by his Covenant of Grace So are they most of them at least duetyes in regard of us beeing required of all living especially in the Church and such as from which none may exempt themselves 1 Such as know their electioÌ„ must not neglect the meanes Though we should know our selves to be elected to life yet we are by no meanes to neglect the meanes of Life as hearing of the word Faith Repentance prayer perseverance c. Seing God hath aswell fore ordained us to the meanes as to the end to these aswell as to life yea to life by these meanes So that if any will neglect the meanes let him never looke to attaine the end So that I avow it and say that if it were possible that the Elect should not be sanctified should not beleevâ— or not use the means being called to the use of them upon that supposal they should never attaine to life but peâ—ish eternally So Paul concluded in a like case He was assured of safety for himselfe and those that sailed with him yet said be most truely except these the mariners abide in the shipp and so use the meanes of safety appointed of God Hebr. 12 14. Luke 13 3. Ioh. 8 24 yee cannot be saved See Acts 27.22.24.25 with verses 30.31 Therefore say I to such Follow peace and holinesse without which no man shall see the Lord. And except yee repent ye shall all likewise perish And if yee beleeve not saith Christ Joh. 3 36 that I am hee yee shall dye in your sinnes and hee that beleeveth not the Sonne shall not see Life Much les should such as knovv it not as yeâ— Gen. 4 7 On th' other hand let not the wickedest that truely repent beleeve despaire of Life Let them doe well and they most undoubtedly shall have well God himselfe could say to Cain whom yet he knew to be a reprobate if thou dost well shalt thou not be accepted And as I truely may say to all one and another as our Saviour in my Text If yee know these things happy are yee if yee doe them Exclude not thou thy selfe Gods Word will not exclude thee doe thou thy duety and attend to the Word as for Gods secret Counsell medle not with it neither search into it and I am sure God hath not revealed to any in particular aforehand that they are reprobates and fly to God though he seeme an enemy unto thee at least putt it to this adventure and say to God as the Lepers reasoned concerning the Syrians if hee kill us we shall but dye See 2 Kings 7.3.4 And with the Ninivites Iona. 3 9 saying when they heard a terrible threatning absolâ—â—tely for the forme of it denounced who knoweth if God will returne and repent c. Repent thou and put it to the tryall otherwise thou shalt most undoubtedly perish and thou shalt finde unexpected successe Oh that wee durst or would but take tryall of Gods Truth and promised mercies Oh that God would make this exhortation working powerfully by it effectuall to the calling home of his owne But howsoever let us all know that wee must expect an end All must expect an end ansoverable to their doings RoÌ„ 8 13 Gal. 6 7 8. Isa 1 16 17-19 20 answerable to our doings If then saith Paul ye live after the flesh yee shall dye but if through the Spirit ye doe morâ— tify the deeds of the body ye shall live Be not deceived God is not mocked For whatsoever a man soweth that shall he also reape For he that soweth to the flesh shall of the flesh reape corruption But hee that soweth to the Spirit shall of the Spirit reape Life everlasting Cease then to doe evill learne to doe well If yee be willing and obedient yee shall eate the good of the Land But if yee refuse and rebell yee shal be devoured with the Sword For the mouth of the Lord hath spoken it Know it then for a certainty that God will render to every man according to his deeds to them who by patient continuanâ—e in weldoing seeke for glory Rom. 3 6 7 8 9 10 honour and immortality eternall Life But to them that are contentious and doe not obey the Truth but obey unrighteosnesse Indignation and Wrath Tribulation and anguish upon every soule of man that doth evill But glory honour and peaâ—e to every man that worketh good And so I conclude saying with my Text If yee know these things happy are yee if yee dee them A COROLLARIE SECT 33. WHereas Truth is ever consonant to it selfe A generall inference froÌ„ the foregoing discourse and that there is no reall and true contradiction in the Scriptures but a sweet Harmony and Analogie proportion and correspondence betweene and among all the parts thereof and seeing the Scriptures are so evident and exceeding plaine pregnant and full For the proofe of the powerfull determining and most effectuall operation of Gods grace and of the most certaine performance of Gods Conditionall promises by his undoubted working and effecting of the required Conditions themselves according to his most absolute and free promises and his new Covenant made in Christ Teaching us how to conceive of other â—â—ntroverted poinâ—s as now hath beene shewed wee may from such pregnant proofes evidence of Scripture conceive of the truth such other points articles as have either dependance on or reference unto the aforesaid evideÌ„t doctrine which some of them especially perhaps are not so cleare unto us partly through the doubtfullnesse and seeming obscurity of some texts of Scripture partly and especially by reason of the blindnesse and yet selfe-wisedome of mans corrupt reason who is ready to conceive of God onely according to his owne fancy or at least not willing to entertaine any thought of God but such as hee can well in reason conceive off Now these other points are especially the Doctrine of praedestination namely of election and reprobation the efficacy As of predestination the end of Christs death certainty of Salvation and perseverâ—â—ce intention and end of Christs death the certainty of Salvation both in it selfe and to us with the perseverance of the Saints in grace without falling away from it either finally or totally with other lesser yet like point which our Church of England and other Reformed Churches doe hold and maintaine against Pâ—lagians Papists Semipelagians Remonstrants or Arminians and Socinians SECT 34. It s true all other points doe cheifely depend upon the Doâ—trine of Gods praedestination 〈◊〉 other poince are framed according to the Doctrine of gods praedestinatioÌ„ and as it is conceived off by either party so and accordingly all other Heads of Doctrine are â—ramed But whereas our Adversaries charge us with an unwillingnesse in handling that Controversie they doe it very falsly For our men beginne with it and prove it substantially out of holy Scriptureâ— to the full Conviction though not satisfaction of
Soled comfort for Sound Christians OR A TREATISE OF Gods absolute and most certaine performance of his Conditionall Promises in regard of the Elect. Being a parcell of a larger Discourse on John 13.17 By ROBERT JENISON Dr. of Divinity IER 10.23 O Lord I know that the way of man is not in himselfe it is not in man that walketh to direct his steps Printed in the Yeare 1641. To every one that seeketh after the truth in sincerity SALUTATIONS READER if so thou pleasest to make thy selfe understand that this ensuing Treatise is but a parcell of a larger discourse long since begun and as yet not finished on these words Joh. 13.17 If ye know these things happy are ye if ye doe them Wherein is intended the tryall of our blessed estate by true knowledge and the tryall of our knowledge and profession by practise and obedience which is not to passe without its Tryall too Now this short Discourse being the summe of two Sermons is thus apart presented to thy view Preached on Thursdayes Sept. 10 and 17. 1629. by reason of some speciall opposition it found For it no soones â—ad sounded in the Pulpit but immediately in the same Church it was loudly incounteâ—ed and I welcom'd out of the Pulpit with most impetuous opposition rage and passion with deepe chardges as that my doctrine did overthrow the Foundations of Religion c. with threatnings also as that I must be countable to authoritie and shew my 〈◊〉 This the next day they got our Chancelour who sent for me to wish me to have ready against a convenient time Now as then I signified I was not afraid who see my notes but rather wish they might passe the Censure of our Vniversities and there be disputed to which end I have spared time from my weekly tripled paines to bring them out of the rude Lump into this not pollished yet more digested forme and to present them if not to the Censure of the whole World which I should much desire yet to the view of such judicious freinds lovers of the truth and of our Churches Doctrine as are able to judge whether they deserve such incounter or not Yet herein I would also satisfy such especially as are the hearers of my weekly Lecture if possibly I can who may thus by the eye more deliberatly take a view off and consider that which by the eare had scarce time to enter into their braines and hearts and so at least endeavour to remove that preiudice which the truth receives by many of them who gives it its measure from mens persons on whose sleeves after an implicit and popish manner they begin to pinne their Faith and judgements contrary to the auncient rule Non ex personis aestimandam fâ—â—eÌ„ sed ex fide personas Tertull de prescript That our Faith is not to be judged off by mens persons but mens persons by the Faith My hope was that my former Lecture on Ephes 1.3.4 would have setled our peoples judgements in that truth of God which by some new Masters partly comming but cheefly corrupted amongst us began with us to be questioned whilest what by preaching what by Chatechising yea and printing they began to Entersperse thâ— Leaven of outlandish Lutheran or rather Arminian Doctrine but in a minced sublimated and refined manner and as they would seeme by way of Moderation Reconcilement Yea whilest after a â—essation Forbearance was enjoyned they begin anew and contrary almost ever since to dispute But I plainely see that the opinion many have of their great learning and deepe judgement unto which they are willing rather to captivate their owne then to contest or yet endure so many encounters as through the others continuall assaults in private and in publick they find makes the authoritie of Gods plaine word which in this argument here handled is most evident lesse respected though to such 〈◊〉 desire to have God for their Teacher and not to understand above that which is written the authority of divine Scripture Divinarâ—â— Scripturarum authoritas maior est quam omnis humani ingenij capacitas August de Gen. ad lit lib. 2. c. 5. is much greater then the whole capacity of humane understanding Though then I here in this place may be thought singular in my judgement as being now left alone and forsaken of all my Brethren in the ministery and of many others besides yet I hope it shall appear to such as read advisedly this Tract ensuing that I have both Christ himselfe and his Apostles and our owne and other Reformed Churches Doctrine to take my part and beare me out Howsoever I will chuse much rather thus to be accounted singular then cleave to his judgement who being cheefe here was my cheefe opposer whose words so neare as I can remember them and I am confident I misse not in the substance of them were these in the hearing of our Chancellour and another I am assured saith hee that there are not three or not above three that know what I hold concerning praedestination neither have I seene past two that so conceive of it as I doe Whence I must needs conclude seeing all other points controverted are framed and maintained according to mens conceits of Praedestination as even our Adversaries confesse First Collat. Hagiens L 1. pag. 488. edit Brandij that the said partie holds not the Doctrine of our Church of England seeing more then three or foure know what the Doctrine of the Articles thereof especially the 17. Article is Secondly that the singularity of this his opinion ought to be a sufficient Condemnation of it be it what it wil be seeing none can probably thinke that God should keepe secret from his Churches this mistery for so many ages and now reveale it only to two or three In case of such upstart singular and private opinions Vincent Lirinensis contra Heres cap. 38. let the rule of Vincentius Lirinensis be set before us Let the Children of the Church follow the Vniversality Antiquity and Consent of the Catholick and Apostolick Church Et si quando pars contra Vniversitatem novitas contra vetustatem unius vel paucorum errant dissentio contra omnium vel certo multo plurium consensionem rebellarent praeserant 〈◊〉 corruptioni universitatis integritatem novitatis preâ—â—â—nitati antiquitatâ—â— religionem unius sive paucissimorum temeritati universâ—â—is consili 〈◊〉 â—uno si 〈◊〉 minus est sequantur multorum atque magnorum consentientes 〈◊〉 Sententias magistrorum Now Christian Reader I leave thee to the Treatisâ— it selfen which when thou hast read thou wilt perceive what Doctrine â—heâ—â—â—y pleaseth some here when this so much displeaseth them From my house in Newâ— upon Tyne 10. Novemb. 1629. Thine and the Churches Servant ROBERT JENISON THE CONTENTS Section 1. A Generall Hint of such points as have beene handled out of this Text. Dâ—ing here how to be understood Namely Evangelically and sons to be extended
to Conversion Faith and to Gods will manifested by word and worke This Will of God made knowne in his word the onely Rule of our Doing and of all our Actions And not 1. Gods secret will 2. The Will Command and Example of others 3. Our owne will and wisdome Sect. 2. Two maine doubts propounded and answered in this Treatise 1. Doubt whether Gods promises of Salvation c. be doubtfull because they are Conditionall Here concerning the Vallidity of Gods Conditionall promises and force of the motives thence to weldoing Happines and Salvation promised Conditionally 1 To welding 2. To Constancy therein Yet is not the Happines of the Elect uncertaine Either in it selfe or to them alwayes after Conversion How Gods Word speakes differently of the same things Two Considerations for the clearing of the first doubt Sect. 3. First Consideration Gods 〈◊〉 distinguished Some are are of the End and these are Conditionall Some are of the Meanes and they are absolute Sect. 4. A Digression further clearing and justifying the aforesaid distinction from th' imputation of Libertinisme 1. In asmuch as this life is not promised but upon Condition neglect of the meanes is excluded 2. Concerning the absolute promises of the Meanes and Conditions 1. The Meanes being many must not be divided 2. Yet they may and must be compared and so some graces are considered as Ends and Effects of former and more common graces such as the Gospell c. is 3. Yet the promises of the End whether maine End or meane End as the End are ever Conditionall and the promises of the Meanes as Meanes ever absolute whether they be Meanes more remote or dearer 4 The Gospell it selfe is absolutely promised and also freely given both for the outward Ministery which is directed by speciaÌ„ll choyce and sent to some not to all and for the inward worke and power of it Sect. 5. These promises concerning the Meanes and Conditions of Life depend on Gods election Gods Election is not conditionall though his word bee Sect. 6. Yet 1. God mocks none in his word 2. His Word and Decree are not contrary one to another Sect. 7. 3. Gods Decree takes not a way the Consent Libertie of Mans will Sect. 8 Second Consideration The Conditions required of us are also part of Gods Covenant and promise made unto us One maine difference betweene the Law and Gospell Sect. 9. What God requires he both promiseth and worketh in the Elect. This is shewed in divers graces as 1. In Faith which God 1. Requireth 2. Promiseth 3. Worketh Sect. 10. 2. In Remission of sinne which God 1. Requireth 2. Promiseth c. Sect. 11. 3. In Repentance which God 1. requireth 2. promiseth c. Sect. 12. 4. In New obedience which God 1. requireth c. Sect. 13. 5. In Perseverance which God 1. requireth 2. Pro. c. Sect. 14. So in other graces as Feare of God knowledge and in humilitie and meeknes which God 1. requireth 2. promiseth 3. worketh Yea all graces given us in time are according to Gods Election of us before time Sect. 15. Second Doubt Whether it be in our power to keep 1. The Conditions and to doe things required 2. If not to what end are such precepts and exhortations First Branch It is shewed that it is not in mans power to doe well to convert and as of himselfe Sect. 16. What power man hath in Civill actions Of seven degres to be considered in the perfecting of every good worke and not any one of them is in mans power Sect. 17. Reasons hereof 1. His ignorance 2. Unbeleefe 3. Naturall impotencie The estate of each man before his Conversion Shewing how unable he is to doe good Sect. 18. Vse To teach us humility and to ascribe all to Gods power which subdues our rebellion Though we will yet both power and act are from God Sect. 19. Gods grace is more then a gentle perswasion or common influence The power of Gods grace in giving Faith and working Conversion shewed out of Scripture Sect. 20. Foure absurdities Ensuing out of the Doctrine of common grace 1. Oâ—r benefitt by Christ should be be no more certaine then that which wee had and lost in Adam 2. God should bee no more effectuall in good then in Evill 3. Mans goodnesse should bee ascribed to himselfe more then God 4. The difference betweene the good and bad should bee made by himselfe and by nature and man converted should have cause to glory in Gods sight Sect. 21. Whence mans conversion is it is from Gods speciall grace who removes the aforesaid impediments 1. Of ignorance 2 Unbeleefe 3. Inability Sect. 22. What may be ascribed to man What must bee ascribed to God What our Churches Doctrine is herein Sect. 23. Vse hereof 1. To give all glory to God and not any to our selves Thus to doe is truely Christian To glory in our selves is 1. Heathenish 2. Popâ—sh 3. Jewish 4. Prophane Such can neither pray aright nor be truely thankfull Sect. 24. Vse 2. To Comfort us from the immutability of Gods purpose and promises On which and not on our selves his grace and our Salvation depends To ascribe all to God the safest Sect. 25. Second Branch of the second maine doubt To what end then are Gods precepts and exhortations The needfulnes of this question The answer in three things 1. Our strength is now not to be measured by God Commaundments Sect. 26. 2. Gods precepts and Exhortations are grounded on his promise Sect. 27. 3. These Exhortations are not in vaine 1. Not in regard of the reprobate who thus 1. Told what they could have done 2. Are Convinced and so the Commandment in regard of God not in vaine Yet is not â—od unjust in so doing Why 3. Restrained So that the Godly live more peaceably by them Sect. 28. 2. Such are not in vaine in regard of the Elect. 1. Vnconverted who thus 1. Are taught to deny themselves to â—ly to Christ and to seeke helpe where onely it may be had Sect. 29. 2. Are indeed converted such precepts and Exhortations are sanctified of God as Meanes of Conversion Gods Word is operative Sect. 30. 2. Converted who thus are put in minde 1. To stirre up Gods grace in them 2. To seeke after perfection and to bee thankfull Sect. 31. These Exhortations expell Security notwithstanding that Gods grace worke all 1. Ministers must exhort c. Sect. 32. The certainty of Election and of Gods grace should whet our diligence to all good duties 1. Such as know their election must not neglect meanes 2. Much lesse should such as know it not as yet 3. All must strive to doe well and expect an End answerable to their Doings Sect. 33. A Generall Inference teaching how from the foregoing Discourse to conceive of other controverted points as praedestination c. Sect. 3. All other points are framed according to the Doctrine of Gods praedestination though the Remonstrants pretending so much make Free-will and
move the affections of a dead man Quae primū ipsum bonam voluntatē operatur deinde per eam operatur Hugo de Sacramētis l. 1 par 6 c. 17. neither is it a common universall grace assisting all and each alike but it is such a grace as gives to the Soule a spirituall and divine being which is to the Soule as health to the body yea more and which hath mans Liberty under the power of it so as to make use of it and to rule in mans will as it pleaseth without offring any violence thereunto and without prejudicing the Liberty of it or its free manner of working In a word this grace is that which first workes this good will and then workes by it It is that inward moving and effectuall grace which is both praeveniens quam velimus subsequens ne frrustra velimus That is it both prevents whereby we will and it followes us and accompanieth us continually that we will not in vaine What our Churches Doctrine is herein or that we fall not away from our stedfastness◠This is also the Doctrine of our Church in the tenth Artecle which tells us we cannot turne and prepare our selves by our naturall strength and good workes to Faith and calling upon God that we have no power to doe good works pleasant and acceptable to God without the grace of God preventing us that we may haue a good wil working in us when we haue that good will SECT 23. This Doctrine beeing the very plaine and evident truth of God as wee haue seene both lets us see what our duetie is towards him Vse hereof as also what is the immutability of his counsell and good purpose to us 1. We are hence taught to giue all glory unto God Hence vve learn to give all glory to God and not to our selves and not to glory in our selues and for ever to remember that of the Apostle 1 Cor. 4 6 7. that wee learne not to thinke of others or of ourselves aboue that which is written that no one of yee saith hee bee puffed up one against another and what hast thou that thou hast not received Now if thou didst receive it why doest thou glory as if thou hadst not received it Let God then haue all the glory of that grace and goodnesse whereby thou differest from another for it is hee who hath praedestinated us unto the adoption of Children Eph 1 5 6 Psal 115 1. by Jesus Christ to himselfe according to the good pleasure of his will To the Praise of the glory of his grace c. But in such case let us with the Psalmist in another case say and that from the heart Not unto us O Lord not unto us but to thy name give glory Thus to doe is truely Christian Thus to doe is Christian 1 Cor. 1 29 Ier. 9 34 For God hath so according to his eternall Counsell disposed of all things here below that no flesh should glory in his presence Let him that glarieth glory in this saith the Lord that hee understandeth and knoweth mee that I am the Lord that exerciseth loving kindnesse c. The Law of Faith excludes all boasting in our selves otherwise if we will bring ought of our owne Rō 3 27 Rom. 4 2 To glory in our selves is Heathenish we may rejoyce and glory but not before God Let us then leaue all glorying to the prophane Heathen who indeed wholy ignorant of Gods grace haue avouched that wee truely and justly may glory in our vertue Which say they wee would neuer doe if it were the guift of God and not a thing of our owne And saith another it is one principall steppe to happinesse for a man to admire himselfe that is Cicero de nat Deorum lib. 9 Seneca de vita Beata C. 8. Popish to doate upon his owne excellency Let us then giue glory to God and depend wholy upon him and on his grace Papists not to say others wil be as little beholding to Gods grace as may be where they imagine their owne will and naturall strength to be sufficient there they thinke not the guift of speciall grace to be so necessary they thinke it needfull to make us to doe good dueties more easily and readily Bellarm. de gratia c. lib. 5 6 7. So that to overcome tentations that no sinne be committed they doe not alwayes require Gods speciall helpe that is internall illumination and supernaturall motion but any helpe whatsoever But what availes it to be a Christian if this bee so The Heathen indeed thinke they may come to happinesse and avoyd all sinne by the good Husbanding of their owne Free-will and therefore flatter themselves saying it is enough that they pray to Iupiter for long Life and riches Horac Ep. 18. Lib. 1. As for a good minde and vertue they would give that to themselves so not be beholding to Jupiter for it for one flattered a great man saying The Gods grant thee long life for as other things thou wilt give them to thy selfe Now these are no Poeticall flourishes Dij tibi dent annos atenä caetera sumem sint modo virtuti tempora longa tuae Ovid. lib. 2. de pōto Eleg. 1. ad Iermanie Aristot in Ethic. Senec. Ep. 31. Epist 5 4 Iewish Morn de veritate religion Christ c. 29. but agreeable to the Doctrine most serious meditations of their best Philosophers seeing great Aristotle the Master of morality tells us that both vertue and vice are in our power or else we were neither to bee praised for weldoing nor dispraised for ill-doing and that every man is the forger of his owne Fortune Hence Seneca is angry with those that trouble the Gods with their prayers that they might be happy Yea he tells us moreover that in some respect man hath the advantage of God himselfe seeing God is happy by the benefitt of nature but man is happy by his owne good Husbanding That is God is happy and cannot bee otherwise Hee is happy of necessity but a good man is so by his owne Election and choyce which by the way we see from whose force we receive these Doctrines which dayly doe so magnify mans power against Gods grace even from Philosophers and Poets hereunto adde what I reade concerning one Baroozba a Jew who would make himselfe Christ though it were forty Yeares after the destruction of the Second Temple and who hauing gathered a hundred thousand men about him did so trust to their in vincible strength as that hee did cutt off one of each of their singers and going to Battell hee was wont to say Help us not thou Lord of the World seeing thou hast forsaken us c. Profane Answerable to which arrogancy is that of the Great Turke of late who attempting against Pouland presumed even without Gods assent that they were able to destroy that Nation for when the cheife Muphty at
our refractory Adversaries And doe accordingly thence conclude against universall grace and redomption Collat. Hagiens pag. 409. which extend not themselves beyond the Decree and are no more Conditionall then the Decree it selfe which Gods Word makes absolute and independant So against the Apostasie of the Saints and uncertainty of Salvation c. But yet it is as true that there is that necessary Argument amongst all these points of Controversie that holding any of these latter points as wee according to Scripture doe hold and maintaine them Praedestination as those other points also must be maintained just in that manner and no otherwise then wee hold and teach it which yet is according to the Scriptures Ibid. Though the RemonstraÌ„ts make free will their Helena and accordingly frame other points which the same our Adversaries cannot wholy deny Though to speake as the thing is the Remonstrants pretending to make the Doctrine of praedestination the sole and onely controversiâ— and acccordingly to reduce and frame all other controverted points thereunto hoping for great advantage thereby and presuming to make their Doctrine especially concerning reprobation passe for current amongst the vulgar or most because of the plausiblenesse thereof and because every common understanding cannot cleare it so easily of the odious though most unjust imputations laid upon it as that it makes God the author of mans sinne unjust cruell and tyrannicall c. Yet I say in very deed the onely Helena which they as their Freinds the Papists doe so earnestly strive and contend for is the power of nature and liberty indifferencie and freedome of mans will and naturall power in workes and actions supernaturall This they doe will and must maintaine and accordingly they frame their praedestination and all their other Teneâ—s opposing mainely the Doctrine so clearely laid downe in the Scripture and now taught though by mee but weakly in this present Treatise Against this especially they bend all their forces though in vaine as knowing that if this free powerfull and determining grace of God in mans conversion especially bee granted and suffred to stand then of necessitie the whole Fabrick of their praedestination and other Tenets must all of them fall before it as Dagon before the Arke of God SECT 35. Seeing then that as our Courches Doctrine is the Church may not so expound one place of the Scripture Artic. 20. From the Doctrine taught of Gods free and effectual grace wee may inferre 1. That this Election is not Conditionall or of all but aâ—solute and indepandant that it be repugnant to another And that the places brought for proofe of this one point are so pregnant wee are therefore to conclude also 1. That Gods eternall decree of Election is as absolute as are his promises for effecting in us what hee requireth of us on which indeed the promisâ—s depend and that his Election is not of all with Condition of their wâ—â—kes as the Papists would have it of Faith as the Armintans would have it or of humility and meeknes as our new refiners frame it but of those few onely to whom he hath absolutely in his new Covenant promised and in whom hee effectually in time worketh all these both Faith Humility and other Graces 2. 2 That grace and Redemption are not universall That Gods effectuall Grace and the Redemption wrought by Christ is not in the Aâ—minian sence universall and common eqâ—ally â—ntended for all and that Christ by his death hath not obtained Reconciliation and remission of sinne for all and each So that if any place of Scripture to us seeme to import otherwise it must be expounded as indeed the hardest places of all may agreeable to sucâ— most evident Texts as whereon the foregoing dâ—scourse is built and must admitt of such an exposition as is agreeable to the Analogie of Faith and not repugnant thereunto 3. That as Gods promises of grace are most free 3 That the Salvation finall perseverance of the Saints is certaine and absolute and doe infallibly and necessâ—rily take place So also not onely the Election but Salvation and so the finall perseverance in grace of Gods Children is most certaine and infallible as not depending on man himselfe but on Gods purpose promise and power 4. That consequently the Elect after Conversion 4 That the faithfull may be assured of their Salvation may bee assured and ascertained by their Faith in these absolute promises to their unspeakable comfort of their Election and Salvation and not onely of their present estate and being in grace πὰντοτε δοξα θεῶ. FINIS