A DOOR OF SALVATION OPENED Unto all Men: OR A SHORT TREATISE, Discovering That all mankind as they are considered under the fall of Adam, have an equal and a like respect with Almighty God, and that by Jesus Christ he hath prepared eternal Salvation for All, and afforded unto All, means sufficient to bring them thereunto.  
In which also, Sundry Objections, Grounds of Reason, and Texts of Scripture, for the contrary Opinion are alleged and answered.  
By R. B.  Ezek. 18.4. Behold all souls are mine, as the soul of the father, so also the soul of the son is mine: the soul that sinneth it shall die. 
London, Printed for Wil Larnar, and are to be sold at the sign of the Blackmore near Bishopsgate, 1648.   

TO The Impartial READER.  
AS concerning what I here present unto thee, I am neither ignorant of my swerving therein from the common Opinions of the Times, nor yet insensible of the many censures I shall incur from some by reason thereof; But He that observeth the wind, shall not sow: and he that regardeth the clouds, shall not reap. (Eccles. 11.4.) The scope of Scriptures, and light of reason is the ground of my belief, and my only rule in this: From which I have not consciously erred in any thing contained therein. Notwithstanding considering mine own, with the common frailty of all men now living, I crave not thy acceptance in any thing more, than what after a diligent perusal, with a free and impartial examination upon the foresaid Grounds, shall appear warrantable unto thee. All which I humbly desire thee, as well for thine own happiness (depending thereupon) as for the good and benefit of others, thankfully and gladly to receive in the love thereof, faithfully to practice, and industriously to promote in thy whole Conversation: And so referring thee to the Discourse itself, and the Grace of God discovered therein, I rest  
Thine in all Christian duty R. B.   

A TABLE Directing to some of the most principal Heads contained in this TREATISE.  

A  
ALL men as they are considered in Adam have a like esteem and respect with God, page 5, 7, 8.  
Adam made mutable, and why, pag. 33.  
Adam's first offence incurred not the damnation of hell, 58.   

C  
Children not dead in trespasses and sins, nor liable to the damnation of hell by birth, pag. 57, 58.  
Christ was sent into the world to be a Saviour for all men, pag. 16, 17, 18, 19  
Christ hath redeemed all men from death brought upon them by Adam's disobedience, 13, 32, 58, 92.  
Christ hath prepared and opened a way to eternal life for all men, pag. 13, 14, 47, 48.  
When the Covenant of Grace was given, p. 92, 93.  
That it is extended unto all men, p. 90.  
How works are required thereby to Salvation, p. 79, 80.  
Wherein it is most properly distinguished, from the Covenant of works, p. 83, 84, 85, 86, 87.  
And in what respects it is to be esteemed a Covenant of Grace, p. 87, 88, 89.   

E  
None elected to Salvation as they are considered in the estate of disobedience, p. 72, 73, 80.   

F  
Wherein Faith consisteth, p. 51.  
How it is begotten in men, ib.  
That none are unavoidably enforced thereunto, p. 5, 6, 16, 17, 18, 19, 20, 21, 22, 23.  
That if Faith were enforced none could be justified by it, p. 44, 45, 46, 54, 55, 56.  
In what respect it is said to be the gift of God, p. 50, 51, 52, 53, 54.  
That men may possibly fall away from it, p. 11, 12, 14, 101, 102, 103, 104.   

G  
That God requireth not more of any men to their Salvation, than what by the improvement of the means they may perform p. 22, 23, 24, 27, 36, 37, 42, 43.  
God neither hardeneth the hearts, blindeth the eyes, nor worketh wickedness in any men. p. 31, 32.   

H  
That all virtue and vice proceedeth from the hearts of men, p. 44, 45, 54, 55, 56.  
That every man's judgement at the last day shall be according to the things only that were freely chosen and entertained therein, ibid.   

M  
In what respect it is said, That the natural man perceiveth not the things of the Spirit of God, p. 57, 58, 59, 60, 61, 62, 63, 64, 65, 66.  
How men are taught of God, and drawn unto Jesus Christ, p. 66, 67, 68, 69.  
How it is wrought in them to will and to do, etc. p. 69, 70, 71.  
How it is given unto them to repent, p. 77, 78, 79.  
To believe in Christ, and to suffer for his sake, p. 76, 77.  
And how God putteth his Laws into the minds of men, p. 95. to the end of the Chapter.   

S  
That no man can be saved without the grace of God, nor no man be saved thereby without his obedience unto it. p. 15, 16.  
In what nature Salvation is given by God unto men, p. 15, 16, 49, 50.  
And what in general is required of all men for the obtaining thereof, p. 55, 56, 81, 82.    

To the Reader.  
Reader,  
THrough want of opportunity to attend the Press, several escapes have been made in the Printing hereof (and some of them such as pervert the very sense of the place where they are committed) most of which (in the two first sheets) I thought good (more especially) to give thee notice of, to the end that thou mightest correct them, as well as any other, which thou shalt observe in the reading of the whole.   

Errata.  
PAge 4. lin. 4. for from the enjoyment, read and the enjoyment. p. 18. l. 28. for other, r. greater. p. 19 l. 18. for made in under, r. made in him under. p. 20. l. 3. for deny, r. denieth. p. 24. l. 5. for tendereth, r. rendereth. p. 27. l. 19 for we, r. men. p. 27. l. 22. for inveterable, r. inveterate. p. 30. l. 5. for magnified, r. imagined. p. 38. l. 14. for oppose, r. opposeth. p. 62. l. 31. add which. p. 67. l. 1. for Israel, r. Ephraim. p. 69. l. 32. for and happiness, r. and of obtaining happiness. p. 74. l. 11. for apprehended, r. applied. p. 80. l. 24. for with r. by. p. 95. l. 23. for he, r. I. p. 99 l. 24. deal from this text. p. 100 l. 6. add and. p. 105. l. 1. for this, r. his. Postscript, p. 2. l. 12. for internity, r. infirmity. ibid. p. l. 19 for offered, r. afforded.   

A DOOR OF SALVATION OPENED UNTO ALL MEN.  

The Introduction.  
FOrasmuch as mankind cometh not into this. World always to continue therein, but is appointed after a short space to leave the same, and return to corruption: And forasmuch as we are abundantly admonished by God in the Scriptures of our Restauration from thence to an estate of Immortality in the World that is to come; wherein every man shall receive according to his deeds done in this life, and are thereupon often required to remember their latter end, Deut. 32.20. (to wit) death and judgement to come; to the intent that from the consideration thereof, they may be lead so to pass the time of their being here in fear, 1 Pet. 1.17. that it may go well with them at that day: It having otherwise been (according to the saying of Christ, though here they had gained the Dominion of the whole World) good for them that they had never been born, Mat. 16.26. In which regard, there cannot possibly be any thing of greater concernment unto men, than to be informed what it is that God requireth of them in this World to the aforesaid end, and how they may be enabled to the doing thereof; because that what a man knoweth not, or knoweth not how to perform, he can in no wise dispose or apply himself to the performance thereof.  
And yet there is not any thing wherein most men are more wanting, than in this so necessary knowledge, to the great disquietness and perplexity of their minds all their days, apprehending themselves in the greatest danger, and not understanding how or by what means they may avoid the same; which misery (as may justly be supposed) happeneth unto them chief by reason of their dependence for information in the things of this nature upon those persons only, who unduly arrogate unto themselves to be the infallible teachers of the ignorant, and dispensers of the Oracles of God appointed and sent into the World for all men to ask counsel of, in their Spiritual affairs. Whose principals are such as these.  
First, That by Adam's transgression all men were brought under the guilt of Temporal, Spiritual, and Eternal death. The first consisting in the miseries of this life, and the dissolution of man's nature in the end thereof. The second in the depravation of the inward man, whereby all men are disabled from descerning spiritual things, or choosing the things that are good, or doing any thing pleasing or acceptable unto God. The third in the destruction and perdition of the whole man body and Soul, in hell fire, for ever and ever.  
Secondly, That of mankind thus considered God in his eternal counsel was pleased to choose and elect for his sons and daughters only some few persons (in comparison of the whole) whom also he decreed to deliver from the foresaid guilt, to call them to the knowledge of himself, to work in them faith by the effectual operation of his Spirit, and in the end to give them salvation; But decreed to leave all the rest of mankind in that estate wherein they were fallen; and that although by the doctrine of the Gospel, he decreed outwardly to call them to repent, believe, etc. yet to the intent that they might not escape the damnnation of hell, whereunto they were designed (by reason of Adam's transgression) by answering his call, & giving obedience thereunto, he further decreed, not only to deny them the benefit of such means which he knew to be necessary to enable them to repent & believe, etc. but he also decreed to blind their eyes, harden their hearts, and to make their ears dull of hearing, least at any time they should see with their eyes, hear with their ears, and understand with their hearts, & come unto him and be healed, or be converted and have their sins forgiven them. By which opinions pressed & received as fundamental points in Divinity, men are generally brought to believe, that as the damnation of some persons is altogether impossible, God having decreed so as of necessity to work in them faith, etc. and to bring them to eternal life; so on the contrary, That the salvation of the greatest part of men is as impossible to be obtained, God having denied unto them all necessary means for that purpose.  
The evil of which belief so necessarily diverting and disabling all men from the prosecution and obtaining of these ends that God proposeth unto them (to wit) an exemption from everlasting death, and from the enjoyment of eternal life; discovereth unto us the error and falsehood of these doctrines before recited, whereby these opinions are begotten and fostered in them, in regard that it may not be conceived, that God who is truth itself, should require all men to believe his love and favour towards them, manifestly employed in his frequent, fervent and pathetical exhortations unto them in the Scriptures, to hearken unto wisdom, to choose his fear, to choose life, to work out their own salvation, with fear and trembling, etc. When as in his eternal counsel, for Adam's offence he hath utterly excluded them from his love, and irrecoverably sealed them to everlasting destruction.  
And also (although it be a most certain truth that God before the World, did elect and choose some men unto salvation, & appoint others to be punished) yet this may justly lead us to conceive, that neither the one sort were elected, nor the other rejected upon the grounds that these men pretend, or upon any other than those grounds whereupon God in the Scriptures promiseth unto men adoption and salvation, and denounceth unto them death and reprobation, or those where-upon Christ at the last day will graciously reward some men with eternal happiness, and punish others with everlasting pains; except we will set the secret and revealed mind of God at an irreconcilable variance; or fancy two minds in God, opposite each unto the other; one whereby he hateth and abhorreth in time, those persons whom he loved and elected before time; and the other whereby he loveth in time those persons whom he hated and abhorred before time: which may not be imagined.  
And therefore originally, or as men were considered under the fall of Adam; we are to conceive that God maketh no difference, or distinction betwixt them, but of his great and abundant grace in Christ Jesus, maketh and openeth unto them all a door of salvation, excluding none, who through their own wilful and voluntary disobedience and contempt of his goodness, exclude not themselves; nor saving any but those who from a thankful apprehension of his rich mercy revealed unto them in his Word and works, or both, do cheerfully, and willingly submit themselves to the obedience of his will, known and understood by them.  
For the Probation of which two general heads jointly discoursed, & the detection of the contrary opinions, exhibited in sundry objections, reasons and texts of Scripture, the sum of that which followeth is applied; beginning with the first.   

CHAP I. That God being no respecter of persons cannot choose one man in his disobedience, and reject another; or enforce one man to believe and not another.  
IF that God should necessitate the salvation of some men and not others, than he should be a respecter of persons contrary to the Scriptures. As will appear by several texts thereof. As first by Acts 10.34. Where Peter when he perceived, that God had received unto adoption Cornelius a Gentile as well as himself, and others that were Jews, he thus expresseth himself. Now I perceive of a truth that there is no respect of persons with God, but in every Nation he that feareth him and worketh righteousness is eccepted of him: Arguing plainly, that if God should accept of one person working righteousness and not of another as righteous and just as he; that therein God should be a respecter of persons, and that the reason why God doth not accept of one man working righteousness, and reject another, is because that he is no respecter of persons.  
Secondly the same Apostle in 1 Peter 1.17. exhorting Believers to take heed and fear lest that they disobey, and displease God, groundeth his exhortation upon the impartiality of Gods proceeding towards all men without respect of persons; in which argument there would be no force to dissuade them from disobedience, if that God without respect of persons could dispense with one man in his disobedience, more than with another.  
Again Paul in the Rom. 2.4. to the 11. Admonisheth all sorts of men, Not to despise the riches of the goodness of God leading them to repentance; but through patience to continue in welldoing, and not to obey unrighteousness, for this reason. That there is no respect of persons with God. And upon the same reason Jehoshaphat chargeth the Judges whom he had appointed to judge the people, To administer righteous judgement, 2 Chron. 19.7. And likewise Paul, upon the same ground instructeth servants to serve their masters, not with eye-service: but in singleness of heart as to the Lord, Eph. 6.9. Col. 3.25. Clearly evincing, that God being no respecter of person, he cannot accept of one man and reject another in the same estate and condition, (an evil which he reproveth, Jam. 2.2, 3, 4, 5, 6.) Condemn one man for his offence, and acquit another under the same guilt: but to all men in one and the same capacity equally and alike, administereth his mercies and favours, reproofs and punishments.  
Which equality of proceed towards all men is by God himself in Ezek. 18.21, 22, 23, 24, 25. plainly avowed in the words following. If that the wicked will turn from his sins that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live, he shall not die, all his transgressions that he hath committed, they shall not be mentioned unto him, in his righteousness that he hath done he shall live. Have I any pleasure at all, saith the Lord, that the wicked should die, and not that he should return from his ways and live. But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done shall not be mentioned, in his trespass that he hath trespassed, and in his sins that he hath sinned he shall die. Yet you say the way of the Lord is not equal. Seeing then that God is no respecter of persons, but dispenseth his favour and displeasure in an equal proportion and even measure unto every man, not preferring one before another; it must needs thereupon, follow, that in the estate of nature wherein all men are concluded to be alike, every man hath a like esteem with him, and receiveth alike from him.  
And although that sometimes he affordeth more means of Instruction unto some people in the estate of nature, than he doth unto others; as formerly he did to the Jews, more than to the Gentiles. Yet if it be considered that where he giveth much, he asketh the more again, Luke 12.48. And that such means doth not necessarily enforce those persons to whom it is granted to the love and obedience of the giver thereof; nor that the want of those extraordinary means, doth necessarily hinder any men from walking acceptably unto God, but that as the Scriptures declare, the Gentiles who faithfully served God according to the Law written in their hearts, Rom. 2.15, 16, 26. etc. found as good an acceptation with God, as the Jews that served him according to the Letter of the Law delivered unto them; Nothing can be inferred from hence, to prove that God in the estate of nature loveth one man more than another, so as to necessitate his salvation rather than another  
Object. The Scriptures declare, Titus 3.3. etc. 2 Tim. 1.9. That God calleth and saveth some men, not according to their works: but according to his Grace which was given them before the world, but he doth not so call and save all; therefore he doth respect the persons of some men above others?  
For Answer to this Objection, I shall only endeavour briefly to clear the Scripture alleged for the countenance thereof, the first of which is Tit. 3.3. etc. wherein is declared, First, what the Cretians were, before the Grace of God in Christ was made known unto them, (to wit) foolish, disobedient, serving divers lusts, etc. vers. 3. Secondly, what they became, after this Grace of God was revealed unto them, (viz.) they were regenerated and renewed by the holy Ghost. Thirdly, the benefit that did redound unto them thereby, (viz.) they were justified and made heirs according to the hope of eternal life. The sum whereof, I take to be this. That the love and kindness of God in Christ towards men, appearing unto them in the Ministry of the Apostles, vers. 4. They were thereby taught and persuaded (not necessarily enforced by a power which they could not resist) to deny all ungodliness and worldy lusts (wherein before they lived) and to live righteously, soberly, and godly, in this present evil World. And hereupon (forasmuch as the same Apostle showeth that godliness hath the promise of the World to come) they obtained the hope and assurance of eternal life. According to Titus 2.11, 12, 13. Which I take to be the natural exposition of this text.  
And whereas it is said that they were renewed by the Holy Ghost, it must not be conceived that they were irresistably so renewed thereby: Because it is evident that the Spirit as it is vouchsafed for these ends doth not so operate in any men. According to the Scriptures the Spirit is communicated unto men, only these two ways.  
First, Ministerially in the preaching of the Gospel, to instruct men in the knowledge of the same; and from thence to lead them to the unfeigned obedience thereof. In which respect Jesus Christ who spoke not of himself, but according as the Spirit of God that was upon him, wherewith he was Anointed to preach the Gospel, Luke 4.18. taught him, what he should say, and what he should speak, John 12.49. saith, The words that I speak unto you they are Spirit, John 6.63. So likewise the Ministry of the Apostles, wherein they delivered nothing but what they had heard or seen, 1 Joh. 1.1. nor spoke otherwise than according as the Spirit gave them utterance, Acts 2.4.) Is called the ministration of the Spirit, 2 Cor. 3.8. and in like manner, in 1 Pet. 3.17, 18. the spirit is said to preach repentance to the World in the days of Noah. And thus the natural man is instructed in the things of the Spirit of God, 1 Cor. 2.13, 14.  
Secondly, Actually to those that have received and subjected themselves to the obedience of the Gospel, (the Spirit's instruction.) Repent and be Baptised, and ye shall receive the Holy Ghost, Acts 2.38. Have ye received the Holy Ghost since ye believed? Acts 19.2. In whom also after that ye believed, ye were sealed with that holy Spirit of promise, Ephes. 1.12, 13. For ye are all the Sons of God by Faith in Christ Jesus, Galat. 3.26. And because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, Galat. 4.6.  
By the first of these wherein the Spirit by doctrine with signs and wonders for the confirmation thereof, Heb. 2.3, 4. Speaketh to the ears and eyes of men, graciously and lovingly striving thereby, to convert them from their evil ways; Gen. 6.3. beseeching them by all the mercies of God to present themselves living sacrifices unto him, holy and acceptable, which is their reasonable service, Rom. 12.1. he enforceth none in any such sort, but that possibly they may resist and rebel against him therein: according as the Israelites are often charged. Ye stiffnecked and uncircumcised in hearts and ears (saith Steven speaking unto them) ye do always resist the holy Ghost, as your Fathers did, so do ye Acts 7.51.  
They rebelled against, and vexed his holy Spirit, therefore he was turned to be their enemy, and fought against them, Esay. 63.10. Yea, so far may the wickedness of men heerin be extended, as not only wilfully and stubbornly to resist and oppose; but most maliciously to blaspheme him, and to attribute his very doctrines and wonders to Beelzebub the prince of Devils, Matth. 12. 24-27. John 8.48.  
Nor yet in the second place, are any of those who are actually possessed with the holy Ghost necessitated thereby to the obedience thereof; as is manifestly employed, first, in those many exhortations contained in the Scriptures. To walk in the Spirit. Gal. 5.16. Not quench the Spirit. 2 Thes. 5.19. Nor grieve the holy Spirit, whereby ye are sealed to the day of redemption. Eph. 4.30.  
But secondly & more especially in those Scriptures wherein it is clearly supposed (& by the Apostles of Jesus Christ taken for granted) that those persons who have been made partakers of the Holy Ghost, may fall away from the obedience of it, Hebr. 6.4. do despite unto it, heb. 1.29. and so defile their bodies the temples of it, as to bring the sorest destruction & condemnation upon themselves by reason thereof. Know ye not (saith the apostle) that ye are the temple of God, and that the spirit of God dwelleth in you? If any man defile the Temple of God, him shall God destroy. 1 Cor. 3.16, 17. compare here with Heb. 10.29.  
And this more evidently may serve to demonstrate that the Spirit in the Ministry thereof doth not enforce regeneration and purity in any; for if that it should enforce purity in the unclean, much more should it preserve purity in those that are clean, and become temples thereunto.  
And therefore when it is said, That the Cretians were renewed by the holy Ghost, it must be understood, that they were renewed thereby no otherwise than through their diligent harkening unto & receiving the blessed doctrine thereof, revealed unto them by the Apostles preaching. From whence it is, that the Apostle Peter in his first Epistle the second chap. verse 22. writing unto Believers, thus expresseth himself; Having purified your own souls in obeying of the truth through the Spirit: Plainly intimating, that no man is renewed by the Spirit any otherwise than through their applying themselves unto the doctrine and instruction thereof.  
The other Text is 2 Tim. 1.9. (the words whereof are these) Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace that was given us in Christ before the world. Which will not prove that God doth necessitate the faith and salvation of any man, seeing that that the grace, that was given to the persons here spoken of before the world, by which they were called and saved, in verse the 10. is declared to be none other, than the grace that was manifested by Christ at his appearing, (so also in Titus 1.1, 2, 8.) and therefore by the latter we are to measure the former; & by the grace manifested, judge & determine what that grace was that was given them before the world.  
Now the grace of God towards mankind; manifested by Christ at his appearance, is by Paul in Titus 2.11, 12. (before cited) thus described, The grace of God (saith he) that bringeth salvation to all men, hath appeared teaching us, that denying ungodliness and worldly lusts, etc. to look for the blessed hope and glorious appearing of the great God and our Saviour Jesus Christ; which general description in other Scriptures is unfolded into these particulars (viz.) That God so loved the world that he sent his Son to be a Saviour thereof. Joh. 3.16, 17. And on purpose by his death to destroy death, Heb. 2.14. and therely deliver man from the curse of the Law consisting therein. Gal. 3.13. of which all men stood guilty. Rom. 3.23. And by his resurrection to bring life & immortality to light. 2 Tim. 1.10. And in that estate to prepare mansions of glory and happiness, to be possessed of all those that repent, believe, etc. That is to say, That love God for his grace and mercy manifested towards them, 1 John 4.19. Which consisteth in keeping his commandments. 1 John 5.3. Or in loving of Jesus Christ being revealed unto them, and keeping his precepts. John 15.10. And that thus repenting, believing, etc. men are required with confidence to hope, and with patience to wait for the promised Salvation, 1 john 3.19, 20, 21. & 4.17. Titus 2.11, 12, 13. 2 Tim. 4.7, 8. Heb. 10.36.  
This then being the substance of the grace of God manifested by Christ at his appearing; the grace that was given to men before the world, is to be understood as followeth, (viz.) That God forth of his rich grace, pity, and compassion, considering all mankind fallen from their first estate, and become guilty of everlasting death; resolved to send his Son into the World, to redeem them from thence, to restore them again to immortality, to prepare for them therein a heavenly Kingdom, to open unto them a way thereinto, to invite them to walk therein, and walking therein, in the end to give them the possession thereof. According to which grace Paul and Timothy were called and saved, and not according to their works of righteousness by the Law; which is all that can rationally be inferred from this Scripture.  
And this is further confirmed by that which followeth in the 13. verse, where Paul exhorteth Timothy, To hold fast the form of sound words which he had heard of him in faith and love which is in Christ Jesus, which exhortation seemeth to be grounded upon the turning away from the truth of many in Asia, mentioned verse 15. the which would be altogether inpertinent (as also that caution which he giveth him, 1 Tim. 1.19. To hold faith and a good conscience whereof some had made shipwreck) If that before in the 9 verse (as it is pretended) he had concluded that God in his eternal purpose had decreed to necessitate and enforce his faith and salvation, for where it is known there is no danger of miscarriage, there is no ground to exhort to beware, or to admonish him to hold fast, when both the admonisher and the admonished understand that God hath decreed not to suffer him to let go his hold if that he would.  
Object. If that God doth not enforce men to believe, and so enforce their salvation thereby; then man is the author of his own salvation.  
This consequence is badly collected: As well might it be said, that man is the author of his own subsistence in this life, because the food wherewith his life is maintained and preserved is not brought unto his hand, minced and violently put into his mouth by the immediate hand of God.  
There are two things required to the Salvation of men (viz.) God's Grace in Jesus Christ, and man's obedience thereunto; as no man is saved by the former without the later, so neither can any man be saved by the later without the former. That no man can be saved without the Grace of God in Christ, appears in this: That no man is able to deliver himself from the curse of the Law, raise himself from corruption to immortality, create and set up that Glorious Fabric of the World to come, or that Heavenly Jerusalem which is to be possessed therein, for these, as also for his own being, the means of his Salvation, the promises of Adoption, Justification, etc. through Faith and obedience every man must acknowledge himself to be infinitely engaged to the unspeakable mercy and goodness of God in Christ. And that no man is saved by the Grace of God, without his obedience and conformity thereunto, appeareth from hence. That men are punished with damnation, for turning the Grace of God into wantonness, Judas 4. For neglecting Salvation, Heb. 2.3. And walking in darkness when light is come into the World, John 3.19. Upon which ground it is, that Paul to Timothy thus exhorteth, 1 Tim. 4.16. Take heed unto thyself, and to thy doctrine, continue therein; for in so doing thou shalt both save thyself, and them that hear thee. And yet notwithstanding, forasmuch as we ourselves, the means which is improved, and the end thereof which is Salvation, is all of God; we are by the Scriptures instructed to attribute the honour and glory thereof wholly unto him. He giveth us (saith the Apostle,) 2 Tim. 6.17. (speaking of the things of this life procured no otherwise than through a laborious industry in the use of means) richly all things to enjoy.   

CHAP. II. That it cannot stand with the love of God unto all, to enforce some men to believe and not all.  
IF that God should necessitate the Faith and Salvation of some men and not others, it would argue a repugnancy in the Doctrine of his love to mankind; unto whom he hath expressed an equal affection, in giving his Son a Saviour for all, and in desiring the salvation of all.  
First, That God sent his Son into the World to save the World, appeareth by several plain Texts of Scripture, as John 3.17. God sent not his Son in to the World to condemn the World; but that the World through him might be saved, and John 6.11. I am, saith Christ, the living Bread which came down from Heaven; If any man eat of this Bread, he shall live for ever. And the bread that I shall give is my Flesh, which I will give for the life of the World. Again in John 12.47. If any man, saith he, hear my words and believe not, I judge him nor, for I came not into the world to judge the world, but to save the world. And in the 1 Tim. 2.5, 6. the Apostle saith, There is one God, and one Mediator between God and men, the Man Christ Jesus; who gave himself a Ransom for all.  
And whereas it is by some objected, That by the World here spoken of, is not to be understood the whole lump of mankind, but only the Elect, a part thereof; and that by this term (all) is not meant every particular man and woman in the world, but only some of all sorts, etc. The Scripture as it were foreseeing this objection, addeth in Hebr. 2.9. That Christ tasted death for every man. And in the 2 Pet. 2.1. That as there were false prophets among the people: even so there shall be false teachers amongst you, who privily shall bring in damnable heresies, even denying the Lord that bought them; and bring upon themselves swift destruction. And Rom. 14.15. Destroy not with thy meat him for whom Christ died. And 1 Cor. 8.11. Through thy knowledge shall the weak brother perish for whom Christ died. Plainly intimating, that Christ died not only for the Elect (as they use to say) but for every man; for those that deny him are destroyed, perish, and are damned.  
And furthermore, whereas it is objected, That the persons here spoken of, were not really of the number of those for whom Christ died; only in the judgement of charity were so reputed.  
The Scriptures affordeth unto us divers evident grounds, to prove that Christ came into the World to save every particular person therein, without exception. As First, the Gospel is declared to be glad tidings unto all, Luke 2.10. And Secondly, is commanded therefore to be preached unto all, Matth. 28.19. Mark 16.15. And Thirdly, all men to whom it is preached, are required to believe it, Mark 16.16. Matth. 11.20. And Fourthly, Such as do not believe and give obedience unto it, are threatened with damnation, Mat. 10.4. Joh. 3.8. And Fiftly, those that have had it preached unto them, and refused to give obedience thereunto, are declared to judge themselves unworthy of everlasting life, Acts 13.46. and to neglect Salvation, Hebr. 2.3.  
Now forasmuch as the Gospel in general is none other than the fruits of Christ's death, & that Salvation in particular is otherwise altogether impossible; it could not in the nature thereof be glad tidings unto all, nor in equity or justice be proclaimed unto all; nor the obedience thereof be required of all; nor disobedience thereunto be punishable in all; nor could it truly be said, That those that are damned for their disobedience unto it, have neglected Salvation, if that Christ had not shed his Blood for all.  
And furthermore, whereas it is replied by some, That although Christ died for all, yet his death was intended only to save the Elect.  
It is by God declared, that he sent his Son into the world forth of his love to mankind; to the end that thereby they might be saved, (for so saith the Scripture) God so loved the world, that he sent his only begotten Son, etc. John 3.16.  
And for the further confirmation of all men's Faith in this behalf, he most solemnly professeth, yea, and having no other to swear by, he sweareth by Himself, That he desireth nor only the Salvation of those that are saved; but of those also who through contempt of his goodness, die in their sins and perish, as we may read in Ezek. 33.11. As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: Turn ye, turn ye, from your evil ways, for why will ye die O House of Israel? And herewithal accordeth the testimonies of his servants, in the 2 Tim. 2.3, 4. This is saith Paul, good and acceptable in the sight of God our Saviour (to wit) That we should pray for all men, vers. 1, 2. because he would have all men to be saved, and come to the knowledge of the Truth. And Peter in his Second Epistle the 3. chap. 9 to the same effect saith, The Lord is not slack concerning his promise (as some men count slackness) but is long suffering to us wards, not willing that any should perish, but that all should come to repentance, and consequently to Salvation, as the end thereof.  
Now as there is nothing more opposite than yea, and nay, (which as the Apostle informeth us in the 2 Cor. 1.19, 20. Is not in Jesus Christ or in the promises of God made in under the New Covenant:) so can there be nothing more repugnant to the Doctrine of God's Love to mankind expressed, in sending his Son into the Word, that the world through him might be saved, and in his oath whereby he professeth, that he would not have any thereof to perish, etc. Then this Doctrine which saith, That God doth necessarily enforce some men to believe, to the end they may be saved: and denieth sufficient means unto others to enable them to believe, to the end they may be damned. The First saith, That he loveth and desireth the Salvation of all alike, and would have none to perish. The latter saith, That he desireth but the Salvation of a few in special, and willeth the damnation of many. The first saith, That through the mercy of God vouchsafed in Jesus Christ, every man may possibly be saved. The later saith, That no man can possibly obtain Salvation thereby, without a special assistance vouchsafed unto him, to enable him to believe, etc. and so deny Jesus Christ to be the Door and way to eternal life, and concludeth mankind (whom he came into the world to save) as incapable of obtaining the end of his coming, as if he had not at all come into the world to be their Saviour: And so in a word maketh the Death of Jesus Christ in relation to the Salvation of mankind of none effect: And the solemn Oath of Almighty God, as touching his desire of the Salvation of all, and the death of none (with reverence be it spoken) worse then jesuitical delusion and equivocation; which alone may serve as a sufficient evidence against this Opinion.   

CHAP. III. How the Doctrine of Gods enforcing men to believe, leadeth the Reprobates to Blasphemy against God, and maketh them excusable in their condemnation.  
IF God should necessitate the Salvation of some men, and not others, it would fill the Reprobates with Blasphemy against him, by reason of their condemnation contrary to the Scriptures. From this consideration, That in the point of Salvation he doth that for others, which he refused to do for them, and yet professeth that he hath done as much for them in that behalf as he could.  
That God professeth, that he hath done as much for the Reprobates to make them fruitful to Salvation, as he could: The words of the Prophet Isay in his 5. chap. do plainly declare, I will sing to my well-beloved (saith he) a Song of my beloved touching his Vineyard: My well-beloved hath a Vineyard in a very fruitful hill, and he fenced it, and gathered out the stones thereof, and planted it with the choicest Vine, and built a Tower in the midst of it, and also made a Winepress therein; and he looked that it should bring forth Grapes, and it brought forth wild Grapes. And now, O Inhabitants of Jerusalem, and men of Judah, judge I pray you betwixt me and my Vineyard, what could have been done more to my Vineyard, that I have not done to it? Wherefore when I looked, that it should have brought forth Grapes, it brought forth wild Grapes: And now go to, I will tell you what I will do to my Vineyard, etc. Under which similitude, the Prophet declareth unto the Inhabitants of judah and jerusalem; whose destruction for their unfruitfulness & disobedience towards God, he denounceth in the following part of the chapter, from the 8. v. etc. That God to make them fruitful unto all good works, to prevent their destruction, and to bring them to eternal life, had vouchsafed and granted unto them all convenient and necessary means conducing to those ends. Insomuch that when he appealeth unto them for judgement therein, before he proceedeth to pronounce his definitive sentence against them, they are left altogether speechless, not having any thing to reply unto God in their own behalf; whereas if their understandings had been informed that any necessary means had been wanting unto them, without which they could not possibly render unto God that which he requireth of them; or that he had not vouchsafed unto them as effectual means, as he did unto others in the like case; their answer might have been ready in words to this effect.  
Lord we are poor helpless Creatures (who alone by reason of thy decree, in reference to Adam's transgression, which we could no ways possibly prevent) are made altogether uncapable by any such means as thou afford unto us, to do any thing pleasing or acceptable in thy sight, no not so much as to think one good thought; and this Lord thou knowest, and from the consideration thereof, thou givest unto such and such men and women, thy good Spirit; whereby they are enabled to the doing of those things that thou requirest of us; without which Spirit, our inflicted condemnation is altogether unavoidable. And therefore if that we must perish, it's only for thy wills sake, and neither for omitting or misdoing any thing that we were able rightly to do.  
Whereas, therefore the Scriptures informeth us, that when the greatest enemies of Almighty God, shall take into their most strict and severest examination, all his say and proceed against them; that forth of their own mouths, like unto those wicked Husbandmen (in the Gospel, Matth. 21.40, 41.) they shall fully acquit and justify him in them all. Rom. 3.4. And that we are thereby also plainly informed, That if our consciences do not accuse and condemn us, we have peace with God, 1 john 3.21. And so consequently that then he will not condemn us; we are hereby necessarily led to this conclusion, That Salvation is not conferred upon men through necessity: nor that it is any otherwise to be obtained, than through men's improvement of the means granted unto them for that purpose.  
Object. Gods not doing so much for the Reprobates as he doth for others, is no direct cause of Blasphemy in them, in regard that he is not thereunto bound; so that if they Blaspheme, it's without cause on God's part.  
Answ. First, Wherein any man's conscience accuseth him not as touching such things whereof he is accused and condemned by another, he is inevitably compelled to contradict and gainsay in that respect: And so likewise, if that the Reprobates should be condemned by God for impenitency and the works thereof, and yet in their own consciences be infallibly assured that repentance was altogether impossible unto them, they should therein directly (nile they will they) be enforced to contradict and gainsay in such their condemnation; which in the Scripture sense is none otherwise than Blasphemy, Acts 13.45.  
Secondly, And therefore although that God as he is Lord and Creator of all, cannot be bound unto any of his creatures, yet considering that he doth not pretend to condemn any of them; thereby to exercise (like a cruel tyrant) his power and prerogative upon them, but only to punish them for their voluntary and wilful disobedience against him; for the Honour of his justice he is absolutely bound not to condemn them for any such thing which is impossible unto them, because that then his justice cannot appear nor be acknowledged by them in their condemnation, as he hath declared it shall.   

CHAP. IU. How the Doctrine of Gods enforcing men to believe tendereth the exhortations of God to the Reprobates, and his lamentations for their damnation hateful and odious.  
IF that Faith and Salvation were attainable only through an necessitating power, and not through men's improvement of the means, it would render all the invitations and exhortations of God to the Reprobates to hear his voice and partake of Salvation by Christ contemptible and all his lamentations for their refusal thereof; and their destruction thereupon ensuing, hateful and odious, because that such exhortations, invitations and lamentations (if real) are always most infallible arguments of the strongest affection, towards those persons in whose behalf they are made, but are not such towards them if that Repentance, Faith, etc. be attainable only through necessity, and not through their improvement of the means afforded unto them, they otherwise being wholly uncapable of themselves, of obeying his exhortations, etc. And God unwilling to grant them that assistance which he knew to be necessary for the avoiding of their threatened destruction, notwithstanding such his lamentations  
That God exhorteth and inviteth the Reprobates, to hear his voice, and partake of the salvation prepared in Christ, the Scriptures do plentifully declare unto us, as in Proverbs 1.20, to the 24. Wisdom cryeth without, she uttereth her voice in the streets, she cryeth in the chief place of the concourse, in the opening of the Gates in the City she uttereth her words, saying, How long ye simple ones, will ye love simplicity, and scorners delight in their scorning, and fools hate knowledge? Turn ye at my reproof, behold I will pour out my Spirit (or mind) unto you (as some read) I will make known my words unto you. And Prov. 9.1. etc. Wisdom hath builded her a House, she hath hewn her out seven Pillars, she hath killed her Beasts, she hath mingled her Wine, she hath also furnished her Table, she hath also sent forth her maidens, she cryeth upon the highest places of the City, who so is simple let him turn in hither; as for him that wanteth understanding, she saith to him, come eat of my bread and drink of the Wine which I have mingled, forsake the foolish, and live, and go in the way of understanding. And Matth. 22.2. etc. The Kingdom of Heaven is like unto a certain King, which made a Marriage for his Son, and sent forth his Servants to call those that were bidden to the Wedding, and they made light of it, and he sent forth other Servants, saying, Tell them which are bidden, behold I have prepared my dinner, my Oxen and my fatlings are killed, and all things are ready, come unto the Marriage, but they made light of it.  
And that the Lord doth express himself in way of sorrow and lamentation, for the disobedience of men to his loving invitations, exhortations, and their punishment following thereupon, is as manifest as the former. In Jer. 15.5, 6. he thus speaketh; Who shall visit thee, Oh jerusalem? Or who shall bemoan thee? Or who shall go aside to ask how thou dost? Thou hast forsakes me, saith the Lord, thou hast gone backward, therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting. Psalm 81. 8-11-13. Hear O my people and I will testify unto thee; O Israel, if thou wilt hearken unto me: But my people would not hearken unto my voice, and Israel would have none of me: O that my people had harkened unto me, and Israel had walked in my ways. Ezek. 33.11. Turn ye turn ye, why will ye die O house of Israel? Ezek. 18.32. I have no pleasure in the death of him that dyeth, saith the Lord God, wherefore turn yourselves and live. Luke 19.41. And when he was come near he beheld the City and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace. Matth. 23.37. O jerusalem, jerusalem, that killest the Prophets and stonest them that are sent unto thee, how often would I have gathered thy children together even as a Hen gathereth her chicken, and ye would not? Hoseah 6.5. O Epraim, what shall I do unto thee? O Judeah what shall I do unto thee? For your goodness is as the morning cloud, and as the early dew it goeth away. 2 chron. 26.14, 15, 16. Moreover all the chief of the Priests and the people, transgressed very much after the abominations of the Heathen; and the Lord God of their Fathers sent unto them by his Messengers, rising up betimes, and sending, because he had compassion on his People, and on his dwelling place; but they mocked the Messengers of God, and despised his word, and misused his Prophets, until the wrath of the Lord arose against them till there was no remedy.  
Now as nothing can possibly be said by God to render him more gracious, loving, kind and pitiful towards miserable men, or more to endear and inflame their affections towards him, than what is here by him expressed, being understood according to these rules which he hath given unto us to judge of his love and goodness by; in regard that such expressions do abundantly demonstrate that he unfeignedly and from his very heart (as it were) desireth that we all should hear his voice, obey his counsel, partake of the benefits of his Son, obtain salvation through him, and that there is no defect, nor any thing wanting on his part that can be judged or any ways conceived necessary or requisite to enable us thereunto, and consequently to avoid and escape the wrath that is to come: so neither on the contrary is it possible, that the Almighty God should present himself to his creatures more hateful & odious then by any blasphemy that his most inveterate and malicious enemies forth of their deepest despite and hatred against him, can any any ways imagine or foment, which would be by such his exhortations and lamentations, where the obedience and duty that he requireth of men to their salvation, and the escaping of perdition in the world to come are impossible unto them: forasmuch as then all his love and affection, pity and compassion therein manifested, could be esteemed no other than mere mockage, hypocrisy, delusion and cruelty in the highest degree, because that whilst he pretendeth, the greatest love, he should bear the greatest hatred; whilst he pretendeth to seek their salvation, he should secretly aim at and intent their damnation; whilst he pretendeth to lament their misery, he should laugh thereat, rejoice and delight therein, having from eternity without any respect to their misdoings utterly excluded them out of his favour, shut and fast sealed them up under his wrath, hatred and sorest indignation; and from thence denying unto them the necessary means of their salvation, which being the true and natural consequence of that doctrine, which asserteth salvation to be through necessity, and not through men's voluntary improvement of the means; may admonish all men that tender the glory and honour of God, to beware thereof.  
Object. The exhortations and invitations of God to Reprobates to partake of good things prepared in Christ are not contemptible and odious, considering that good things are prepared in Christ, unto which the Reprobates are invited, which retain their goodness, though they be rejected.  
Answ. It's not the goodness of the thing prepared in Christ, that can free the exhortations of God to Reprobates, to partake thereof from contempt: if that God forth of his hatred against them, should be conceived to exclude them from the participation of them; because that thereby the Reprobates should be abused with a specious show of love towards them, when as nothing but hatred is intended to them; which must needs render such exhortations odious unto them. Absaloms' good cheer rendereth his invitations to Ammon to eat thereof far worse than open hatred. 2 Sam. 13. 26-28.  
2. Therefore I further answer, That it is impossible that God who abhorreth nothing more than men's drawing near unto him with their mouths, and honouring him with their lips, when their hearts are far from him, Jer. 6.20. Isay 1.13, 14. Amos 5.23. And who hath instructed all men not to eat the bread or desire the dainty meats of him that hath an evil eye, but to contemn his invitations (eat eat) when his heart is not with them. Prov. 23.6, 7. That he himself should so practise, do the thing which he detesteth, and exhort men to eat in the same case, wherein he willeth them to abstain; he cannot lie, because he is truth itself, Titus 1.1. therefore as he speaketh so he thinketh, and like as he pretendeth so he meaneth.  
Ob. 2. Secondly, concerning the lamentations of God in respect of those that perish, it is objected, That they serve only to express the remedilesnes of their misery: And that he is not delighted with their punishment as they are his creatures, but with the glory of his justice which shineth in their wickedness.  
Answ. The first part of which objection (viz.) That the lamentations of God in the behalf of those that perish, serve only to express the remedilesness of their misery, rightly understood may be admitted; But I desire to know, whither their misery be remediless in respect of themselves, or in respect of God? whether for want of means sufficient vouchsafed by God to prevent their misery, or through their wilful neglect and abuse thereof? In the latter sense I grant the objection to be good; For he that neglecteth the grace of God in Christ vouchsafed unto him in this life, by what means shall his misery be prevented in that which is to come, damnation in hell being the penalty thereof? From which there is neither redemption nor Redeemer made known unto us. But that their misery should be remediless for want of mercy sufficient vouchsafed unto them in this life for the prevention thereof, may not be magnified, because it's inconsistent with the integrity of God's pure nature (discovered unto us in his Atributes of Truth, Love, Goodness, Mercy and justice) to make lamentations in the behalf of his perishing creatures, when as the reason thereof lieth simply and wholly in himself.  
Secondly, Whereas it is further suggested, That these lamentations are intended to express, That God is not delighted with the punishment of his creatures, but with the glory of his justice, which shineth in their palpable wickedness; it's most absurd, Because that if God should be delighted to have men wicked as they are his creatures, he must needs much more be delighted with their punishment, as they are his creatures, the punishment of wickedness being the most proper exercise of his justice: And therefore if the glory of his justice against the honour of his mercy, should engage him to deny his grace unto his creatures, to the intent that they might be wicked, it must needs much more engage him to punish them being wicked.  
Besides, the Scriptures do plainly inform us, That God doth not only lament the punishment of his creatures, but their ingratitude and wickedness also as the cause thereof. In jer. 2.2. etc. To the ingrateful Israelites he thus speaketh.  
I remember thee, the day of thy espousals, when thou goest after me in the wilderness in a Land that was not sown, vers. 5. What iniquities have your Fathers found in me, that they are gone far from me, and are walked after vanities and are become vain? vers. 6. Neither said they where is the Lord that brought us up out of the Land of Egypt? That led us through the Wilderness through a Land of Deserts and of Pits, through a Land of drought, and of the shadow of death, through a Land that no man passed through, and where no man dwelled, vers. 7. And I brought you into a plentiful Country, to eat the fruit thereof, and the goodness thereof, but where ye entered ye defiled my Land, and made mine Heritage an abomination. The Priest saith not, where is the Lord, and they that handled the Law knew me not; the Pastors also transgressed against me, etc. vers. 12, 13. Be astonished O Heavens at this, and be horribly afraid, be ye very desolate saith the Lord. For my people have committed two evils, they have forsaken me, the fountain of living waters, and hewn to themselves broken Cisterns that can hold no water. vers. 31. O Generation, see the Word of the Lord: have I been a Wilderness unto Israel? A Land of darkness? Wherefore say my people, We are Lords, we will come no more unto thee? Can a Maid forget her Ornaments, or a Bride her Attire? Yet my people have forgotten me days without number. Isay. 1.2. Hear O Heavens, and give ear O Earth, for the Lord hath spoken; I have nourished and brought up Children, and they have rebelled against me. The Ox knoweth his owner, and the Ass his Master's crib: but Israel doth not know, my people doth not consider. Ah! sinful Nation, a people laden with iniquty, a seed of evil doers, Children that are corrupted, they have forsaken the Lord, they have provoked the holy one of Israel unto Anger. jerem. 13.27. Woe unto thee O Jerusalem, wilt thou not be made clean? When shall it once be? How much more of this nature might be added? Such as read the Scriptures know. Now that the goodness of God should thus cause him to lament the wickedness of men, and endeavour their repentance; and yet the glory of his Justice in opposition thereunto, should cause him to delight in their wickedness; and from thence to deny them the means of repentance, cannot be supposed, because that this would quite invert the testimony of S. James, chap. 2.13. And make judgement in God to glory and rejoice against mercy: nor yet can it stand any better with the purity of God, to lament the wickedness of those whom he delighteth to have wicked, then for him to lament the damnation of those, whom from eternity he hath excluded from his favour, and appointed thereunto. But secondly, I answer, That it is inconsistent with the nature of God's justice, to delight in the wickedness of any man, because that justice itself can neither occasion nor take delight in any thing that is unjust, or contrary to itself; as all such things must needs be which are reprehended and punished thereby, Rom. 2.1, 3, 21, 22. Rom. 3.3, 6. Therefore seeing that the justice of God is declared to be angry with, and provoked to wrath by the wickedness, hardness of heart, and impenitency of men, Mark 3.5. Mat. 22.4, 5, 6, 7. It cannot possibly be pleased or delighted therein, or be any ways accessary thereunto, Either by working wickedness in men's minds, Jam. 1.13. (As some men too rashly affirm from these and such like Scriptures, Rom. 9.18. Acts 4.28. joh. 12.40.) or by prohibiting means sufficient for the prevention thereof.  
Object. God could have prevented both Angels and men from falling, and could recover all and every one of men, as well as any; which argueth that he would have some to perish.  
Answ. What God as he is Almighty and Omnipotent might have done, we will not dispute, nor is it necessary to the present point: It is sufficient to our purpose to prove, that God vouchsafed both to Men and Angels, means sufficient to prevent their falling; the which, I suppose no rational man will deny; seeing that whatsoever God hath imposed upon his Creatures, by the Law of nature and necessity (as hunger, drought, weariness, eating, drinking, sleeping, etc.) are neither offensive, nor displeasing to him; it being impossible, that he should blame or find fault with what himself doth, or necessitateth his Creatures for to do: so that if the fall of Men or Angels had been unavoidable by them, by the Law of their Creation, their falling had not been sinful in them, nor should they ever have incurred the displeasure of God in any respect, by reason thereof, no more than we now do by our eating, drinking, etc.  
God Created both Angels and men in a mutable estate, sufficiently able to do whatsoever he required of them; and furnished them abundantly with arguments of his love and goodness, to endear and engage them to the perpetual love and obedience of himself; and yet withal subject, (or incident) through the want of consideration of his goodness towards them, to fall into ingratitude and disobedience against him, because that otherwise, neither the one nor the other could have been capable of manifesting their fidelity and thankfulness unto him their Lord and Creator, (as it was most necessary they should) for how should he express his subjection and obedience, who cannot possibly disobey? And how God could have made a creature in such an estate, wherein his love and goodness towards him, and sovereignty over him, could not thankfully be acknowledged by him, cannot reasonably be imagined. In which respect, it may justly be questioned, Whether God could have done any more to prevent the fall of angels and men, than what he did?  
2. Whereas it is implied, That God hath not recovered by Jesus Christ, all and every of men (as well as any) from under the curse of Adam's transgression, it is not to be admitted, because the Scriptures do inform us, That as in Adam all die, so in Christ, all are made alive, 1 Cor. 15.22. And that as by one man's offence, judgement came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men, to the justification of life, Rom. 5.18. And that as the first man Adam was made a living soul, so the second man Adam is made a quickening spirit, 1 Co. 15.45. But I suppose that by these words (Good could recover all, and every man, as well as any) is to be understood only, That God could (if he were pleased) enforce the salvation of all, and every man, as well as some: wherein that is taken for granted, which is denied (to wit) that God doth necessitate the salvation of some particular men, and not others (which hath already, and shall hereafter be further disproved:) And although that it cannot be denied, but that some men do perish, yet is it not therefore to be conceived, that they so perish for want of means sufficient to accomplish their salvation, but by reason of their contempt thereof. All the ways of God being mercy and truth, the goodness of God is always first exercised in providing means sufficient for the Salvation of men; but when his goodness therein is despised, and his Grace turned into wantonness; then, and not till then, doth his righteousness and justice call for judgement and vengeance against the despisers and contemners of him, as the Scriptures do witness, Jud. 3, 4, 5, 6. Rom. 2.4, 5. 2 Chron. 26.14, 15, 16. In which respect it is that God is said to be slow to anger, Nahum. 1.3. That he doth not willingly afflict nor grieve the Children of Men, Lament. 3.33. That mercy glorieth against judgement, james. 2.13. And that his tender mercies are over all his works, Psal. 145.9.   

CHAP. V How the opinion of enforcing Faith and Repentance in men, opposeth the Wisdom of God.  
IF that Repentance, Faith, etc. were through necessity, and not attainable; only by the improvement of the means afforded, (viz.) the works and Word of God; it would not stand with the Wisdom of God, to expect and wait for the Repentance of men, as the Scriptures declare he doth: Because that herein he should not look for Figs of a Figtree, according to the practice of Christ; But for Figs of Thorns, and Grapes of Thistles, which is much below the wisdom of men; and therefore much more of God.  
That God doth expect and wait for Repentance from men, is plainly taught in the Scriptures, Isai. 5.1, 2, My beloved (saith the Prophet, speaking of God) hath a Vineyard in a very fruitful hill; and he fenced it; and gathered out the stones thereof; and planted it with the choicest Vine, and built a Tower in the midst of it; and also made a Winepress therein, and he looked that it should bring forth Grapes, and it brought forth wild Grapes.  
Luke 13.6. And Jesus spoke also this parable: A certain man had a Figtree planted in his Vineyard, and he came and sought fruit thereon, and found none; Then said he to the dresser of the Vineyard, Behold these three years I come seeking fruit on this Figtree, and find none; cut it down, why cumbreth. it the ground. Jer. 13.27. O Jerusalem, wilt thou not be made clean, when shall it once be?  
Now forasmuch as wisdom doth prohibit a man to expect the effect without the cause, or more from any cause, then can be effected thereby, or to wait for a plentiful harvest in Summer, without ploughing and sowing in the Winter; who can conceive that Almighty God the fountain of all wisdom, yea, who is wisdom itself, should expect and wait for repentance from men, without vouchsafing unto them means sufficient to answer his expectation therein! No man seeketh Figs of Thorns, or Grapes of Thistles, and shall God that maketh men wise, be conceived to be so far inferior unto him in wisdom, as to seek and expect repentance of man, it being no less impossible to be found? Surely nothing can be less imaginable; And yet for the further prevention of such dishonour able thoughts concerning the God of all Wisdom, the Scriptures before cited, note unto us these two things: First, the ground upon which God doth expect repentance from men, demonstrated to us under the similitude of a man planting his Vineyard in a fruitful Hill, planting it with the choicest Vine, fencing it, gathering out the stones, etc. As also under the similitude of a Husbandman, dressing and digging about his Figtree. Secondly, the time in which God expecteth repentance from men, which by Christ; in Mat. 21.34. (in which Parable he alludeth to Isai. 5.1) is declared to be not until the time of Vintage, and the more plainly to declare, how fare he is from expecting from men that which is unreasonable: in Luke 13.7. he useth these words, These three years have I come seeking fruit and find none, etc. Under which forms of speech, the Lord doth instruct us, That as a wise Husbandman doth not expect to receive fruit from his Vineyard, without the use of all necessary means required thereunto, nor until the season of the year wherein his expectation may be answered; so neither doth he himself look for any thing more from men, than what he affordeth unto them sufficient means and opportunity to effect.  
And seeing then that if repentance, etc. were not otherwise attainable then through the  operation of the Spirit: that all impenitent wicked and ungodly persons from whom he expecteth repentance, should neither have means nor any opportunity afforded unto them for that purpose, (for if that the means thereof do necessarily accomplish the same; then all those that have that means must needs be enforced to repentance thereby.) Therefore repentance must be acknowledged to be obtained only thorough the improvement of such means which God vouchsafeth unto all, and the nature thereof be acknowledged to be such, that possibly may be neglected by those to whom it is granted, and from whence (repentance) the end thereof is expected, Revel. 2.21. I gave her space (saith the spirit) to repent, and she repent not.   

CHAP. VI How the commands of God in Scripture are opposed by the opinion of Gods enforcing Repentance, Faith, etc.  
THis doctrine (to wit of Gods necessitating repentance, etc.) oppose the Commandments of God given unto men, whereby he requireth them to repent, believe in the name of his Son, work out their own salvation with fear and trembling. Now forasmuch as God cannot oppose himself, therefore that which he requireth of men to do, must needs be proper and peculiar to them to perform.  
That God requireth every man to repent, etc. is evident by the Scriptures, Act. 17.30. The times of this ignorance God winked at, but now he commandeth all men every where to repent, 1 Joh. 3.23. And this is his Commandment, that we should believe in the name of his Son jesus Christ, Phil. 2.12. Work out your own salvation with fear and trembling whereby repentance, etc. is by God made the peculiar work and duty of man, through the improvement of the means vouchsafed unto him for those ends, opposite whereunto is the doctrine, which averreth repentance, etc. to be the peculiar work of God, and not of men, That it is by God made the peculiar work of man, through the improvement of the means, appeareth from hence, that God threatneth condemnation to those persons, who thorough the use of such means, as he affordeth unto them for that end, do or did not repent, Mat. 11.20, 21, 22. Then began he (saith the text, meaning jesus) to upbraid the Cities, wherein most of his mighty works were done, because they repent not: Woe unto thee Corazin, Woe unto thee Bethsaida: for if the mighty works, which were done in you, had been done in Tyre and Sydon, they would have repent long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sydon, in the day of judgement then for you. For it cannot be supposed, that God should condemn men for not doing the thing which doth not peculiarly appertain unto them to do: And that it is by the opinion of Gods necessitating repentance, etc. made the peculiar work of God is as evident, the opinion itself plainly intimating, Then no man by all his best endeavours in the use of the means, can possibly attain thereunto: which opposition cannot be applied unto God, as proceeding from him, because that in the Scriptures it is to be observed, that he is so far from requiring of men the doing of such things, which peculiarly belong unto himself to perform, that in all such cases he requireth them to stand still, and wait upon him for his help and salvation. As we may read, Exod. 14.13. where by his Almighty power he made it his work to give the people passage thorough the red sea, he commanded them that they should not fear, but stand still, and see his salvation. As also in 2 Sam. 5.23. where having before undertaken to discomfit the host of the Philistims in the behalf of the Israelites, he commandeth David that he should not move until he heard the sound of a going in the tops of the Mulberry trees: as also again, when he was pleased to make it his peculiar work to deliver the Israelites forth of their captivity, he commanded them only to wait upon him with confidence for their delivery from thence, Hab. 2.3.  
Secondly, Because it is also to be observed, That when he useth the concurrence of man for the accomplishing of any work, he always distinguisheth the work of man from that which belongeth to himself to perform therein: and whatsoever he requireth of them in such cases, that he will have to be performed by them: and will not himself do it for them.  
As first, when he gave the people in the wilderness water out of the rock, Numb. 20.8. he precisely distinguisheth unto Moses, the work that he required of him thereunto. Take the rod (saith he) and gather the Assembly together, thou and Aaron thy brother, and speak ye unto the rock before their eyes, and it shall give forth his water.  
Secondly, Likewise when he promised to deliver the City of Jericho unto his people, for the overthrow of the walls thereof, he plainly and evidenty declared, what he required of them to that end, Josh. 6.3, 4, 5. Ye shall compass the City (saith he) all ye men of war, and go about the City once; thus shalt thou do six days. And seven Priests shall bear before the Ark seven Trumpets of Rams-horns, and the seventh day ye shall compass the City seven times, and the Priests shall blow with the Trumpets. And it shall come to pass, that when they make a long blast with the Rams-horns, and when ye hear the sound of the Trumpets, all the people shall shout with a great shout, and the wall of the City shall fall.  
Thirdly, And also when he made it his work to destroy the Canaanites, and the other Nations, for their great and abominable wickedness, and to give the possession of their Land to the children of Israel, he clearly manifested unto them, what he would have performed on their part for the accomplishment thereof; They were to observe his Word, and to obey his voice: As we read, Exod. 23.20, 21, 22. and in particular to go armed before the Lord unto battle, Num. 32.20. And he himself would cause the hearts of their enemies to fail them for fear, and make them turn their backs upon them, until they were destroyed, Exod. 23.27.  
And this he doth, Because that he will not give his glory unto another, Isa. 42.8. which would necessarily follow upon his requiring of men, and assigning unto them the performance of those things, which immediately concerneth himself, or by his not distinguishing the work of man from his own, in such actions, wherein his concurrence is required. In regard that no man can possibly ascribe unto him the honour of that work, which is not evidently discovered to be wrought by him.  
Whereas therefore we find that men are absolutely commanded to repent, etc. and are not where required to stand still, or wait upon God, until such time as he shall necessitate them thereunto, nor yet can find any distinction made therein, as that man should do this or that, and that God will do the rest: repentance, as it is considered, whether in the disposition of the mind, or in the actions, and exercise thereof; must be concluded the peculiar work of men, by the use and improvement of the means vouchsafed unto them by God for that purpose; the which will further appear from these grounds.  
1. Because that the penitent shall rise up in judgement against the impenitent, and condemn them; as appeareth by the words of Christ, in Mat. 12.41. The men of Nineveh (saith he) shall rise up in judgement against this generation, and condemn them, because they repent at the preaching of Ionas, and behold a greater than Ionas is here; which could not be, if that repentance were the peculiar work of God, and not of men, by the improvement of the means. For where there is no difference in men, but that which is enforced in them by God, the one can be no accusation against the other, in respect of any such difference: for as he that did repent would not have repent, if he had not been enforced: so he that did not repent, would have repent, if that he had been enforced. And therefore the men of Nineveh, if they were enforced to repent, can be no greater an accusation against the jews for their impenitency in the day of judgement, than Benjamins' brethren can be against him, in respect of the cup that was put into his sack, against his will or procurement.  
2. Because the Scriptures do plainly declare, That God doth not require of men, beyond what he giveth unto them, means to attain unto, as we may perceive in the Parable of the talents, in Luk. 19.15. where none are called to give an account before Christ at his coming, but those to whom before hand he had delivered his money to be improved, nor nothing required of any of them, but proportionably to that which was delivered to them, to whom he giveth much, he asketh the more again, according to his saying, in Luk. 12.48. And so on the contrary, From whence it doth follow, That seeing repentance is required of all men, and that all men shall be accountable to God concerning the same, That therefore all men have the means of repentance vouchsafed unto them, & that repentance by the improvement thereof peculiarly appertaineth unto them, and is no otherwise to be obtained.  
3. Because that the impenitent are charged with rebellion against God in respect of their impenitency, which plainly argueth, repentance not only to be the peculiar work of man, but also within his power to be performed, rebellion being none other then a wilful and stubborn refusal of that known duty which a man is enabled to perform. And so much the words of the text do evidently declare, Ezek. 12.2. Son of man (saith the Lord to the Prophet) thou dwellest in the midst of a rebellious house, That have eyes to see, and see not, they have ears to hear, and hear not. Their rebellion being demonstrated from this ground, That they have eyes, and see not, etc. (i.e.) they know and understand how to perform their duty, but they will not do it; according to that in Chap. 33.31, 32. He that knoweth to do well, and doth not, to him it is sin, Jam. 4 17. Whereas that which a man understandeth not, nor is any ways able to perform, is imputed to his infirmity only, which God will never lay to his charge, Heb. 5.2. For we have an high-Priest that can have compassion on the ignorant, and of those that are out of the way; I obtained mercy, because I did it ignorantly, 1 Tim. 1.13.   

CHAP. VII. That the opinion of enforcing Faith and Repentance in men, cannot stand with the nature of the last Judgement by Christ.  
THis Doctrine (namely of Gods necessitating repentance, etc. in men) is inconsistent with the last sentence of Christ, (which as the Scriptures declare) shall be according to every man's works; And therefore forasmuch as all such things whereunto men are enforced by a power which they cannot resist, are imputable only unto that power whereby they are so enforced: It must follow that if that some men should by God be necessitated to repentance, etc. they could be no more justified according to the sentence of Christ in relation thereunto, than any other men could be condemned with reference to such evil actions whereunto they were enforced by a power which they could no ways possibly resist. To make this evident by the Scriptures, in Mat. 16.27. it's declared by Christ himself, That when he cometh in the Glory of his Father with his Angels, he will reward every man according to his works. In like manner, Revel. 22.12. he saith, Behold I come quickly, and my reward is with me, to give to every man according as his work shall be; agreeable unto which is the Testimony of the Apostle, 2 Cor. 5.10. We must all appear before the Judgement Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. According to which rule, (the Scriptures aforehand describing unto us the manner of the last Judgement, as if it were already past) we find the sentence of Christ denounced towards all persons, Mat. 25.34. with Rev. 20.12, 13.  
Secondly, That all such actions, etc. whereunto persons are enforced against the choice and assent of their own wills, are not imputed unto them as their own actions, will plainly appear; first, by Deut. 22.25, 26. If a man saith the Text, find a betrothed Damsel in the field, and force her; then the man only that forced her shall die. But unto the Damsel thou shalt do nothing, there is in the Damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter. Likewise by the words of the Apostle, in Rom. 7.2. If I do that I would not, it is no more I that do it, but sin that dwelleth in me; from which in the 24, and 25. verses, he concludeth, That God would acquit him. And thereupon in the 1. verse of the 8. chapter, declareth unto all, That there is no condemnation belonging unto men for such actions. The reason hereof is, Because that God looketh only at the heart of a man, 1 Sam. 16.7. and always judgeth of him according to what he observeth therein, whether it be good or bad; what is willed and determined therein, he reckoneth it as if it were done, though through want of opportunity or ability it never be effected: from whence it is that the Apostle declareth unto us for a general rule, in the 2 Cor. 8.12. That if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not; which we find verified unto us by a clear instance, in the 1 King. 8.18.19. of God's kind acceptation of David's affection to build him an House, though that it was never built by him, Whereas it was in thy heart (saith the Lord) to build me an house, thou didst well, that it was in thine heart; nevertheless, thou shalt not build me the House, etc. And we may also observe that Solomon, who by God's appointment did build it, received not a greater reward for his action therein, then David did for his affection thereunto: And so on the other side, Christ informeth us, That the things that defile a man, are only those that proceed from his heart, Out of the heart, saith he, Mat. 15.19, 20. proceedeth evil thoughts (he speaketh not of those that are suggested, or that at unawares arise therein, and are forthwith quenched, and suppressed, for these defile no man) but of those that are conceived and harboured therein, which when opportunity serveth, break forth into murders, adulteries, fornications, thefts, false witness, blasphemies, these defile the man; upon which ground it is, That the Scriptures declareth David to be a man according to Gods own heart, save only in the matter of Vriah, 1 Kings 15.5. Wherein deliberately and with purpose of heart (as must needs be conceived) he chose the thing which he knew to be evil, which in other cases (wherein his actions much swerved from the rules of perfect justice) he did not; and therefore is neither blamed nor accused for them.  
Object. God doth not justify men for Faith, but by Faith: nor reward them for their works, but according to their works, the reward of good works being Grace belonging to Adopted Children, not to servants for the work done.  
Answ. The distinction betwixt Justification by Faith, and for Faith, is altogether vain: seeing that he that is justified by Faith, or by reason thereof, which is all one, is so justified for Faith: Because that without Faith he cannot please God, Hebr. 11.5, 6. nor obtain acceptation with him. Thy Faith, saith Christ to the woman, hath saved thee, Luke 7.5. The like may be said concerning the distinction betwixt reward for works, and according to works; in regard that he that is rewarded according to his works, is so rewarded for his works: as he that is rewarded according as he hath fed, relieved, and feasted the poor, that were not able to feast him again, (as Christ hath promised in Luke 14.13, 14.) or as he that is rewarded according as he hath given a cup of cold water in the name of Christ, (having no better in his power to give) he is so rewarded for that he hath so done, by reason that otherwise he should have received no such reward.  
And yet it is not to be denied but that Justification through Faith, and reward of good works, originally proceedeth from the mere Grace and special favour of God in Jesus Christ, considering that by the Law we can lay claim unto no such thing, but must acknowledge ourselves, according to that Covenant, guilty of everlasting death, or the dissolution of our natures for ever in the Grave; and therefore whatsoever we either do or shall receive from God more or less than this, as our present being in this life, the enjoyment of the Creatures, a time of repentance, with the means thereof, as redemption from the curse of the Law, Resurrection to another life, Adoption and Salvation through Faith, or conformity to the will of God, known and understood by us; must be attributed to the alone Grace of God in Jesus Christ, through whom he hath obtained these things for us, and Covenanted and granted to bestow there upon us. According to which distinction betwixt the Covenants, is that distinction which runneth through the Rodie of the New-Testament, betwixt righteousness and righteousness, works and works, reward and reward, to be understood according to the first covenant, There is none that doth good, none righteous, but all have sinned and are fallen short of the Glory of God, accursed, dead and excluded from all happiness for ever. But in relation to the second Covenant made with us in Christ, as we were considered in this estate; we are through his death and resurrection redeemed from death, made alive from the dead, under a Law of liberty suitable to our frailty, and capable of working righteousness thereby, under the promises of Adoption, of reward of good works, and of reigning together with God and Christ for ever and ever. It doth not therefore follow, That because men obtain Justification and Adoption through Faith, and are rewarded for their good works, that therefore all these things are not obtained through Grace; seeing that it is from the unspeakable Grace of God, that we who were dead do live, that we enjoy such precious promises, and upon such gracious terms, whereby we are or may be made partakers of them.  
And yet although that Justification and Salvation, are thus founded upon the Grace of God, yet hath every man through the performance of those things whereunto the same is promised as just, a right and claim thereunto, as our first Father Adam could have had unto life by obedience to the Law, as the words of the Apostle in Hebr. 6.10. do plainly witness, God is not unfaithful (saith he) to forget your work and labour, of love, the righteousness of God is engaged to perform whatsoever, forth of his goodness he hath promised.  
And as for the pretence of some (gathered from these and such like Scriptures, 1 John 5.10, 11. Luke 27.) That Salvation is freely bestowed upon men without any thing required on their part thereunto; their mistake therein is clearly discovered from these grounds.  
1. That the Apostles of Jesus Christ who handled not the Word of God deceitfully, but commended themselves to every man's conscience, as in the sight of God, 2 Cor. 4.2. do every where in Answer to the Question, What men should do to be saved? Declare, That men must repent and believe, Acts 2.37, 38. Acts 16.30, 31.  
2. From the practice of the Apostles themselves, who being fully instructed in the knowledge of the Grace of God, Acts 20.27. yet strove to obtain the Crown of eternal life, And not un-necessarily, as men beating the Air, 1 Cor. 9.25, 26, 27. with 2 Tim. 2.5.12.  
3. From the tenure of the promises, which all run conditionally; I will give to him that is a thirst of the water of life freely, Rom. 20.6. Be thou Faithful unto death, and I will give thee a Crown of life, Rev. 2.10. I have fought a good fight, I have finished my course, I have kept the Faith, henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge will give me at that day, and not to me only, but unto all those that love his appearing, 2 Tim. 4.6, 7. Rev. 3.11. Rev. 3.24.  
4. And lastly, from hence that Salvation itself is entitled, The inheritance of reward, Col. 3.24. Forasmuch as reward doth always presuppose something either done or to be done, in recompense whereof, the same is given. Moses chose to suffer with the people of God, because he had respect to the recompense of reward, Hebr. 11.25, 26.  
5. And although in 1 John 5.10, 11. It is said that God hath given us eternal life; yet in vers. the 12. it is also said, That this life is in his Son, and that he that hath it must have the Son. And the same Apostle in his 2 Epist. v. 9, plainly declareth, That whosoever transgresseth and abideth not in the doctrine of Christ, hath neither the Father nor the Son; He is the author of Salvation to those that obey him, Hebr. 5.9.  
And as for Luke 1.77. where it is prophesied, That John the Baptist should give knowledge of Salvation to the Jews, by the remission of sins. The meaning thereof is best interpreted by the tenor of his own preaching unto them; whereby they are taught not to expect either remission of sins, or Salvation otherwise then through repentance, and amendment of life, Luk. 3.3. Mat. 3.8, 9, 10. Luke 3.8. according to that in Acts 3.19.  
Object. Faith being the gift of God, Eph. 2.8. Salvation in reference whereunto it is given, is the gift of God also.  
Answ. First, It is not clear in this Text that the Apostle doth intent Faith to be the gift of God; but rather that salvation is the gift of God, and in what nature Salation is given by him, hath been showed before.  
2. But admit that Faith is the gift of God; it doth not therefore follow, that Faith whereunto Salvation is promised is the gift of God; for Faith in the Scriptures is diversely taken: As first, it is taken for the Doctrine of Faith; in which respect, they that have preached the same, are said to preach the Faith, Galat. 1.23. and those to whom it was preached, are said to hear the Faith, Gal. 3.5. and those that received and subjected themselves thereunto, are said to be obedient to the Faith, Acts 6.7. Secondly, it is taken for the bare credence and belief of the Doctrine of Christ; in which respect, The Rulers that loved the praise of men more than the praise of God, are said to believe in Christ, John 12.42, 43. And thus the Devils are also said to believe and tremble, James 2.19. Thirdly It is taken for the knowledge, love and obedience of the Doctrine of Christ; In which respect, those that have departed from the love and obedience thereof, are said to make Shipwreck of Faith and a good conscience, 1 Tim. 1.19. And lastly, it is taken for an assured hope and expectation of eternal life: begotten in men through a conscientious privity of the truth of their repentance, sincerity of their obedience, and the gracious promises of God made thereunto (according as the words of the Apostle, in 2 Tim. 4.7, 8. before rehearsed do declare.) Now although that Faith in the first and second acceptation; whereunto the Apostle in these words, (viz.) (It is the gift of God) may have respect) be acknowledged the gift of God, and be after a sort necessarily imposed upon men (especially when as the Doctrine of Christ is clearly and evidently demonstrated unto them (by the miraculous power of God, as it was by the Ministry of the Apostles.) Yet in the third acceptation, by which alone men are entitled to Salvation, it cannot from hence be concluded to be the gift of God; it being begotten in men only through a due and serious consideration of the truth, certainty, worth, and excellency of the Doctrine thereof discovered unto them: For like as a soft answer turneth away wrath, and a soft tongue breaketh the bone, (according to Prov. 15.1. and 25.15.) Even so the unspeakable love and goodness of God appearing unto men, received into, and laid up in their hearts, (as it is required in Deut. 6.6, 11, 18. Prov. 4.4.) begetteth in them a love towards God, obedience to his Word, crucifieth them to the world, casteth down imaginations and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought, to the obedience of Christ, 2 Cor. 10.4, 5. Eph. 6.16, 17. From whence it is that those persons who have had the mercy and goodness of God demonstrated unto them (in a more abundant measure than others) and have not thereby been subdued to the love and obedience of him, are charged with forgetting God their Saviour and maker, with forgetting his works, Psalm. 106.21, 13. Deut. 32.18. With forgetting that they were purged from their old sins, 2 Pet. 1.9. Are called forgetful hearers of the word, Jam. 1.25. and resembled to a man beholding his natural face in a glass, and strait way forgetteth what manner of man he was, Jam. 1.23, 24. plainly arguing that the consideration of the love and goodness of God towards men, is the only and effectual means to beget the love and obedience of God in them.  
3. But let it be granted, That the Apostle in these words doth conclude, that faith whereunto Salvation is given, is the gift of God, yet it will not from thence follow, That it is by him necessarily begotten or enforced in any men.  
1. Because that in the Scriptures, that is declared to be given, which is only offered to men's acceptation to receive or refuse, as themselves shall please: So Ephron the Hittire gave the field of Machpelah, and the Cave that was therein to Abraham, Gen. 23.11. And the soldiers that crucified Christ, gave him to drink wine mingled with myrrh, but neither the one nor the other of them, were thereby possessed with that which was so given unto them, because they refused to accept thereof, Genesis 23.12, 13, 17. Mark 15.23.  
2. That in the Scriptures is said to be given by God unto men, which is no otherwise obtained, then through a free, voluntary use and improvement of such means, which he hath vouchsafed unto them for those ends. These are the children, saith Jacob, Gen. 33.5. which God hath graciously given unto thy servant, he giveth food to all flesh. Psal. 136.25. He gave the Israelites their corn, and their wine, and multiplied their silver and their gold, Hos. 2.8. He giveth us (saith the Apostle) richly all things to enjoy, 2 Tim. 6.17. And thus God hath given eternal life to all men in his Son, 1 Joh. 5.10, 11. So God being said to give faith unto men, when he only affordeth unto them the means thereof, Act. 17.31. That faith which is obtained by the use of that means, must needs be acknowledged to be his gift also. And therefore as the Scriptures testimony, that salvation is of grace, and the gift of God, is no sufficient evidence to prove, that therefore it is conferred upon men any otherwise then in the nature of a reward and recompense of their obedience, repentance, etc. So neither is the Scriptures evidence, That faith is the gift of God, a sufficient ground to prove, that therefore it is either infused into men's hearts by the Spirit of God, or intruded upon them by the  operation thereof, or that it is any otherwise obtained by them, then through the voluntary use and improvement of the means that God hath vouchsafed unto them for that purpose.  
It is declared, That God gave the Israelites bread from heaven, and fed them thereby, Psal. 78.25. Joh. 6.31. Deut. 8.3. And yet none will from thence affirm, That he either inspired them therewith, or enforced them to eat thereof, or that their sustentation thereby, did not wholly depend upon their own voluntary gathering and applying the same thereunto, according as the Lord commanded, Exodus 16.16. Numb. 11.8.  
To conclude therefore this Argument seeing (as it was showed before) that God only regardeth the hearts of men. And that his love and displeasure is directed towards them, according to that which he observeth to be chosen or refused therein, virtue and vice, life and death proceeding from thence, 
* Life and death is therefore said to be in the power of the tongue, Prov. 18.21. And that by our words we shall be justified, and by our words we shall be condemned, Mat. 12.37. because that the tongue is presupposed to be the infallible Interpreter of the heart, and that nothing is uttered by the one, which is not first chosen, and determined in the other, Mat. 12.34. which plainly argueth, That all virtue and vice proceedeth from thence, and that every man's judgement in the day of Christ, shall be, not according to such thoughts or actions whereunto they were enforced, but according to that which was freely chosen, embraced and accepted by them in their own hearts.  Pro. 4. 23. If that faith and repentance did not proceed from the free and voluntary choice of man's will, as thereby in the sight of God he should not be distinguished from the impenitent and disobedient; so neither should he find any favour or acceptation with God by reason thereof, or receive any reward from him at the last day for the same. If I do this thing willingly (saith Paul) I have a reward, 1 Cor. 9.17. but otherwise not, as his words do clearly imply.  
And therefore to the end that all men may obtain eternal life, life and death being by Almighty God set before them, Deut. 30.19. it concerneth them to hearken diligently to wisdom's voice, calling upon them to choose the fear of the Lord, Prov. 1.29. And from a thankful apprehension of his goodness discovered unto them, with uprightness of heart to apply themselves to the obedience of him; and that whatsoever they do, to do it willingly, and not grudgingly, nor of necessity, knowing that he only loveth the cheerful giver: from whence the widow's mite, being offered with affection, becometh a most acceptable sacrifice unto him. He desireth not to reap, where he hath not first sowed, yet he expecteth from us, according to the talents delivered unto us, the which therefore every man ought faithfully to improve. And in so doing, when the Lord shall return to take an account of his servants, he may assuredly conclude, That he will graciously embrace and receive him with this heavenly Eulogy, Well done good and faithful servant, enter thou into the joy of thy Lord, when the wicked and slothful servant shall be cast into outer darkness.   

CHAP. VIII. Serveth for the clearing of such Texts of Scripture, which seem to imply a disability in men to improve the means vouchsafed unto them, for their salvation.  
AGainst that which hath been said there are two main Objections, which require some further Answer to be given unto them; The first of which is grounded upon such Scriptures which seem to imply a disability in men to improve the means vouchsafed to their salvation: The second is grounded upon such other Scriptures which seem to import repentance, faith, etc. to be necessitated in men by the  power of God.  
The Scriptures appertaining to the first of these Objections are these and such like, Ephes. 2.1, 2, 3. 1 Cor. 2.14. John 6.44. 2 Cor. 3.5. which in order I shall endeavour to clear, and so proceed to those which belong to the second.  
1. From the first of these Ephes. 2.1, 2, 3. the words whereof are as followeth (And you hath he quickened who were dead in trespasses and sins. Where in times past ye walked, according to the course of this world, according to the prince of the power of the air, etc. fulfilling the lusts of the flesh, and of the mind, and were by nature the children of wrath) It's conceived that a man deprived of his natural life, is not more incapable of performing the actions of living men then a man in his natural condition, is of performing any thing required of him to his Salvation. Which will appear very incredible, if that we do but consider, that the Scriptures do evidently declare, that God requireth not of any men, but according to the talents delivered unto them, he requireth not five, where he giveth but two, nor two, where he giveth but one, nor yet one, where he hath not vouchsafed any: If ye were blind (saith Christ) ye had not sin, john 9.41.  
2. Therefore secondly, I answer, That although that this text doth declare, that the Ephesians were dead in trespasses and sins: yet it doth not argue that they were necessarily dead therein, or that they might not have avoided the same, for men's being bad is no good ground to prove that they could not be good. If that they were necessarily such, it must be either by reason that they were such by birth, or else through want of instruction, but that they were such by birth, cannot be gathered from this text.  
1. Because that those sins and trespasses, wherein they are said to be dead, are declared to be such, as relate to their conversation, and time of ripe age, they walked according to the course of this world, the prince that ruleth in the air, fulfilled the desires of the mind, etc. which is not incident to the estate of infancy.  
2. It was observed before, That all sins have their original in the wills of men; and then forasmuch as children cannot distinguish betwixt good and evil, Deut. 1.39. they cannot possibly choose the thing that is evil; and therefore cannot be guilty thereof, much less dead therein.  
If it be objected, That they are said to be the children of wrath by nature.  
It's answered, That by nature in this place probably may be understood that fleshly, sensual or devilish course of life, wherein they had their conversation (for so the word natural in the 3. Chapter of james the 15. verse, compared with the margin, appeareth to be rendered) in reference unto which, they may here be said, to be children of wrath: But if that thereby we must understand their estate by birth, then in that respect are they to be esteemed none otherwise the children of wrath, then as they were subject to the wrath or curse of mortality, inherent to their natures by their descent from Adam 
* By wrath in this place cannot possibly be understood the condemnation of hell, because that punishment relates to the resurrection, which could not have been had not Christ died and risen again; and therefore the curse of the fall (of which only we are chargeable by nature) must of necessity end in the grave, and the being of fallen Adam, there ceasing, no punishment beyond the same can be inflicted. And therefore the wrath or condemnation of hell must of necessity be proper to the being that is to come, and the reward of disobedience in the second Adam, and not of our fall in the first Adam. . From whence being ransomed by the death and resurrection of jesus Christ, the more to endear them unto him for his goodness towards them therein, the Apostle in this place may put them in mind thereof.  
And as they were not dead in trespasses and sins by birth: So neither were they dead therein through want of divine illumination or demonstration (though that neither the Mosaical Law, Doctrine of the Prophets, or of Christ, were delivered unto them) as appeareth by Act. 14.17. where we read that Paul and Barnabas, having before reproved the men of Lystra, for walking after strange gods, and sacrificing unto them (to convince them, and discover to us, that it was not through want of divine evidence that they so walked) They declare, that God did not leave himself without witness, that he only ought to have been worshipped by them, in that he did them good, and gave them rain from heaven, filling their hearts with food and gladness: and the same Apostle further declareth, in Rom. 1.19. That that which may be known of God was manifest unto them (to wit the Gentiles) for God shown it unto them: For the invisible things of him (saith he) from the Creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead.  
And yet the more fully to evidence this truth, in vers. 21, it's plainly declared, that by the aforesaid means they did attain to the knowledge of God, and of that worship that he required of them, when they knew God, saith the text, they glorified him, not as God, neither were thankful, etc. But knowing the judgement of God, that they which did commit such things, were worthy of death, did not only do the same, but took pleasure in those that did them, vers. 32. And thereupon in Chap. 2.1, 3. are declared to be without excuse, both in their disobedience and condemnation.  
2. This is yet more clearly demonstrated by the words of the Apostle, in Chap. 2.14, 15. When the Gentiles (saith he) which have not the Law, do by nature the things contained in the Law: these having not the Law are a Law unto themselves, which showeth the work of the Law written in their hearts; their consciences also bearing them witness, and their thoughts in the mean while accusing and excusing one another in the day, when God shall judge the secrets of men by jesus Christ. In which words these two things are plainly declared; First, That whatsoever was necessarily required of them to their salvation, was fully known unto them. Secondly, That the things so known by them, was within their power to perform and practise. That their duty was fully known unto them, he demonstrateth from these two grounds.  
1. That some of them did perform the same, which according as he argueth, they could not have done, had they been ignorant thereof, when the Gentiles (saith he) do by nature the things contained in the Law; they show thereby, that they have the work of the written in their hearts.  
2. From hence (viz.) that those of them which did not perform the things required of them to their Salvation, had therein consciences accusing them at present (and should accuse them) by reason thereof, in the day when God shall judge the secrets of men by Jesus Christ; the which should be impossible, were not the same things known and understood by them, as we may perceive by a very plain instance, in Gen. 20. where we read, That Abimelech having taken unto him Abraham's Wife, upon his denying her to be his Wife, and of Gods threatening him with death, in case that he did not restore her again unto him, he not being privy to himself of any evil committed therein; In vers. the 4. and 5. thus replieth in his own defence, Lord wilt thou also slay a righteous Nation? Said he not unto me she is my sister? And she, even she herself said, He is my brother; in the integrity of my heart and innocency of my hands I have done this; the which grounds also serve plainly to demonstrate the truth of the later position, (viz.)  
2. That whatsoever was required of them to their Salvation, was within their power to be performed by them. For by the same reason that some performed them by nature; others in the same condition might have done so likewise, and consciousness that they could not perform them, being known unto them, would quiet their minds both in this world, and at the day of Christ, as much as consciousness of their ignorance thereof could. For the conscience of a man in the omission or misdoing of his duty not understood, acquitteth him therein only upon this ground, That the doing or right performance thereof was impossible unto him, notwithstanding his utmost endeavours; the which ground of impossibility, to perform his duty will appease his conscience in the omission thereof, in any other case whatsoever. And thus this Objection with the ground thereof is taken away.  
The second text is, 1 Cor. 2.14. the words whereof are these: But the natural man perceiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them because they are Spiritually discerned; from whence it is supposed that no man in the estate of nature, not endued with the Spirit of God, can possibly understand or do any thing required of him to his Salvation.  
1. The groundlessness of this supposition was clearly disproved before, by the testimony of the Apostle, concerning the Gentiles, their doing by nature the things required of them to their justification and Salvation.  
2. But yet the more fully to take away the ground thereof. By the things of the Spirit in this place must needs be understood, either such things which are peculiar to the Spirits revelation to those which after their believing have received the same, according to john 16.12. where Christ telleth his Disciples, That he had many things to say unto them, which they could not then (viz. before the Spirit was given unto them) bear: How be it (saith he) the Spirit of Truth when he is come, he will guide you into all Truth, and will show you things to come. Or else secondly, By the things of the Spirit must be understood the Doctrine of the Gospel in general, mentioned chap. 1.17, 18.21.2.4.5. By the wisdom of the World is accounted foolishness. If that the things of the Spirit be taken in the first acceptation, (as may be conceived from the 12, and 13, verses, where the Apostle intimateth, that the things whereof he here speaketh, were none other than what was revealed or taught unto himself and others, by the Spirit which they had received) then this text pretendeth not at all to prove, that men in the estate of nature cannot perceive or do any thing required of them to their Salvation, but only that none can understand the mysteries or secrets of the Kingdom of God, until first they believe the Gospel, Mat. 13.11. and are Baptised with the Holy Ghost; which the World cannot receive, john 14.17. Nor yet secondly, If that by the things of the Spirit are understood the Doctrine of the Gospel in general: it will not thereupon follow, that a man in the estate of nature, by the exercise of his understanding, cannot perceive or receive the knowledge thereof, when it is plainly preached, and by the evidence of the Spirit demonstrated unto him. Seeing it is manifest by the Scriptures, that the very worst of natural men, The Rulers, Scribes and Pharisees, have attained to the knowledge of the most fundamental points of Christianity; under which the whole Doctrine thereof is comprehended. As 1 They believed that there was a God. 2. They believ that Jesus Christ was the Messiah and Saviour of the World, and so consequently that his whole Doctrine was none other than the undoubted Oracles of God, john. 2.23, 24, 25. john 12.42, 43. And thirdly, They believed the resurrection of the just and of the unjust, Acts 23.7, 9 Acts 24.15. And the Gospel being thus understood by men, they are thereby sufficiently enabled to the obedience thereof; whence it is that the Scriptures unto such persons speaketh on this wise, Receive not the grace of God in vain; having these promises, let us cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the fear of God: He that knoweth to do well, and doth not, or that knoweth his master's will, and doth it not, to him it is sin, and he shall be beaten with many stripes. Such manner of speech always presupposing an ability in the persons to whom it is directed to improve the same to the end thereof.  
Wherefore we are not to conceive (that because it is said, The natural man perceiveth not the things of the spirit, nor can receive them) that therefore no man destitute of the spirit can possibly understand or give obedience to the Gospel of Christ, when it is evidently (in the preaching thereof) demonstrated unto them. But we are thereby given to know, That no man whatsoever measuring the Gospel of Grace, teaching him to deny all ungodliness & worldly lust, & to live righteously, soberly & godly in this present world, etc. Tit. 2.11, 12.) by the natural, earthly & sensual principles and wisdom of the world. 
* S. John in his 1 Joh. 2.15. exhorting not to love the world, nor the things that are therein, in ver. 16, teacheth us, what he would have us to understand thereby (viz.) the lusts of the flesh, the lusts of the eyes, and the pride of life; whereby we are also taught to understand, whereunto the wisdom of the world, so often spoken of in the first, second and third Chap. of the 1 Cor. is to be confined (viz.) to the promoting and accomplishing the foresaid ends, because that it cannot extend beyond itself, or direct men unto any thing that is not comprehended therein, the which may serve to admonish all men to beware of branding the virtuous and just principals, whether of the Heathens, or any other persons whatsoever (though learned in the book of Creation only) with the odious infamy of worldly wisdom: An evil too ordinary in our times.  (teaching him to deny all godliness and goodness in this world, and to live according to the lusts of the flesh, the lusts of the eyes, and pride of life, 1 Joh. 2.16. can possibly receive the same, and become obedient thereunto, but must reject it as foolishness. God and the world, the wisdom of God, and the wisdom of the world, being so directly opposite and contrary each unto other, That whosoever will love the one, must hate the other; or that will embrace the one, must reject the other. If any man, saith James, will be a friend to the world, he must be an enemy unto God, James 4.4.  
Joshua having put it to the Israelites choice, whether they would serve the Lord, or the gods that their Fathers had worshipped, Chap. 24.15. And they having in answer thereunto declared, That they would serve the Lord only, vers. 18. He replieth unto them, vers. 10. in these words. (Ye cannot serve the Lord) wherein his meaning is not, that it was impossible for them to serve the Lord (for then he would not have put it to their choice, whether they would serve him or not) but his meaning is, that they could not serve him acceptably, unless they did wholly cleave unto him, and reject Idols, vers. 14.19. So likewise in this place, when the Apostle saith, That this natural man cannot, receive the things of the Spirit of God (that is to say, approve and subject himself to the wisdom and instruction of God, contained in the doctrine of the Gospel) we may not suppose that thereby he concludeth it absolutely impossible for them so to do; but impossible only so long as they retain and nourish in themselves the vicious wisdom of the world; whereby they are instructed to gainsay, resist and oppose all godliness, virtue and honesty.  
The third Text, is, joh. 6.44. The words whereof are these, No man can come unto me, except the Father that sent me draw him. From whence it is ordinarily supposed, That no man can believe in Jesus Christ, except that he be necessarily enforced thereunto by an immediate exercise or operation of the power of God upon his soul.  
For answer whereunto, I desire that it may be observed, that this word (draw) whereupon the whole weight of this Objection standeth, is diversely understood in the Scriptures, and is not always taken for a necessary compulsion, as it is here supposed, but ordinarily for an argumentative persuasion only, as appeareth by Act. 5.37. Where (speaking concerning one Judas, a seducer of the people) it is said, That he drew away much people after him. As also by the words of the Apostle, in Act. 20.30. where he declareth to the Church, That from amongst themselves men should arise, speaking perverse things, and should draw away Disciples after them. And that God only draweth men to the love of himself, the Faith and Obedience of Christ, by the discovery of his goodness towards them, and of the danger of their ingratitude towards him, doth evidently appear, by these following Scriptures, Hosea 11.3, 4. where (concerning backsliding Israel, whose goodness like the morning dew passed away) the Lord thus speaketh, I taught Ephraim also to go, taking them by their arms, but they know that I healed them, I drew them with cords of a man, with bands of love, and I was to them as one that taketh of the yoke on the jaws, and I laid meat unto them. And in Heb. 10.38, 39 The just shall live by faith; but if any man draw back (saith the Lord) my soul shall have no pleasure in him. But we are not of those (saith the Apostle) that draw back to perdition, but of those that believe to the saving of their soul.  
In which Scriptures are discovered (besides the means whereby God draweth men) these two things.  
1. That God draweth all men, the backsliding, and those that draw back to perdition, as well as those that believe to the saving of their souls. And  
2. That he so draweth none, but that possibly they may draw back to perdition (as Ephraim, and those others supposed in the later Text) it being otherwise to no purpose, to present men, with the danger of drawing back, nor would it be any matter of commendations, either in the Apostle, or that number wherewith he joineth himself, that they did not draw back, as well as others: For what praise is it not to draw back, when as it is impossible so to do.  
Secondly, The words of the Text, compared with the former, and following verses, do clearly import, That the drawing of the Father, whereof Christ speaketh, consisteth only in external means, and doctrinal instruction delivered unto men by his preaching. In vers. 41. Christ declaring himself to be the living bread, (or bread of life) come down from heaven, which giveth life unto the world, and that by eating thereof, a man should live for ever (of which he had spoken before, vers. 33.35.) And the Jews carnally weighing his words therein, and not considering that he spoke not unto them concerning material bread, wherewith their natural lives should be sustained. In vers. 41, 42. Murmur against him, saying, Is not this jesus the son of joseph, whose father and mother we know? How then saith he, I came down from heaven? Whereupon in vers. 43, 44, 45. Christ that he might remove from before them the occasion of their stumbling at him, by reason of his parentage, and instruct them by what means they should attain to the Belief and Obedience of his Doctrine; answereth them to this effect, Although that my father and mother be known unto you, yet notwithstanding, murmur not against me, because I said, I am the bread which came down from heaven, to give life unto the world: For it is not my bodies descending from heaven, but the promised Grace of God touching your Redemption, Resurrection, and eternal Salvation thorough my Death, and Obedience to my doctrine, which I intent, when I so spoke unto you, the which you cannot receive, except my Father which sent me, draw you, according as it is written in the Prophets, They shall be all taught of God: Every man therefore which hath heard and learned of the Father (viz. received his instruction, and submitted themselves thereunto) cometh unto me. And then in vers. 46. least that he should be mistaken in what he had here said concerning the Father's drawing and teaching, and be thought thereby to affirm, That none could believe him to be the bread of life, & Saviour of the world, except that the Father immediately in his own person, or by his spirit should instruct them therein, & enforce them thereunto. He subjoineth these words, Not that any man hath seen the Father at any time, save he that is of God, he hath seen the Father; intimating thereby; That although that the Father teacheth men, yet he teacheth them not personally or immediately, but mediately by the Ministry of his Son, who is God with us, Mat. 1.23. and sent into the world, to the end, that we may be taught of God by him, according to these plain Scriptures, joh. 1.18. Heb. 1.2. joh. 7.16. joh. 12.49, 50. So that when it is said, That none can come unto Christ, except that he be drawn thereunto by the teaching of the Father; The meaning thereof is only this, That no man can receive Jesus Christ to be the Saviour of the world, and become obedient unto him, except that he hear and learn, be drawn and persuaded thereto by the instruction of the Father, in the Ministry of his Son.  
The fourth Text alleged to prove men incapable of improving the means of salvation, is, 2 Cor. 3.5. The words whereof are these, Not that we are sufficient of ourselves to think any thing, as of ourselves, but our sufficiency is of God.  
1. To which I answer, first, That this Scripture is least of all to the purpose for which it is alleged, seeing that it is not pleaded, that of ourselves, as of ourselves, or as we are men simply considered, without either having the Law written in our hearts, or some discovery made unto us of our deliverance from mortality and happiness in the world to come, to think any good thought, either towards God, or of reforming ourselves according to the rules of virtue or Christianity. It being according to the testimony of the Apostle, if that the dead were not raised, and consequently no felicity to be expected after death, our only wisdom to eat and drink, to free and acquit ourselves from all manner of troubles and sufferings whatsoever in this world (as for conscience sake) 1 Cor. 15.32. with the 19.31, 32. To fill ourselves with costly wine and ointments, and to let no flower of the spring pass by us, to crown ourselves with Rosebuds, before they be withered, and to leave tokens of our joyfulness in every place, it being our portion and only lot, Wisd. 2.7, 8, 9 It's thorough Faith only in the Resurrection and eternal Salvation, that we overcome the world, 1 john 5.4. The cross of Christ crucifieth us to the world, Gal. 6.14. The blood of Christ, or the blood of the Covenant sanctifieth us in the world, Heb. 16.29. And we love God, and keep his Commandments, because he hath commended his love unto us, by sending his Son into the world, that we might live thorough him, 1 joh. 4.19. with v. 9, 10. & cap. 5.3.  
But the intent of the Apostle in this place doth manifestly appear to be only this (viz.) That neither he himself, nor any other of the Apostles were of themselves, sufficient to think or conceive that glorious Ministry that was committed unto them. For having in the 3. verse declared, That the Corinthians were the Epistle of Christ ministered by them, not written with ink, but with the Spirit of God, not in tables of stone, but in fleshly tables of their hearts, lest that they should think of them, above that which was meet, 1 Cor. 4.6. And ascribe the honour of this ministration unto them, as if that they had not received it, 1 Cor. 4.6, 7. In the fifth and sixth verses, he addeth these words, Not that we are sufficient of ourselves to think any thing, as of ourselves, but our sufficiency is of God, who hath made us able Ministers of the new Testament, not of the letter, but of the spirit. And therefore in 1 Cor. 4.1. desireth, that they should account of them only, as Ministers and Stewards of these things.  
So that all that can rationally be inferred from hence, is only this, That like as the Apostles of themselves were not sufficient to conceive that Ministry, that was given unto them, nor to accomplish any such things, as were effected in men thereby: So neither are any men sufficient of themselves to conceive or believe the things declared therein, or to purify their hearts thereby, unless that the same be revealed unto them: Faith herein (and the effects thereof) being by hearing, and hearing by the word of God, Rom. 10.17.  
Some other Scriptures there are of this nature, but the answers to these duly considered, may be sufficient to enlighten any indifferent man's understanding therein. And therefore I shall proceed to answer to the second main Objection, and to such principal Scriptures which belong thereunto.   

CHAP. IX. Containing several Answers for the clearing of such Scriptures, which seem to import faith to be necessitated in men by the  power of God.  
THe Scriptures alleged in favour of the second main Objection, are such as these, Rom. 8.28, 29, 30. Phil. 2.13. Phil. 1.19. 2 Tim. 2.25. Rom. 11.5, 6. Jer. 31.33.  
1. From the first of which, the words whereof are these (And we know that all things work together for good to them that love God, to them who are the chosen according to his purpose; for whom he did foreknow, he also did predestinate to be conformed to the Image of his Son; Moreover, whom he did predestinate, them he also called, and whom he called, them he justified, etc.) It's conceived that of mankind fallen in Adam, God in that estate before the world, chose a certain number thereof unto himself for his sons and daughters. And that in reference thereunto in time begetteth them to faith, in his Son justifieth them, etc.  
1. To which I answer, first, That none are chosen to Adoption or Salvation before the world, otherwise then in relation to their obedience to those duties which God in the Scriptures by jesus Christ, and his Apostles requireth of men unto those ends, 2 Tim. 1.9. with the 10. Tit. 1.1, 2. with the 3.  
2. Secondly, The Scriptures do positively declare, That election is only in jesus Christ, Ephes. 1.5. with the 2 Thess. 2.13. God hath chosen you to Salvation from the beginning, through sanctification and belief of the truth.  
3. If that God should choose men to Adoption and Salvation before the world, otherwise then in relation to their obedience to his will made known unto them, Then the will of God in this respect, should be twofold, and contradictions in itself; The one whereby he chooseth and accepteth to Adoption and Salvation, the wicked, disobedient and impenitent: The other whereby he will not choose, nor receive to adoption or Salvation, any other than the godly, Philip. 4.3. the rich in faith, Jam. 2.5. The penitent, 2 Cor. 6.17, 18. And obedient, Matth. 22. the third to the fourteenth, which contradiction is impossible to be in God.  
4. Nor doth the words of the Text prove the contrary; Wherein first is laid down the happy estate of those that are called according to purpose, ver. 28. And 2. the ground thereof, which in ver. 29. is declared to be this (viz.) That all those whom God fore-knew (that is to say before the world beheld in his Son through obedience unto him, who are therefore in verse the 28. described to be such as love God, lest that we should conceive that God knew the workers of iniquity before time, whom he refuseth to own or know in time, Mat. 7.23.) those he predestinated, that they should be conformable to the Image of his Son in glory, Phil. 3.21. For the accomplishment whereof he administereth unto them the means for their calling, and upon their obedience thereunto, receiveth them to justification, and in the end to glory.  
The second text is, Phil. 2.13. the words are these: For it is God that worketh in you both to will and to do of his good pleasure. From whence it is conceived, That whatsoever any man willeth or doth acceptable unto God and tending to his Salvation, he is necessarily enforced thereunto by God.  
Answ. For the removal whereof it's to be observed, That in the Scriptures things are apprehended unto God, as done by him upon several grounds: As  
1. Such things are said to be done by him, which he only suffereth, or permitteth to be done, Job 1. 12-21. whether by men or devils, Joh. 1.15, 16, 17, 21. Job. 2.7. with the 10.  
2. Such things are said to be done by him, which are no otherwise effected, or brought to pass, then by the use and improvement of the means that he affordeth for the doing thereof. Thus he giveth man day by day his daily bread; and feedeth the young ravens that cry, Ps. 147.9.  
3. Also such things are said to be done by him, which he affordeth fit and necessary means unto men for the doing of: Although that through their neglect or abuse of those means the same he never accomplished, Ezek. 24.13. because I have purged thee, and thou wast not purged; therefore thou shalt not be purged from thy filthiness, until I have caused my fury to rest upon thee.  
And that God in this sense only is said to work in the Philippians, to will and to do, plainly appeareth by comparing the 12. verse with the 13. where the same persons are required, to work out their own salvation with fear and trembling, because that God worketh in them, &c whereby his working in them, to will and to do, is necessarily implied, to consist only in providing and propounding prompt and fit means to induce and persuade them to will, and to do the things, that in the former verse is required of them, because that otherwise the Argument which the Apostle useth to stir them up, to work out their salvation with fear and trembling, should more fitly serve to persuade them to sit still and do nothing, nor take any thought or care at all for that purpose. For if that God did work in them the will and the deed, which is all that is necessary to salvation, there should then remain nothing at all on their part to be done thereunto. So that the words of the Apostle in this place, are to be understood only; as if he should have said, Be you diligent and careful to perform the things that God requireth of you to your Salvation 
* God wrought in the Pharisees and Lawyers, to will and to do, the things required of them to their Salvation, by the Ministry of John: or else in rejecting the same, they could not be charged with frustrating and rejecting the counsel of God within themselves, Luke 7.30. with the margin. ; for he (is not wanting, but) affordeth unto you all necessary means to enable you thereunto.  
3. And this may also serve to enlighten us in the understanding of Phil. 1.29. (which is the next Scripture to be answered) the words whereof are these: For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; being delivered in the very same nature as the former, (viz.) as a ground to persuade the Philippians to stand fast in the Spirit with one mind, striving together for the Faith of the Gospel, and in nothing to be terrified by their adversaries. Forasmuch as that which is made the ground of an exortation, must not only admit, but also with some kind of vehemency, stir up and provoke to industry and diligence for the obtaining of whatsoever is from thence urged, pressed or persuaded unto. And that the presence and assured possession of a thing doth prohibit a man to seek and endeavour after the same, and any other to exhort him thereunto; therefore the giving of Faith and perseverance in this place must not be conceived to consist in the actual conveyance thereof, but in the giving of such means and helps, through the use and well improvement whereof, they might be enabled to believe, and believing to persevere therein, to the end, against all opposition whatsoever: because that otherwise, the Apostle must be understood to exhort them to strive for what they already have, or else to keep what they cannot lose, yea to strive for them, because that they have these things already and cannot lose them, which is most absurd, and not to be imagined: And therefore as God is said to give food unto all flesh, Psal. 136.25. By affording unto them means for the obtaining thereof, Prov. 10.4. Prov. 20.4.  
And as he is said to give assurance (or faith) unto all men (as touching the resurrection and judgement to come by Jesus Christ) by his mere granting unto them a ground for their assurance therein, Acts 17.3. Even so in this place God is said to give unto the Philippians to believe in Christ, and to suffer for his sake, by affording unto them means, through the improvement whereof, they were brought thereunto, and might be furnished with power and strength to persevere therein, against all the malice of their adversaries.  
4. The fourth text is the 2 Tim. 2.25. the words are these, (viz.) In meekness instructing those that oppose themselves: if God peradventure will give them repentance to the acknowledging of the truth; from whence it is conceived, that repentance is not to be obtained by the use of external means, but is given unto men, or wrought in them by the immediate hand of God.  
Answ. To which I answer, That this inference doth neither suit with that which is expressed in the 18, and 21, verses, aforegoing in the chapter: nor yet with the text itself.  
For first, in the 18, vers. it is declared, that some by the error of Hymeneus and Philetus (who taught, that the resurrection was passed already) had their faith overthrown, that is to say, were thereby seduced to the belief of that opinion; and from the denial of that, the foundation of God and godliness to Apostates, from all the duties of Christianity, and works of repentance, employed verse 19, which must needs be imputed either to some change and alteration in God, or else in themselves: but unto God it cannot be imputed, for he changeth not, Mat. 3.6. His foundation standeth sure; therefore it must be imputed to themselves: and if so, than it must thereupon needs follow, That repentance in men is not any otherwise obtained, then through their own improvement of the means vouchsafed for that end; for if that it did not wholly depend upon themselves, than it should be altogether impossible, either that any thing done or misdone, omitted or committed, should be prejudicial unto them in that respect.  
And that this is so, doth further appear by that in the 21, verse, the words whereof are as followeth: If a man therefore PURGE HIMSELF from these, he shall be a vessel of honour, sanctified and meet for his Master's use, etc. Wherein is plainly declared how, and by what means Sanctification (wherein repentance consisteth) is to be endeavoured and obtained, (viz.) That every man by the Doctrine of the Resurrection and Glory in the World to come, through conformity to Christ, verse 11, 12. DO PURGE HIMSELF from the foresaid opinions, with all the evil consequences thereof. Flee youthful lusts, and follow after righteousness, faith, charity, peace, with those that call on the Lord out of a pure heart; the neglect whereof occasioned the falling away of those , as by the coherence of these verses doth manifestly appear.  
2. Nor doth it any better suit with the Text itself: wherein Timothy is required with meekness to instruct those that oppose themselves, the end whereof, as also of God's forbearance, being every where in the Scriptures declared to be none other than men's repentance; and therefore to whomsoever the same is vouchsafed, the possibility of their repentance thereby must needs be supposed; because it doth not stand with the wisdom of God to propound an end, from such means whereby it cannot possibly be effected. And it's frequently to be observed in Christ, that he directeth his instruction only to those that have ears to hear, Mat. 11.15, 13, 43. Reve. 2.7, 11, 17, 29, verses, chapter 3, 6, 13, 22, verses, Thereby doubtless to inform us, that if men were absolutely uncapable of hearing and receiving the same, it should not at all be preached unto them.  
Besides, It cannot be supposed, that God should command his servants, to cast holy things unto Swine to be trampled under their feet, or to spill the immortal and incorruptible Seed of his Word, as water upon the ground, (the consequence of the contrary opinion) seeing that it is delivered by him for a general rule to be observed by them; That when men by their preaching unto them were fully enlightened in the knowledge of his Grace, and of eternal Salvation brought unto them by Jesus Christ, and should then wilfully and stubbornly reject the same, put it from them, and judge themselves unworthy thereof, (thereby declaring that no hopes of their repentance were to be expected from thence) that then they should departed from them, and cease to preach any further unto them, Acts 13.45, 46, 47.  
And therefore it may not be imagined, that either the persons intended in the text, whom Timothy was required to instruct, or any other to whom the Gospel was sent to be preached, were altogether uncapable of improving the same, to the end thereof.  
Which considered, the meaning of the Apostle in this place, must be understood only as if he should have commanded Timothy to instruct with meekness, those that oppose themselves, because that paradventure at one time or other they might hearken thereunto, lay it to heart, and improve the same to their repentance, etc.  
God being said (as was showed before) not only to give unto us such things wherewith we are immediately possessed by his mere devotion, but all such things likewise which are obtained by our laborious industry, and improvement of the means vouchsafed unto us for those ends: He giveth unto us richly all things to enjoy, 1 Tim. 6.17. Day by Day, he giveth unto us our daily bread.  
5. The fifth text alleged, is Rom. 11.5, 6. The words are these, Even so at this present time also there is a remnant according to the Election of Grace, and if by Grace, then is it no more of works, otherwise Grace is no more Grace: but if it be of works, than it is no more of Grace, otherwise work is no more work. From whence it is conceived that by the Covenant of Grace, all works on men's part, either in reference to their Election or Salvation, are wholly excluded; and that there is not any thing required to be done by them thereunto.  
Answ. To which I answer: first, That it was showed before in answer to Rom. 8.28, 29, 30. That Election is not in the first, but in the second Adam; not of the disobedient but of the repentant, godly, rich in Faith, etc. which with comparing the 4, verse with the 5, before alleged, will receive further confirmation; For when in the 4, vers. the Apostle having declared, That those whom God reserved to himself in the days of Elias, were such only who in obedience unto him, refused to bow the knee to the Image of Baal. In the 5, verse he addeth, That even so at this present time also, there is a remnant according to the Election of Grace; which is as if he should have said, Whereas a great number of the Israelites are rejected and cast off from the favour of God, you are not to conceive them to be so rejected for any other cause, then for their wilful and stubborn disobedience against his word revealed unto them, chap. 1.17. chap. 10.18, 21. chap. 11.20. For as in the days of Elias he reserved to himself, all those that harkened unto him, and refused to bow to the Image of Baal: Even so likewise at this time he reserveth to himself for his sons and daughters, all those that submit themselves to his righteousness, chap. 10.3. Harden not their hearts, Hebr. 3.8, 17, 18, 19 Nor judge themselves unworthy of eternal life, Acts 13.46, 47. Nor yet doth he so reject any of them for their unbelief; but that he will readily accept of them again, if that they do not continue therein, Rom. 11.23.  
2. I answer, That when the Apostle saith, That Election to Salvation is not of works, but of Grace, he doth not thereby exclude all works in reference thereunto, but the works of perfection, according to the law of innocency and creation; only from which estate mankind being fallen, Eccl. 7.29. their Justification and Salvation thereby must needs be altogether impossible.  
That Grace doth not exclude all Works, doth evidently appear from hence, (viz.) That integrity and uprightness of heart (which properly consisteth in a ready and cheerful conformity to all the Commandments of God made known unto us, so far forth as opportunity and ability doth afford) is required of every man to his Salvation, Gen. 17.1, 2, 7. 1 Chron. 28.9. Mat. 6.48. Mat. 19.16, 17, 21.  
In which respect Christ implieth the young man, Mat. 19.21, 23. (that refused to sell all that he had and give to the poor, and to take up his Cross and follow him, when it was required of him, to be imperfect, and incapable of entering into eternal life. And S. John denieth that man to have the love of God dwelling in him, that seethe his brother stand in need, and shutteth up his bowels of compassion towards him, 1 John 3.17. And from hence it is, that S. James declareth, That that faith which obtaineth justification is made perfect through works, james 2.21, 22, 23 
* Abraham's integrity engaged him to offer up his Son upon the Altar, when it was required of him; and by offering of him up, he is said to fulfil the Scripture, which said that he believed, God, Jam. 2.23. Which plainly argueth that all known duties, or works within a man's power to be performed, are so essential to integrity and faith, that they cannot possibly be distinguished: whence Abraham, that one while is said to be justified by faith, Rom. 4.9. is otherwhiles by S. James chap. 2.21. declared to be justified by works. . For where works (such as are within a man's power) are wanting, integrity is wanting; and where integrity is wanting, faith is dead, verse 17, 26. Unprofitable, Gal. 5.6. And not to be distinguished from that of the Devil, Jam. 2.19.  
And seeing then that all such works which are within men's power to perform, are required of them to their Salvation: It must needs be granted, when the Apostle saith, That it is not of works, that his meaning therein is none other, then that it is not of works of perfection according to the law of our creation, which are impossible for any man to perform, so as to be justified thereby, Gal. 2.16. And that the difference betwixt Works, and Grace, or the Law, and the Gospel, standeth only in this, (viz.) That the first requireth unto life, that which is impossible unto men in their fallen estate: the later no more than what is possible unto them therein; and so consequently, that life and Salvation which could not be obtained by any through the covenant of works, may be obtained by all, through the covenant of Grace: which will more evidently appear, if it be considered.  
First, That the only and special reason, why the first Covenant was repealed, and the second vouchsafed, is declared to be this, (viz.) That the first could not give life unto men, (that is to say, in their fallen estate, for in the estate of innocency, it must needs be acknowledged it could) If there had been a Law that could have given life (saith the text, Gal. 3.21.) verily righteousness had been by the Law, but in regard it could not, therefore (as the words of the Apostle in Hebr. 8.6, 7. do plainly intimate) the Lord found fault therewith, abolished it, and gave unto men a more excellent Covenant instead thereof, (that is to say, a covenant whereby salvation might be obtained by them in their fallen estate) for, seeing that the goodness of God, and his desire of men's Salvation was such, as caused him to abolish the first Covenant, because it could not give life unto them: no reasonable man can conceive, that his said goodness and love towards them would suffer him to give unto them a second Covenant, as faulty and unable, to give life unto them, as that abolished: and if not, Then forasmuch as by the later works are required to be performed by men to their Salvation, as well as by the former; the excellency of the later above the former, must needs be acknowledged to consist only in this, (viz.) That the works required thereby, and the conditions upon which life is promised therein, are performable by men in their fallen estate, whereas those required thereunto by the other were not. In which respect it is, that in the 6, verse, the Apostle declareth, that the later is established upon better promises, than the former.  
Secondly, That those that endeavoured to reduce men from the Doctrine of the Gospel, to the observation of the Law, are by the Apostles, Acts 15.10. charged with tempting God, by putting a yoke upon the necks of the Disciples, which they were not able to bear. And to the Galathians which were perverted by those false teachers, Paul in Gal. 3.1, 3. thus writeth: O foolish Galathians, who hath bewitched you, that ye should not obey the truth? Are ye so foolish that having begun in the Spirit, are ye made perfect by the Law? which plainly argueth, that the Doctrine of the Gospel which they preached was no such yoke, because that then they themselves in preaching the Gospel, & turning men from Moses to Christ, should have been liable to the same reproof which they laid upon others: And as foolish should the Galathians have been, in harkening to them preaching the Gospel: as they were in harkening to the false Apostles preaching the Law. For of two yokes alike intolerable, wisdom directeth a man to choose the one as soon as the other, and not to prefer the one before the other; and therefore unless that we will suppose the Apostles to be guilty of tempting God in the same nature, wherein they accuse and censure others, (and thereby to make themselves inexcusable, both before God and men, Rom. 2.1.) we must needs conclude that the yoke or precepts of the Gospel, which they endeavoured to impose upon men, were not intolerable or grievous, 1 John 5.3. Like unto those of the Law, but easy and light, Mat. 11.30. and so consequently, that righteousness, life and salvation impossible by the former, is possible, and may be attained by the later.  
3. That Paul in the 2 Cor. 3.7, 9 speaking of the Law, calleth it the Ministration of death and of condemnation. And contrariwise speaking of the Gospel, or New Testament, he calleth it the ministration of righteousness, and in verse the 6, saith, That the first killeth, but the later giveth life: Now forasmuch as the Law in its own nature, is neither the ministration of death nor condemnation, being holy, just and good, promising life, and would assuredly bring us to the possession thereof, could we but observe what it requireth, or attain unto that original innocency and purity in which we were created; therefore it is so called only, in respect that in the necessary consequence thereof (by reason of our inability to fulfil the same) it becometh such unto us. And therefore if that the conditions of the new Covenant were no more performable than those of the Law: the Gospel could not be called, the ministration of righteousness and life any more than the Law: because it is the savour of death unto death, unto all those that disobey it as well as the Law, John 3.19. Hebr. 10.28, 29. and conferreth neither righteousness nor life unto any that observe it not, any more than the Law; therefore whereas it is called, the ministration of righteousness and life, in opposition to the Law; it must needs be understood in this respect, That righteousness, life and Salvation, impossible by the Law, may be obtained by it.  
4. The same Apostle likewise discoursing of the two Covenants, in the ninth and tenth chapters of the Romans, and having in the 32, verse of the 9 chapter, after a large discourse concerning the same, concluded righteousness not to be attainable by the Law: in the 8, verse of the 10. chapter, he declareth, That the righteousness that is by the Gospel, is nigh unto us (even in our mouths and in our hearts) than which nothing can be more near unto us. And in Deut. 30.11, 12, 13, 14. whereunto he hath allusion, to prevent all objections concerning this thing, Moses thus speaketh: The commandment that I command thee this day, it is not hidden from thee, neither is it fare off: It is not in Heaven that thou shouldst say, who shall go up for us to Heaven, and bring it unto us, that we may hear it and do it. Neither is it beyond the Sea, that thou shouldst say, who shall go over the Sea for us and bring it unto us, that we may hear it and do it? But the word is nigh unto thee, in thy mouth and in thy heart, that thou mayest do it; than which, what words can possibly be used more emphatically to set forth to our understandings that righteousness which was impossible by the Law, is not only possible, but easy to be obtained by the Gospel; it is not hidden from us, nor far off, but near unto us, in our mouths, and in our hearts, that we may do it. Far from their opinion that affirm, That God must bow the Heavens and come down into our Souls, and infuse into them supernatural light and faith, before that we can either understand or do any thing requisite to our Salvation.  
5. But to put this point out of all dispute. Whereas the Scriptures do inform us, that according to the Law of works, There is none righteous; none that doth good, no, not one, Rom. 3.10, 12. and yet notwithstanding do also inform us, That Abel, Heb. 11.4. Noah, Gen. 7.1. Abimelech, Gen. 20.4. Lot. 2 Pet. 2, 8. & Zechariah, Luke 1.6. were all of them righteous men. That Jacob Mat. 1.19. Simeon, Luke 2.25. Cornelius, were just men, Acts 10.1, 22. That Job, chap. 1.18. Asa, 1 Chron. 15.17. and others, were upright and perfect men, Phil. 3.15. That Ahimaas the son of Zadock, 2 Sam. 18.27. and Barnabas the son of consolation, were both of them good men, Acts 11.24. It must therefore necessarily follow, That what was impossible by the Law or covenant of works, is possible by the Gospel, or covenant of Grace: and that righteousness, justice, goodness, and eternal Salvation, which could not be obtained by the former, hath, and may be obtained by the later.  
And yet notwithstanding, although that the Covenant of Grace (or the Gospel) doth require to Salvation, the performance of all such good works, which are within our power to perform; yet ought it, and that eminently to be esteemed by us a Covenant of Grace: and that for these respects.  
First, In regard of the time, (state, and condition, wherein all mankind were) when this Covenant was vouchsafed unto them. That is to say, When all mankind by reason of Adam's transgression, were brought under the guilt of condemnation, and everlasting oblivion, having no eye to pity them, Ezek. 16.5, 6. nor ability to deliver themselves from peace (but must of necessity have perished therein for ever, 1 Cor. 15.16, 17, 18.) That then God the Father of all pity and compassion, commended his love unto them, Rom. 15.8. and forth of his infinite goodness, was graciously pleased by the death of his only begotten Son, to pay the price of their redemption, to ransom them from that estate, 2 Cor. 5.14. 1 Cor. 15.21, 22. and to say unto them, return from corruption, ye perishing sons of men, and live, and in relation thereunto, to grant this Covenant of life and Salvation unto them.  
2. That because in this Covenant God requireth of us less than his due, and no more than what in our fallen estate we are sufficiently enabled to perform and render unto him; we owed unto him perfect innocency, being in creation made perfect by him, Eccl. 7.29. he asketh of us but integrity consistent with nocency and imperfection so considered) as plainly appeareth by that which is spoken concerning David, 1 Kings 9.4. Asa, 1 Kings 15.14. Simeon, Luke 2.25. Cornelius, Acts 10.22. and divers others, declared to be perfect, just, and upright men, (notwithstanding all their frailties, sensurable by the covenant of works) and are by God approved and accepted, in reference to his covenant of Grace.  
3. In regard that although we have our lives of Grace, and that he asketh of us so little in comparison of what we are indebted unto him, he is so bountiful, as to grant us a reward of all our works, Hebr. 11.6. ye such an exceeding great reward, that our light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of Glory, 2 Cor. 4.17.  
That he should grant us any reward at all for any service done unto him, (if we consider that it was nothing but his own which we gave unto him, that we received it of him, and that we ourselves likewise are his, and that by a double debt) it must needs according to the humble confession of David, be acknowledged great bounty in him, 1 Chro. 29.13, 14, 15, 16. but that he should so far regard our bounden affection, as to reward us for our very meanest works, even for a cup of cold water given in his name; and to grant us so great a reward for so small a work: as a Prophet's reward (doubtless one of the greatest) for but receiving a Prophet in the name of a Prophet, Mat. 10.41. must needs be acknowledged transcendent Grace, love that passeth all knowledge.  
The 6. Text is Jerem. 31.31, 32, 33, 34. the words whereof are as followeth: Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand, to bring them out of the Land of Egypt; which covenant they broke, although that I was a husband unto them. But this shall be the covenant that I will make with the house of Israel: After those days saith the Lord, I will put my Law in their inward parts, and write it in their hearts, etc.  
From whence it is ordinarily objected, That God hath covenanted necessarily and unavoidably to instruct some men in the knowledge of himself, and by putting his Laws into their hearts, to work in them repentance, faith, etc. The which objection, as it supposeth some men to be more accepted and beloved of God, in the estate of unbelief than others; hath been often before disproved; yet in regard that it hath so seeming a countenance of truth put upon it by this Scripture, with some others speaking in the same language, I shall further answer thereunto, desiring,  
First, That it may be considered, that seeing there are but two Covenants known at any time to be given by God unto men, the one of works, the other of Grace: all mankind must be concluded, either to be under the first, or under the later of them.  
1. But under the first they are not, because that God finding fault therewith hath repealed it, caused it to wax old, and to vanish away, Heb. 8. 7-13.  
2. Secondly, Hath redeemed all men from the curse and penalty thereof, death, Gal. 3.13.  
3. Thirdly, Hath prohibited all men from seeking righteousness thereby, Acts 15.10. Romans 10.3. And therefore all men must be concluded to be under the second. And not for these reasons only; But also,  
4. Fourthly, Because that the duties of the second Covenant (viz.) Repentance, etc. is required of all, Act. 17.30. And  
5. Fifthly, That Salvation the end thereof is thereupon promised unto all, whence those that perish are charged with neglecting Salvation, Heb. 2.3.  
6. And lastly, Because that the second death, Rev. 2.11. or condemnation inflicted by Christ at the last day, is none other than the penalty of the breach of the second Covenant. This is the condemnation of the world (saith S. John) Chap. 3.19. That light is come into the world, and men love darkness rather than light, because their deeds are evil: Which later reason receiveth confirmation from hence, That Christ by a most lively emblem in the Parable of the Talents, hath declared unto us, That God at that day will require no more of any man, but according to the Talents of Grace delivered unto them by himself, the Mediator of the new Covenant, and will then condemn none, but for not well using what they had, so received of him, whereupon it doth necessarily follow, That all men being under the new Covenant, whatsoever Grace necessary to Salvation, is therein by God promised unto any (he being faithful that hath promised, and the Covenant confirmed unto all mankind by the blood of Jesus Christ) the same must needs be acknowledged to be granted unto all. And then forasmuch as we see, that all men have not the Law and Fear of God written in them (otherwise then was showed before concerning the Gentiles, Rom. 2.14, 15.) nor their stony hearts taken out of their flesh, etc. we must not therefore imagine, that God hath covenanted absolutely to do these things for any men.  
But there are two things in this Text, which thorough want of due consideration misled many men from the right understanding thereof.  
First, Because it is said, That this Covenant which God promiseth to make with the jews in the last days, should not be like unto the Covenant that he made with their fathers, when he brought them out of the Land of Egypt (the which Covenant they broke, etc.) From whence it is conceived, That as the first Covenant could not by any be kept, so the later cannot by any that are comprehended therein be broken.  
For the clearing of this mistake, I desire that it may be observed,  
That if by these two Covenants here spoken of, we must understand the Law and the Gospel, Works and Grace (which is much questioned by some, who conceive them to be particular Covenants, proper and peculiar to the jews only, and so nothing at all to the point in hand) that they were neither of them unmade, until the time that God brought the Israelites out of the Land of Egypt. And therefore much less, until the days of the Prophet Jeremy, as this Text seemeth to import.  
That the first Covenant was given unto our first parents in Paradise, appeareth from hence, That the curse thereof entered into the world by Adam, and reigned over all men before the Law was given at mount Sinai, Rom. 5.14. For where the curse of the Law is inflicted, there the breach of the Law must needs be imputed. And seeing (as the Apostle teacheth, Rom. 5.13. that sin is not imputed, where there is no Law given, therefore the Law must needs be acknowledged to be given unto Adam, and in him to all mankind, before the punishment thereof, death, thorough his disobedience did enter into the world, and reign therein. And like as the Law was given unto Adam, before he incurred the punishment thereof. So the Gospel or second Covenant must needs be granted immediately to succeed upon his transgression of the first: because that otherwise the curse of the Law, should forthwith, according as it was threatened, Gen. 2.17.) have seized upon him to have destroyed him, and in him all mankind then in his loins sinning in him, the truth whereof is confirmed unto us from hence.  
1. That the end of God's patience and forbearance towards sinners, is none other than their Repentance and Salvation, Rom. 2.4. Despisest thou (saith the Apostle speaking to the Gentiles) the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to Repentance. Again, 2 Pet. 3.9. Peter telleth those that scoffed at God's forbearance towards them in their wickedness (contrary as they supposed to his threats denounced against them) That God was not slack concerning his Promise, as they counted slackness, but long-suffering, not willing that any should perish, but that all should come to Repentance. And Paul, in Act. 17.26, 27. plainly informeth us, That the end why God made of one blood (that is to say of Adam) all Nations of men to dwell upon the face of the earth, was, That they should seek the Lord: Now forasmuch as seeking of the Lord, Repentance and the obtaining of Salvation doth necessarily presuppose the granting and exhibiting of the new Covenant: these ends being otherwise impossible to be attained, it must needs follow, That as God is declared to spare and forbear Adam, and all men, to the end they might repent, etc. that in reference to these ends he vouchsafed unto them the Covenant of his Grace, whereby they might be enabled to attain thereunto.  
2. Besides, If that God should have spared our first parents, and granted unto them the procreation of seed, and not in order to the Grace of the new Covenant, Redemption from death, the curse of the Law, and Salvation in the world to come, thorough Repentance, than there should have been no proportion betwixt the sin of mankind in Adam, and the punishment thereof, because sinning but in potentia, they should be punished in actu, which inequality of proceeding is by God in Ezek. 18. disclaimed; so that if he had not prepared for mankind another life after death, and vouchsafed means to make them happy therein, they should never personally have suffered death, but such as was their sin; such should have been their punishment.  
3. Moreover, If that the Covenant of Grace had not been from the beginning, than Salvation should not have been from the beginning, seeing that it is of Grace only, and not of works, Ephes. 2.8. Whereas therefore the Scriptures informeth us, That remission of sins, acceptation with God, and consequently Salvation was preached unto Cain, Gen. 4.6, 7. And that Abel, the third man on earth, obtained the same, Heb. 11.4. it must needs be granted, That the Covenant of Grace was vouchsafed unto men from the beginning, even from the very time that they stood in any need thereof.  
These two Covenants of Works and Grace then being made and given so long before the time, implied by the Prophet Jeremy his words, cannot possibly be understood to import the time wherein either the first was, or the later should be made with mankind, but the time wherein the first was, and the later should be more clearly made known and demonstrated both unto the jews and unto others, then at any time from the beginning of the world they had been. In which respect it is that Christ (speaking unto his Disciples) saith, Blessed are your eyes, for they see, and your ears, for they hear; for verily I say unto you, That many Prophets and righteous men, have desired to see these things which ye see, and have not seen them, and to hear these things which you hear, and have not heard them, Mat. 13.16, 17. And hence are the words of the Apostle, in Ephes. 3.8, 9, 10, 11, Unto me who am less than the least of all Saints, is this Grace given, that I should preach amongst the Gentiles, the unsearchable riches of Christ, and to make all men see, what is the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things by Jesus Christ, to the intent that now unto the principalities and powers in heavenly places, might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ jesus our Lord. And hereunto also is the words of the same Apostle, in Rom. 16.25, 26. to be applied.  
Which considered, the emphasis contained in the words of the Prophets (before rehearsed) are to be understood only, as if the Lord should have said, I exhibited unto your fathers the Covenant of works, when he brought them out of the Land of Egypt, not to the intent that they should seek righteousness and life by it, Gal. 3. 7-18, Rom. 10.3. but to show them their impurity and weakness, Gal. 3.19. Rom. 7.7. Gal. 3.22. And that they should seek Salvation only thorough the promise preached unto Abraham their father four hundred years before the Law was given, Gal. 3.17. The which Covenant they broke, though that I was a husband unto them. But the Covenant of my Grace preached unto you by all the Prophets since the world began, Luke 1.70. Act. 43.26.22, 23. and which in the later days I will more clearly demonstrate unto your children by the Ministry of my Son, is not like unto that Covenant, being established upon better promises, whereby I shall so abundantly commend my love unto them. That although possibly they may despise the same, and turn my Grace therein manifested unto them into wantonness, yet surely (or in all reason) they will not, but will reverence my Son, when they see him, receive my word from him into their hearts, and become obedient unto me.  
For God having made men rational (in reference whereunto only he treateth with them, by arguments different from all other his creatures) and naturally disposed to their own happiness, whensoever more clearly then ordinary, he openeth unto them a way thereunto, and useth Arguments extraordinary to endear them unto him for his goodness towards them therein (in the Scriptures) he often taketh it for granted, That then more especially they will be induced to the love and perpetual Obedience of him, as is showed in Isa. 63.7, 8, 9 where from the consideration of the goodness that he had vouchsafed to the house of Israel, the mercies and multitude of loving kindnesses that he had bestowed upon them, in saving them by the Angel of his presence, redeeming them in his love and pity, carrying them thorough the wilderness, and in all their afflictions being afflicted with them, etc. he concludeth them to be his people, in such sort that they would never deal untruly with him, because that (although possibly they might, as in vers. 10. it, appeareth they were, yet) rationally they could not be unthankful unto him, nor disobedient against him after such extraordinary mercies received from him. From whence also it is that S. Paul styleth those men that refused and opposed the Gospel of Salvation, when it was preached unto them unreasonable men, 2 Thes. 3.2. degenerated from men into brute beasts, 1 Cor. 15.32. because that reason cannot oppose itself. And therefore seeing that it teacheth and directeth all men endued therewith, to seek their own happiness and felicity, as it must needs prohibit them the rejection thereof, and the abuse of the means leading thereunto: So on the contrary, it must needs engage them to sincerity of love, and hearty affection towards God, by how much the more he discovereth himself in Love, Mercy and Goodness towards them in that nature.  
And hereupon it is, that God considering how abundantly the riches of his grace, Fatherly affection, and bowels of compassion towards all men, should by the Ministry of jesus Christ at his appearance be revealed, and by signs and wonders, confirmed beyond all contradiction (to the jews especially, to whom most immediately he was sent, Joh. 1.11. Mat. 15.24.) more than at any time from the beginning of the world it had been (insomuch that hearing and beholding the same, and not rejecting reason and humanity, and judging themselves unworthy of everlasting life, they could not possibly but rejoice therein, be humbled for their former disobedience against so merciful a God, receive with thankfulness his holy instructions, delivered unto them, and ever afterwards become obedient unto him, he concludeth therefore that they would be converted, and united unto him for ever; although that through savage and brutish folly (unto which men may possibly degenerate, Isa. 46.6, 7, 8.) they both might, and did reject, and despise his unspeakable goodness towards them. All which is most clearly and plainly demonstrated by the words of Christ himself, in Mat. 21. from the 33. to the 39 Mark 10. from the first to the ninth. And Luke 20. from the 9 to the 15.  
Hear a Parable (saith Christ speaking to the jews, to whom the promise in jer. 31. hath the most especial relation) There was a certain householder which planted a Vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a fare country; and when the time of fruit drew near, he sent his servants, that he might receive from the husbandmen the fruit of the vineyard, etc. But the husbandman took his servants, and beat one, and killed another, and stoned another. Again he sent other servants more than the first, and they did unto them likewise, 2 Chron. 38.15, 16. Acts 7.51, 52. Luke 9.49, 50.  
Whereupon (to the end, that he might to the admiration of all men and Angels, express his patience, goodness, and hearty affection to the Salvation of the very worst of men) the Lord of the Vineyard (saith Luke) said unto himself, What shall I do? I will send my beloved Son, my only and wellbeloved Son (Mark 12.6.) saying, THEY WILL, (note) Reverence my Son, when they see him, Mar. 12.6. Mat. 21.37. (But what followeth?) when the husbandmen saw his Son, they reasoned among themselves, saying, This is the heir, come let us kill him, that the inheritance may be ours: and they cast him out of the vineyard, and killed him.  
Secondly, The mistake concerning the sense of this Scripture, is grounded upon these words (viz.) I will put my laws into their minds, and write them in their hearts, etc. From whence it is conceived, that God hath promised unavoidably, to beget the Love, Fear, and Obedience of himself, in some particular persons, not in others.  
1. For the clearing whereof, it is to be remembered, that the reason why God promised to write his laws in the hearts of the Israelites in the later days, rather than in the former, was, because that in the later days (by the Ministry of his Son) he would more abundantly demonstrate his love and goodness unto them, then formerly he had done by the Ministry of any of his servants; The which although it did most powerfully tend to imprint his Love and Fear in them, and to persuade them to deny all ungodliness and worldly lusts, and to serve him in righteousness and true holiness all their days, Lu. 1.74, 75. yet forasmuch as that means did not inevitably effect the same in them, for if it had, than they should all of them been converted thereby: therefore it cannot from hence be rightly inferred from this text, That God hath promised effectually to beget the love and fear of himself in any one man more than another.  
2. It is also to be considered, That when God (in the Scriptures) saith, that he will do this or that, it doth not always imply, an absolute and peremptory resolution in him, necessarily to enforce and bring the same to pass, but to administer such means, whereby he knoweth, that men either by a direct or indirect use thereof, will, or may be induced to the doing of that which he saith, he will do.  
In the later respect it is that he speaketh, when he saith, I will harden Pharaohs heart: because that considering him to be a proud, covetous tyrant, he knew that he would take occasion of obstinacy against him by reason of his mercy towards the oppressed Israelites (notwithstanding all his signs and wonders showed unto him, powerfully tending to humble him to the very earth before him) and refuse to let them departed out of his Land, as he was commanded.  
And in the former respect, are the words of the Apostle, 1 Tim 2.4. to be understood; when he saith, That God would have all men to be saved. And so likewise are the words of Christ, in john 12.32. to be taken, where he saith, And I, if I were lifted up from the earth, I WILL DRAW all men after me; because that by his Death and Resurrection he should further manifest himself to all men to be the Saviour of the world: For as when he affordeth unto men the means of repentance, he is said thereby to purge them from their filthiness, though that they be not actually purged thereby (as was showed before in Ezek. 24.13.) So (according to these Scriptures) when he dispenseth means extraordinary, tending to lead men to Conversion and Salvation, Then more especially it is said, That he will put his Laws into their hearts, will draw them to Christ, and will have them to be saved.  
Thirdly, It is to be considered, That like as God faith, That he will write his Laws in men's hearts, circumcise their hearts, make them new hearts and new spirits, jer. 31.33. Deut. 30.16. jer. 36.26. Even so he also requireth men to write his Laws in their hearts, Prov. 7.3. Circumcise their hearts, jer. 4.4. and make to themselves new hearts and new spirits, Ezek. 19.31. Now as the Evangelical precepts are not to be expounded against the promises, so neither are the promises thereof to be expounded against the precepts; and if considered together, they are to be understood, as if God should say, I will afford means unto you for these ends, do you improve them thereunto.  
If it be said, that these precepts serve only to express unto men, that which God promiseth to work in them.  
It is answered first, That this is a very foreign exposition, and will neither be warranted by Scripture or sound reason: God being never known to require of men that which he himself promiseth to do for them, and most irrational to conceive, that he should not rather express his goodness towards men, in requiring them to wait upon him for the things that he purposeth to bestow upon them, then to give them precepts for the doing thereof, thereby to divert their hopes and expectation, as from the promises, and to set them on work to beat the air, or to make brick without straw.  
But secondly, seeing it is manifest, that these precepts are unto all men, and as manifest that all men have not the things enjoined therein effected in them, it cannot in any wise be supposed, that the intent of God in them should be to express what he himself would work in men, but to inform us that his promises to put his Laws in men's minds to write them in their hearts, to make them new hearts, etc. consisteth only in affording unto them means serving for those ends, which they themselves are enjoined to improve for the effecting thereof.  
4. Lastly, It is to be observed, That those very persons the Israelites to whom this promise hath the most principal relation, unto whom the Apostle most directly applieth the same, in the 10 Chapter to the Hebrews, are notwithstanding by him evidently declared to be under a possibility of sinning wilfully against the knowledge of the truth, of trampling the Son of God under their feet, and counting his blood the blood of this Covenant wherewith they were sanctified an unholy thing, and of doing despite unto the spirit of Grace, and thereby of incurring to themselves the sorest punishment, judgement and fiery indignation, which possibly could not be, if that God in this Covenant had absolutely promised, or undertaken to put his laws in their hearts, and write them in their minds, etc. as it is supposed, or any otherwise then by administering unto them means for those ends, which possibly might be neglected and contemned by them. But because that this Scripture serveth so clearly to discover the intent and nature of this Covenant, it shall be rehearsed verbatim.  
Heb. 10.16. This is the Covenant that I will make with them after those days, saith the Lord: I will put my laws into their hearts, and in their minds will I write them: And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness or liberty, to enter into the holiest by the blood of Jesus, By a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh: And having an high Priest over the house of God: Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. And let us consider one another, to provoke unto love; and to good works: Not forsaking the assembling of ourselves together, as the manner of some is: but exhorting one another, and so much the more as ye see the day approaching. For if we sinne wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries. He that despised Moses Law, died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace?  
Now forasmuch as where God hath absolutely promised to do all for men which is any ways necessary to be done, to bring them to an end; there remaineth not any thing to be done by them for that purpose: and that not only all danger, but the very lest supposition of miscarriage, or possibility of failing thereof, is thereby wholly taken away: so neither can there reasonably be any thing required of them thereunto, or any danger of falling be justly suggested unto them; (the power and truth of God being thereby directly impeached of impotency and falsehood) and therefore seeing that the Apostle (who in all such things which dependeth altogether for their accomplishment, upon the faith and omnipotency of God alone, as the resurrection of the dead, and the reward of Faith, with Christ in the world to come instructeth men (according to the example of Abraham, Rom. 4.) not to stagger at the promise of God through unbelief, but against hope to believe in hope, to be strong in faith, giving glory to God, being fully persuaded that whatsoever (in that nature) he hath promised, he is able, and will bring it to pass, and that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to prevent or hinder the same) doth notwithstanding this covenant (or promise) of God made unto the Hebrews (to put his Laws in their hearts, and write them in their minds, etc.) so earnestly exhort them to draw near unto God, in purity of heart, conscience, and conversation verse, 22, to hold fast the profession of their faith without wavering, verse 23, and for that end not to forsake the assembling themselves together: but to exhort, and provoke one another unto love, and to good works, vers. 24, 25. To look diligently that no man fail (or fall from the Grace) of God, chap. 12.15. And lest there be in any of them a heart of unbelief (hardened through the deceitfulness of sin) in departing from the living God, chap. 2.12, 13.  
And all this from the ground and consideration of the danger of sinning wilfully against the truth, verse 26, and falling into the hands of God by trampling his Son under their feet, and counting his blood (the blood of the Covenant given unto them, rehearsed in verse 16, 17.) whereby they were sanctified an unholy thing, and doing despite unto the Spirit, verse 29, 30. (which witnessed and confirmed him unto them to be the Son of God, and that the principles of this Doctrine, (viz.) repentance from dead works, etc. chapter 1. and chapter 6.1. with chapter 2.3, 4. were of God,) must of necessity argue unto us, That neither he nor yet the Hebrews themselves, did understand this Covenant (as now ordinarily it is taken) or as in this Objection it is urged: For if they had then, doubtless he would not (having no reason for the same) have exhorted and cautioned them in this manner, but contrariwise would have encouraged them, wholly to have rested themselves upon the faith and power of God, engaged unto them to do for them, and work in them whatsoever was necessary to their Salvation, & to prevent all such things that might any ways possibly hinder them thereof, nor would they themselves ever have regarded any thing, that he should have spoken unto them to the contrary, any more than if he should have exhorted them after death, to raise themselves from thence, upon the danger of perishing for ever and ever in the Grave. Which shall serve for answer to this Objection.   

The Conclusion.  
THe consideration of this discourse, may serve. First, as a means to remove out of all men's minds, all prejudicial and evil thoughts, as concerning the decrees, and precepts of Almighty God: It having been showed, That in his Election he respecteth not the persons of any, nor prefereth one man before another therein: but extendeth and vouchsafeth the same freely and indifferently to every one who doth not voluntarily, knowingly, and of malicious wickedness debar themselves thereof: his decree of Reprobation being grounded only upon the known, wilful, and stubborn disobedience against his Commandments, and means of Grace used and vouchsafed for their repentance, and reformation, jerem. 6.30. with the 28, 29. And his Commandments having been shown not to be grievous, but easy and light, for every man to observe and practise.  
2. It may serve to admonish every man to take heed and beware of all kind of disobedience against God, and that they do not approve or allow themselves in any or the least thing which they know to be displeasing unto him, either forth of a conceit of their Election, or of an opinion of impossibility of falling away totally, and finally, forth of his love and favour, seeing it appeareth that he only chooseth unto himself the man that is godly, the rich in faith. And that he will not justify the righteous, in the day that he turneth away from his unrighteousness, to commit iniquity, nor necessarily prevent him therein: nor will know the works of iniquity in the day of Account.  
3. It may also administer sound comfort and consolation to all simple hearted, sincere and godly affected persons, against all their scruples, fears, doubts, and jealousies, as concerning their ignorances', weaknesses, and infirmities, wherewith their minds are ordinarily perplexed; It having been showed that God will never lay any of these things to their charge, or any whit the less esteem of them, by reason thereof: but doth and will always behold and judge of them (through the riches of his grace in Jesus Christ) according to the integrity, purpose of heart, and sincerity of affection, which he observeth in them towards his name.  
4. And lastly, The consideration hereof, doth also abundantly serve to beget in all men an unfeigned love, and obedience towards God. I will love the Lord (saith David) because he hath heard my voice, etc. Psal. 116.1. And being but advanced, from the sheepfold to an earthly Crown, and receiving a promise for the continuance thereof to his house, hath his heart thereby exceedingly filled with affection towards him; how much more than may the consideration of his goodness (before expressed) in advancing us, not from a sheep-fold, but from death itself, the fold of Satan, Hebr. 2.14. Nor to a terrestrial and corruptible crown, but to a glorious estate of immortality (even when we were his enemies, Rom. 5.8, 10. and neither asked nor desired any such thing of him) serve to kindle and inflame our hearts with an unfeigned love and sincere affection towards him; especially if we consider what an heavenly City, immortal crown, and weight of Glory he hath therein prepared to bestow upon us for an inheritance and crown of reward, even for that love, service and obedience, which of bounden duty we own unto him. The consideration of this Grace, caused S. John to love God, 1 Joh. 4.19. with the 9, 10. chap. 3.16. And constrained Paul to the obedience of him, 2 Cor. 5.14, 15.   
FINIS.   

Postscript.  
BEcause I would not be mistaken in my meaning, concerning that which I have spoken in the favour of ignorance; I thought it necessary, more clearly to discover; That my intention therein is not to patronise any man's voluntary and wilful ignorance, (such as that mentioned by S. Peter in his 2 Epist. chap 3.4, 5. or that of the Jews discovered in John 9.9. to the end of the chapter,) For, for men to refuse to know, because they would not obey, or wilfully to oppose evident grounds of reason, and light appearing unto them, (whether forth of a hatred against it, or a love to walk in darkness, John 3.19. And so in effect to say unto God, Depart from us for we desire not the knowledge of thy ways, Job 21.14.) can be no more excusable than stubborn rebellion, and disobedience against the truth, clearly known and understood. But the ignorance for which I plead excuse, is that only which befalleth men, either through imbecility in nature, or want of means. For as it cannot be required of an idiot to understand reason, nor of a child to distinguish betwixt good and evil, natural internity having hidden those things from their eyes; and no talon given to them to enable them thereunto: So neither (by the like reason) can the particular knowledge and faith of the Gospel (or any thing else whatsoever) be required of those to whom the necessary means thereof is not offered; Upon which ground Christ declareth: That if he had not come and spoken unto the Jews, and done amongst them such works which did evidently demonstrate unto them the truth and excellency of his doctrine, and that he was the Messiah promised to come; they had not had sin in rejecting either him, or it, John 15.22, 23. with the 10, 27. And therefore ignorance in this nature cannot be concluded any greater sin than Uriah his carrying of the Letter to take away his own life, 2 Samuel 11.14, 15. which will never be laid to his charge.