The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…

2. Promittendo. And we willingly grant, that what God promiseth he never fails to perform, after that manner as he hath promised: as namely in case he hath promised that as many as believe in Christ shall be saved, we nothing doubt, but if all the world should believe in Christ, all the world should be saved. But whether any devise a promise concerning the giving of faith & repentance unto all, & every one; and that whether conditionately or absolutely this Author is content to say just nothing. As likewise, neither doth he take upon him to plead any promise of God, to give to all and every one power to believe or power to repent.

2. Promittendo. And we willingly grant, that what God promiseth he never failes to performe, after that manner as he hath promised: as namely in case he hath promised that as many as believe in Christ shall be saved, we nothing doubt, but if all the world should believe in Christ, all the world should be saved. But whether any devise a promise concerning the giving of faith & repentance unto all, & every one; and that whether conditionately or absolutely this Author is content to say just nothing. As likewise, neither doth he take upon him to plead any promise of God, to give to all and every one power to believe or power to repent.

3. Legem ferendo. This alone of all the three serves his turn, and therefore here he doth expatiate, much more than in the former. And herehence he infers, that God binds himself to give supernatural power, to keep the Law he commands, provided the Law be such, as without supernatural power, he can no more keep it, than eat a rock. Now this accommodated to Adam, had need of explication, seeing we read of no other Law given unto him, than of abstaining from a certain fruit: which I do not deliver as if I doubted, but that to the performance of obedience herein, a supernatural power was requisite; but only to signify, that it were worth the labour to give a congruous explication of it. Though of Adam I nothing doubt but he was endued with supernatural power, to perform other manner of duties than this. And yet again, this denomination of power supernatural, had need also of explication; for though that power which Adam had given him in creation, be supernatural to us, yet our Divines usually conceive it as natural unto Adam, received together with his nature, and such as should have been natural unto us all, had Adam continued in his original integrity. But I am content to let that pass; only whereas he saith, that by such a law the Almighty law-giver binds himself to his creatures, to give them such power as may enable them to keep that law; I think rather if any obligation had place in this case, it were rather to maintain the power already given them, than to give it. For every law-giver rather presupposeth ability of obedience in them, to whom he gives a law; then first gives a law and then gives ability to perform obedience thereunto. And certainly God first created man after his own image, before he gave him any law to be a rule of his obedience unto his creator. So I take the multiplying virtue, was given to his creatures in their creation, before he said increase and multiply: In the curing of the lame man, his word indeed was a word of power, like as when he said let there be light, and there was light. For though it go under the form of a command, yet it was not so properly a command (which is to command obedience) as the going forth of virtuous efficacy to create: like as that also