He accordingly work● it; 
Worketh Phil. 1.6. Heb. 12.2.  beginning and perfecting his own work; He● which hath begun a goo● work in you, will performs it, until the day of Ies●● Christ. This Jesus Christ is ●lled the author (or be●nner) and also the fi●sher of our Faith; Yea 〈◊〉 us he speaks most com●rtably: 
john 6.37.  All that the Father ●eth me, shall come unto 〈◊〉, and him that cometh to 〈◊〉, I will in no wise cast out.   

SECT. 14.  
He like I may say for all 〈◊〉 other Graces (unto ●●ich Life is promised) ●d works all, 
So in other graces: As more especially, humility and meekness which God requireth: james 2.6. 1 Pet. 5.5, 6  as the fear God; jer. 32.40. Know●ge of God, which is reared, as in the Text: if know these things; pro●sed. jer. 31.34. Given Mat. 27, 28. So for humility & ●ekenesse, which makes dargues) men blessed; Bles● are the meek; Mat. 5.5. 〈◊〉. It is required, and Gods promises are made to 〈◊〉 God giveth grace (1. mo●● grace) to the humble. A● elsewhere. Humble yo● selves therefore under● mighty hang of God, th● he may exalt you in d●● time. And see Isa. 57. ●● and 66.2. Mat. 18.3.  
2. It is promised: 
Promiseth Isa. 11.6 & 65.25,  T●● Wolf shall dwell with 〈◊〉 Lamb, and the Leper shall lie down with 〈◊〉 Kidd; and the Calf a● the young Lion, and 〈◊〉 Fatling together; Yea a● a little Child shall 〈◊〉 them; (thus shall the sto●● be brought down by 〈◊〉 Ministry and Minister (otherwise but weak children, in comparison those who are humbled their Ministry.)  
3. 
Worketh.  Yet it is God's Wo●● ●nd gift, as are all good ●ings else: 
james 1.17.  Every good and very perfect gift is from awe; etc. Now if it be not perfect gift, yet it's a good ●ft, and therefore from the other of Lights, and given 〈◊〉 from without; being a ●od giving, yea a good ●ft; it's not called a habit, if we had it of ourselves, ●d from our own indu●y, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Philosophy calls ver●es, which it ascribes to ●ns own power.  
●o generally it is said (and ●y most truly be applied 〈◊〉 this differencing grace 〈◊〉 Humility, as some would ●ke it) who maketh thee 〈◊〉 differ from another? and ●at hast thou that thou didst 〈◊〉 receive? 
1 Cor. 4.7.  And for this ●ekenesse the Apostle ●kes it with love, joy, peace, long suffering, gentleness, goodness, Faith and temperance, a fruit of Gods saving and Sanctifying Spir●● (as these graces are oppose● to the works of the flesh Gal. 5.22.23. 
1 Pet. 5.6.  Yea it is ma● the work of Gods might Hand, and a gift of Go● power, 
Phil. 4.12.  (not of man's) 〈◊〉 when Paul saith, I kn●● how to be abased, that 〈◊〉 how to carry myself, humbly, and meekly, un●● God's Hand: When I a●● want, when I am hungry, 〈◊〉 suffer need, this is no other● effect then that, 1 Peter▪ 〈◊〉 Humble yourselves un●● the mighty Hand of God.  
But could Paul doe● of himself; 
Verse. 13  No, there●● he adds concerning 〈◊〉 (and by occasion of 〈◊〉 concerning all things 〈◊〉 sides,) saying: I can do all ●●ings through Christ that ●engthens me. Nay I will add, is meekness and humily is a grace flowing from ●ection, (not preceding 〈◊〉 going before it,) which ●●erefore we as the Elect of ●d are bid to put on with ●er graces; For so Paul, put 〈◊〉 therefore as the Elect of ●d holy and beloved bowels ●●nercy, kindness, humbleness of mind, meekness, & c. ●nd so we will conclude ●is point, and say, that not ●ely humility and those ●aces mentioned, even ●w out of Col. 3.12.13. 
Col. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●t all other gifts, graces, ●●d blessings (which have, ●●d so fare as they have necessary connexion, with vernal life, as being ni●ssary means and con●dtions of life, 
Yea all graces given us in time, are according to God's Election of us before time. Eph. 1.3, 4. john 15.16.  etc.) which do come to us, and are given to us in time, are according to God's Election of us before time, as it is said, Eph. 1.3, 4. That Ge● hath blessed us with all Spiritual blessings in Heavenly places in Christ, (1. with Faith, Justification, Sanctification, Adoption, Saving Knowledge, etc.) according 〈◊〉 he hath chosen us in hi● before the foundation of t●● World, that we should be Holy and without blame before hi● in love; Particularly; ability to do good, and to bring forth good Fruit● constantly, For so saith our Saviour: Ye have not chosen me, but I have chosen you, and ordained you that you should go, and bring forth Fruit, and that your Fruit should remain.  
Hence we are said to be praedestinated, according to the purpose of him, 
Eph. 1.11.  who worketh all things according to the counsel of his own will, and thus God fulfils all the good pleasure of his goodness, 
2 Thes. 1●  and the work of Faith with power. For it it is God (saith Paul) which worketh in you, 
Phil. 2.13.  hath to will and to do of his good pleasure.   

SECT. 15.  
ANd this leads the way to (and in part resolves) the second Objection or question propounded, 
The second main doubt resolved and it first shown.  whether it be in our power to perform what God commands and exhorts to, and if not, whether such commands and exhortations be in vain, or no. Seeing then this blessedness here is urged as a motive to welldoing; It would (a little further) be considered, whether the doing of these things (such as is named) be in our power or no; and whether such bare motives, be enough to enable us hereunto, and to cause us to do that which is ou● duty in believing, Converting, Obeying, and Persevering? It may seem● to be in our power thus to do, seeing the doing of these things is ascribed to us: Happy are ye if ye do them.  
I answer: 
That it is not in mans power as of himself to do well, and Convert, etc.  No, iis not i● our power to do such things as yet God requires of us by way of command and exhortation: he requires, That we should believe in God, and in Christ, and that we love one another, 1 john 3.23. That we turn unto him, joel. 2.12.13. jere. 4.1. That we mortify the flesh Col. 3.5. That we cease to do evil, and learn to do well, Isa. 1.16, 17. and that we work out our Salvation, Phil. 2.12. But yet we have no power as of ourselves to do any of these things; where ye see I speak not of actions civil, or moral only, according to man; Concerning which, though the bare doing of them be in the power of man's will; yet to do them well in respect of all circumstances required, especially in regard of the end God's glory (seeing all things, 
1 Cor. 10.31.  even our eating, sleeping, recreations must be done to that end (it may be doubted whether that they may be without sin, and accepted of God, more than common providence and general assistance be not required.  
Thus I may grant, 
What power he hath in civil Actions.  it is in man's power to go to Church, or not, and when the Bell rings to a Sermon or Service, whether he will repair to the Church upon that Summons, or go to a Tavern, or walk in the Fields, taking his going to the place of God's worship or Temple, as a mere natural action, and as it may be a removal from one place to another; But to go to the Church, as to the Church, that is, to that place where God hath appointed us to meet him, to hear our prayers, and to give us instructions and directions for the health of our Souls, and to go w●●● a desire, hope, and intent thus to be instructed, and to get good; This I say must come from more special grace; So that if two or more being together, one of them when the Bell alike calls and summons all, should leave the Company, and go to Church, as to God's House, (as it is said) this must proceed from more than his own natural power of will, even from such special grace as was denied to those others.  
But we speak of moral actions, according to God, and grace, and of actions supernatural, such as have reference to God's glory, and to our Heavenly life of grace and glory.   

SECT. 16.  
NOw if we look to what is done, 
Rom 3.12. Seven degrees to be considered in the perfecting of every good work. Whereof not any one is in manspower the is not able  and that by man left to himself, we find it most true which is said: There is none that doth good, no not one. Yea and if we look into God's Word, we shall find the Scriptures strangely to disable the best of us all, being considered of and in ourselves, and left to our own strength, For whereas there are Seven degrees to be considered, in the effecting o● ●ny good thing (as some ●ood Divines have observed) 1, The accomplishing ●r perfecting of it, 2. The ●oing or working of the ●hing required. 3. The beginning to do it, 4. To speak that which is good, ●. To will, desire, and choose ●, 6. To understand it, 7. To ●hinke it, we shall find, that ●ot so much as the least of ●hese can be ascribed to our ●wne power without God's special grace.  
1. To perfect, finish, 
1 To Perfect it.  or perform a good work throughly so as to answer our desire and purpose, or ●o persevere in a good work ●o the end; is not from us, ●ut from God; For it is God, 
Phil. 1, 6.  who having begun a good work in you (saith Paul to the Philippians) will perform it until the day of jesus Christ. So Paul concerning himself, to will is present with me, but how to perform that which is good (that is▪ how fully to finish it) I find not. 
Rom. 7.18.  Yea men cannot finish their own evil work always according to their intent; how much jesse good works, 
Gen. 50.20.  as josephs' Brethren; they thought evil against him, but God meant it unto good; and so overreached them, so that they came short of their purpose;) So Paul going towards Damascus, with a purpose to fetch thence, and bring bound to jerusalem the Disciples of Christ, Act. 9.1.2. Yet was taken short in the way, fell down; and in stead of finishing his own wicked intent, he is turned ●o the Obedience of Christ, ●ot to do or finish his own will, but Christ's; saying: Lord, 
Acts 9.6.  what wilt thou have me ●o do?  
2. 
2 To do it  We cannot so much as ●oe that which is good without Christ, yea unless we be engrafted into him: as ●he Branch cannot bear ●ruit of itself, 
john 15.4, 5  except it a●ide in the vine; no more can ●ee, except ye abide in me; For without me (or severed from ●ee) ye can do nothing. The ●ay of man is not in himself, it is not in man that walketh ●o direct his steps, jer. 10 23. 
〈◊〉. 10 23. Pro. 16.9.  A man's heart may devise his way, but the Lord directeth his steps.  
We may know (as in my Text) what to do, but we, ●s of ourselves are not able to do according to our knowledge; Therefore prayeth David; saying, not only; Teach me the way of th● Statutes, and give me understanding, 
Psal. 119.33, 34, 35.  but make me to go● in the path of thy Commandments. For we are of ourselves not only blind, bu● lame; and God must teach us, not only to know, but 〈◊〉 do; 
Psal. 143.10.  Therefore said David again: Teach me to do th● will. We have that in us which till it be removed, hinders us from doing that which otherwise we would do.  
For the flesh lusteth against the Spirit. 
Gal. 5.17. Rom. 7. ●9.  So that (saith Paul) ye cannot do the things th● ye would. So he himself found it; The good that I would (saith he) I do not. 
Isa. 26.12.  〈◊〉 therefore ought be done that is good; It is God th● worketh (as formerly is said) ●ll our works for us and in us.  
3 To begin a good work, 
3 To begin it. Phil. 1.6.  is not from us (though we purpose it) but from the Lord; It is he that begins a good work in us.  
4 To sp●ake what we have thought on and prepared, 
4 To speak good.  is also from the Lord ●nd not from us; For so wi●e salomon concerning them ●oth: The preparation of the ●eart in man and the answer ●f the Tongue, 
Pro. 16.1.  is from the Lord; And who (what minister especially) finds it not ●hus?  
5 As we cannot do, or speak and utter; 
5 To will it.  so can we ●ot so much as will any ●hing truly and spiritually good, as not our own Conversion or Salvation; For It 〈◊〉 God (saith Paul to the Philippians) which works in you both to will and to do; 
Phil. 2.13.  But of this more large● anon.  
6 How should man wi●● that which is good, 
6 To conceive it.  as 〈◊〉 himself, when he cann● so much as understand o● perceive it; For so we are taught: 
1 Cor. 2.14.  The natural man receiveth not the things of 〈◊〉 Spirit of God, for they are foolishness unto him; neither 〈◊〉 he know them, because they 〈◊〉 spiritually discerned; 
Rom, 8.7.  Yea th● carnal mind is enmity against God.  
7 Lastly, 
7 To think it. 2 Cor. 3. ●. 1 Cor. 3.19, 20. Psal. 94.  Nay he cannot think any thing that i● good; So Paul: We are no● sufficient of ourselves to think any thing as of ou● selves, but our sufficiency i● from God; Yea man's be● thoughts are vain; the wisdom of the World is foolishness with God; And, the Lord knoweth the thoughts of the wise that they are vain.  
All these put together: what is it that man is able as of himself to do, without God's special and effectual grace, especially in the matter of Conversion, Repentance, Faith, etc.   

SECT. 17.  
NOw the reasons of this our inability to do good, 
Reason's hereof. 1 His ignorance.  may partly be gathered and considered ●ut of the foregoing discourse; where we may take notice: First of that Ignorance (that ill disposed Ignorance) which is in us all naturally; whereby Repentance, Faith, with the power and life of Godliness, is accounted foolishness to the natural man▪ At which, being called to them he scoffeth and mocketh. Hence it was tha● when Hezechiah King of Judah sent out messenger with letters, to call those of Israel to turn again unt● the Lord; 
2 Chron. 30.6, 7, 8, 9, 10.  inviting by man● fair & gracious promises; in the name and according to the Word of the Lord▪ they laughed the messengers to scorn and mocked them.  
And do not too many now adays in like manner scoff and laugh at such teachers as are most earnes● with them to call them from their sins to a new course of Life and welldoing? Though yet divers of ●sher, Manasseth, 
Vers. 11.  & Zebulon ●umbled themselves, and ●ame to jerusalem;. But what? By their own po●wer? No; no otherwise ●hen those of Judah hum●bled themselves; of whom with those others it is said, and added, that the hand (this notes the work, yea and power) of God was to give them (that is, all of them both of Judah and Asher, etc.) one heart to do the commandment of the King and of the Princes, 
And 12:  by the word of the Lord; But whence was this backwardness in others (whose hearts the Lord had not touched otherwise then by those common motives and exhortations used alike to them all because their corruption (unto which they were left) told them as the like corruption (where special grace overcomes not) tells men now that God calls them to forsake their own ways which they have chosen, and so to deny their own will & choice, to forgo their sweet sins, and so to undergo such afflictions and reproach as commonly attends upon Godliness; and a stricter course of Sanctification▪ Yea the nature of God's persuasions is such, as that for the most part they rather dissuade a natural man, (left to himself) a●, whosoever will come after me, let him deny himself, and take up his cross and follow me.  
And, whosoever shall lose his life for my sake and the Gospels, the same shall save it. 
Mark 8.34, 35.  This to fleshly, yea to natural understanding, is as much as if Christ should have said: Fly from me.  
2 Secondly, 
2 His unbelief.  to Ignorance we may add natural unbelief, which makes us with Adam rather fly from God as from a consuming Fire, 
Heb. 12.29.  then come to him by Faith, Repentance, and by a total resignation of ourselves unto his will.  
3 But chief, 
3 His natural impotency.  when God doth inform our ignorance by his word, and also by it gives hope, and proclaims a pardon freely to the penitent, and to such as shall believe & become new men. Yet there is that natural impotency in man, whereby he wants power (now since the Fall) to return or to do any thing which is truly & spiritually good. Therefore saith God: Can the Ethiopian change his skin, 
●er. 13.23.  o● the Leopard his spots? then may ye also do good that are accustomed (or as it is in the Hebrew, taught) to do evil. 
The estate of each man before his Conversion.  In a word, we are dead in sin, and by it; So that if we would know what our natural estate is before we by God's speciale grace be effectually called, the Scripture will plainly and fully tell us, which calls us Servants of sin. Rom. 6.20. And tells us: We are sold under sin, Rom. 7.14. That we are by nature the Children of Wrath, Eph. 2.3. Conceived in sin, Psal. 51.7. That we drink iniquity as water. job. 15.16. That our thoughts are only and always evil. Gen. 6.5.  
That our heart is stony. Ez●k. 36.26. that it is perverse & deceitful above all things, and desperately wicked. jer. 17.9. that our carnal mind is enmity against God, & not subject to the Law of God, neither can be. Rom. 8.7. Yea that out of Christ we can do nothing. joh. 15.5. And as ●s said, (which may include all) we are dead in ●respasses and sins. Eph. ●. 1. Dead in sins, and ●n the uncircumcision of ●he flesh, Col. 2.13.  
●ow surely all these show ●tous, that man's ability ●d power of his own free●ll, especially in the business of his own Salvation. is none at all. For if we be● Servants of sin, how c● Liberty stand with this se● vitude? If sold under th● power of sin, must n● the Son only make us free● If we be conceived in sin● naturally, then surely th● remedy of sin must be sought and found, not 〈◊〉 nature, but without it. 〈◊〉 our thoughts and imagination's bee wholly and one● evil, 
Showing how unable he is to do good.  can they at all rea● and lead us to that which truly good? If our hearts ● naturally stony hearts; 〈◊〉 they, so remaining admit 〈◊〉 the Seed of God's Wo● and prove fruitful? M● they not be made both 〈◊〉 & good hearts before th● keep the word, they hea● and bring forth Fruit w● Patience? Luke 8.15. If o● hearts be deceitful above all things, and desperately wicked, what soundness, sincerity, or rectitude can ●e imagined in us naturally? If nature cannot submit ●t self to the Law of God, ●an it (think we) as of it ●elfe either think or do what is truly good? If out of Christ we can do nothing, can any think that ●ee can do that which is ●hiefe of all, even return again to God? And if we ●e dead in sin, what sense ●r motion can we have, to ●oe any thing that is truly ●ood?   

SECTION. 18.  
HEnce we are taught humility, and not to ●lory in ourselves, but only in God; 
Use of this his impotency to teach us humility; to ascribe all to God's power, subduing our Rebellion.  Yea hence we● see that man brings nothing to his own Conversion besides the bare faculty 〈◊〉 Willing or nilling, which power if he had not, he should not be so much as ● man, but as a block or stock uncapable of God's grace● But, when a man obe●● Gods call, the Spirit 〈◊〉 God so mightily and powerfully persuades, th● the will of man being el●●vated above itself, is bo● withdrawn from evil, an● drawn to God and goodness, without any finally sistance.  
As, 
〈◊〉 ●. 13.  when we are bo● again, this is not of blo●● nor of the will of the fiel● nor of the will of ma● but of God; (w● worketh in us both to 〈◊〉 end to d●●.) So when G● worketh, it is not left to man's power to use grace well, or to believe, Repent, & do good or no; as if when God hath done all he meaneth to do, man's will is left in an equipage & even Balance to move itself ●his ways or that ways, as ●t listeth; For so God's grace should not be predominant; and the Conversion of the Elect should be merely contingent: but when God worketh the will, we cannot but will; It is not left to us to resist; For God especially in the work of our Conversion, works so powerfully, as that our natural resistibility, yea and that actual resistance which we make, doth not prevail; neither ●oth it always actually resist; but at that time the wi●● yields its consent. So th●● when we will actually th●● which is good, (supposi●● that God doth give us a● ability to will) yet that willing is not from ourselves.  
It is true we (suppose i● our Conversion) do freel● assent and will and yield to the motions of God's grace● But the chief question i● not, 
Posse velle. Though we will freely, yet power and act are from him. Sec Doct. Ward; the great. discriminant. pag. 23.  whether the will do● freely yield and give assent to the first motion and attraction of grace; but whence is that free assent not whether we will freely, but whence it is that we will freely; whether from our own will, or from God's effectual grace? It is man that formally willeth in every good work, (yea and this his will it is which doth bring & draw out the formal act of willing,) but ●t is God that so effectually ●nd powerfully moveth the will; that when he Worketh, than the will most certain●y is wrought and brought ●nto act. 
Certitude caus● 〈◊〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 nos 〈◊〉 ●n fa●imus, Sed ille facit ut saciamuspre be●do 〈◊〉 〈◊〉 voluntati. Aug●●e gratte, & lib. aroit. 〈◊〉. 16.  So saith S. Augu●tine: It is certain that we ●ur selves do will, when we will, but yet God ma●eth us will that which is good.  
And it is certain, 
Nos ergo volu●●●s, sed Deus in n●●is operatur & ●●lle; Nos ergo op●ramur, s●● 〈…〉 no●●s ●p●ratur & operari. Aug. 〈◊〉 bono per se v●ranti●●, c. 13.  that it ●s we ourselves which do ●ny good when we do it, ●ut it is he that maketh us do it, by giving us most effectual ability to our will; and it is we that will, out God worketh in us to will; therefore we work, but it is God that worke● in us to work, or the ven● act of working.   

SECT. 19:  
We must not thinks with some, th●● God gives only a general and common grace; and by it gives to us posse si velim●● power to work if we wi●● (though in some sense thi● may be true, seeing there 〈◊〉 a certain power ove● which the will (where it is) rules, and which it commands; God denies not th● faculty of willing to th● wickedest; which make● their condemnation the more just: For if they ha● not such a power, so farr● they could not have sinne● so that there is no man bu● may be good, or hath a power to be good, if he could will to be good;) But to think we can will of ourselves what is good, is erroneous; so especially to will, ●s also not to will, or to nill, ●nd by nilling to resist de ●cto, and indeed God's ●race.  
God's grace then is more ●hen a gentle suasion, 
God's grace is more than a gen●●● suasion 〈◊〉 common influence.  and ●ommon influence, giving ●s a power which we may ●se ●r not use at our plea●re; So that we may if we will, be redeemed, Believe, repent, Persevere. No, God ●●ves also the will itself, ●nd his grace (as also his in●ention to save & redeem) depends not upon condition, neither is suspended ●pon the contingent act of man's Faith and Will.  
Grace hath its first act i● the will itself, 
Haec gratia, a nul lo duro corde respuitur: ideo quippe tribuitur ut cordis duriritia primitus auferatur. Aug. de praedestin. Sanctor. cap. 8.  which therefore cannot be resisted, because it first works in it the will not to resist; And surely, that can resist no more, from which is taken away the will to resist; thus to will is an effect of Grace, and not Grace a● effect of the will not resisting. And thus God of unwilling makes us willing Man doth not first will, and then God make him to wi●● for so we might run bac● in infinitum Infinitely.  
To will then is a work of God's special and effectual Grace and power, unto which his works 〈◊〉 Grace are ascribed; He being able to do exceeding 〈◊〉 dantly above all th●● 〈…〉 think, according to the power that worketh in us; 
Eph. 3.10. 2 Thes. 1.11 The power of God's grace in giving Faith & working conversion shown out of Scripture.  unto which power or effectual grace not only Faith itself and Conversion, but the fulfilling of it also is ascribed; For it is God that fulfils all ●he good pleasure of his goodness, and the work of Faith with power.  
Now the power of grace appears in giving the act of faith, and the giving of the act of Faith, (especially ●f withal we consider the manner of giving it, and of Conversion; by which all resistance is subdued) proves the power of grace; seeing the act is not presently given when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse, or the power to believe if we will, is given; yea though we should grant that the inward and outward suasion and fit object may carry a man to that which is good, 
Quoad specificationem non quoad exercitium actus.  and from that which is evil, (to approve and prefer the one before the other,) yet they carry him not to the acting of that which is good, or to the exercise of the act. God exerciseth his omnipotenc● in giving the act of Faith and Conversion. 
Eph. 1: 19.20.  Therefore the Apostle tells us of the exceeding greatness of his power to us ward, who believe, according to the working of his mighty power, which he wrought in Christ, when he raised hi● from the dead. Here we hear of a power, of the greatness of his power, 〈◊〉 the exceeding greatness of h●● power; yea of the might of hi● power. Whereof such as believe have an experimental feeling & knowledge; it being no other power which raiseth up the Soul by a spiritull resurrection from the death of sin by Faith, then that which raised our blessed Saviour in his body out of the grave; For the Apostle speaks there of a present effect, and not only of God's power in raising the dead.  
This is that divine power which gives unto us all things that pertain to life and godliness. 
2 P●t. 1.3. Luke 11.21.22. 2 Pet. 5.9. Eph. 6.16.  By this power of Christ's grace, the strong man armed is overcome and disarmed, yea cast out; And so Peter would have us resist Satan, strong and steadfast in the Faith; this is that shield wherewith we shall be able to quench all the fiery darts of the wicked, and the Gospel in the power of it, that is, the preaching of the Word together with the Sword of the Spirit, are the weapons of our warfare, 
2 Cor. 10.4.5. Theophylact. Cajetan. and Anselme in locum.  which are mighty through God to the pulling down of strong holds, casting down imaginations, etc. By these weapons were vanquished and brought to the Faith: Dionysius the Areopagite, justin the Philosopher, and Martyr; Pantaenus, & those many who had used curious arts, who brought their books together, and burned them, 
Act. 19.15  the value of which amounted to fifty thousand pieces of silver, that is, to some eight hundred pounds of our money.  
And thus do many find by comfortable experience, the power of God's Word and grace converting them to God from such sins as were very powerful and strong in them; 
Act. 26.18.  
Rom. 1.16. 1 Cor. 1.18.  and from the power of Satan; In which regard the preaching of the Gospel is called, the power of God to salvation, to every one that believeth, though to them that perish it be foolishness; 
2 Cor. 2.4.5 Phil. 1.29.  Yet unto us (saith Paul) that are saved it is the power of God; what is? the preaching of the Cross; which was not (saith Paul again) with the enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your Faith should not stand in the wisdom of men, but in the power of God. And seeing it is given to us not only to believe on Christ, but also to suffer for his sake, not only the Act of Faith, is the work of God's power, but also our actual suffering with patience for our faith▪ Hence Paul to Timothy: 
2 Tim 1.8.  Be not ashamed of the Testimony of the Lord, nor of me his prisoner, but be thou partaker of the affliction of the Gos●●ll, according to the power of God So he prays that the Colossians might be strengthened with all might, 
C. l. 1 11.  according to (Gods) glorious power, unto all patience and long suffering with joyfulness.   

SECT. 20.  
NOw for conclusion of this point; 
Four absurdities, issuing out of the Doctrine of common grace.  if Faith, Repentance, and generally the Fruit of Christ's death an● passion be only. Conditional; if we will believe, if we will Repent, if we will apply the Fruit of Christ's death unto ourselves, then will these gross absurdities (among many others) follow.  
For than first, 
1 Our benefit by Christ should be no more certain than that which we had and lost in Adam.  the Benesit we have by Christ, shall be as uncertain as that we had in and by Adam, which we lost when it was left to his own keeping. Happiness was set before him, and propounded to him with Condition (which was renewed to the Jews in the giving of the moral Law) do this and live. Yea God gave him (and us in him) power to have kept that Condition, If he had would; but he gave him not the power and grace that he should infallibly in very deed keep the same; Ad●● (as we in him) had powe● to stand and not fall; ye● power was never granted to him or any (by virtue of the first Covenant) to rise again, 
Bernard.  if he or they did fall. But God now gives more grace, and works in us the Conditions of his new Covenant, which consists chief (not in Commandments, but in his most gracious and free promises▪  
Secondly, 
2 God should be no more effectual in good t●●n Satan in evil.  if God's gra●● and the efficacy of it reach no further then to moral● suasion, (outwardly and inwardly) what doth God more towards the Conversion than the devil to wards subversion of asinner?  
Thirdly, 
3 Man's goodness should be more ascribed to himself then to God.  in the Conversion of a sinner, more shoul● be ascribed to nature the● to grace; to man's will then to God; because God (by common grace) only moves, but man obeys; Now no man is good in that barely, he is moved to his duty and admonished, but in that he obeys the admonition, motive, or persuasion. And thus should man be good and do good; (be Converted, have Faith, ●nd continue in welldoing) especially because he so wills, not because God made him good, or gave ●im Faith and Repentance, etc. but only because God admonished him that he hold be good, and called ●pon him by precepts, ex●ortations, and promises, to believe and to be holy.  
Lastly, hence also it would follow, that the difference between the go●● and the bad, 
4 The difference between the good and bad should be made by man himself and by nature.  between the Children of God and 〈◊〉 this World, as suppose between Peter and Iud●● should be wholly made fr●● nature, not from gract● because to use grace aright (that is, to yield consent and to will our own Conversion) is from man's 〈◊〉 will, and that is from mture; and so grace shou● confer, and afford 〈◊〉 more to Peter, who converts then to judas, who remains unconverted; which is contrary to that of the Apost●● saying, and ask: W●● distinguisheth thee, or mak●● thee differ from another And, what hast thou that th● didst not receive? 
1 Cor. 47.  Now 〈◊〉 thou didst receive it, why do● thou glory as if thou hadst n● received i●?  
This Text cuts the broat of free will, 
And the co●●erted should have just cause to glory even in God's sight  and o ●erthrowes the error of ●niversall or common grace. ●or so might Peter boast ●nd glory, and that justly with God; for if God by ●is common grace give on●y a possibility to will our own Conversion or not, and man's will afford the ●ct, or to be willing to con●ert, than grace grants no ●ore to Peter then to judas; ●nd therefore Peter diffe fenceth himself from judas, 〈◊〉 as all true Converts from others) by something of his own, and proper to himself; for they differ not ●eally by any grace of God, which they afore hand have ●eceived, wherewith they might freely work and to operate with God's grace, or not. For both receive the same grace in common, and a power to will their own Conversion, So as that they may also nill it; This grace being thus fare common, puts no difference between them. What doth it then? Peter wills what judas wills not: He will make use of that common help afforded of God, and that out of his own Liberty of will and power of nature, judas (having the same Liberty and power) will not; 
Dr. Ward in Conciore de gratia discriminante.  So that the difference between them is in the last place brought to that free Co-operation and working, which each of them hath from his natural power and inbred Liberty of will; So that it will invincibly follow that Peter may glory in God's sight after this manner, as even a Popish Writer (handling this argument against the jesuites) brings him in thus speaking: Lord I give thee thanks that thou hast in mercy conferred unto me supernatural help; namely, to be able to will mine own Conversion; 
Bannez. in 2. q. 10. art. 1. document 30.  but yet thou hast afforded the like and equal help unto judas, my fellow Disciple; Howbeit I have added to that thou hast given me, that which by the supernatural power thou didst not give me; namely, the will (actually) to convert; and where as I received no more than he, yet I have done & wrought more them he, in as much as I now be come justified, and he remains in his sins; Therefore I own no more to thee and to thy grace then this Judas who is not Converted.  
Now, 
Sic Augusti●. d● praedestinat. Sanctor. c. 5.  saith this Author, and so say I, Christian E●●● abhor to hear this boasting; For it were pride is the highest so to think, and extreme blasphemy so to speak. Hence we conclude, that Peter, and so all true Converts, do receive from God, not only a power to convert if they will, but the very good will itself, whereby they consent and accept of grace offered; yea they receive not only common grace, but that grace which eminently doth difference them from others, and that grace is from God's predestination.   

SECT. 21.  
●F now we further take a view, 
It is further showed whence man's conversion is. It is from God's special grace, who removes the aforesaid impediments. 2 T●●●. 2.25. As  and ask whence ●is power of thinking, conniving, Willing, speaking, beginning, doing, and perfecting good work is (for such ●ings are done as we see ●he Faith full, and in such ●ive and die in the Faith 〈◊〉 fear of God) the an●er is readily given; It is not from ourselves so) ●m God and his effectual ●ee; for he it is that removes the first. Obstacle spoken of) which is our natural Ignorance, by re●●ling his will effectually those that are hi●, giving ●em Repentance, to the acknowledgement of the Truth. Which effect, though to the Ministers and Teachers of the Truth (who know not beforehand the effect of their ministry in regard especially of particular persons) it go with a peradventure, 
1 Our ignorance.  yet in regard 〈◊〉 God, and of those who● God hath given unto Christ it is without all peradventure; and given according to God's good pleasure, with special choice 〈◊〉 some, not all, and that by the free gift and gracious working of Christ, according to that of Christ himself I thank thee O Father because thou hast hi● these things from the wi●● and prudent, 
Mat. 11.25, 26, 27.  and hast revealed them unto Babe● Even so Father, for so 〈◊〉 seemed good in thy sight 〈◊〉 All things are delivere● to me of my Father; And no man knoweth the Son but the Father; Neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him. See john 6.45.  
The second impediment which was our natural unbelief, 
2 Our unbelief. Ephes. 2.13.  making us fly from God) he removes by giving is Son Christ, and offering himself propitious to us in ●im, there by holding out ●e Golden Sceptre; yea ●aking us (who sometimes ●ere fare off) nigh by the ●oud of Christ.  
But thirdly and chiefly, 
3 Our natural inability.  ●e takes away that natural ●ability which is in us, by ●abling and giving not ●ely power to Repent, Beeve, and do good, and to persevere therein, but the very act of all these, (as is often noted) Is. 26.12. Phi. 2. 1●. So that now Paul, who looking to his own strength, could say for himself and others, We are not sufficient of ourselves, to think any thing as of ourselves; yet else where can say, 
2 Cor. 3.5. Phil. 4.13.  I can do all things through Christ which strengtheneth me● and our sufficiency is of G●●▪ 
Which w●rk● of God is diverly called in Scripture.   
Now this sufficient grace of God is his efficient or effectual grace, as is proved. In which regard the work of God's grace and spir●● in Scripture is called 〈◊〉 Creation, Psal. 51 12. Eph. ●. 10. Vivification, Ephes. 2. ● Regeneration, joh. 3.5. Renovation, Eph. 4.23. Th● taking a way of the sto●● heart and giving a hea● of Flesh. Ezek. 36.26. Conversion jer. 31.18. A Drawing. joh. 6.44. A pulling a man out of the Kingdom of Darkness, into the Kingdom of Light. Col 1.13. I Peter 2.9. Acts 26.18. A working of the will and deed. Phil. 2.13. A writing of the Law in the heart. jer. 31.33. In a word A raising from the dead John 5.25 Eph. 2.5.   

SECT. 22.  
THerefore all this grace and power is from God, and not from us; For, who can make or Create himself? Or who can raise himself from death by his own power?  
Objection: Yea, but we are not wholly dead, but have some freewill. 
What may be ascribed to man, what must be ascrided to God.  I answer: We indeed will freely what we will, but we cannot attain to will that which is savingly good; Our will is not corrupt or dead, in regard of the root and beginning of such actions as are within its reach and power, but in regard of the Term or Object: So that though it hath some Liberty in things within the compass of reason, 
Non quoad vadicem agendi, sed ●erminum.  yet it can no more reach to its own conversion, or to do things truly and Spiritualy good, as of itself, than the thing created to its own Creation, or then the Child that is borne to its own begetting, or then Lazarus did to the raising of them; elf from death.  
This Work (especially of Conversion and Faith) as we have heard, is ascribed to the same power which raised Christ from the dead, Eph. 1.19.20. And it is said by Christ: 
john 6 44.  No man can come unto me, except the Father, which hath sent me, draw him. And I will raise him up at the last day. Noting that both these require the same power, and that we are as unable to do the one, or to come to Christ, as the other; namely, to raise ourselves from the dead; As than it was God's power, and it only which did at first create the World by his Word, which was operative, whereby God said: 
G●●. 1.3.  Let there be Light, and there was Light, etc.) So it must be, and is the same mighty power, which by his word begets, and creates us anew Yea a greater power seeme● to be required; because i● our Creation nothing resisted, whereas in our reparation and new Creatie● our wicked wills resist and with stand as much as is them lieth, so that God's power appeareth in subduing and taking away this evil disposition of our wills, making us of unwilling and rebellious, most willing and obsequious.  
The grace than afforded us, (which is as S. Angustin calls it, the grace of God by Jesus Christ,) is not only a monitory grace whereby (whether outwardly or inwardly) he would by his suasions incline us (for this is not enough, unless God first create in us spiritual Life, whereby we may hear and yield to his motives: For where there is no Life, swasions can take no place, no more than if Cicero with his eloquence should seek to move the affectipns of a dead man;) neither ●s it a common universal grace, assisting all and each ●like; but it is such a grace ●s gives to the Soul a spiritual and divine being, which is to the Soul as health to the body, (yea more,) and which hath man's Liberty under the power of it, 
 so as to make use of it, and to rule in man's will as it pleaseth, without offering any violence thereunto, and without prejudicing the Liberty of it, or its free manner of working, In a word, this grace is 〈◊〉 which first works thi● good will, and then works by it. It is that in ward moving, and effectual grace, which is both praevenie●● quâ velimus, & subsequens ●●srustra velimus; That is, it both prevents us whereby we will, and it follows 〈◊〉 (and accompanieth us continually) that we will no● in vain; (or that we fall no● a way from our steadfastness;) 
What our Church's doctrine is herein.  This is also the Doctrine of our Church in the tenth Article, which te●● us, we cannot turn and prepare ourselves by ou● natural strength and good works to Faith and calling upon God, and that we have no power to do good works pleasant and acceptable to God, without the grace of God preventing 〈◊〉 ●hat we may have a good will, land working in us, when we have that good Will.   

SECT. 23.  
This Doctrine (being the very plain and evident ●uth of God, 
Use hereof.  as we have ●eene) both lets us see what ●ur duty is towards him, ●also what is the immuta●lity of his counsel and ●ood purpose to us.  
1. 
Hence we learn to give all glory to God, and not to 〈◊〉 selves.  We are hence taught 〈◊〉 give all glory unto God, ●d not to glory in our ●lves; and for ever to remember that of the Apostle, ●at we learn not to think of others or of ourselves) ●ove that which is written, 
 ●at not one of you (saith ●ee) be puffed up for ont against another, (much les●then against God himself for who maketh thee t● differ from another, and what hast thou that thou 〈◊〉 not received; Now if th● didst received it, why dost 〈◊〉 glory, as if thou hadst not received it? Let God th●● have all the glory of tha● grace and goodness whereby thou differest from ●●nother; for it is he wh● hath predestinated us, un● the adoption of Childre● by Jesus Christ, to himself according to the good pl●● sure of his will; 
Ephes. 1.5.  To the Pra● of the glory of his grace, 〈◊〉 But in such case, let us w● the Psalmist in another ca●● say, 
Ps. 115.1.  and that from the hear● Not unto us O Lord, not 〈◊〉 us, but to thy name g●● glory.  
Thus to do is truly Christian; 
1 Thus to do is Christian.  For God hath so (according to his eternal Counsel) disposed of all things here below, 
1 Cor. 1.29. I●r. 9.24. Rom. 3▪ 27. Rom. 4.2.  that no fle●●s should glory in his presence. Let him then that glorieth, glory in this, saith the Lord, that he understandeth and knoweth me that I am the Lord that exerciseth loving kindness, etc. The Law or Faith excludes all boasting in ourselves: otherwise if we will bring aught of our own, we may rejoice and glory, but not before God. 
To glory in our selus is heathen●th.  Bet us then leave all glorying to the profane Heathen, who indeed, wholly ignorant of God's grace, have avouched, that we truly and justly may glory of our virtue; Which say they we would never do if it were the gift of God, and not a thing of our own; And saith another, it is one principal step to happiness, for a man to admire himself, that is, to dote upon his own excellency.  
Let us then give glory to God, 
Ci●●ro de nat. Deorú, lib. 3. Seneca de vita Beata, c. 8. Popish.  and depend wholly upon him, and on his grace. Papists (not to say others) will be as little beholding to God's grace as may be, where they imagine their own will and natural strength to be sufficient, there they think not the gift of special grace to be so necessary: they think it need full to make us to do good duties, 
Bellarm●de gratia, etc. ●ib. 5. c. 7.  more easily & readily; So that to overcome tentations, that no sin be committed, they do not always require Gods special help, that is internal illumination, and supernatural motion, but any help whatsoever; But what avails it to be a Christian, if this be so? The Heathen indeed think they may come to happiness, and avoid all sin, by the good Husbanding of their own Freewill; and therefore flatter themselves, saying, it is enough that they pray to Jupiter, for long Life and riches; As for a good mind and virtue, they would give that to themselves, (and so not be beholding to Jupiter f●r it,) 
Herat. Ep. 18. Lib. 1.  so one flattered a great man, saying: The Gods grant thee long life, for as for other things, thou wilt give them to thyself.  
Now these are no Poetical flourishes, but agreeable to the Doctrine and most serious meditations of their best Philosophers; 
Dit tibi de●t annos, tranquille caetera sm●es, sint m●do virtuti tempora long a tuae Ovid. lib. 2. de ponto Eleg. 1. a● Germanic. Aris●ot. in Ethic. Sene●. Ep. 31. Ep. 54. jemish.  seeing great Aristotle, the Master of morality tells us, that both virtue and vice are in our power, or else we were neither to be praised for welldoing, nor dispraised for ill-doing; and that every man is the forger of his own Fortune Hence Seneca is angry with those that trouble the Gods with their prayers, that they might be happy; saying withal, make thyself happy: Ye● he tells u● moreover, that in some respect man hath the ●d vantage of God himself, seeing God is happy by the benefi● of nature, but man is happy by his own good Husbanding of his min●● that is, God is happy, and cannot be otherwise; He is happy of necessity, but a good man is so by his own Election & choice, (whence by the way we see from whose forge we receive those Doctrines, which daily do somagnifie man's power▪ ●gainst Gods grace, even from Philosophers & Poets) hereunto add what I read concerning ●ne Barcozba a Jew, 
Morn. de veritate religions Christ. c. 29.  who would make himself Christ though it were forty years ●fter the destruction of the ●econd Temple,) & who hang gathered ahundred thou ●nd men about him did so rust to their invincible wrength, as that he did cut off ●e of each of their singers; ●d going to battle he was ●ōt to say, 
Profane.  help us not thou ●ord of the World, seeing ●ou hast forsaken us, etc.  
Answerable to which artogancy is that of the gre●● Turk of late, who attempting against Polan● presumed even without▪ Gods assent, that they we●● able to destroy that Nation; for when the chie●● Muphty, at the instance 〈◊〉 Scander Bassa, General ●gainst the Polonians, appointed solemn prayers i● their Meschites, for the good success of his Army; the Great Turk did forbi● them; saying, that without any aid from God, the● were able by their own● forces to destroy the Polonians; as was intimated 〈◊〉 our late Sovereign of famous and happy Memery King james by the Cou● George Ossolniski Ambassador of the King; of Poland, in his Oration to him.  
See from these Examples what a height of pride men, who admire them ●elves, and trust in their ●wne strength, may attain ●nto; Even to think themselves, if not in whole, yet ●n part sufficient without God; every one carries an idol in his heart, which is a ●ans own self, whom he ●eft to himself) would set ●p against God himself ●sse or more.  
To conclude this applica●on, we see how justly S. ●ustin of old, and we now ●ay challenge the enemy's ●f God's grace, with mani●st dishonour done unto ●od, & monstrous pride, ●hich appears from hence; because in very deed, such ●n neither pray aright, 
Such can never pray ●right.  nor give thanks unto God fe● any good thing; For sar● S. Austin, 
August. de nat. & gratia. c. 18.  what is more foolish then to pray for th● which I have in mine ow●● power? And so may I s● to our new Masters, what 〈◊〉 that which I am to begg●● and ask of God? Is it su● cient grace? Nay they w●● tell me, I enjoy that already, by Covenant (in Ba●tisine, 
D. Prid. lect.. 4.  in which is given 〈◊〉 each sufficient grace to ser● God if they will) and this have with such Hypocrite as never beg it. Is it th● the good use of that grace● But this I can draw into A● by mine own endeavour out of the inbred indi●● rencie of mine own free● will. 
Nor be truly thankful  Now who I pray y●● can seriously beg that ● another, which he hath 〈◊〉 possesseth already? yea or ●ew can any be truly thāk●ll for that which he hath ●ot so much received as gi●en and himself afforded? ●ow can we glorify God ●y offering him praise when ●ee aseribe (though but in ●art and in the second ●lace) the praise and power ●f welldoing to ourselves? ●et them see to it who will ●ave God's grace in man's Conversion to be common, ●niversall and such as they also partake as truly of, yea ●nd as effectually, who re●maine unconverted.   

SECT. 24.  
SEcondly, the aforesaid Doctrine lets us see the immutability of God's good purpose, 
Use 2, To comfort us from the immutability of God's purpose and promises.  manifested by his promises towards those that are his; And so (to our unspeakable comfort) arms us against all doubt and conceits of our own unworthiness, inability, frailty, and readiness to fall from his grace, for a● the freeness of his promises and grace prevents our pride, so the firmness of his purpose, and most certain, powerful, and independent performance of his promises should prevet our fears. For God's purpose according to Election, doth and will stand, not of our works (or of any thing or power in man) but of him that calleth. 
Rom. 9.11.  Though then God's promises of Life and Salvation do in Scripture run with Condition, and ●o are made generally to all ● at least to all in the (Church,) that none may ●ave just cause to complain ●r blame God, but themselves if they attain not to ●ife; Yet the performance of the Condition, 
On which and not on ourselves, his grace and our salvation depends.  and consequently the thing promised are made (in regard of ●he Elect) to depend upon Gods most free grace and power, and so the effects of God's grace and love are in ●u● but the free grace, favour and love itself, together with the power working these, are in God, & therefore are immutable, and consequently our happy estate, and our Salvation (which depends not on ourselves, but on these) is infinitely more safe, being thus in God, than it could be in us our Justification, Faith, Sanctification and Perseverance, and so our Salvation should be most mutable, if they de pended on ourselves, (so that we may give such men leave to hold a falling a way from grace, who make it to depend on themselves, on their own acceptation or rejection,) but blessed be God who hath undertaken for these also, and will accordingly as he hath most absolutely promised, so effectually work in us, whatsoever he hath promised.  
If any should a●ke concerning the World, why it continueth so long? Why the Sun doth constantly rise and set, and why night and day, with the Seasons of the year do so constantly succeed one another? The answer is, that the wisdom, power, and providence, by which the World ● governed, is not in the creature's themselves, nei●eer depends on them, ei●●er Angels or Men, but on ●e most immutable God, ●se all things would soon ●ll into confusion & ruin; ●en so is it in this business ●ere of man's Salvation (so ●ten mentioned) Happy ●en are we, and most safe, ● in matters of this nature ●ee (not neglecting the ●eanes) do ascribe nothing 〈◊〉 ourselves but all to ●od. 
Tutiores v●vimus si totum Deo damus, etc. August.  It is most dangerous 〈◊〉 ascribe too little to the ●ace of God; (said a wise ●d Learned Prelate;) for ●en we rob him of ●●is ●●ry. But if we ascribe too ●le to ourselves, there i● no danger; 
To ascribe all to God the safest.  for whatsoever we take from ourselves, it cannot hinder us from being true Christians; But if we ascribe that to the strength of our own nature, which is the proper work of grace, then do we blemish God's glory.   

SECT. 25.  
THere remains yet one main question, 
2 To what end then are Gods precepts S● exhortations?  and doubt to be resolved, and so we will conclude: 〈◊〉 things be thus, why the● doth God command an● exhort us to that which ● not in our power to per● form? This question is ne● needless, seeing from suc● exhortations & command in Scripture: 1 Commo● Christians do gather ●●●●●bility in us to keep all God's commandments. 2. 
The needfulness of this question.  The Lutherans and others would conclude universal grace, and the like possibility, to do or not to do the things commanded and exhorted ●unto, seeing such commands and exhortations are made to all, (especially in the Church,) in common to good and bad. 3 Both they in part, and chiefly Papists would hence establish (besides the other) freedom of will, which we hitherto have overthrown.  
I answer then in particular to the doubt propounded: 
The answer. 1 Our strength now is not to be measured by God's commandments.  Three things; first ●wee must not measure our strength by God's commandnents, so much we may ●nd must learn out of Scripture; God commands us to love him, saying: Thou shalt love the Lord thy God with all thy heart & with all thy soul, 
Mat. 22.37.  and with all thy mind. So also we may read in Deut. 
Deut. 30.6.  6.5. Yet the same Lord tells us also, that he himself must first Circumcise our hearts to love him Saying by Moses: The Lord thy God will circumcise thine heart, and the heart of thy Seed, to love the Lord thy Ge● with all thine heart and wif● all thy seule, that thou ma●● live. And to the like effect are all those places named concerning Faith, remiss●● of sin, Repentance, new obedience, Perseverance, yea● humility; all which God requires at our hands, yea and exhorts us unto; yet as we● have seen, 
See Sect. 9, 10, 11, 12 13, 14.  we work no● these, but God by his effectual grace, and according to his promise, worketh them in us. So to specify ●it, and to show it in some of these more expressy, Christ saith: Come unto me all ye that labour; yet the same mouth saith: 
Mat. 11.28.  No man ●an come unto me, 
john 6.44.  except the Father which hath sent me draw him. So God bids us turn: Turn ye even unto me ●ith all your heart etc. 
joel 2.12.  Yet ●aith Ephraim: 
jer. 31.18.  Turn thou ●e, & I shall be turned. And ●he Church, Lament. 5.21. turn thou us unto thee O ●ord, and we shall be turned; ●nd in very deed we cannot suspirare, sigh for sin, ●nlesse God do first in pi●are, inspire and breathe it ●, Rom. 8.26. God must ●ause his wind to blow, & breath into us the Spirit of Life) before these waters (of repentant tears) do flow. 
Psal. 147.18  So again: Learn to do well. Isa. 1.17. and ja. 2.12. So do as they, etc. And here: Happy are ye if y● do them. And yet saith our Saviour Christ: Without me ye can do nothing. 
john 15.6.  And so for knowledge David speaketh thus: 
1 Chrs. 28.9  And thou Solomon my Son, know thou the God of thy Father etc. And here: If we know these things, etc. 
●●at. 11.27  And yet saith Christ: No man knoweth the Father save the son, and he to whensoever the Son will reveals him. And John 6.46.   

SECT. 26.  
SEcondly, 
2 God's precepts and exhortations are grounded on his promise.  such Exhortations and Precepts have their foundation & ground, not on our natural power, but on God's promises, as is said, 
1 Thes. 5.23, 24.  and on the new Covenant. So, the very God of peace sanctify you wholly; and I pray God, your whole spirit and soul and body, be preserved blameless unto the coming of our Lord jesus Christ; than it follows: Faithful is he that calleth you, who will also do it. 
Phil. 2.12. 13.  So work out your own Salvation with fear and trembling; For it is God which worketh in you both to will and to do of his good pleasure. So, Wash ye, make ye clean, 
Isa. 1.16. Ezek. 36. 2●  saith God by his Prophet Isa. But by his Prophet Ezekiel: I will sprinkle Water upon you, and ye shall be clean; and I will cleanse you. So, walk before me, 
Gen. 17.1. Ezek 36.27 Rom. 6.12.14.  an be thou perfect. And, I wild cause you to walk in my statutes. Lastly, Let not sin reign in your mortal bodies. And, 
Rom. 6.12.14.  sin shall not reign or have Dominion over you, etc. Rom. 6.12.14.   

SECT. 27.  
THirdly, 
3 These exhortations are not yet in vain. 1. Not in regard of the reprobate, who thus are told what they should have done. Luke 12.47.  and lastly: I● say, that yet such Exhortations and Commandments are not in vain, but serve for very good ends, and that both in regard of the reprobate and Elect.  
1 The reprobate, are hence put in mind what they should do, or should have done, and what once they had power to have done.  
Secondly thus they are left without excuse, 
2 They are thus convinced as was Pharach. Exod. 8.1.  as knowing Gods will, but not doing it; and God's justice is thus made more manifest in their condemnation, they cannot say they now perish for want of means, but because they are wanting to the means. Such commands than are not in vain, though the thing commanded be not performed; for God hath other ends, (which he is not bound to make known to us) why ●he commands such things. God sends Moses to Pharaoh, ●bidding him say unto him: Let my people go, that they may serve me●; Which was often repeated, yet the e●ent shown that the secret pleasure and purpose of God was, that he should not let them go: yea God also told Moses so much saying: 
Exod. 11.10  Pharaoh shall not hear●en unto you, (and a reason ●s given,) that my wonders may be multiplied in the Land of Egypt. (And see Rom. 9.17. and Exod. 9.16. (And then it is added: & the Lord hardened Pharaohs heart, so that he would not let the Children of Israel go out of his Land.  
Now though Pharaoh (as others his like now) stood bound to obey this Commandment, 
And the Commandment in regard to God is not in vain.  yet God's chief aim herein was not Ph●raohs obedience, but to convince him of Rebellion and hardness of heart; and so according to God's intention it was properly a Commandment of Conviction, so I may say as sound Divines have said before me 〈◊〉 God's Word in the ministry of it, where the command is given to all to Repent and believe, is not to delude men, though effectual grace be not given to all so to do; That Commandment, though it should of all in duty be obeyed, and though in the intent of the Minister (who is to preach Faith and Repentance, 
2 Tim. 2.25  and to call them thereunto, even those that oppose themselves) it have only one end; namely, the Salvation of those he preaches unto, yet (as the event makes it plain, by which God declares at length what his purpose was) in the intention and counsel of God it hath divers ends; in them that are ordained ●o eternal Life it is a precept of obedience, because God will fully enable them to do that which he commandeth: In the rest, it is a Commandment of trial or conviction; that to unbelievers, their sin might be discovered, and all excuse cut off. Thus when the precept is given to believe, but not the grace of Faith, God doth not delude, but reprove and convince men of unbelief, and that in his justice, because when they believe not, they sin against grace offered them, and in some measure given them. So that from such Exhortations made in common to all, we may not conclude, that God hath the same and alike good mind and intent infallibly to save all.  
Object. 
Yet God is not unjust in so doing.  Though God thus should attain his end, and so in regard of him the Commandment should not be in vain; Yet should not this savour of great injustice and cruelty, to require a thing impossible to man left to himself?  
I answer, True, 
Why? 1. 2. 3. 4.  if God had not given man power and a possibility. 2. If Man had not willingly disabled himself, and drawn it upon himself, by his own fault. 3. If man should now by grace ask (as he should) this ability to obey God, and to acknowledge his own impotency, and bewail it. Yea 4. If God were bound to give it without ask; for man was at first made according to the Image of God, and had power sufficient given him, to have done whatsoever God should at any time have required of him. So that if man through his own default hath lost this power to obey God, yet God hath not lost his right to require his Obedience, which he may justly do, though he know man unable to discharge it. He may require it of a proud sinner to convince him, and to leave him without excuse, as a man may require, and call for a debt of a great value, which the debtor (falling into decay through his own riotousness & carelessness) cannot now repay, especially if the debtor carry himself insolently and malapertly against the Creditor (as such men do against God,) who may thus stop his mouth, and put him to silence, yea to shame. But seeing they, in a sense of their own inability, do not ask this grace and power from God, God is not bound to give it unto them. But fifthly the truth is, man in the Gospel is not left wholly to himself: God both offers and gives more grace than he answers▪ so that if man repent and believe not when God calls him to it, he sins against grace offered him, and against the Gospel through his own default (whether contempt or negligence) and so incurs greater condemnation than such as have not the same helps means and grace offered them. 3. 
3 They are thus restrained, and the godly live more peaceably by them.  These Exhortations and precepts (unto which are annexed curses and punishments upon disobedience) are howsoever to restrain their natural corruption (as in Herod) which else would break out unto all outrage; So that there would be no living for the godly in the world if the fear of punishments upon their disobedience did not restrain the wickard Or howsoever, God 4. (in his justice) may do this for the increase of their sin, their further hardening (after they have once hardened themselves against his grace) and just Condemnation, as Isa 6.9.10. Hear ye. but understand not; and make the heart of this people fat.   

SECT. 28.  
SEcondly, 
Such precepts are not in vain, in regard of the elect. 1. unconverted, who thus: 1. Are taught to deny themselves, and fie to Christ.  the Elect may be considered first as unconverted; And first then, such Exhortations and Commands are not in vain; ●inasmuch, 1. As they prove to be the means of their Conversion; whilst seeing▪ ●hereby, and finding (upon trial) their own impotency ●o do the thing required, ●nd consequently their mi●ery if the things be not done, they are forced to fly ●ut of themselves, to seek ●elpe where help may be ●ad, and that is from Christ 〈◊〉 who is also preached and offered to such as thus ●roaning under their own ●urthen seek and come to ●im for ease, Mat. 11.28. ●ome unto me all ye that la●ur and are heavy laden, etc.) thus the very Law is ●id to be our Schoolema●er to Christ, 
Gal. 3.24.  seeing it ●oves a preparation to Conversion, by accident, yet by God's singular providence towards his electones, who in a manner are forced to acknowledge their own unrighteousness and impotency, to despair of themselves, and to seek righteousness and life i● Christ the redeemer by Faith, 
Gal. 3.21. & 22.  according to that: 〈◊〉 there had beenè a Law give● which could have given life ver●y, righteousness sho●● have been by the Law. But to Scripture hath concluded 〈◊〉 under fin, that the prom●● by Faith of jesus Christ mi●● be given to them that believ●●  
This then teacheth the● what especially to beg 〈◊〉 God's hand, 
And to seek help where it only may be had.  namely, there newing of their nature b● his power; Yea and stirre● them up to beg the same to pray for grace, and to use all good means besides, as the Word and Sacraments whereby they might attain to saving and effectual grace.  
Thus God bids his people turn unto him, saying: 
Ezck. 33.11.  Turn ye, turn ye from your evil ways, for why will ye die Oh house of Israel? And they pray to him now (sensible of their own inability) saying: 
Lam. 5.21  Turn thou us ●ob Lord, and we shallbe turned. Let us run, 
Heb. 12.1. 1 Cor. 9.24.  saith the Apostle, with patience the ●ace that is set before us: And, so run that ye may obtain; Now the affection of God's people is expressed in that of David: 
Ps. 119.32.  I will run the way of thy Commandments when thou shalt enlarge my ●eart; And by that of the Church: 
Cant. 1.4.  Draw me, and we will run after thee.  
Thus again David speaking to God: 
Psal. 119.4.5.  Thou hast commanded us to keep thy precepts diligently. (It seems then it is in our power so to do; No, therefore he knowing his own impotency, flies to God, by prayer, saying:) O that my ways were directed to keep thy statuter; And, thus the Imperative in Scripture doth not beget the Potential, but only the optative.  
Hence, 
Da Domine quod jubes, & jube quod vis, & non frustra subebis. Au. de bono persever. ca 20.  S. Austin: Lor● give me power to do wh● thou commandest, then conmand and require of me wh●● thou pleasest, and thou sh●● not require it in vain. And accordingly it may be noted, that there is not any thing required of us in all God's Commandments, ●oth Legal and Evangeli●all, but for the effect of it, ●ve are directed, enjoined, ●nd called upon to seek ●he same of God by prayer, ●n some or other of the pe●tions of the Lords Prayer; ●s might be at large declared, and as I elsewhere have ●hewed; So that if God squire our obedience, as every where he doth both for matter and manner, say ●ng, So speak ye, 
jam. 2 12.  and so do ●ee, etc. And here: Happy are ye if ye do them. This should but stir us up to pray, as in the Lord's prayer: Thy will be done in Earth as it is in Heaven; 
Psa. 143.10  and as David prayeth, Teach me to do ●hy will, for thou art my God We may then very truly say, that for God thus to require of us things to us impossible, is a very grea● Benefit, because it is the way for us to attain to a possibility and power to do what he commands.   

SECT. 29.  
ANd this now is secondly to be considered, 
2 Are indeed converted.  tha● by such Exhortations and Commands the Elect are indeed converted. Seeing these are Sanctified of God as means to this end, 
Such precepts and exhortations being sanctified of God as means of conversion. Heb. 4 12£  and as instruments by which the Holy ghost renews the will, and doth convert it● for by the means of such his precepts and Exhortations the Holy Ghost useth to show forth its power i● the Conversion of sinners With his Commandment and Exhortations God toucheth the heart, and openeth it, to attend, to re●eive the Word, and to ●bey it, as in those converts, Acts 2.37. and in Lydia, Acts 16.14. Yea with his Word (which is operative) he gives grace, strength, and power, 
Acts 3.6.7. & 12.16.  and himself performs ●hat which he requires. As when Peter said to the lame man: Rise up and walk; Immediately his feet and ankle ●ones received strength, and be leapt up stood and walked, etc. But by whose power? His own? Nay, not by the power of Peter, much less by his own power; But only by the name and power of Jesus, who wrought with Peter's word. Thus Christ cried to Lazarus, who had been dead four days, saying, Lazarus come forth, But what power had dead Lazarus so to do? Yet Lazarus, even he that was dead, came forth, etc. He arose from the dead (as we shall all do hereafter) but not by his own power, but Christ's Yet the rising is ascribed unto him, though the power by which he arose was only Christ's. So we are taught to preach and speak even to such as are dead in sin, and to say to them: Awake thou that sleepest, 
Ephes. 5.14.  and arise from the dead. And yet though they be dead, our exhortation is not in vain, where it pleaseth God to make it effectual (whose Spirit as the wind, bloweth and, worketh where it will, in every one that is borne of God, Joh. 3.8.) & Christ gives unto them Light and Life.  
This at once shows that ●uch precepts and exhorta●ons do neither imply any ●ower in us, now as of our ●lves, to Convert, Repent, ●d to Believe, and do well, ●hough we are said to convert, Repent, and Beeve) neither are they in ●ine, seeing though God squire, that which is im●ssible to us, yet he gives 〈◊〉 power to us to do that ●ich he requires; namely, Repent and Believe, and ●obey; this he doth in 〈◊〉 here, and will fully ●ish and perfect in his ●od time hereafter.   

SECTION. 30.  
BUt now, 
2 Converted, who are put in mind to stir up grace in them. 2 Tim. 1.6.  lastly, let u● consider the Elect a● thus already converted, and then such precepts and admonitions are not in vain For 1. now having receive● a new Life, they are th● put in mind to stir 〈◊〉 (as one would do fire) God grace in them; which with out such Exhortations, 〈◊〉 a weak fire under gree● wood would soon decay And to work out the Salvation with fear a● trembling, that is, w● much humility, and w● as little selfe-confidence.  
2 They are thus ad●nished to seek after pe●ction, 
2 To seek after perfection, and to be thankful.  to seek to Christ 〈◊〉 for their preservation 〈◊〉 perseverance; And to consider what Christ hath done ●or them, that so they ●ight be more thankful ●nd careful, by all holy & ●ood endeavours, to do ●nd perform what God on ●eir parts doth and may ●astly require by way of recital at their hands.  
Such Exhortations than 〈◊〉 them do help to keep 〈◊〉 this Heavenly fire; For ●od preserves them by such ●eanes, who otherwise of ●emselves are ready to de●rt from, yea and to fall ●om grace received.  
Therefore is that Caveat, ●e heed Brethren, 
Heb. 3.12.13.  lest there 〈◊〉 any of you an evil heart 〈◊〉 belief, in departing from 〈…〉 God; But exhort 〈…〉 the● daily, while it is ●ed to day, lest any of you be hardened through the deceitfulness of sin. 
2 Cor. 6.1.  Thus also doth Paul and Timothy exhort the Corinthians, saying: We beseech you, that ye● receive not the grace of God i● vain. Such exhortation● are not to insinuate tha● men may or shall at lea● fall from the grace of pra● destination, or from th●● grace of God's effectual calling, which proceed from God, and comes to 〈◊〉 by way of God's eternal purpose; for this is mo● constant and unchangeable Rom. 11.29. But least the fall away, God preser● them by such exhortati●● (his own and others) as 〈◊〉 the means of their safer  
And God may justly 〈◊〉 choir of those whom 〈◊〉 hath once effectually call● ●nd quickened by grace, the ●ight use and employment of such talents as they have ●eceived. Yea it would ●ow be greater shame to ●hem, if being made strong, ●nd furnished with Spiritual Weapons, they should ●ot resist Satan, sin, and ●mptation, but suffer the chief to rob, & spoil ●em of their graces.   

SECT. 31:  
TO conclude all; 
These exhortations expel security, though God's grace work all.  these Exhortations and command's, though they be not 〈◊〉 our own power to do ●d keep accordingly, yet ●e see they are not in vain ●●t have their special use any ways, yea we are by 〈◊〉 means to neglect them, ●lesse we will neglect our own Salvation. Though the power be Gods, yet th● duty is ours; And God promising his power, require yet of us our endeavours▪ Therefore saith he, Labo● or work not for the meat th● perisheth, 
john 6.27.  but for that whic● endureth to everlasting Life which the Son of Man sh●● give unto you. Though th● Son will give it us, ye● not without our labour so work cut your Salvation For it is God that worketh? 
Philia. 12.13.  you, etc. Though it be God that works, yea an● will work in us, yet we must not neglect to work●  
As we Minister's the● must labour and still cast 〈◊〉 our Nets, 
Ministers must exhort.  yea be patie● though of a long time we catch nothing, in meekn● instructing those that oppose themselves, (expecting if God peradventure will give them repentance, to the acknowledging of the Truth; 
2 Tim. 2.25  and must rest assured, that we bring glory to God even in those that perish, and that the peace which we preach in and by the Gospel, (whereof they judge themselves unworthy,) shall return to us a gain, and our work still be with the Lord.  
So all generally are hence taught to depend on the public ministry, 
And the people must depend on the public ministry.  and on the Word of Exhortation, seeing God compels us not, but gently draws us; and neither to expect that God by Enthusiasm and immediate revelation without the word should inspire us, or yet so fare to presume on God's decree of praedestination of us (either the one way or the other) as either to expect and hope to attain eternal Life, (being the end) without a careful, conscionable, & constant use of the Means, or yet to despair of attaining ●nto Life, if we with any good conscience do use the Means.   

SECT. 32.  
THe consideration o● our Election, 
The certainty of God's election and of God's grace, should whet our diligence to all good duties.  whether we have the knowledge o● it or no, and the certain and infallible performance of all God's promises (which we have so fully proved) should whet our diligence in all good duties, teaching us to labour earnestly for Faith and all other saving graces, which as they are the means of our Salvation, so are they the evidence of our Election; As we are chosen to Salvation (and to attain it) through sanctification of the Spirit and belief 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 ye do these things, ye shall never fall. As Faith and Repentance, & like graces are blessings, in regard of God, & so do befall the Elect, most certainly; whereof also he 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 ourselves to be elected to life, 
1 Such as know their election, must not neglect the means.  yet we are by no means to neglect the means of Life; as hearing of the word Faith, Repentance, prayer, perseverance, etc. Seeing God hath as well foreordained us to the means as to the end, to these as well as to life; yea to life by these means; so that if any will neglect the means, let him never look to attain the end. So that I avow it, and say, that if it were possible that the Elect should not be sanctified, should not believe, or not use the means (being called to the use of them) upon that supposal they should never attain to life, but perish eternally; So Paul concluded in a like case; He was assured of safety for himself, and those that sailed with him; yet said he most truly, except these (the mariners) abide in the ship, and so use the means of safety appointed of God ye cannot be saved. 
Hebr. 12.14  See Acts 27.22.24.25. with verses 30.31. 
Luke 13.3.  Therefore say I to such: Fellow peace and holiness, without which no man shall see the Lord. And, 
john 8.24.  except ye repent, ye shall all likewise perish. And if ye believe not, saith Christ, that I am he, ye shall die in your sins, 
john 3.36.  and he that believeth not the Son shall not see Life.  
On the other hand, 
Much Iess● should such as know it not a● yet.  let not the wickedest that truly repent and believe, despair of Life; Let them do well, and they most undoubtedly shall have well; God himself could say to Cain, whom yet he 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 ye know these things, happy are ye if ye do them. Exclude not thou thyself, & God's Word will not exclude thee; do thou thy duty, and attend to the Word; (as for God's secret council meddle not with it, nei●●er search into it, and I am sure God hath not revealed to any in particular aforehand, that they are reprobates) and fly to God, though he seem 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 die; See 2 Kings 7.3.4. And with the Ninivites, saying when they heard a terrible threatening absolutely (for the form of it) denounced: 
jona 3.9.  who knoweth if God will return & repent, etc. Repent thou, and put it to the trial (otherwise thou shalt most undoubtedly perish) & thou shalt find unexpected success. Oh that we durst or would but take trial of God's Truth, and promised mercies. Oh that God would make this exhortation (working powerfully by it) effectual to ●he calling home of his own.  
But howsoever let us all know that we must expect an end answerable to our do. 
All must expect an end answerable to their do.  If then, saith Paul, ye live after the flesh, ye shall die; but if through the Spirit ye do mortify the deeds of the body, ye shall live; Be not deceived, God is not mocked; For whatsoever a man soweth that shall he also reap; 
Rom. 8.13.  For he that soweth to the flesh, 
Gal. 6.7, 8.  shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap Life everlasting. Cease then to do evil, learn to do well; If ye be willing and obedient, 
Isa. 1.16, 17, 19.20.  ye shall eat the good of the Land; But if ye refuse and rebel, 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 patiented continuance in welldoing seek for glory, honour, 
Rom. 2.6, 7, 8, 9, 10.  and immortality, eternal Life; But to them that are contentious and do not obey the Truth, but obey unrighteousness, Indignation and Wrath, Tribulation and anguish upon every soul of man that doth evil; 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 ye if ye do them.  
A COROLLARY.   

SECT. 33.  
WHereas Truth is ever consonant to it self, 
A general inference from the foregoing discourse.  and that there is no real and true contradiction in the Scriptures, but a sweet Harmony and Analogy, proportion, and correspondence, between and among all the parts thereof; and seeing the Scriptures are so evident and exceeding plain, pregnant and full. For the proof of the powerful determining, and most effectual operation of God's grace, and of the most certain performance of God's conditional promises, by his undoubted working and effecting of the required Conditions themselves, according to his most absolute and free promises, and his new Covenant made in Christ, as now hath been showed; we may from such pregnant proofs and evidence of Scripture conceive of the truth of such other points and articles, 
Teaching us how to conceive of other controverted points.  as have either dependence on, or reference unto the aforesaid evident doctrine, which (some of them especially) perhaps are not so clear unto us, partly through the doubtfulness & seeming obscurity of some texts of Scripture; partly and especially by reason of the blindness, and yet self wisdom of man's corrupt reason, who is ready to conceive of God only, according to his own fancy, or at least not willing to entertain any thought of God, but such as he can well in reason conceive of.  
Now these other points are especially the Doctrine of predestination, 
As of predestination, the end of Christ's death, certainty of salvation and perseverance.  namely of election and reprobation, the efficacy, intention, & end of Christ's death, the certainty of Salvation, both in itself and to us, with the perseverance of the Saints in grace, without falling away from it, either finally or totally, with other lesser, yet like points which our Church of England and other Reformed Churches do hold and maintain against Pelagians▪ Papists, Semipelagians, Remonstrants, or Arminians, and Socinians.   

SECT. 34.  
IT's true, all other points do chiefly depend up on the Doctrine or God's predestination; 
All other points are framed, according to the dostrine of God's predestination.  and as it is conceived of by either party, so and accordingly all other heads of Doctrine are framed. But whereas our Adversaries charge us with an unwillingness in handling that Controversy, they do it very falsely. For our men begin with it and prove it substantially out of holy Scriptures, to the full Conviction (though not satisfaction) of our refractory Adversaries; And do accordingly thence conclude against universal grace and redemption, (which extend not themselves beyond the Decree, 
Collat. Hagiens. p. 489.  and are no more Conditional than the Decree itself, which Gods Word makes absolute and independent;) So against the Apostasy of the Saints, and uncertainty of Salvation▪ etc.  
But yet it is as true, that there is that necessary agreement amongst all these points of Controversy, that holding any of these latter points as we, according to Scripture, do hold and maintain them; Predestination (as those other points also) must be maintained just in that manner, and no otherwise then we hold and teach it, (which yet is according to the Scriptures,) 
Ibid. Though the Remonstrants make freewill their Helena, and accordingly frame other points.  which the same our Adversaries cannot (wholly) deny.  
Though to speak as the thing is, the Remonstrants, pretending to make the Doctrine of predestination the sole and only controversy, and accordingly to reduce and frame all other controverted points thereunto; hoping for great advantage hereby, and presuming to make their Doctrine, especially concerning reprobation, pass for current amongst the vulgar or most, because of the plausibleness thereof; and because every common understanding cannot clear it so easily, of the odious, though most unjust, imputations laid upon it, as, that it makes God the Author of man's sin, unjust, cruel, and tyrannical. etc. Yet I say in very deed, the only Helena, which they as their Friends the Papists, do so earnestly strive and contend for, is the power of nature and liberty, indifferency, and freedom of man's will, and natural power in works and actions supernatural; This they do, will, and must maintain, and accordingly they frame their predestination, and all their other Tenets, opposing mainly the Doctrine so clearly laid down in the Scripture, and now taught (though by me but weakly) in this present Treatise. Against this especially they bend all their forces, (though in vain) as knowing that if this free, powerful and determining grace of God in man's conversion especially) be granted and suffered to stand, then of necessity the whole Fabric of their predestination and other Tenets must all of them fall before it, as Dagon before the Ark of God.   

SECT. 35.  
SEeing then that (as our Church's Doctrine is) the Church may not so expound one place of the Scripture, 
Artic. 20. From the Doctrine taught of God's free and effectual grace we may infer,  that it be repugnant to another; And that the places brought for proof of this one point, are so pregnant, we are therefore to conclude also,  
1. That Gods eternal decree of Election is as absolute as are his promises, 
1 That his election is not conditional, or of all, but absolute & independent.  for effecting in us what he requires of us; (on which indeed the promises depend;) and that his election is not of all, with Condition of their works, (as the Papists would have it) of Faith, (as the Arminians would have it,) or of humility and meekness (as our new refiners frame it,) but of those few only, to whom he hath absolutely in his new Covenant promised, and in whom he effectually in time worketh all these, both Faith, Humility, and other graces.  
2. That Gods effectual grace, 
2 That grace and redemption are not universal.  and the Redemption wrought by Christ, is not (in the Arminian sense) universal and common, equally intended for all, and that Christ by his death hath not obtained Reconciliation and remission of sin, for all and each. So that if any place of Scripture to us see me to import otherwise; it must be expounded (as indeed the hardest places of all may) agreeable to such most evident Texts, as whereon the foregoing discourse is built, and must admit of such an exposition, as is agreeable to the Analogy of Faith, and not repugnant thereunto.  
3. That, 
3 That the salvation and final perseverance of the Saints is certain.  as God's promises of grace are most free, and absolute, and do infallibly and necessarily take place; So also, not only the Election, but Salvation, and so the final perseverance in grace of God's Children, ●s most certain and infallible, as not depending on man himself, but on God's purpose, promise, 
4 That the faithful may be assured of their salvation.  and power.  
4. That consequently the Elect, after Conversion, may be assured and ascertained by their Faith, in these absolute promises (to their unspeakable comfort) of their Election and Salvation, and not only of their present estate and being in grace.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.    

THE SECOND TREATISE Concerning, The extent of Christ's Death and Love.  
With an aditional Further clearing the Doctrine.  
By the same Author.  
The Contents may briefly be viewed in the Margin.  
LONDON, Printed by E. G. for L. Blaikelocke at his shop at the Sugarloaf next Temple-Bar in Fleetstreet, 1642.   

THE Extent of Christ's Death and Love.  EPHES. 5.2. 
And walk in Love, as Christ also loved us, and hath given himself for us etc.  
HAving spent the greatest part of an hour in handling the Duty of Love, with the kinds, activeness and Constancy of it: as also the Motive thereunto, Christ's Love to us, which is also an Example and Pattern; 
Christ's love considered.  I considered Christ's Love as a Fountain and Root, And then the effect and fruit of it in giving himself for us.  
For the first, 
1 As a root and cause why he died.  I considered Christ's Love with the Object of it, us; showing it (as also the Love of the Father) to be,  
1. Free, not depending on any thing in man. Rom. 11.35, 36.  
2. Eternal, as being 1. from eternity, Jer. 31.3. 2. To Eteruity. john 13.1. Rom. 8.39.  
3. Great and infinite. John 15.13. Greater Love hath no m●n then this, that a m●● lay down his life for his friends.  
This was such a love as whereby he paid the utmost farthing due to our sin.  
Use. 1. 
And so it is not a common love, but specially of some.  To account nothing too dear for Him, etc.  
2. Therefore this is not a common, but a choice love: and therefore seeing it is such a love as he could not have showed greater, Let any judge whether it is likely that he with like and equal love and intention died for all and each, reprobate as well as Elect, otherwise then either in regard of the sufficiency of the price paid, or of a common love and Philanthropy: and whether he loved, whilst he died, the reprobate, Judas, Pilate, (yea Cain and Pharaoh then in Hell) with the greatest love of all, 
As only of the elect.  and so that he could not have showed them greater love. For surely then there should have been for them not only an impetration of reconciliation, remission and salvation, but also an effectual Application thereof, as in the elect. This greatest love than respects the elect only and such men as are infallibly to be saved.  
For the second, 
2 According to the effect of it, his death.  (And hath given himself for us.) not to insist on these particulars, 1. Who gave himself? Christ, God-man, 2. Whom gave he, or what, not an Angel, etc. but himself: not silver and gold, etc. 1 Peter 1.18.  
3. What to be, an offering and a sacrifice, etc.  
4. To Whom; not to Satan, but to God, and that by way of price.  
That which is chief of us now to be considered is, 
For whom especially did Christ die, or give himself?   
5. For whom Christ gave himself: For us, saith the Text.  
1. For us, enemies and sinners. Rom. 5.6.8.10. but so we are all. Therefore,  
2. For us] especially the elect, and such as do believe.  
See the Apostles own exposition, Verse 23. 
Not for all mankind alike.  The husband is the head of the wife, even as Christ is the Head of his Church, and he is the Saviour of the body. Christ is the head and husband of his Church, and these are holy ones, the elect people of God whom the Holy Ghost doth sanctify, as in our common Catechism. Christ then is an Head of such as Adam was of all mankind. 
As only of the elect. He is the head of his Church.  For though Christ took on him man's nature, yet not as it is common. Howsoever, as in each woman is the nature of man in common, yet each man is not each woman's husband and head, but hers only to whom he is joined in a special bond and contract, so here. Can we say all the wide World is Christ's Church, or that every man throughout the world from the beginning belongs as a member to this Head and Church?  
So, 
And Saviour of his body.  Christ is said to be the Saviour of the body. He is a Saviour of all, but especially of those that believe▪ 1 Tim. 4.10. Do all believe? no, all men have not faith. 1 Thes. 3.2. Are all members of Christ's Body?  
So Verse 25, Christ loved the Church and gave himself for it, that he might sanctify it, etc. Where Christ's spiritual Love and intent is showed, whilst he offered himself, in regard of the infallible conferring of salvation, by virtue of which love and Merits of Christ the elect have Faith, holiness, perseverance and eternal life infallibly conferred upon them, as learned Abbats reasons out of Romans 8.32. 
Abbats de veritate gratiae Christ● p. 36  He that spared not his own Son, but delivered him up for us all: how shall he not with him also freely give us all things? For whom therefore properly he gave his Son, 
God giving Christ, gives with him all things,  to those also with his Son he gives all things; Repentance, Faith, Hope, Charity, Perseverance, his Spirit, and by it, whatsoever is needful to salvation. But these he gives not to all; and therefore all are not alike loved, or alike in the Death of Christ. Therefore where the Apostle saith, 
Pro quibus nobis? praescitis, inquit, praedestinati●, etc. Aug●st●●● joh. tract. 45.  Christ was delivered up for us all, Saint Augustine asketh, for which us? and answereth, for us whom he did foreknow, predestinate, justify, glorify: as Verse 30. Of whom it follows, Use 33, who shall lay any thing to the charge of God's Elect?  
There is a power then in Christ's Death: 
'tis 2.14.  he gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good Works. 
Redemption includes, 1. God's acceptation.  And Redemption includes, 1. Acceptation into God's favour, but is Christ's offering a sweet smelling savour in regard of every one? so it must be for every one whom he thus loved, and for whom he gave himself, it includes Remission (even actual remission) of sin. Eph. 1.7. 
2 Pardon of sin.  In whom we have Redemption through his blood, the forgiveness of sins, so Colos. 1.14. Have all remission of sins?  
3. 
3 Freedom from the power of sin.  Sanctification and freedom from the power and rage of sin, Redemption is from our vain conversation, 1 Peter 1.18. And here Ephes. 5 25, 26. He loved the Church and gave himself for it, that he might sanctify and cleanse it, etc. but are all sanctified.  
In a word, Christ giving himself as a Husband to his Church endues his Church with all his riches (oh how rich is every member of Christ!) As God gives his Son, and the Son himself, so he gives with him all things also, as is said Rom. 8.32.  
What are these things? 
And all things belonging to life and godliness.  All things pertaining to life and godliness— to glory and virtue, 2 Pet. 1.3. That is, all things belonging both to the end and means: unto both which we are elected: 
2 Thes. 2.13. — God hath from the beginning chosen you to salvation (lo, 
Which all men have not.  there is the end) through sanctification of the spirit, and belief of the truth (lo, these are the means.)  
But see 1 Cor. 1.30 Christ is made to us (namely such as for whom he specially gives himself) wisdom, 
Christ not being to all, but to some only,  righteousness, Sanctification, and redemption.  
1 Wisdom, what? 
1 Wisdom  to all alike? no: I thank thee O Father because thou hast hid these things from the wise and prudent, and hast revealed them unto Babes; even so Father, for so it seemed good in thy sight.  
2 Righteousness: What? 
2 Righteousness.  to all? Only to such as have faith, Rom. 1.17. & 3.22. The righteousness of God which is by faith of jesus Christ, unto all and upon all that believe; but all have not faith, as is said; faith is the gift of God. Eph. 2.7. Therefore is it called the faith of God's Elect, Tit. 1.1. All are not of God, and therefore believe not, hear and obey not, joh. 8.46.47. why do ye not believe me (saith Christ) he that is of God heareth God's words: ye therefore hear them not, because ye are not of God. All are not Christ's sheep, and therefore all believe not; ye believe not, said Christ again to the Jews, because ye are not of my sheep— my sheep hear my vorce. joh. 10.26.27.  
3 Christ is to his, 
3 Sanctification.  Sanctification; this is a fruit of the word, (Sanctify them through thy truth, thy word is truth, joh. 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 Mys●a, they assayed to go into Bythinia: but the Spirit suffered them not.  
2 His Spirit, like the wind, blows where it listeth, joh. 3.8. namely on the elect only savingly; he for them by dying purchased the spirit, by which his benefits are made effectual.  
4 Christ is made Redemption, but is that of all? 
4 Redemption.  no.— Thou wast stain 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 he means by Vessels of mercy, which God had afore prepared unto Glory, 
Rom. 9.23.24.  even us (saith he) whom he hath called, not of the Jews only, but of the Gentiles: he saith not all us Jews, or all us Gentiles, but us of the jews 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 cross, is a full, perfect and sufficient sacrifice, oblation and satisfaction for the fins of the whole world. I answer, no: The Church indeed useth the phrase of Scripture, but not against the sense of Scripture, whose meaning therefore is the same with that of the Scripture; for our Church doth tell us, 
Artic. 20.  that (as it is not lawful for the Church to ordain any thing that is contrary to God's 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 be repugnant to those other places named, or yet to itself which (besides much more that might be said) in the 17. article, tells us, That God hath decreed by his Counsel secret to us, to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind. So that, seeing to deliver from curse and damnation is the effect of Christ's 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 he hath chosen in Christ out of mankind. Redemption, in God's purpose and intention, reacheth not beyond the decree.  
Our Church then doth not deny universal redemption: 
Which denies the equal application of redemption to all.  for we truly say with it and with the Scripture, Christ died for all. Yet it denies that equal and universal Application of this redemption, whose event is suspended, & hangs either on the liberty of man's 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 be applied to each by the means of faith, which is not of all, and not by the very act or fact of his oblation, so that, faith being presupposed, & coming between, all and each are capable of salvation, and they are such as, believing, shall be saved.  
Objection. But doth not the Scripture invite all, and make promises to all, and that truly, not feignedly? 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 sin and of life by Christ's death, upon the condition of Faith. Be it known unto you, that through this man is preached unto you the forgiveness of sins, 
Act. 13.38.39.  And by him all that believe are justified etc. And elsewhere, 
Acts 10.43  To him give all the prophet's witness, that through his name, whosoever believeth in him, shall receive remission of sins. Now this is grounded on the merit of Christ's death: 
Which generality is grounded upon Rom. 3.24, 25. The merits of Christ's death.  we being justified freely by his grace, through the redemption that is in Christ jesus: whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins etc.  
In this regard and upon this ground, if I were among the Barbarous heathen, among Jews, Turks and Infidels, I (if I could speak to be understood of them) would first endeavour to let them know Christ and his benefits, and then I would seriously invite them all to believe on him, yea and would assuredly in Christ's name, promise unto all true penitents and believers among them, pardon of sin and life eternal, having (though I be no Apostle) warrant for the same from our Saviour himself, saying, 
Ma●●. 16.15 16.  Goyee into all the world, and preach the Gospel to every creature, he that believeth and is baptised, shall be saved: but he that believeth not shall be damned. And I would ground such exhortations and promises upon the merits of Christ's death, 
God's Word conjoins inseparably, faith and salvation.  the fruit whereof doth actually belong to such only as believe, as is said. So God's word doth teach us, whose will (as we see in his word) doth immutably tie and conjoin together repentance and pardon, faith and salvation, and contrariwise. It excludes from pardon the impenitent, and from salvation the unbeliever, upon which ground I say, if Pharaoh obey and believe, he shall be saved: If the Ninevites believe they shall not perish. There's no falsehood nor mockery here, seeing the promise is conditional.  
And though it be said by some, 
Gerh. ●d. Enchirid. consolator. D●y.  that God inviting all, such is his heart inwardly as he hath manifested himself outwardly, and that he bears the same mind to us, which he shown to us in his son Christ, who is the image as of his essence, so of his will, and that we must not think he shows himself kind outwardly, and yet inwardly hates us.  
I answer, Men must not be too bold to infer that God should equivocate and deal hypocritically with men, whilst he invites and calls them to that whereunto he effectually works not. 
How God even seriously invites men in his word  Though Jesuitical equivocations and Reservations do falsify and destroy the Proposition uttered, yet God's secret decrees never destroy or falsify his will revealed; seeing as is said, Gods will in his word doth connexe and tie together the end and the means, repentance and pardon, faith and salvation, life (eternal) and Godliness, 
2 P●t. 1.3.  glory and virtue▪ (Both which and all things pertaining to both, his divine power doth give unto ●s.) Neither is the tru●● o● this connexe by any decree● of God, or sin of man broken.  
And as for Gods will, 
what Gods will, made known by Christ, is.  whereof Christ is both the Image and the interpreter, we may see it declared by himself, in these words. First, 
joh. 6, 37.38, 39, 40.  saith he, All that the Father giveth me, shall come to me: and him that cometh to me, I will in no wise cast out; then he adds immediately, for I came down from heaven, not to do mine own● will, but the will of him tha● sent me. And this is the Fa●thers will which hath sent me that of all which he hath given me I should lose nothing, but should raise it up again at th● last day. And this is the wi● of him that sent me, that every one which seethe the Son and believeth on him may have everlasting life. Lo, God's will in Christ is not to save any but such as believe (I speak not now of infants) & all such he will save; 
How God wills not the death of the wicked.  God then wills men's salvation in willing their faith and Repentance: and so he wills not (yea and swears he wills not, or hath no pleasure in) the death of the wicked, 
Ezek. 33.  in that he wills not their sin and impenitency: Therefore it's said, 
11 cleared  I ●ave no pleasure in the death of the wicked, but that the ●ricked turn from his way and ●ve: (thats it especially which God hath pleasure ●in.) Therefore it is added, Turn ye, turn ye from your ●vill ways, for why will ye die O house of Israel? as if he ●ad said, if ye will not turn, ye must assuredly die: I have inseparably conjoined these two together, impenitency (persisted in) and death. The truth is, in that place of Ezekiel, The people conceiving that evils did befall them not for their own, but for their parents sins, saying The Fathers have eaten sour grapes, 
Ezek. 18.2.4. and ver. 19.20.21.22.23.  and the children's teeth are set on edge, the Lord there Ezek. 18. Where this same doctrine and point is handled, swears that— the soul● which sinneth shall die (whether the soul of the Father or of the son) and tha● the son shall not bear th● iniquity of the Father— bu● if the wicked will turn fr●● all his sins— he shall sure●● live, and not die. And the● it follows, have I any pleasure at all that the wicke● should die? and not that he should return from his ways and live? 
and 31.  cast away from you all your transgressions— for ●hy will ye die, O house of Isrell.  
God therefore answering their objection, who thought themselves punished for their parents sins, denies the same, and tells them it is for their own sins; and whereas they thus spoke, 
Ezek. 33.10 11.  if our transgressions and our sins be upon us, and we pine away in them, how ●hould we 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 etc. as formerly; so he swears, he had rather they should repent and live (seeing these two are inseparable, and without repentance, no life) then persist in impenitency (whilst they shuffled off their sins to their Fathers) and so perish: (which too 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 he had said he will not their sin and impenitency: but if they would go on in sin, he must and did will their death. Therefore he saith, turn ye, turn ye, why will ye die? i. Why will ye run upon your own death? and yet he assures them by oath) they died not but for their sin, though they thought otherwise.  
So, on the other hand, 
How God wills the salvation of all.  God wills men's salvation, 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 per●●●. 1 By approving 〈◊〉 〈◊〉, not by decreeing the event.  but not by decreeing the extent, nor yet so as to work it by special and effectual grace. The obedience and faith, suppose of Pharaoh, had been a thing pleasing to God: but it was not a thing to be given by God from God's decree. But for those that are saved he so wills their salvation that he decrees the same, and according to his decree, infallibly produceth the same, according to that of Christ, 
joh. 6 37. jer. 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 kindness have I drawn 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 Schools must not be so slighted, or so easily cried down; and our Church doth hold it, 
Artic, 17  whilst in the 17. Article it useth first these words, he hath constantly decreed by his Counsel secret to us: and these again in the end of that article, In our do that will of God is to be followed which we have expressly 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 he wills by the will of his decree: what Gods will is to me concerning that he would have me do, and what he wills with himself in his own secret Counsel; what he wills at my hand as my duty, what he will bestow upon me freely as a blessing. God seriously wills me to do my duty, and shows me what would be acceptable to him, as namely to pray for all men; 
1 〈◊〉 2.3.  and to make no exception of any, but to further, every man's salvation: but, saith Austen, 
〈…〉 〈…〉 〈…〉 & 〈…〉 〈…〉  if the Church were certain who (in particular) were predestinated to go into everlasting fire with the devil, It would as little pray for them (though yet living on earth) as it doth for him.  
2 God so fare wills the salvation of all, 
2 By giving men so much grace as to leave them faulty if they answer it not.  that he seriously exhorts sinners to repent, and accordingly in his Gospel gives them so much grace, knowledge and good motions and so far enables them thereunto, that there is a true fault in them that repent not; that is, there is either contempt or neglect of the Gospel, and so indeed, besides their other sins, a new fault against the Gospel, whence their condemnation becomes the greater, and the condition of such as never heard of Christ more tolerable at the day of judgement than theirs. 
Math. 11.21, 22, 23.24.  Therefore (besides that God gave men power sufficient in Adam to do what he requires and that men have disabled themselves to do that which he otherwise hath right to require) I say God, upon the forenamed ground, may seriously invite all, exhort all, & require of them that, which he gives them so much grace to perform, that it is out of their own deficiency if they perform it not: & withal may punish them justly for not doing it their perishing is of themselves: Man is never punished but for his own sin. Only God gives not that powerful grace to them (as he is not bound) by which (as depending on his election) infallibly they might convert.  
Here is then the mystery; 
Christ's merits are available to all believers:  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 Christ's death, yet the fruit of Christ's death doth actually belong only to such as believe. The price paid for all, and which shall certainly be to the salvation of believers, yet profits not all, 
But to believe is not given to all.  because faith is not given to all (as not the means of faith) but to the Elect only.  
We therefore preach and teach that Christ died for all, 
How Christ died for all men.  so as that all and each, may, by the virtue of Christ's death, through faith (the Gospel once coming to them) may I say obtain remission of sin and life; and so Christ's death hath purchased a possibility of salvation for all men, if all men can believe.  
But we say again that Christ so died for the Elect that, 
How only for the Elect.  by virtue of the merit of his death (which was specially intended for them according to God's eternal decree) they not only might, but should infallibly attain faith here, and obtain life eternal hereafter, (and that without any compulsion of their wills.  
Hence it comes to pass (though the particularity of God's promises be objected as an odious doctrine and comfortless) that the promises of the Gospel are of two sorts. 
Gerhard. ●●●pri. G●ds promises distingu●sbed▪ 1. Conditional which are m●●e general.  1. Conditional, and of the end which is salvation, requiring faith and repentance; and so God's promises are general, and he seriously invites all, and mocks none who perform the condition. 
2 Absolute, which are particular.  2. Absolute, and of the Means: whereby, as he absolutely, (and without condition required of us) promised Christ himself Gen. 3.15. so also both the outward, and also inward effectual Means, as the working of faith, writing his Laws in our hearts, 
jer. 31.33.34▪ and 32.40.  putting his fear in our hearts that we depart not from him, etc.  
Which, as they depend not on any condition in man, but only on Gods free, absolute and immutable decree, so do they particularly and specially belong to the Elect, and not to all. Let any show 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 eternal love, manifested in time on and in them, do and will show and declare.   

An Additionall.  
Showing the true state of the aforesaid question (mistaken by the opposer) and the truth further strengthened by the same arguments (s● the Doctrine of our Church and of Scripture) 〈◊〉 which it was oppose ●●with the best way of reconciling see●●ing contrarieties and ●●●trudicti●●s of S●●ptu●●, in the ●oint of God's free grace and man's .  
THe former Doctrine concerning the extent of Christ's 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 undertook to prove (on the Text, 
Arminian grounds for their universal Redemption▪  Rom. 4.25.) was, That Christ died for the sins of all and each. Which he would prove. 1. from the Doctrine of our Church, or from some passages out of the Common Prayer Book, Homilies and Articles. 2. From the Scripture, showing that it teacheth that Christ died,  
1. For the World. john 3.16, 17. 1 joh. 2, 2.  
2. For all men. Esay. 53.6. Tim. 2 6. Heb. 2.9.  
3. For ●uch 1. as might h●ve perished, Rom. 14.15. 1 Cor. 3.11. 2. as do Perish 2 Pet. 2. 1. Heb. 6.6.  
With Lutheran answers 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 showed,  (whose purpose was (and is) to defend myself and the Doctrine taught by me, and as it was taught by me) do avow that in all this, the state of the question is mistaken, which was not and is not, Whether Christ died for all men and each, but whether for all alike, and out of equal love, and a like intention of saving all.  
Therefore to the proofs brought and alleged I think good only to answer by opposing like, yea, much stronger proofs both from our Church's Doctrine, but especially from the Scriptures. The chief difficulty will be in reconciling of the seeming differences.  
1. Our Church, 
1 To be the doctrine of our Church, which showeth Christ died for his servants and people. Te Deum.  as it tells us of Christ's full perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole World, so it tells us also for whom more specially he died, and whom he redeemed. We pray thee help thy servants whom thou host redeemed with thy most precious blood, 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 joy.. Esay 9.3. According to the double expression of the promise made to Abraham, 
Gen. 22.17.  I will multiply thy seed ●s the Stars of the Heaven, (by which may, at least by allusion, 
But believers.  be meant the children of Abraham's faith, the elect,) and as the sand, which is upon the Seashore. The dark sands are more in number, but not so lightsome as the Stars.  
So, 
Benedictus Who are these?  Blessed be the Lord God of Israel, for he hath visited and redeemed his people: and thou didst open the Kingdom of Heaven to all believers now, who are these his people and believers, 
his Church  but the Church of God? Grant that by the Merits and Death of thy Son jesus Christ, 
Communion.  and through faith in his blood, we and thy whole Church may obtain remission of our sins▪ and all other benefits of his passion. 
And his elect people.  Now who or what is this Church, but the chosen people of God, 
Collect for All Saint's day.  as, Almighty God who hast knit together thy elect in one Communion, and fellowship in the mystical body of thy Son jesus Christ our Lord, etc. 
Catechism answ. 6.  So in God the Holy Ghost, who sanctifyeth ●ee and all the Elect people of God. This last shows what is meant by the former answer— hath Redeemed me and all mankind. 
Burial the first prayer.  And Almighty God— in whom the souls of them that be elected, after they be delivered from the burden of the flesh, be in joy and felicity. Let these be compared with these words, 
Collect for good Friday.  Almighty God, we beseech thee graciously to behold this thy family, for the which our Lord Jesus Christ was contented to be betrayed— and to suffer Death upon the Cross.  
So in the Homily or Sermons of the salvation of mankind— Christ is now the righteousensse of all them 
Homily. fol. 13.  that truly do believe in them, he for them paid the ransom by his Death, etc.  
The like in the 17▪ Article, 
Article 17.  where we are told that God hath decreed by his Counsel secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, etc. Now redemption from curse and damnation (the proper effect of Christ's death) doth not, in God's intention go beyond the decree (as above page 586.) And Article, 
And 29.  29.  
The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth the Sacrament of the body and blood of Christ, yet in no wise are they partakers of Christ; if in no wise, than he impetrated not for them remission of sin and other benefits of his death. And these allegations may be opposed to those other which from the same books and doctrine of our Church have been alleged, sufficient to weaken whatsoever authority either is or seems to be in the same.  
The Scriptures also, 
2 It is the Doctrine of the Scriptures.  as hath been proved (page 12.3.) show that Christ died not equally and with the same intention for all, see Tit. 2.14.— a peculiar people. so Ephes. 5.2. with 23.25. He is the Head of his Church of the elect, as formerly) and the Saviour of the body. Of his Church: so Ambrose, 
Ambrrs. in Luc. c. 7. l. 6.  Though Christ suffered for all, yet specially he suffered for us, because he suffered for his Church; whereby as one of our late worthies infers, he clearly signifieth that so Christ died for all, 

Abbot de verit gratiae Christi p. 35.  
Christ is the Head only of his body and of his Church.   as that yet in the death of Christ all are not to be thought or conceived to be equal or alike: he died in common for all, but specially for the Church: to wit his will was to satisfy for all by the dignity and worth of the price paid, but by the will of his good purpose he did impetrate (and obtain pardon) only for the elect, that is, for the Church; so that we may and must distinguish the greatness of the price paid, and the propriety of redemption.  
And what saith our Saviour? 
Dying only for his sheep.  I l●y down my life for the sheep. john 10. verse 11.15. If it be said all men are Christ's sheep, that's, confuted, ver. 27, 28. compared with 26. for his sheep hear ●is voice— & never perish— but ye believe not, (saith he ●o those Jews that would ●ot hear, i. Hearken to and ●elieve his voice) because ye ●●e not of my sheep.  
But it's said (by the Ar●inians,) 
Objection.  they are called ●●eepe, not in respect of ●●eir present, but future ●●ndition are they so, I will 〈◊〉 retort: 
1 Retorted.  and why then ●ay not God be said also ●elect believers, that is, such 〈◊〉 shall by God's mercy be●●eve, which we say; and 〈◊〉 from so saying be for●●●d to hold that only such 〈◊〉 do, or are foreseen to ●●lieve, forsooth by using ●●e power of their own will aright, are elected. But their future condition is present, 
Answered.  in God's decree: and he calls them sheep even before their conversion in respect of his decree, as Verse 16. Other sheep● I have which are not of this fold, etc. These were given to Christ before they wer● (actually) sheep: eve● that they might be so. Fo● if they were not given t● Christ till after, than the● should give themselves t● Christ, before God ga●● them to him— So john 1●. 13. 
And for his friends.  Christ laid down his 〈◊〉 for his friends: (that is, 〈◊〉 God's decree friends, 〈◊〉 themselves enemies,) or 〈◊〉 his Church, Redemption which is the elect of Chri●● death, implieth in it a d●verance of the redeems from the power of darkness, and a translation of us into the Kingdom of his dear Son; yea remission of sins; in whom we have redemption through his blood, 
Colos. 1.13.14, 15.  even the forgiveness of sins. Now these belong not to all, but are the inheritance of the Saints, for whose redemption Christ more specially and intentionally died.  
These things and places of Scripture would be considered & thought on with those other places which simply an universality of Redemption. 
How the seeming differences of Scripture in this point may be reconciled.  And if there ●ee truth in the one; so is there also in the other. The Scriptures do not contradict, but explain and interpret themselves.  
How shall we then Reconcile these things? if the right stating of the question, such as we have heard, will not do it, what then will do it? I have heard of one, who, being a man of place, had a complaint came before him, and when he heard the first party speak concluded it must needs be true he said: and after, hearing the other tell his tale, (he could not see but that) he spoke truth too: and yet one of them spoke against the other. Doubtless his inability to decide the controversy proceeded from imbecility of judgement; 
men's weakness of judgement to do it.  as doth also the Popes, who, though he pretend an infallibility 〈◊〉 judgement, 
An example in the Pope.  and to be judge of controversies, yet whe● this debate, or the like including this, between the Dominicans and jesuits came before him and was discussed, 
Injunctions of silence on both sides will not do 〈◊〉.  he thought the best way of decision was to enjoin both party silence, so in effect leaving each side to believe his own tenets as truth, when yet both cannot be true. But we are sure that God's word is truth in all the parts of it, and in no part opposeth itself.  
What shall we then do in our case? 
In a Proclamation to suppress Doctor 〈◊〉 Book Ia●. 17. 1628.  shall we reconcile these, by procuring a restraint of both parties, that neither by public reading, preaching or making books, either Pro or contra, concerning these differences they begin anew to dispute. This was once done, but in the intentions of the procurers thereof, most subtly and fraudulently as we have cause to imagine, if we may judge by the effects, for thereby quite contrary to his Majesty's gracious intentions, who desired peace, they made use of it for their own ends to promote the Arminian cause, playing fast and lose with it, urging it only against their opposers, whilst others presumed to take liberty, presuming on the favour of such, as in case of complaint they knew must be their Judges. But (let the King's throne ever be guiltless) this was, under such colour, made use of the Arminian party, and intended by them, to supplant and suppress the truth of God, which we know they had (and the rather by this means) well nigh effected. This then is not the way.  
What then? how shall we then reconcile these differences? will the distinction of Impetration (by Christ) and Application (by man) do it? 
2 The distinction of Impetration by Christ, And Application by the power of māsw●l. w●l not do it.  as if Christ by his death and the merits of it did obtain grace and reconciliation for all men, but did leave the effectual application thereof to themselves, and to the right use and employment of their own freewill, giving them a power to believe, repent, and in a word, to be saved if they will, but leaving the will to themselves? Surely no. This hath been sufficiently confuted before. Christ is and must be a Saviour both by the merit of his death, and by the efficacy, and power of his Spirit, 
Christ is our Saviour as well by his spirit and the power thereof as by his Merit.  the sending of the Spirit and giving it is a fruit of his death; and our justification is the effect both of his death and resurrection: yea remission of sins is, as we lately heard, a great part of our redemption. But thus to teach, what is it but to say that Christ did not obtain that this his reconciliation should be applied to all for whom it was merited? or that deliverance is obtained for one, suppose in prison, but not that he might (certainly) be delivered, no, we have heard the will is as well from God and his grace, as the Power, the act of believing as well as the power to believe if we will. God once giving Christ, gives all things needful also, as it is said out of Rom 8.32.33, etc.  
This reconcilement than implieth first freewill in man: which is, as I conceive, 
Against man's free will.  the main mark which many shoot at, this (such is the pride of nature corrupt) they must and will maintain, and accordingly frame all other their tenants concerning God's predestination and the extent of Christ's death, etc. to uphold this. But I ask: 
The elect are saved infallibly.  did Christ only die that we might be saved if we will? I know God compels no man; man wills freely when he wills, as being enabled so to will by God's effectual grace: and so, 
And 〈…〉  in regard of God he wills infallibly, and infallibly is saved, yet still in regard of himself, freely (God sweetly drawing him & making him willing) even as chance and counsel may stand together. But for God and Christ only to purchase this power, 
But not by power of their own will.  pardon and reconciliation, & then, for the application, 
1 Man's freewill and choice is determined by God.  to leave it to the power of man's will (not specially actuated by God) what is this but to make God's decree to hang upon man's will, when yet his decree determines all inferior causes? 
2 God's decree should be uncertain.  2. Yea to make God's purposes and decree (for particular men especially) uncertain seeing a conditional decree (as well as a conditional proposition) puts nothing into being (or affirms nothing certainly) yea so it is possible God should not have a Church on earth, and Christ should be a Head without a body or members, if their conversion depended thus on themselves: Adam when he truly had freewill, 
And so should also conversion be.  yet used it to his hurt: how much less can we, now in state of corruption, and disabled by sin, and having the same Devil to tempt us, be able to stand out against temptations? So that it is not only possible, but probable, if it were left to our will and choice, that there should be no conversion in the World, nay almost Impossible (all things considered) that it should be otherwise. No, no, The conversion, and so the preseverance in grace, and salvation of the elect, is not left uncertain. See John 6.37. jeremy. 31.3. & 32.40. And 3. As God's Word, so our Church's Doctrine is against freewill, as in the Collects for the second Sunday (as they call it) in Lent and for Easter day (for I know against whom I do dispute,) 
Our Church's Doctrine is against freewill.  but especially in the tenth Article, where we teach: Man cannot turn or prepare himself by his own natural strength and good works to Faith and calling upon God. Wherefore we have no power to do good works acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will.  
Again, by this Doctrine▪ The differenting of one man from an other is left to man himself (seeing God is alike in his love and intent to all) which is directly contrary to the Apostle 1 Cor. 4.7. 
So is the Scripture.  Who disting●isheth thee, or maketh thee to differ from another? 
1 Cor. 4.7.  And what hast thou which thou didst not receive? yea, and so a man might even glory with God himself, as that text shows, and as hath been showed formerly.  
How then? shall we, 
3 Differences in Scripture reconciled not by men's wresting of Scripture.  (for the reconciling of these seeming differences) take upon us to interpret Scripture as we would have it speak for our own purpose? God forbidden: Let us take the genuine sense, and it will agree well enough with other Scriptures, if we would use diligence and set aside foreconceits; only our care must be so to interpret one place (which may seem to make for our purpose) as to make and leave it consonant or to agree with other places, and as it is commonly called, with the analogy or Proportion of faith▪ But what if we cannot make these agree, 
But by bringing their understandings in obedience to the word,  so as to satisfy ourselves? In this case, let us ingenuously and as there is true cause, suspect, yea acknowledge our own shallowness and our Ignorance, which only makes all Contradictions in Scripture; must we be wiser or full out so wise as is God himself? If God please to keep secret from us the connexion of things, the order and manner of his working, It will become us to search no further (for there is no searching of his understanding) but to rest in that which is clearly revealed, 
By resting in things revealed,  and in such things (so in the general revealed, though for manner and circumstance not so clearly conceived) to deny our own reason, and to bring with us an humility of understanding (I mean not in the Popish sense, to believe, by an implicit faith, what by men's authority, 
Without determining of things secret.  under pretence of the Church shall be imposed upon us; but) to submit to the truth of God's word, & of the Scriptures, the authority of which is greater than the whole capacity of humane understanding and wit, as one speaketh, & that generally in all such things as we otherwise can s●e no reason of; as for example: when judgements, (like the overthrow of Sodom & Gomorrah &c.) were to befall God's people of Israel and Judah, so that the question (in regard of the strangeness & circumstances of the evils) was foretold to be, 
Deut. 29.23, 24, 25  wherefore hath the Lord done thus unto this Land? what meaneth the heat of this great anger? men shall give this answer, and say, It was because they have forsaken the Covenant of the Lord God of their fathers &c now this answer might soon & safely be given out of the revealed will and word of God: but if any would inquire further, as how or whence it came that God would suffer them so to provoke him, and not stay them by his power etc. their mouth is stopped with that which follows, 
And verse 29.  The secret things belong unto the Lord our God: but those things which are revealed, belong unto us, and to our children for ever, that we may do all the words of this Law. That they were destroyed, for their sin is evident, that's revealed; but if you inquire into any higher cause in God, that's a secret, and we should sinne to seek a reason of his counsels; here we should captivate our reason & understanding to Christ's word, not diving into the reason or depth of God's do and judgements, as knowing most certainly that both that is most true which he speaketh, and just which he doth, as an ancient writer truly speaketh; and with Paul cry out— O depth— how unsearchable are his judgements, and his ways past finding out? we eannot call that unjust in which we cannot deny the judgement of God: 
Ro. 11.33.  for his will is the chief and supreme justice of all: neither is that therefore not just which God doth, because man cannot comprehend the power of his justice, saith Salvian. 
Curiosity condemned,  The instance given is not impertinent to the case in hand; Christ died for all men, yet the most of men by Gods just judgement perish in their sins, and (if we speak of those that have heard of Christ) in and for their unbelief and impenitency. This is the only cause of their perishing which we are to look unto: if we will needs search and look higher, 
As dangerous.  & seek out reasons of Gods will, we shall lose ourselves and the truth too; if we will needs pry into the ark, we shall be destroyed, with those of Bethshemesh; if we will search and gaze upon the majesty of God and dive into those depths we shall be overwhelmed with his glory, & perhaps, come into the bottomless depth of all: our only wisdom will be to become fools that we may be wise, 
1 Cor. 3.18. The best answer of doubtful things in Scripture, is our faith to believe what God teacheth when we see not the reason of it.  if ever we would profit in God's School; and to deny our own reason where God denies to give a reason. Points of this Nature are matters of faith, not of dispute; and faith will believe that it sees not, and yield its assent to those things the causes whereof it know not: which rule I wish it were as well practised, as is well said by an Arminian. Of such things and doubts as we cannot easily answer, especially in reconciling seeming differences, bring faith (saith an ancient Father and martyr) that is a ready solution of all doubts. Let us not lean to our own understanding: 
Iusti●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  none is (saith prosper) a more eloquent preacher and publisher of such deep mysteries and secrets than he that confesseth that the things which he teacheth are such as cannot be expressed. And so I will conclude with a saying of Cajetane in the case of God's particular Election of some according to his (Immutable) decree, 
Cajetane. in Rom. 9  and of man's freewill (free from compulsion) which case includes this of ours, which is, Christ died for all men; and Christ died specially and with intention and purpose according to Election to save some only, namely the Elect: 
This only will quiet our understanding.  I find (saith he of the one, & I of the other,) both in the Scripture: both are true: now if you shall say, join these two true things together, make them agree I answer, I know for certain that one truth is not contrary to another, but how to conjoin them, I know not: This Ignorance quiets my understanding. And so in this our case, if that which hath otherwise been said will not do it, seeing both truths are evidently taught in Scripture, Let not us oppose the one to overthrow the other (for in the ●ence explained, It may ●e ●●anted that Christ died 〈◊〉 all men) but rather in this and in all other like cases, let 〈◊〉 acknowledge ●our own weakness of judgement and Ignorance; and let this Ignorance quiet and bound our understandings.  
FJNIS.