and eares must be opened Acts 16.14 Job 36.11 Psal 146.8 For which end God gratiously hath perfected in and by our Saviour Christs performances only a common salvation whereby the naturally inchanted and deluded judgements of all men occasioned by Adams fall are set so free in the inward man in due season as that they may thereby if they make good use thereof choose light and life as is proved in my 6 and 7 Distinctions And if any man do imagine that the salvation of all men this cause of great joy for all people the blessings appropriated by and in him Abrahams feed to all Nations and all the Families of the Earth are intended to be of God but as temporall blessings to some part of men to be injoied by them in this life only then see the misery that inevitably fals to those men thereby for the Apostle saith If in this life onely we have hope in Christ then we are not only of some men but of all men not only miserable but most miserable 1 Cor. 15.19 So that in that sence those temporall blessings intended to some part of men are extended forth only to aggravate their eternall woe and misery which once the Scripture cryeth down and affirmeth that God is good not only to some but to all and that not only his mercies but his tender mercies are over not only some but over all his works Thus farre that there is a common salvation perfected by and in Christ intended on Gods part to procure the eternall salvation of all men if they persist not in resisting the operations of the Holy Ghost gratiously tendred therein to every man The second Distinction declareth what the common salvation is and the extent thereof for the benefit of all men whereby is set forth in good part the excellency of the restored second life of mankinde gratiously intended by Christ on Gods part to preserve all men from the eternall second death WEE are to effect this discovery feriously to treasure up in our memories what in Scripture is fet forth to be a generall losse or common inbondagement that befell all men by the destructive Adams fall and we shall finde that one extraordinary great and common losse which befell all men thereby was such that as considered in its own nature it did utterly deprive all mankinde for ever of that estate of possibility to be eternally saved which Adam had given unto him by grace of Creation in himselfe or in his own power as the publick trust for all his posterity and though by no constraint of God as is cleared Eccle. 7.29 yet by his own perverse behaviour against his faithfull Creator under his gratious hand working by his finding fault with his good condition then given him he in effect rebelliously faying Why hast thou made me thus that I must depend on thee and not subsist upon or by mine owne inventious So marring himselfe under his gratious Creatours hands as is instanced Rom. 9.20 Thus by his forsaking of Godsirst he himselfe wilfully lost the freedome of will possibility and ability in himselfe to continue in his injoyment of the blessed use of which he was possest by Creation by which one losse was then lost all the unexpressible blessings thereto belonging And also he then and thereby lost the reall possibility which all his posterity had by propriety in him whilst he stood to injoy all those blessings Yet notwithstanding I beseeth you further to note that he lost thereby no more for himselfe and his posterity in reference to the point in hand but only a possibility to be eternally saved for more than a possibility to be eternally saved he could not lose neither for himselfe nor any one of his posterity for he himselfe though being the great and publick patterne for mankinde in whom God did set forth the extent of his gratious intentions to all men as concerning the Creations yet even he was thereby possest of no more nor of any firmer established Condition in himselfe than a possibility only that he might be eternally saved for in reference to this cause by the utmost extent of his estate which was given him by Creation as you know it was possible that by his well acting in that freedome of his will he might have been eternally saved So also you know on the contrary part that he by his evill acting in that his freedome of his will he might lose that his blessed estate for ever which he hath done and by his fall did unavoidably overwhelme all mankinde in an utter impossibility as of themselves to be eternally saved Note therefore that Christ the restoring Second Adam by virtue of a salvation first wrought by his Death Resurrection and Ascension in himselfe for all men to make way for his gratious operating by his spirit in all men as is proved he doth in may 6 and 7 Distinctions by that means helping all mankind out of that impossibility as of themselves to be eternally saved so as that all mankinde shall in due season injoy by free grace in their owne particular personall possessions a restored ability where by in their well using of that ability to them by the spirit communicated by beleeving they might obtaine eternall life and all the unutterable priviledges mercy and blessings thereto belonging This is the common salvation of all men and is an effectuall salvation of all men from their imposibility in which they were all involved by Adams fall Although men may and some men doe by their wilfull abuse of that their restored freedome and ability by grace given them of themselves Adam-like forsake their owne mercies Jonah 2.8 of themselves choose their owne destructions Hos 13.9 of themselves draw back to perdition Heb. 10.39 and so of themselves by their owne particular personall choise refuse and so for ever lose eternall life Now to make it appeare visibly by Holy writ that our Saviour Christ his restoration of free do me and ability to all men in a common salvation where by they might or may in their well usage thereof attaine to the enjoyment of eternall life and all the blessed priviledges thereto belonging is for all men an effectual salvation or ransomed condition although some men through their own wilfull defaults by abusing that freedome are not eternally saved I pray you let us consider what extent in this point the Scripture alloweth to Christs offices as Saviour of all men 1 Tim. 4.10 or Ransomer of all 1 Tim. 2.6 For which end observe that Jude in his extraordinary diligence clearly to discover the common salvation expresly called so by him in ver 3. used the antient types for exemplary proofes according to the frequent example of our Saviour Jesus Christ and his Apostles as appears in Luke 7.29 John 3.14 John 6.48 Gal. 4.22 26.1 Cor. 10.1 12. and many other places So Jude to expresse his meaning concerning the common salvation by him so called in ver 3. brings in the
the dispensation of the fulnesse of time to gather together in one all things in Christ whether they be things in Heaven or thing on Earth even in him Eph. 1.10 And further to make it to appear that this large affirmation is spoken of a reconciled gathering not only of all men who are Gods choice earthly things as in reference to the Creation but of all things together in one in him observe that the Apostle affirmeth that it pleased the Father that in him should all fulnesse dwell and having made peace by the blood of his Crosse by him to reconcile note by him to reconcile all things unto himselfe by him I say whether they be things on earth or things in Heaven Col. 1.20 Here also we finde proved by Scripture that this generall reconcilement of all men for the transgressions against the first Testament Heb. 9.15 Rom. 5.20 or Convenant of works was made to God in Christ according to the good pleasure of God will by the blood of his Crosse by the shedding of which blood thereon he tasted death upon the Crosse But note this that it was not for the elect or beleevers or Christians only but for no fewer men than every man Heb. 2.9 or all 2 Cor. 5.15 not excepting any one man and also he thereby became the reconciling propitiation for no fewer sinnes than the sins of the whole world against the first Testament as hath been said for this his reconciledly gathering together of all things in one unto himselfe in Christ doth unavoidably prove that all men being his choice earthly things are all of them no one excepted reconciledly to himselfe gathered together in one in him even in him according to the said Text Eph. 1.10 Col. 1.20 being compared in him vertually though some men wilfully through unbeleefe after their infranchisement as in my 6 and 7 Distinctions will lose the benefit of that reconciliation personally besides to conclude this point all the Nations and Families of the Earth could not be blessed in him as it is proved they all are in my next Distinction except all men be as in these former Texts reconciled to God in him even in him The one and twentieth Distinction proveth that whereas all men were involved under the curse of the Law by the destrucvtive first Adams fall so all men are againe blessed virtually in Christ the restoring second Adam though some men will after inlightenment voluntarily lose the eternall benefit of that blessednesse IN this point though we have many proofes yet considering that the Scripture useth the very same language to confirme the same truth I will only cite to your consideration the large extent of Gods promises made to Abraham Isaac and Jacob as where he saith of Abraham all the Nations of the earth shall be blessed in him Gen. 22.18 And againe to Isaac in thy seed shall all the nations of the earth be blessed Gen. 26.4 and as unlimitably againe to Jacob in thy seed shall all the families of the earth be blessed Gen. 28.14 For as hath been proved that Christ as a reall cause of great joy for all people according to Luke 2.10 is the Saviour of all men 1 Tim. 4.10 as a saving ransomer or ransoming Saviour according to 1 Tim. 4. and 6. verses compared together by a ransoming price paid 1 Cor. 6.20 to recover all men or ransome all men out of the impossibility without Christ considered to be eternally saved which came over all men by Adams fall and to estate all men in the inward man minde and will into an ability or possibility in themselves to be eternally saved as is largely proved in my 2 6 7 Distinctions which is a blessing far furmounting all temporall blessings whatsoever therefore if we will but vouchsafe to mortifie our owne naturall inclination to interpose our owne interpretations and faithfully grant as we ought to doe that in those unlimited promises made to abraham Isaac and Jacob that in their feed no fewer number than all the Nations and all the Families of the earth are blessed That the Holy Ghost doth without any mysterious mentall reservation include all men and doth not confine some men to temporall blessings only and also that in plaine words the Scripture speaks the full and plaine truth in the litterall sence there will be no cause for me to being any further proofe to confirme this affirmation especially considering that the Apostle sheweth us the hard conditions that be in such blessings which are but temporall blessings only saying If in this life we have hope in Christ we are not only of some men but of all men not only miserable but of all men most miserable 1 Cor. 15.19 Therefore considering that Christ is a reall cause not only of joy but of great joy not only to some but to all people according to the scope of Luke 2.10 I conceive that you will not or dare not account much lesse maintaine that these blessings proceeding by that blessed promised seed to all Nations and all the Families of the earth to be intended of God but for temporall ends only to any man or some men for then to those men by reason they are to give account for the exact proportion of quality and quanity and time they have enjoied them The gift of them though from a gracious God will in reality prove to be to those men rather an intended mentall cause of of aggravation of curses than reall blessings But observe herewith though all men be in Christ vertually blessed in their generations yet that no man is by imputation personally blessed untill he abide in beleeving for though Christ hath taken away the eternall curse of the Law or first Testament and the eternall sting of the first death as is proved he hath done in my 4 and 5 Distinctions for all or every man and so reconciled all men unto God in the attributes of his justice and truth unto all men in himelfe and so are all blessed in him and doth inable all men in the inward man in due season to accept of that blessing and abide therein in beleeving as is proved he doth in my 6 and 7 Distinctions Yet some men doe not or will not accept of that great act of grace and so though being delivered from the eternall curse of the Law or first Testament their thoughts and actions prove to be sinnes against grace and so are sinnes against the second Covenant and by their wilfull persisting in that unbeliefe they prove and are by themselves converted into the sinnes against the Holy Ghost as in my 10 and 11 Distinctions Thus these men though having by Christ escaped the eternity of the first death yet do involve themselves into the irrevocable eternal cursed condition of the second death but to abiding beleevers though their faith and obedience be imperfect and in the outward man they be ungodly yet to the beleevers God will not impute their sinnes or frailties or
have not the written Law or Gospell otherwise than the effects thereof are written in their hearts even they by their beleeving and confiding in the goodnesse of him only or of God only that railed up Jesus our Lord from the dead is warrantably according to the scope of that Text accounted to them for righteousnesse which they may doe by their ability received in themselves by Christ in the common salvation by their being all of them brought to the knowledge of the truth of Gods grace and goodnesse as is proved in my last Distinction although the very name of Jesus and particulars of his performances which procureth that goodnesse for them be not discovered unto them and this is made apparant for the unthankfulnesse of the very Heathens as is proved where it is said despisest thou the riches of his goodnesse and forbearance and long suffering not knowing or remembring as in some translations that the goodnesse of God leadeth thee to repentance Rom. 2.4 As if said dost thou behave thy selfe so unthankfully to God not knowing of his goodnesse will thy conscience say that thou art not acquainted with his goodnesse no no that is not the cause it is the hardnesse and impenitencie of thy heart that treasurest up unto thy selfe wrath ver 5. And that this is spoken of those people that have not so much as the Law written vouchsafed them otherwise than the effects thereof written in their hearts See the 14 and 15 verses following And this need not seem strange to any man For behold beloved that even Christs chosen Apostles and Disciples were ignorant of his sufferings death and resurrection even after they had remained with him a considerable time as appeareth in Mat. 16.21 By his there instructing them that he must suffer and be killed and be raised againe the third day and so also in Mark 8.31 and herewith is very much to be obserued that in the very time of that their great ignorance Christ doth affirme directly that they were blessed as in Mat. 13.16 as also he affirmeth that Peter was blessed even before Peter knew of Christs sufferings death and resurrection as in Mat. 16.17 And more than this for Peter James and John were ignorant what the rising from the dead should mean Marke 9.10 And to prove that they were all by Christ affirmed to be then blessed even in the time of that their ignorance or before they knew of his sufferings death and resurrection compare Mat. 13 16. and 16.17 foregoing wherein they are affirmed to be blessed even in the time of that their ignorance with Mat. 16.20 21 22 23. following wherein is made apparant that Christ at that time before when he affirmed them to be blessed had not then acquainted them with his sufferings death and resurrection and also that then they were utterly ignorant of those particulars therefore it is no strange thing to beleeve that the Heathens may by the effectuall inabling means used with them by the spirit in the visible book of the Creatures beleeve and confide in Gods goodnesse who raised up Jesus our Lord from the dead which faith by vertue of that name is imputed for righteousnesse as is before said although they never heard of the name of Jesus nor are made acquainted with the particulars of his sufferings death and resurrection for most of the antient Saints before Christs Incarnation had either none or very little knowledge of Christs name and particulars of his sufferings death and resurrection the knowledge of which particulars now since Christs Incarnation death and resurrection is required where the Gospell comes as main Articles of our Christian Faith And observe herewith yet further that as it said the manifestat on of the spirit is given to every man to profit withall 1 Cor. 12.7 that though some men apply this Text to beleevers only because there spoken to beleevers yet to testifie to the world that the very heathens though not instructed in Christian principles have effectuall manifestations used with them it is said that that which may be known of God is manifest in them and the reason is therewith given for God hath shewed it unto them Rom. 1.19 Which manifestation of the spirit to the Heathen maketh the very letter of 1 Cor. 12.7 to appear in full for every man and also amiably agreeth with that Text where it is said that Christ inlightneth no fewer than every man that commeth into the world so that no lesse number than all men through him might beleeve John 1.7 9. Now you know that every man and all men must needs include all the Heathen men and the bookes wherewith God by his spirit doth teach those Heathens are also made known to us in the word saying For the invisible things of him that is his eternall power and Godhead are seen by the Creation of the world so that they are without excuse Rom. 1.20 That whereas all men are brought to the knowledge of the truth of Gods goodnesse as hath been largely proved whereby those persons of those Heathens that having the truth do hold the truth in unrighteousness ver 18. and having the truth do change the truth into a lye ver 25. such of those Heathens though so having the knowledge of God who is truth Isa 65.16 communicated to them yet do not glorifie God as God Rom. 1.21 and having the knowledge of God doe not like to retaine that knowledge ver 28. such are without excuse as verse 20. because God hath shewed these unto them as before by the manifestation of the spirit in the Creature-booke wherein note that if the means were not an effectuall discovery then in equity they were excusable So also the testimony of the Prophet David concerning this very point where he also setteth forth to view by what books God by his spirit doth declare himselfe and his goodnesse even to those very Heathens saying the Heavens declare the glory of God and the firmament sheweth his handy worke day unto day uttereth speech night unto night sheweth knowledge there is no speech nor language where their voice is not heard their line is gone through all the earth and their words unto the end of the world Psal 19.1 2 3. which sort of Preaching though Christs name nor the particulars of his sufferings death and resurrection be not discovered to them thereby yet the Apostle Paul from hence doth affirme it to be a Gospell preaching to all Rom. 10.18 saying have they not heard yes verily their sound went into all the earth and their words unto the end of the world alluding here to the same words used in Psalm 19. before recited and the persisting in the abuse of this knowledge of God causeth a delivering up to a reprobate minde Rom. 1.28 Now beloved considering that all the Heathens are so effectually enabled spiritually to heare see and understand and confide in Gods goodnesse as it is proved that all men are in my Last Distinction take notice
whereby they might recover themselves out of the snare of the Devill to which they are exhorted 2 Tim. 2.26 or effectuall means intended on Gods part whereby they in their well usage thereof might attaine unto eternall salvation Whereto considering that God so leaving off some men must needs be at that very time when the other part of men were by him chosen into his eternall favour which time is said in Scripture to be before the foundation of the world Eph. 1.4 Note at that time those men then supposed to be reprobated were then as holy as those that were chosen Therefore it is said they were predestinated ver 5. and his predestination is according as he doth foreknow that his by him inabled Creatures will be beleevers as in Distinction 17. Thus you will finde that preterition to be no other than a disguised decreed reprobation of some part of Adams posterity for fore-seen sins of theirs which they in their future generations shall be unavoidably inforced to commit originally by another mans default whereas God doth with indignation utterly disclaime and reprove that abusive taxation and also renounceth the taking of any such unjust advantage against his poor creatures and though throughout his word he affirmeth that he actually forsaketh no man first as is fully proved in my 16 Distinction Yet say they that this decree passed on them even before those his poor creatures had obtained a personall being for they were all then unborne and therefore then could not so much as give actuall consent to much lesse personally act any waies in Adams transgression which was the originall inlet of sin but what noisome soile this unshapen tenent doth cast upon the perfect perfection of our just God faithfull Creator and all his holy attributes for a determination therein I doe chearfully appeal to Gods owne sentence therein given for vindication of his unspotted impartiality proclaimed in Ezek. 18.1 2 3. 1 Chron. 28.9 2 Chron. 15.2 2 Chron 24.20 Acts 10.34 Psal 145.9 Mans sinning in the seed in Adam is not counted to be actuall or personall sinne see this proved Rom. 9.11 But now beloved if we on the contrary part agreeable with Jer. 18.19 From whence Rom. 9.21 hath its lively nourishment concerning the Potter and his Clay and doe accordingly to those Texts take the same lump therein mentioned to be the particular lump of a Kingdom Nation City Towne or particular person formerly put into a good condition vertually in Christ as is proved in my 1 and 2 and 21 and 22 and 23 Distinctions And t hat God though he doth create the evill of punishment as men by naturall light account it for their doing evilly and thus fitting of themselves to be made vessels of wrath as in ver 32. yet that he neither doth nor indeed can make any evill vessels or originally dishonorable vessels without respect to sinne first acted personally by man for it is thereto affirmed that they procured their evil to themselves not because God forsook them first or before Adams posterity had actually or personally sinned as is cleared in Jer. 2.18 19. and largely in the latter end of my 16 Distinction before mentioned but for that they forsooke the Lord their God Jer. 2.17 first and that actually also as is said to the same effect Ier. 5.19 and 18.4 Now when men though formerly so well formed and inlightned have marred themselves upon his gratious intending Potters wheele by their owne wilfull persisting in resistance against grace and finding fault with his good forme put on them Then God may justly of the very same lump of every one such particular person make dishonorable vessels Here to take notice what God saith in this very point to those people the similized Clay typically representing every mans condition in this cause as is proved in my 2 Distinction where he affirmeth I had for my part planted thee a noble vine wholly a right seed how then art thou turned into the degenerate plant of a strange vine unto me Ier. 2.21 Thus the honour of God and all his holy attributes united is preserved the tormentors of the Text confuted thus is shewed that no man though by God made a dishonourable vessell is wronged and the amiable agreement of the Scripture is confirmed The thirteenth Distinction wherein the mistakes of some men concerning Gods dealing with Jacob and Esau is laid open HErein note that because God saith for the children being not yet born neither having done any good or evill that the purpose of God according to election might stand not of works but of him that calleth it was said unto her the elder shall serve the younger Rom. 9.11 12 13. From this Text some men to maintaine that Gods absolute will and prerogative power is the only originall cause of election and rereprobation have concluded that God did love Iacob and reprobatingly hated Esau before either Iacob or Esau were born or had done either good or evill which affirmation is by that very Text it selfe proved false for I am very confident that no man will affirme that because God said the elder shall serve the younger that this proveth that God hated the elder to eternall destruction as they conceive no doubt but that God might declare that such a servitude was to come and yet not so hate the elder Therefore observe how this Text hath been mistaken for accordingly as the Text declares Gods word to Rebecca their mother before they were born to be no expresse indignation of God but only a discovery of a secret that was to come that the one of those twins should be mightier than the other and that the elder should serve the younger Gen 25.23 so it is in the Text of Rom. 9.12 that God said no other nor expressed any other hatred of his at all concerning Esau before he was born but only declared that in future the elder should serve the younger which so fell out in their off-spring This servitude was all the hatred that God spake of concerning Esau at any time before he was born and as for those following expressions in ver 13. where it is said as it is written Jacob have I loved and Esau have I hated which words are brought forth by some men Goliath-like to maintaine that God doth reprobate some men by his meer prerogative will and power only But I pray you beloved observe what strength is in that supposition for some men have conceived that God did speak those words to set forth his decreed intention concerning Iacob and Esau before they were born whereas in truth God did not apply those words to either of them before they were born but are words which God spake to the Prophet Malachy Mal. 1.2 many hundred of years after Iacob and Esau were born in which long space of time God had a full proofe of Esaus actuall malice against his bother Iacob and of Esaus prophanenesse in his selling his birth-right and of the manifold
men for them themselves to do or leave undone who will have by Christ in due season their wils and apprehensions freed as is by Scripture proved in my 6 and 7 Distinctions so that thereby they are inabled spiritually to heare and understand and feare and love and be obedient to the faith How far this tract discovereth what fallacious scholasticall shifts some erroneous Protestants are in many considerable Scripture points inforced to use by reason of their not being guided by the litterall sense of the plaine Texts of Scripture which doe unanimously confirm the common salvation or infranchisement of all men in the inward man in due season and that thereby some of them have and doe confirm that God did by decree by his absolute will and power only reprobate some part of mankinde without any respect by him had to their doing evill merely as Creatures without any cause done or fore-seen to be done on the creatures part Thus they charging God contrary to his own word with palpable tyrannicall partiality and respect of persons or else with some other Protestants that dare not stand to that horrid and hideous affirmation do say that God did not so tyrannically reprobate any man But they thinking to moderate the businesse yet by being deluded also by humane art do as fallaciously maintaine that God fore-knowing all men fallen into Adams sinning did only by preterition passe by some men so as decreedly they should not have any such means used with them whereby they might be inabled in their good use thereof to obtaine eternall life but that some men of Adams posterity must upon necessity eternally perish though it then could not be in their own actuall sinnes yet in those sins which unavoidably as a violent irresistible inundation overwhelmed them originally by another mans offence to which sins they never actually consented and to which transgressions they much lesse personally acted it being committed by Adam before they had a being or before they were born They by that means rendering our good God who is a faithfull Creator unfaithfully forsaking some men of Adams posterity even whilest they were as concerning their own personall consent or act innocent Creatures and also before they were after the fall inabled to depend on him and also before they had actually or personally forsaken him which tenent is proved by Scriptures to be absolutely false in my 16 and 17 Distinctions which preterition by them imagined if you doe but view the intrals of it you shall finde it to bee in effect no other than a disguised or masqued tyrannicall decreed reprobation for as hath been said he that hath power and doth keep from a man his sood of lively-hood may as really kill that man so as if he cut off his head with a sword How far this tract doth detect the error that is in the protestant tenent concerning Christs giving himselfe a ransome for all men by their affirming that Christ doth not effectually ransome any man except that man be eternally saved which fallacy is ripped open to view in my 2 6 and 7 Distinctions wherein is proved that Christ doth effectually ransome all men and save all men from the impossibility to be eternally saved that came over all by Adams fall and estates them by himselfe with a possibility in themselves to be eternally saved How far also though not medling with the impertinent tradition of popery this tract doth shew plainly that the many hereticall errours of the Papists upon which the whole rabble of their false destructive doctrine and fantasticall ceremoniall discipline doth depend was hatched and is nursed by their not making use of the large and true Scripture extent of the common salvation of all men in setting free all men in due season in the inward man minde and will by free grace so that in their well usage of that meanes they might beleeve and might be eternally saved for by the Papists casting away this Scripture-truth confirming the gratious setting free of all mens by the fall diabollically captived wils they do fallaciously affirm that man hath free will by nature or by originall descent from Adams loines which naturall freedome of will by its consenting to good is the disposing cause of our justificarion For as I finde recorded they say that works Congruo are the disposing cause of our justification Andrad in Conc. Trid. Ses 6. which as they say is of mens selves and standeth of the assent of mens wils and reason and this faith say they is Catholike and perfect but yet unformed and as soon as works are thereto joined they call it formed and then say they it is meritorious condigne and justifieth for say they we are justified by faith and charity together as the disposing cause of our justification as a necessary cause to obtaine at Gods hand the grace of justification but rather by charity Conc. Trid. Ses 6. than by faith because say they that charity goeth before our justification as a necessary cause to obtaine at Gods hand the grace of our justification and adoption of his children Thus by the Papists rejecting the Scripture-testimony concerning the setting free all mens wils by free grace by Christ procured in the common salvation as is proved in my 6 and 7 Distinctions they are so wildred an deluded that they doe heretically appropriate the disposing power to act meritoriously well unto mens well acting in the freedome of their natural wils Conc. 6.9 And because the Scripture doth maintain so strongly that no mere man hath freedome of his will by nature and that as in the tract is proved that no mere man whatsoever no not Adam if he had stood in his estate of innocency much lesse any beleever who are all as concerning themselves defective cannot nor could not have the least footstep at any time in any one thing to challenge the least reward as due of debt to them from their Creators hand otherwise than he by whom they are what they are and from whom they have received whatsoever good they have is pleased according to his Covenant made by his owne free grace to account them worthy and that though all beleevers are not in themselves in this life righteous yet by Christ to impute righteousnesse unto them that doe beleeve in him that justifieth the ungodly But this Scripture-truth is so mortally destructive to their fancied meritorious life with God that rather then they will lay down their bosome-imbraced delusions and humane traditions they will venture at one stroke desperately to hazard to deface the Holy writ it selfe and as I find recorded that some of their deceived Grandees have thrust into the world this blasphemous conceit that the written Gospell is but as a nose of was Vita Pont. which may be set or turned divers waies as it best pleaseth the humours of men that steer the course for their doctrine and discipline or as some of them have said the written Gospell