A Brief VINDICATION OF Free Grace.  
Endeavouring to prove,  

1. That we are not elected as holy but that we should be holy; and that Election is not of kinds, but persons.  
2. That Christ did not by his death intent to save all men, and touching those whom he intended to save, that he did not die for them only if they would believe, but that they might believe.  
3. That we are not justified properly by our believing in Christ, but by our Christ believed in.  
4. That that which differences one man from another, is not the improvement of a common ability restored through Christ to all men in general, but a principle of grace wrought by the Spirit of God in the Elect.   
Relating to several Positions asserted by M. John Goodwin in his late Book entitled Redemption Redeemed, and in his former Treatise of Justification.  
Delivered in a Sermon before the Right Honourable, the Lord Mayor and Aldermen of the City of London, at Paul's, May 30. 1652.  
By John Pawson late Fellow of S. John's College in Cambridge, and now Minister of the Gospel at Hemmingford Abbots in Huntingdon shire.  1 COR. 15. 10. By the grace of God I am what I am. 
LONDON, Printed by Peter Cole and are to be sold at his Shop at the sign of the Printing Press in Cornhill, 1652.   

Kendrick Mayor, Tuesday the 15. day of June, 1652.  
IT is thought fit, and so Ordered by this Court, that M. John Pawson be desired to Print his Sermon preached at Paul's, before the Lord Mayor and Aldermen, on the thirtieth day of May last.  
Sadler.   

To the Right Honourable, John Kendricke Lord Mayor; His Honoured Uncle, THOMAS ATKIN; His honoured Friends, John Dethicke, and Robert Tychburne, Aldermen of the City of London; With the rest of the Court of Aldermen.  
MY Intent in the ensuing Discourse, is, to contribute my Mite towards the vindicating of Free Grace; in the Dedication to testify my thankfulness to several of you, for real courtesies; to you all, for ample expressions of undeserved respect towards me. In both which I endeavour brevity; esteeming many words but cumbersome, when the mind may be delivered and received in few. The sum of what I lately preached before you, and now again at your call, here present to you, appears in the Title page: which things I have briefly contended for; as conceiving them truths, once and again delivered to the Saints, & owned through successive generations by the choicest of Saints. The substance and strength of what Arminius & others with him, have heretofore pleaded for the contrary is now Englished, by the Reverend Author of Redemption Redeemed: And therefore I have all along related to some material passages of his book without the least dishonourable reflection upon his person, whom I really honour for piety, parts, and painfulness (during many years passed) in the work of the Lord. Though we cannot meet in the acknowledgement of these points, yet I hope to meet him in the bosom of Christ. In the mean time it concerns you, and us all, who make mention of the Lord, to pray out the performance of those promises which God hath made to these latter ages; one whereof is this, that he will turn to his people a pure language; Zeph. 3. 9 they shall not speak a mixed language, one, one way; and another quite contrary, but shall all serve the Lord with one consent.  
Till that fullness of time come, there will be great running to and fro in the * Prophet's sense, i e. great debating things to and 
Dan. 12. 4.  fro, even amongst the Saints: which yet in this regard will be an advantage, that hereby knowledge shall be increased. Every considerable debate will either further draw out, or clear up some truth or other. So that though the many and hot disputes of this age, be in some respects trouble some to the people of God at present yet the Remnant of Israel in after time will inherit the benefit of them.  
May your City be not only as old Tyre the 〈…〉 whose Merchants were Princes and Traffiquers, the Honourable of the earth; but as the new jerusalem, a holy City, a City of righteousness, a faithful city; the Citizens, Saints, and each family a household of God. So prays  
Your Servant in Christ Jesus John Pawson.   

A Brief VINDICATION OF Free Grace.  EPHES. 2. 5. By Grace ye are saved. 
GOd's great design in setting up the World, and disposing of the things in it, was, to manifest himself in all his Attributes. In some things God is said to have manifested his wisdom, Ps. 104. 24. O Lord how manifold are thy Works? In Wisdom hast thou made them all. In some things God had regard to the manifesting of his Might and Sovereignty; in several Texts this and that (says God) I will do and you shall know that I am the Lord. Now as God hath made provision in his several Dispensations, to manifest all his several Attributes one way or other; so he hath contrived to carry on the work of our Salvation, in such a way, as might manifest his Mercy and Grace in a special manner.  
And therefore it concerns us, to be careful in all our thoughts and discourses, to advance and keep up free Grace. We should not, nor need not throw down any other Attribute, to advance this; but yet we may safely in some sense advance this above any other, 'Tis an Attribute God himself seems to take exceeding pleasure in manifesting. He is said to delight in showing Mercy, or Grace.  
Beside 'tis an Attribute that we are more beholding to, than any other Attribute whatever. The Wisdom and Power of God have a great hand in making of us; but the Grace of God hath the greatest hand in saving of us: By his Grace ye are saved.  
Observe. The whole business of our Salvation, is carried on in a way of free Grace, from first to last.  
This God hath contrived on purpose, that he might exclude Boasting; that no flesh should glory in his presence; but that he who Glorieth should Glory in the Lord; and say, what have I that I have not received. Heaven itself is a Donative; and every step in the Ladder to Heaven, is free Grace; every Stone of our spiritual building every Beam of our day, every Link in our chain of salvation, is free grace.  
There are four main links Election Redemption Justification and Regeneration which I name the last, because the proper work of the Spirit: I shall endeavour to show, that each of these is made out of free Grace.  
1. Election is made out of free grace, Rom. 11. 5. we read of the election of grace. i e. such an election as grace makes, an election of grace's making; as Beza expounds it. Grace elects and picks out this and that person. 
* M. I. Goodwin Red. redeemed, pag. 63.  Election is of persons, not of kinds; of individuals, not of Species'. God elected such and such persons in particular; not persons so and so qualified in general: he elected Peter, as Peter; not Peter, as a Believer, or as a righteous person; for such an election would not have been an election of grace, but an election of justice.  
Eph. 1. 4. We are said to be chosen before the foundation of the world: Therefore God does not stay to see what we will prove before he choose us. If he chose us so soon, his election rather makes us holy, then finds us holy: and this is clear from the next words; He hath chosen us before the foundation of the world, that we should be holy. If he chose us, that we should be holy; then he did not choose us as holy. There is no such phrase in Scripture, that God elected us as believers, or in case we believe; and therefore to say that * election is only the standing good pleasure 
Idem page 62.  and purpose of God, to give life to all those that believe, is gratis dictum; nor is it true: for though there be such a purpose in God, yet this is not that purpose which the Scripture calls election. Election always carries salvation along with it, Rom. 8. 30. Whom he predestinated (and consequently whom he elected) them be also calleth, and justifieth, and will glorify: But now, notwithstanding such a purpose to save whoever believes all might perish; therefore such a purpose is not that which Scripture means by predestination and election; for such a purpose might stand, and yet God have no people, Christ be a head without a body, a King without Subjects.  
Some affirm that * election is not an act of God, that is passed; 
Idem page 62.  but that when God prevails by his word and spirit with men in time to believe; then he is said to have erected them.  
But this is flat contrary to the Apostle, for Eph. 1. 4. the Saints at Ephesus were elected before the foundation of the world; and yet ver. 13. they believed not, till after they heard the word of truth. This seems to overthrow what some build upon as a foundation, viz. that * no act of God is before any act of the Creature, in 
Idem p. 53.  respect of time. If by time be meant duration (as surely must) that saying is void of truth, for the act of God electing, was before the foundation of the world; and the act of the Ephesians believing, was not till after they heard the word of truth: therefore one apparently before the other, in respect of duration.  
Whereas 'tis said, that * God acteth but once for all; and that 
Idem p. 58.  * God by one act produceth all things; 'tis true, in some sense, 
Idem p. 60.  that God by one act does all things: but yet if we will speak after the manner of men, and so as to be understood, we must say, that this one act in God, is diversified, and multiplied in the creature, according to the objects upon which 'tis terminated. Who knows not but that in some sense, whatever God did heretofore, does now, or will do hereafter, is but one continued act as in God, because 'tis himself, who is but one, and done in eternity which is duratio tota simul. But yet though it be but one single act quoad esse; notwithstanding, 'tis diversified and multiplied, quoad ●erminar●. though all the acts of God, are the same as subjectively in God; yet as they are objectively put forth upon the Creatures, so they are different; and one before another. We cannot truly say, that God created the world, and burned down Sodom and Gomorrah both at once; they were different acts, as from God, and one done before the other. 'Tis clear enough that some of God's acts are before others; and much clearer that some acts of God are before some acts of the creature. Did not God make Adam, before that Cain whom Adam begot slew his brother? To say that no act of God is before any act of the Creature, is new Metaphysics; and thereupon to say, that God's electing is not before our believing is new divinity; both contrary to the Apostle, who says, that the Saints, at Ephesus, were chosen before the foundation of the world; and yet believed not, till after they heard the word of truth.  
God's grace and love was on work in electing Peter, before either Peter or the world was: * nor does it follow, that when 
Idem p. 63.  Peter came into the world, and lived in a sinful estate before his conversion, that then God must have changed his affection, and take off his love from him till after his conversion; for God loved Peter before his conversion, even while he was in a sinful estate; though not with a love of well-likeing in him, yet with a love of wellwilling to him.  
Peter after his conversion loved God, but God loved Peter, before Peter loved him; 1 john 4. 19 We love him, because he first loved us. God loves us first, he gins to us in point of love, therefore he loves us before our conversion, for after our conversion we love him.  
'Tis true, the scripture says, God hates all workers of iniquity; and such are all elect persons before conversion: but yet, though he hate them as workers of iniquity, i. e. takes no pleasure in them; yet he loves them as elect persons: i e. bears a good will to them. Nor is it any contradiction in this sense for the same person to love and hate the same man, at the same time, upon a several account, as a father may hate a son, as he is unruly and undutiful, and yet at the same time bear a good will to him, as he is his own flesh and blood, and one who he hopes may be reclaimed hereafter: even so may God hate an elect person, as he is a worker of iniquity before conversion, and yet at the same time bear a love of goodwill to him, as he is a chosen vessel, and one who he knows will be converted and come in hereafter. In Ezek. 13. 18. God is said to have poured out his fury upon the Israelites; this was an argument of hatred: and yet while he was doing so, he is said to have pitied them, ver. 21. and this was an argument that he bare love and good will to them; as they shed blood in the land; and polluted it with Idols, so he hated them, and poured out his fury upon them, ver. 18. but yet Israel was his own peculiar people; and upon that account he bore such good will to them, as that he promises, ver. 25, 26. to cleuse them from their filthiness, and from their Idols, and to give them new hearts, and new Spirits. Which argues, that though at present he took no liking nor pleasure in them, yet even then he bare goodwill, and intended good to them. God may bear love, and intent good to those whom at present he hates as workers of iniquity; and thus it is in the case of every elect person before conversion.  
God loves us before our conversion, yea before the foundation of the world; for he elected us so soon; and therefore God's love electing, does not stay for our believing; free grace was up and at work more early than so.  
The decree of election is no impediment, and therefore should 
Appl. 1.  be no discouragement to any. No decree of God causes any to sin, nor will damn any that repent and believe: whoever perish, 'tis because of their not-believing, not because of God's not-electing; and therefore to reason thus, God's decree must be fulfilled upon me, therefore no matter what I do, nor how I live; it argues both a wicked heart, and a weak head: it argues a wicked heart, forwhen men once begin so to reason, 'tis a sign they are resolved to sit down in their wicked ways, and to run a hazard for salvation; and than it argues a weak head, for as 'tis an argument of wisdom to use fit means for obtaining an appointed end, so 'tis an argument of weakness, from the appointment of the end, to infer a neglect of means: 'tis as if Hezekiah after notice of God's purpose to prolong his life 15. years, should thereupon have determined neither to eat nor drink thenceforward. A decree about the end does not exclude but include the use of means: though God had decreed to save all those that were in the ship with Paul, and had revealed so much to Paul, Act. 27. 24. yet the Apostle cries out, ver. 31. except the Mariners abide in the ship, ye cannot be saved; notwithstanding the decree of election, without faith and holiness, no man shall see the Lord. Let none presume they can be saved by election, without a closeing with Jesus Christ; and let none doubt but they are elected, if they feel that they close with Jesus Christ upon Gospel-terms; this is making our election sure: a true sense and feeling▪ that we rely firmly upon Christ, and endeavour unfeignedly to be conformable to Christ, is a good assurance of our election: if we can find the law of God writ powerfully in our hearts, we may be assured our names are writ infallibly in the book of life.  
The decree of election as it is no discouragement to any so 'tis 
App. 2.  an exceeding encouragement to believers, when they labour and groan under the pressures of the world the weaknesses of the flesh, the out-breaking of corruption, the in-breaking of Satan; what an encouragement is this to consider, that their salvation is not founded upon their own changeable wills, but upon the will of God, which is unchangeable? All our own foundations would have been unsure, but the foundation of the Lord is sure; and this is that foundation.  
Let Conscience, Law, Sin, Hell, and Devils, bring in all their strength, we are more than conquerors, saith Paul, Rom. 8. 37. why what's the reason? This is one reason, who shall lay any thing to the charge of God's elect? ver. 33. election is one ground of confidence and encouragement, to a believer that hath made his election sure.  
2. I proceed to the next link in the Chain of our Salvation, which is Redemption. And this likewise is made out of free Grace. Eph. 1. 7. in whom we have redemption through his Blood, according to the riches of his Grace. Mark how the Apostle in this Eph. 1. passes from one link of the Chain to the other; from Predestination and Election, to Redemption; fastening both the links upon the same persons. Whom the Father before the Foundation of the World Elected, to the praise of the Glory of his Grace, ver. 6. those the Son in the fullness of time Redeemed, according to the riches of his grace, ver. 7. whom the Father out of free Grace elected, he gave them to the Son; and the Son out of free Grace redeems them, and gives eternal Life to them.  
'Tis said John 17. 2. that the Son was to give Eternal Life to as many as the Father gave him: To as many, therefore not to any more. Some the Father did not give to Christ in the sense spoken of; for Joh. 6. 39 Christ tells us, that of all which the Father hath given him, he would lose nothing, but raise it up at the last Day: i. e. to eternal Life as the next verse explains it. Christ loses none that the Father gave him, and therefore they who everlastingly miscarry, the Father never gave them to Christ, and consequently Christ never gave himself for them. That place John 17. 12. does not prove that the Son of predition was one of those the Father gave to Christ, but rather the contrary: for the sense may, and (compared with John 6. 37, 39) must run thus, viz. Those that thou gavest me I have kept, and none of them is lost: but the Son of perdition is lost: i. e. As he is none of those that thou gavest me; the term [but] being here taken, not by way of exception, but by way of opposition; as it is else where in Scripture: Luke 4. 26, 27. Gal. 2. 16. Rev. 21. 27. and as we frequently use it in common discourse.  
Nor will that Text, John 17. 2. endure to be restrained to * the 
Idem p. 118.  Apostles only; where Christ is said, to give eternal Life to as many as the Father gave him: for the term [as many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotquot] is too comprehensive and large to be restrained to so few as the Apostles; especially considering 'tis put as a suitable subsumption under that general term [all flesh immediately foregoing; it would make the lense run thus, thou hast given him power over all flesh, that he might give Eternal Life to a few Apostles; which seems not a little incongruous. Indeed at ver. 6. Christ gins to speak more particularly of the Apostles, and so goes on for some verses; But at vers. 20. he enlarges his discourse, and apparently speaks of all Believers; and at vers. 24. still speaking of all that ever shall believe, he uses the same form of speech as he did before in vers. 2. Father, I will, that they whom thou hast given me, be with me, where I am, that they may be hold my Glory: this word Glory, likewise explains what is meant by eternal life, in ver. 2. i. e. * not 
Idem p. 117.  means of Grace only, but Glory itself, with Christ in Heaven. Father I will, says Christ; he speaks not only by way of entreaty but as it were, by way of demand. He had said before, Father, I have finished thy work: and as one that had done his work, now he comes to demand his wages; what's that? Father, I will that they whom thou hast given me, may partake of my glory: who are they? they are the same whom ver. 23. the Father hath loved, as he loved Christ: How is that? he loved Christ vers. 24. before the foundation of the World. From whence this will clearly follow, God did not love only the Apostles before the foundation of the World; therefore they were not the only persons whom the Father gave unto Christ. Neither did he love all men, as he loved Christ, before the foundation of the World; he did not love Cain and Judas so; therefore they were not of those whom the Father gave to Christ, and consequently he did not give all. But whom the Father chose before the foundation of the World, 'tis a sure argument, that those he loved before the foundation of the World, and those he gave to Christ; for those Christ undertook the work of Redemption; and having finished the work, for those he demands Heaven, and Glory, as having Redeemed them from Hell and Misery.  
No doubt but there was worth enough in Christ's death and merits, to have redeemed as many worlds of men, as there be men in the world; but the intent of Christ in the work of Redemption, was to pursue the design of God in election. And this (no other) is the meaning of that distinction betwixt the sufficiency of Christ's death, and the intention of it. We do not say, that Christ died intentionally for the elect only; and yet died sufficiently for all: and therefore all the * arguments mustered up against the distirction in that sense, do but strike at a shadow, and beat the 
Idem p. 94. 95. etc.  Ayr. But we say, it being impossible Christ should have a design beyond and distinct from his Father; therefore he intended to redeem his Fathers elect only; though otherwise, there was in the price he paid, a sufficiency to have redeemed all. We do not distinguish betwixt Christ dying sufficiently and intentionally, but betwixt the sufficiency of Christ's death, and the intention of Christ dying. Christ's death was sufficient to have redeemed those whom he never bore any love to; but whom Christ intended to redeem and save, and to that very end laid down his life for them, those he did love; yea he could not possibly bear more love, nor intent a greater good to any, than that amounts to; Greater love hath no man then this, to lay down his life for another. Therefore if Christ laid down his life for all and every one, even for Cain and Judas, with an intent to save them; then he did bear no more love, nor intent no more good to Peter, and Paul, than he did to them; no more grace to one, then to another. This does exceedingly derogate from the worth of free grace, and makes it no such peculiar choice thing, as the Scripture sets it forth. For the vindication of free grace in this point, I shall 〈…〉 two arguments, to prove, that the intent of Christ in dying was to pursue the design of God, in electing, and not to redeem all.  
1. Whom Christ intended to Redeem, he laid down his life to make a purchase for them; and Faith was one part of the purchase, one of those things which he purchased for them; Phil. 1. 29. Unto you it is given, in the behalf of Christ, to believe, etc. In the Original it is, To you it is given to believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Christ's sake, upon his account, as purchased by him. So that Faith is part of what Christ purchased by his death: But Christ hath not purchased faith for all, therefore he did not lay down his life for all.  
Whom Christ intended to save by his death he did not die for them only if they would believe, but that they might believe. Whoever believes, It's given to them to believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ's sake, as an effect of his merits. God intended that none should have salvation without this condition of believing: Christ intended by his death and merits, to purchase both salvation for the Elect and this condition also in order thereunto.  
2. If God and Christ intended all should be redeemed and saved, than all would certainly have been saved: For whatever any Understanding Agent intends to effect, he always effects it; unless he either find the thing first intended, to prove afterwards inconvenient, or else want power to bring to effect what be intended, Now God being infinite in Wisdom to foresee all inconceniences, and infinite in power to effect what he sees convenient, it is impossible that ever he should intent to effect any thing, and that thing not be effected. And therefore to maintain that * God may be said to intent to effect what never is effected, is 
Idem p. 33.  a new Notion, where Reason and Truth are so far from greeting one the other in it, that neither of them will come near it.  
Nor is there any ground either in Scripture or Reason, to distinguish betwixt God's intentions or purposes and his decrees. To say that * God does not always decree the effecting of what he 
Idem p. 36.  purposes, is gratis dictum; and to say, that * though what God 
Ibidem.  Decrees doth always stand, yet what he purposes, doth sometimes not stand, is expressly contrary to that Text, Isa. 14. 24. As I have purposed, it shall stand. God's purpose is eternal, and what he works in time, he works according to that eternal purpose, Eph. 3. 11. therefore his purposes change not, and what he purposes must stand. The Purposes or Decrees of God are the foundation of all his workings; and the foundation of God standeth sure: Therefore if God and Christ had purposed and intended to save all, than all had surely been saved.  
As for those Texts which are alleged to prove that Christ Redeemed the World, or all men in it, they are indeed many and I cannot there insist upon them particularly, only thus much to them in general.  
They prove that all men in the world who are redeemed and saved, are redeemed and saved by Christ; his merits the only ransom for all, and he the only Saviour of all who are saved in the world: But that he intended to redeem and save every particular man in the world, not any, nor all of those Texts together, speak home to the proof of it; and till that be proved, Universal Redemption is not Redeemed, but must avoidable perish notwithstanding all the language and wit that is laid down and sacrificed for the saving of it.  
Towards the clearing those places, where the World and all men are said to be redeemed these four things may be considerable.  
1. The Apostle Rom. 11. 12, 15. by the world, means the Gentiles, as a people to whom Christ was to be a Messiah, as well as to the Jews; Therefore to say that the world may be taken for the Gentiles is not a speech to be hooted at, for the Scripture will avouch such a sense of the Word.  
2. The Texts alleged will bear such a sense, viz. That though formerly the Covenant of Grace was restrained only to the Jews, and all the Gentiles (the rest of the world) excluded; yet now God would have a people even among the Gentiles, throughout the wide world, redeemed by Christ out of all Nations and Languages.  
3. Such a sense is agreeable to the analogy of other Scriptures, Rev. 5. 9 Thou hast redeemed us by thy blood, out of every kindred, Tongue and People and Nation. This Text lifts up its voice aloud against Universal Redemption; For if Christ hath redeemed out of every Kindred Tongue, People, and Nation; then he hahnot redeemed every Kindred; People and Nation. Pertinent hereunto, is that Prophecy of Caiaphas, Joh. 11. 51, 52. who though a wicked man yet he spoke not of himself, but as high Priest that year: which implies that his tongue was guided from above, and that he spoke a Truth, prophesying that Jesus should die for that Nation of the Jews, and not for that Nation only, but that also he should gather together in one, the children of God that were scattered abroad. Which compared with the former place, imports thus much, That Christ died not only for the Nation of the Jews, but for all other Nations: Yet how? Not for all particular persons, but for the children of God, both in that Nation of the Jews, and scattered abroad elsewhere, throughout the world in any other Nation. Even as under the Law the Jews were God's only Covenant people, i. e: not every particular person of the Jews was spiritually in Covenant with God but the faithful elect of that people: So now, not only the Jews, but all Nations, all the world have title to Christ's death, i. e. not all Individual persons but the Elect in all Nations throughout the wide world.  
4. The Jews generally run upon this mistake, that the Messiah and salvation, by him belonged only to themselves 1 Thes. 2. 15. 16. They are contrary to all men (where by the way mark that all men is taken in opposition to the Jews) so bidding us to speak to the Gentiles, that they might be saved. They made account salvation by Christ concerned only themselves not the Gentiles; yea the Disciples and Followers of Christ were for a time doubtful at least, as to this case, supposing (it may be) from that Text, Mat. 10. 6. that they were to preach Christ only to the lost sheep of the house of Israel: For if you compare Acts 8. 1. with Acts 11. 19 you shall find, that they which were scattered abroad upon the persecution that arose about Stephen though they travelled far, yet still they preached the word to none, but unto the Jews only: and in Acts 10. 45. when the Believing Jews heard that the spirit was poured out also upon the Gentiles it's said▪ they were astonished. So Acts 11. 1, 2. When some of the Apostles and Brethren, heard that the Gentiles received the word, through Peter's ministry; they contended with Peter for meddling with them; till Peter gave an account of it, and then at ver. 18. they glorified God; saying, then hath God also to the Gentiles granted repentance unto life; wondering at it, as a thing which before they did not it seems) understand.  
Now seeing not only the Jews generally but even some of the Apostles and Disciples of Christ, were for a time in this mistake; 'tis no marvel that the new Testament is so abundant in general expressions, importing that Christ's death, and the promises, did not only belong to the Jews; but to the wide world of the Gentiles, and to all men: meaning by all, not all particulars, but all kinds; as the word is undeniably used, Luk 11. 42. Rom. 14. 2. Mat. 4. 23. and as that place of renown does necessarily evince, Rev. 5. 9  
Though Christ did not die with an intent to save all yet ministers of the Gospel have sufficient ground to preach the Gospel unto all. The death and merits of Christ were of that infinite 
Appl. 1.  worth, that they might have been a price for all, but that they became a price for any, is to be attributed to the intention of God and Christ: not the worth of the thing offered, but the intent of the offerer and accepter, is that which gives it the formality of a price. Gen. 33. 19 Jacob bought a parcel of ground of the children of Hamor for an hundred pieces of money; whether the ground was just in value answerable to the 100 pieces, is not so considerable; 'tis possible the 100 pieces might have sufficed to purchase a thing of more worth; but that which made the 100 pieces formally a price for that particular parcel of ground, was, because Jacob paid them, and the children of Hamor accepted them for that very intent and purpose: So likewise in this case, that the death of Christ became formally a price, whether for all or some, does not arise from its own worth, but from the intention of Christ offering, and God accepting it for that purpose. Now this intention of God and Christ being unknown; who those particular elect persons are, for whom Christ's death was intended as a price, and yet his death being of itself sufficient to purchase all, hereupon there is ground for the Gospel to be preached to all, and that we may and aught to call upon all to believe. For when we call upon men to believe, we do not call upon them to believe that Christ died for them, but to believe in Christ, and to believe there is no name under heaven whereby they can be saved, but only Jesus Christ; and that there is enough in Christ to save all that believe in him: leaving the secret counsel and intent of God and Christ, as a thing not discovered to us, till it appear by the effect.  
That Christ intended by his death to save only the elect of God 
Appl. 2.  is no little comfort to those that have already made their election sure; and no manner of discomfort to any. For believers to consider that they have another kind of interest in Christ then those that perish, is matter of great Consolation, Christ loved me, and gave himself for me; This Paul triumphed in, Gal. 2. 20. Nor is this just matter of discomfort to any, as long as this is held forth to every one, Believe in Christ, and you shall be saved. He that will find comfort in any Doctrine, must seek it in the right way, wherein according to God's Word and Will, comfort is to be found. No Doctrine whatever, if true, holds forth comfort to any while they resolve to continue in a sinful way. Be careful in walking close with God, and seeking him, and you shall thereby find, that you are of the number of those that Christ died for. Assoon as your own hearts assure you that you repent and believe, the Scripture assures you that Christ died for you. All those that walk in faith & holiness will find that Christ died for them. If corrupt reason, and distempered affections cavil at this as uncomfortable, we cannot help it; the Doctrine itself is sweet: and if any complain of bitterness in it, let such consider whether their own Palate be not distempered.  
I go on to the third link in the chain of our salvation, which is Justification; and this likewise is out of Free Grace; Rom. 3. 2, 4. Being justified freely by his Grace, etc. Justified freely, The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any price, without any valuable consideration; importing that we are justified gratis, without any price, without any valuable consideration on our own part from ourselves. For the vindicating of Free Grace in point of Justification, I shall endeavour to clear this Proposition.  
That nothing in ourselves is of any valuable consideration in point of justifying us. The Papists say our works are; but that is an opinion now dead among us, and therefore let it lie. Others say our faith is: What the Papists attribute to works, these upon the matter attribute the like to faith to To credere. They express themselves to this effect, * In the same way that God required perfect obedience 
M. 1. Goodw. In putat of Faith. part 1. page 14.  in the first Covenant he now requires faith instead of it in the second Covenant, so that as works should have justified them before the fall, so Faith now. Christ in dying (say they) * did not 
Idem ibidem, part 2. p. 33.  bear the curse of the Law for us but only obtain that God should justify us upon other terms then before, i. e. by accepting faith for our righteousness.  
In opposition hereunto, I shall endeavour to prove, that as faith of itself hath no such worth in it, so Christ hath not purchased any such worth for it, that it should be accounted or pass for righteousness. How harmless soever this opinion seem at first view, yet if we thoroughly examine it, and the consequences that attend it, we shall find that it does in the issue, attribute too much to self, and too little to Christ, and that it derogates from Free Grace, and is contrary to the Gospel way of Justification. I deny not but that Faith is a Gospel condition, without which we cannot be justified, yet not an immediate condition, the very performance whereof is our righteousness, but such a remote conditio, as the performance thereof gives us interest in the righteousness of Christ the Lord our Righteousness. 'Tis not a condition so as works were before the Fall; for the performance of works was that wherein righteousness before the Fall, was to consist formally; If faith succeed works in such a sense as being instead of works (as some affirm) then the performance of faith does make formally righteous: if so then we may plead our faith at God's Tribunal in the great day, as Adam if he had not fallen, might have pleaded his performance of works. But this cannot be, for 1. When we appear before God's judgement seat, we must plead such a righteousness, as will countervail and answer God's justice: we cannot be justified, but by a righteousness that will answer Justice, for God is just in justifying, Rom. 3. 26. therefore such a righteousness must be found out, either inherent in us, or imputed to us, as is every way perfect; that so God in justifying of us for such a righteousness, may appear to be a just justifier Now the righteousness of Christ imputed to us, is such a perfect righteousness, as will fully answer the justice of God. But for our faith, 'tis so far from being a perfect righteousness that it is not a perfect faith: That is perfect to which nothing can be added, but our best faith stands in need of addition and increase: The Apostles prayed, Lord increase our Faith; our faith therefore is not perfect, much less a perfect righteousness. To say it will find acceptation in mercy, though not approbation in justice, and so pass for righteousness upon that account, is to make God's mercy shut out his Justice, whereas Gods great design was, to manifest both those attributes in the justification of man, not only (though chief) his mercy but likewise his justice. This appears by that fore alleged place, Rom. 3. 24. Being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth or apppointed etc. That God would admit of any Redemption for us, and that he would likewise provide and appoint a Redeemer herein was Grace and Mercy manifested; But yet you shall see, he had an Eye likewise to the manifestation of his Justice; for it follows in the next words, whom he set forth to be a propitiation through faith in his blood; to declare his righteousness or his justice, that he might be just. This is quite contrary to that passage forecited out of the promoters of To credere. Christ in dying say they, did not bear the curse of the Law for us i e. satisfy justice in our steed, but only obtained that God should ust fie us upon other terms, 1. e. accept of our faith for righteousness. No (says Paul) Christ did satisfy justice for us, God appointed him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiation, which argues satisfaction and appeasment of Justice; and God so ordered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the declaration of his justice, that he might be just, or that he might appear to be just in justifying, as Paroeus clears that place.  
Should Christ only obtain of God to accept of imperfect faith in stead of perfect righteousness how would there be any manifestation of justice in it? yea, consider well whether there would be any truthherein if that should pass for righteousness which is not so indeed, Rom. 2. 2. the judgement of God is according to truth; that which is not righteousness, cannot be judged and esteemed so before God. Indeed there is in some sense, a difference betwixt Gods judging according to justice, and according to mercy: But Gods judging according to mercy is not judging a person perfectly righteous for a righteousness which is imperfect, but for a perfect righteousness, which is not his own: In this judgement there is both truth and mercy. Truth, in that God esteems us perfectly righteous, for that righteousness which is every way perfect even the righteousness of Christ. Mercy in that he esteems us righteous, for that righteousness, which is not our own only by imputation ours and of his providing for us. When God judges, declares or esteems us righteous 'tis for some righteousness in us, or imputed to us: we cannot be righteous but by a righteousness; faith is not a righteousness.  
2. If faith were a righteousness it would be a self righteousness, for faith is mentioned in Scripture as a thing that is our own. Mer. 10. 5. Thy faith, says Christ to Bartimeus. Col. 1. 4. I have heard of your faith. When we believe, it is not God believes in us, though we do it by his sepcial assistance: though it be done by grace in abling & assisting & not by strength of Nature, yet it is we that do it, and the act is properly ours; and being so, if we were justified by it there would be place for our boasting in it more or less: If To credere deserve the name of a righteousness, 'tis apparently our own righteousness; but Paul in point of Justification, utterly disclaims his own righteousness; Phil. 3. 9 He desires to be found in Christ, not having his own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. In which Text the Apostle does not distinguish self-righteousness into two sorts, disclaiming only one of them, but he distinguishes inter propriam justiciam & alienam, discaiming utterly all self-righteousness, of what sort soever, as a law-righteousness, and laying hold upon another's righteousness, i. e. Christ's. This seems clear from the antithesis, that I may be found in Christ, not having mine own righteousness; i. e. in Christ's righteousness, not in mine own; Not having mine own righteousness, says the Apostle, but that which is through the faith of Christ; or what if we construe it thus? Not having mine own righteousness, but that of Christ's through faith? the Original will bear such a construction, though I will not ground upon it. However this is clear from that latter part of the verse; the righteousness which Paul rested upon is such a righteousness as comes in through faith, and by faith; therefore faith is neither it, nor any part of it. When faith is said to justify, or to be imputed for righteousness, it is not meant faith of itself, but faith in regard of its crucified object. That we do not speak this gratis, but upon Scripture grounds, we will instance in a chapter where the Apostle expresses himself fully and punctually to the very case in hand; it is Gal. 3. one of the most pregnant places which the promoters of To credere make use of; where indeed Paul affirms that we are justified by faith, and that faith is imputed for righteousness; But we shall find that Paul in that very chapter uses the word faith again and again, for the object of faith; so v. 23. before faith came, we were kept under the law, etc. and again v. 25. after that faith is come, we are no longer under a Schoolmaster: By the coming of faith, is here undeniably meant the coming of the object, not the act of faith: and so twice in that chapter, v. 7. 9 they are said to be the children of Abraham, who are of faith, i. e. they who are of Christ by faith. So that we see the Apostle in this very chapter wherein he speaks of justification by faith, uses the word faith in a relative and metanimical sense, as it imports Christ. Now add hereunto that faith in a proper sense To cred●re, the very act cannot be imputed for righteousness, cannot justify as the arguments before evince.  
'Tis true faith in a proper sense, is faith in Christ and so includes Christ's righteousness as the object of it; but yet we must distingnish betwixt the act and the object though the act cannot be without the object: and so the adversaries themselves do, when they say, that To credere is imputed and not Christ's righteousness they do in those very words distinguish betwixt the act and the object as we do: Only the thing in question betwixt us is whether we be accepted righteous for that act of ours, of which Christ's righteousness is the object; or for that righteousness of Christ upon which our act is terminated or for both taken together. The first makes our act the thing for which we are righteous, Christ only the object of it, & so establishes a self-righteousness wholly. The last makes us to be accepted righteous for a righteousness, from two distinct subjects ourselves and Christ, which cannot be, and beside it establishes a self-righteousness in part which must not be. The middle way only attributes all to Christ, when we rely for justification not upon our own act but upon Christ's righteousness the object of it.  
To shun all ambiguity in terms, we mean in plainer terms thus; There is an apparent difference betwixt believing in Christ and Christ believed in. We are not justified by our believing in Christ, but by our Christ believed in; even as we are not clothed by putting on the garments but by the garments put on; nor cured by applying the plaster, but by the plaster applied Christ's righteousness is not only the object of that act which is imputed to us for righteousness but it is the very thing the formal cause, the formalis ratio that makes us righteous in point of justification.  
To say that only the merit of Christ's righteousness, not the righteousness itself is imputed to us, even as the demerit of Adam's sin, not his sin are both spoken gratis; they tend to prove that Christ merited that faith might be accepted; which is such another shift as that of the Papists Christ merited that we might merit; and therefore there is subtlety enough in so saying, but no truth in it For unless the sin of Apam, and the righteoufnes of Christ be imputed the demerit or merit cannot; one being the foundation of the other, and inseparable. Beside, 'tis contrary to that of the Apostle, Rom. 5. 19 As by one man's disobedience many were made sinners so by the obedience of one, many righteous. We are sinners by Adam's disobedience, not by the demerit of it only; his very act of disobedience is imputed to us, not only the demerit of it; and so for Christ's obedience: and it stands with reason, for Adam bore the person of all mankind and therefore his act was ours, Rom. 5. 12. In whom all have sinned, says the Apostle, speaking of Adam: Our Translation renders it forasmuch, but in the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In whom all have sinned. As a father selling or forseiting his estate, his act is the act of all his posterity: so it is in this case, the very disobedience of Adam is imputed to us as our sin not only the demerit of it; and likewise the very obedience of Christ is imputed to us for our righteousness, not only the merit of it.  
Rom. 4. 6, 11. in both verses a righteousness is said to be imputed; now there is no righteousness any where to be found, but the righteousness of Christ; Beside, 'tis said a righteousness is imputed; now imputation properly is, when something that is in another person, is reckoned and accounted ours set upon our score, our account, though indeed not in us, but in another person. That this is the signification of the word, appears from that of Paul to Philemon, v. 18. If Onesimus owe thee any thing, put that to my account, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word which before and elsewhere is used and translated impute; and so both Reza and the old translation render this Text; if Onesimus own thee any thing, illud mihi imputato; impute it to me, or set it upon my account, as we read it. Thus the righteousness of Christ is imputed to us set upon our account, reckoned upon our score, though not a thing in us of our own.  
If thus it be then let us in point of justification, give unto Christ 
●pl. 1.  the things that are Christ's, and unto faith, the things that are faiths. 'Tis honour enough for faith, that it is the grace whereby on our part we have union to Christ, and interest in the righteousness of Christ; but to make faith itself our righteousness is to attribute more to it than it can bear, or will own. Set all due honour upon the head of faith, but do not break the back of it, by laying the whole weight of justification upon it; faith is too weak to bear it: God hath laid help upon one who is mighty, even the Lord our Righteoufness. And herein appears the free grace of God in point of our justification that he was pleased to provide Jesus Christ, and to accept of his righteousness in our stead, that we believing in him, should have his righteousness imputed, and set upon our account. Christ is said to have fulfilled all righteousness and all the righteousness he fulfilled, is imputed to us, both active and passive doing and dying. Not that his passive redeemed us from guilt and hell and that his active made us righteous and gave us title to heaven; but both of them jointly concurred to effect each: both of them laid together, make up that price which Christ paid, that satisfaction which Christ made. Though the law doth not require both obeying and suffering. yet Christ paying not the idem▪ but the tartundem, not the strict debt itself, but a valuable satisfaction, he might and did put the merit of his obeying to his suffering; that so there might be copios●● redemptio, and that he might save to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether, and all manner of ways. 'Tis a material enquiry, whether Christ's intercession do not come in upon the like account? I only hint it.  
This is infinite matter of comfort to Saints that the righteousness 
Appl. 2.  of Christ, who fulfilled all righteousness, is imputed to them; for, hereby they stand as righteous in the sight of God, as the righteousness of Christ can make them; yea, as righteous (in some sense) as Christ himself; righteous with the same righteousness, though not righteous in the same manner; He with his own inherent, we with his imputed; truly ours, though not in us▪ And this may be one sense of that (if it be understood of Christ in: Joh. 4. 17. Therefore have we boidness in the day of judgement, because as he is, so are we &c. If in point of sanctification, much more in justification. We are just, not only for, but with the righteousness of Christ that righteousness which will befit only the person of a Mediator. God-man, by way of inherency, may yet befit a creature by way of imputation. Nor does the imputation of such a righteousness, evacuate the duty of repentance: The righteous need no repentance; the most which can be forced from thence is only, that the inherently righteous need no repentance, but they who are only righteous by imputed righteousness do. Touching the best of Saints, though a most perfect righteousness be imputed to them, yet sin is inherent in them, and therefore repentance needful for them.  
4. I come to the fourth link in the chain of our salvation which is regeneration; whereby we mean Gods making us new creatures, or his quickening us with spiritual life. And this the Apostlein Esh. 2. attributes to Free Grace: Having told us v. 1. that of ourselves we are dead in sins, he explains in the next verses what he means by it; not only dead in person, because of the guilt of sin; but dead in Nature, because under the power of sin. He does not say, dead for sins, but dead in sins; which implies the former, and expresses more: and then in v. 5. he attributes our quickening, unto grace: When we were dead in sins, he quickened us; By grace ye are saved. This quickening of us, the Scripture calls Regeneration. A man must be born again, Joh. 3. 3. and that not of blood, nor of the will of the flesh, nor of the will of man, but of God; Joh. 1. 13 or born of the Spirit, Joh. 3. 8. These Texts compared, show what is the adequate principle of Regeneration, whether man's will, or God's spirit, and tells us expressly, totidem verbis, not the will of man, but the spirit of God. Imagine Regeneration to be divided into a 1000 degrees, yet we must not attribute so much as one of them to man's will, but all to God's spirit: For the Scripture puts a flat opposition betwixt them in this point; born not of the will of man, but born of God, or born of the Spirit. As in the first birth we do not form ourselves in the womb, but God, as the God of Nature does all: So in this second birth, we do not form the new-creature in our own hearts, but God as the God of grace does all. 'Tis true indeed, when once the will of man is principled and acted by the spirit of God, it acts with the spirit; Voluntas acta agit; and in this sense we need not refuse that former resemblance, allowing only one part of a thousand to the will of man, and the other nine hundred ninety nine to the spirit of grace in every spiritual act. But this is after Regeneration, and therefore comes not home to the case in hand; Voluntas acta agit, sed non agit nisi acta; after regeneration the will acts with and in the strength of the Spirit; but in the first moment of conversion, as to the work of regeneration, the Will stirs not itself, but lies dead; and like the Chaos in the first Creation, moves not till the spirit of God move upon it. We are by Nature dead in every faculty, till the Lord quicken us, not only by the Spirits energetical presence, but by the Spirits working a new principle in us; call it by what logical term you think fittest, whether habit or power, it is such a principle as the Scripture calls Grace; 1 Cor. 15. 10. By the grace of God I am what I am; and his grace which was bestowed upon me, was not in vain; but I laboured more abundantly than they all; yet not I, but the grace of God which was with me. By grace here, is not meant only the favour or grace of God towards Paul, but the grace of God in Paul; for he speaks of it as a principle of action within him, enabling him for what he did: I laboured; yet not I, but the grace of God. And so Heb, 13. 9 It is a good thing that the heart be established with grace: beside grace towards the person, there is grace in the heart, whereby the heart is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be established, or poised and made steady. In both these places (to name no more) by grace is meant a principle put into us.  
There is another pregnant phrase, which clearly imports, that when God regenerates us, he puts such a principle into us; 1 Pet. 1. 23. We are said to be born again of incorruptible seed, by the word of God, which liveth and abideth for ever. In our regeneration there is an incorruptible seed put into us, of which the new creature is bred and born within us; which seed is not * the word of God; for we are said to 
Idem Redempt. Red, p. 199.  be born of the seed by the word: But by the seed is meant, a divine principle, wrought by God in the heart and soul, through the ministration of the word, which liveth and abideth for ever; i. e. not which word, but which seed or principle liveth and abideth in us for ever; as appears by the placing of the commas, and as the word incorruptible imports. That this is no forced interpretation, but the proper meaning, will appear from a parallel Text, 1 Joh. 3. 9 Whosoever is born of God, his seed remaineth in him. By seed is confessedly understood a divine principle wrought in us; and it is this seed that remaineth, saith this latter Text; but how long remains it? That the former Text speaks home to; not only for a season, as some would interpret it, * but it liveth and 
Idem Ibiden.  abideth for ever. This is a strong argument for perseverance, which some endeavouring to answer, have only knocked one part of the Text against another, and left the main thing against them untouched.  
But to return, till we be thus regenerated and quickened we are of ourselves dead in every faculty; not only in our wills and affections but even in our understandings as to things of spiritual concernment. The Intellectual frame of the soul of man, was by the sin and fall of Adam wholly dissolved and shattered and brought into as great a confusion of ignorance and darkness as can be imagined.  
Now if so, from hence I infer these two conclusions.  
1. Every man continues in this state, till he be made a new creature by regeneration▪ God by Christ hath not so healed this natural condition of mankind, that every one (even before generation) is reinvested with ability to apprehend, discern, and subscribe to the things of God. Christ hath not purchased any such general vouchsafement to all the children of men, nor is any such grace given to the world in general upon the account of Christ, as is presumed, not yet proved▪ the contrary appears; for till we be regenerate there is nothing in us but the old man; and that old man is in the old state of darkness : there must be a renewing the spirit of our minds; now they only are renewed in the spirit of their minds, who have put on the new man Eph. 4. 23, 24. it is the new man, who is renewed in knowledge, Col. 3. 10. As touching that Text, Joh. 1. 9 where Christ is said to be that light which lighteth every man coming into the world; there is difference twixt lighting and enlightening; one respecting the object and medium, the other respecting the faculty: if that Scripture prove that Christ lighteth all i. e. holds forth in the Gospel sufficient outward light to see by yet it proves not that he inwardly enlightens all with a principle to see with. The Sun is the light of the material world, yet they upon whom Nature hath not bestowed sight, cannot see for all that. The Sun sends out its light into the world far and near, yet the man who is born blind, abides in darkness till his eyes be opened. I am come a light into the world, says Christ, Joh. 12. 46. yet it is employed in the next words, that every unbeliever abides in darkness; now we are all unbelievers till regenerate, and therefore till then abide in darkness, though under the very Tropics of Gospel light, yet we discern it not, till God give us an ey of faith, i. e. till he do that for us which the scripture calls enlightening the eyes of our understanding, Eph. 1. 18. till then, though the light shine, yet it shines in darkness, and the darkness comprehends it not.  
Some by darkness in this and all other like texts, will needs understand 
* Re. Re. preface P 14. p. 20.  not a natural but only a contracted blindness; not born with us, 
Idem in preface p. 12,  but which some (or it may be the most wilfully bring upon themselves. And therefore I add,  
2. Not only such unregenerate persons, who have darkened their own minds, by lose and sensual converse and conversation, prepossessing themselves with erroneous apprehensions, but even the choicest of the unregenerate, those who are in their purest naturals, they are in darkness, as to the saying apprehension of spiritual things: for till they be born again or quickened they are dead, which deadness being universal, runs thorough every faculty, and imports not only a lameness, but an utter inability in the understanding, as well as other faculties. The mouth of that Text is not yet stopped, 1 Cor. 2. 14. The natural man is not capable of the things of God, nor can he know them, because they are spiritually discerned; the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the souly man, i. e. the man who hath no other principles but those connatural to his soul, no principles superinfused from the spirit: such a souly man cannot understand the things of the spirit of God, because being things of the spirit, they are only spiritually discerned, i. e. by the Spirit which he that is only a souly man wants, I shall offer 3. things towards further clearing this Text.  
1. By the Natural man here, is not meant * the weak Christian 
Idem in preface p. 13.  the babe in Christ, spoken of in the next chapter; for 'tis said, the things of God are foolishness to him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comes of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebel. Now the things of God are not foolishness to a weak Christian, much less does his heart rebel against them; as the word seems to import: besides the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signify a man without the spirit, so S. Judas defines sin, ver. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our translation renders it sensual, but 'tis the same word with this in the text; natural, having not the spirit. We find the same used again James 3. 15. this wisdom is earthly, natural, devilish; in both these places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks an unregenerate condition; and I cannot meet the word again in all the new testament, save only in 1 Cor. 15, where the Apostle distinguishes twixt natural and glorified bodies.  
2. It does not at all appear, that by the things of God here spoken of, are meant only high and deep mysteries, speculations, but rather the substantial doctrines of the Gospel, which the Apostle calls, the knowledge of Jesus Christ, and him crucified; ver. 2. the things given to us of God, ver. 12. which are hidden and deep in respect of those, who have only the spirit of the world and worldly wisdom, ver. 6. 8. but (says Paul) we have received the spirit of God, that we might know them, and we also speak them; compareing one spiritual thing with another, though the natural man is not capable of them, as having not the Spirit.  
3. By the incapacity here mentioned, is not understood only a present actual incapacity, through want of diligent use of means; but an utter incapacity, through want of a principle, spiritual things are not discerned but spiritually. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vi solius spiritus, non vi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as Beza expounds it: the spirit is requisite to the discerning of spiritual things, and therefore the natural man having not the spirit as Judas speaks) wants that very principle whereby he should discern them.  
1. Let grace have its due acknowledgement, by attributing that to 
App. 1.  it which the scripture terms making us to differ, who maketh thee to differ? says Paul, 1 Cor. 4. 7. Let the answer be, not I, but the grace of God which is in me; by the grace of God I am what I am. Let this be fully granted with the clear consequences thereof & we desire no more.  
But to say that * grace is the restauration or healing of the natural condition of 
Idem preface p. 14, 20.  man in general, through Christ; as if every man was born sound and able, till he corrupt himself afterward, with the lusts of the flesh, and ways of the world, this does not make grace to difference one man from another. Not is it enough to say, that not one of a thousand but does so corrupt himself, that without a second relief from the grace of God, he never comes to believe: for this seems to imply a power, though rarely or never exerted into act. Whereas there is not one man in the world, îf it were possible for him nor so to corrupt himself, that hath so much as power to believe, without regenerating grace Which grace is not a restauration of the natural condition of men through Christ, whereby they are healed, till they corrupt themselves. Neither is it a second relief answerable to, and removing such a self corruption; neither is it a putting men into a capacity of believing, by vouchsafeing outward means, or holding so than object to be believed in; which some perhaps may term a power to believe▪ subtly, though improperly; neither is it only an  acting upon he understanding, by way of illumination; neither lastly, will all these laid together, with an actual assistance in order to believing, come up to that which is indeed, and in truth, discriminating and disterencing grace.  
Differencing grace is an incorruptible seed, put into some, not others; whereby they are made new Creatures, a divine spiritual principle, running thorough every faculty, by which they are enabled, and without which they were unable to put forth spiritual acts of saving import, ti true indeed, it is not God, or the grace of God, but man who believe, & who is the subject of such spiritual acts, having his own natural faculties engaged in them▪ but yet man does not put forth those spiritual act, by his own natural faculties, natural, but as spiritually enabled by this supervenient principle of grace.  
And upon this account, we are norto attribute the differencing of us to anything of ourselves, but to this free grace of God: it was one part of God's great design, to carry on the work of salvation in such a way, that the creature might have no ground to glory in himself: but all the wit of man cannot avoid it, but that we may glory in ourselves, if there be not such a peculiar differencing grace.  
Take heed of crying down the doctrine of peculiar free graee as harsh; for to the 
Appl. 2.  people of God none more sweet. No doctrine does more endear Christ to the soul, and engage the soul to Christ, than this of free grace, in all the branches of it. Acts of common love or civility amongst men, do nor lay such a great obligation, as acts of peculiar love; when we pitch favours upon particular persons these have always the deepest imprestion, & came the heart yeast returns. That the lot of free grace electing should fall upon me (I mean it only by way of allusion, let none take advan that expression) that Christ should love me, and give himself for me, that the spirit of God should call, and cull our me, an I quicken me (says a Saint) this meits the heart Upon such a consideratio Paul hows his knee to the master of the families of heaven and earth, Eph. 9 14 and at v 18. preys, that the saints may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overtake the love of God in it, i. e. in some measure to wake up to it, and go along with it with a love answerable to it. Oh that those who are so ready to undertake the defence of man's free will, would rather endeavour in the Apostles sense, to 〈◊〉 the love of God towards them.  
FINIS.