MANKIND'S JUBILEE OR Good Tidings of great Joy for all people plainly discovered by Scripture Texts And the Angel said unto them Fear not For behold I bring you good Tidings of great joy which shall be to all People For unto you is borne this day in the City of David a Saviour which is Christ the Lord Luke 2.10 11. And this famous general proclamation of Grace for all People was also then published by a multitude of the Heavenly Host ver 13. Thus Christ was from Heaven declared to be the Saviour of all Men or all People agreeable to 1 Tim. 4.10 who accordingly hath redeemed us from the Curse of the Law by his being made a Curse for us Gal. 3.13 By his tasting death for every man Heb. 2.9 wherby he became the propitiation for the sins of the whole world 1 Joh. 2.2 Shewing That there is a Common Salvation of all Men from the Eternity of the Curse of the Law and first death and that in that salvation such reall Ability is communicated through our Saviour Christ his performances to all men as that no one man hath done doth or shall eternally perish by any obstructions which came over all men by Adams Fall but onely by his own actuall and wilfull persisting in the abuse of the Ability by grace in Christ conferred unto him Written by Christopher Wade An. Dom. 1658. LONDON Printed for the use and benefit of Thomas Gibbs Gent. 1658. The INTRODVCTION FOrasmuch as it is evident that some men even Christian men yea even some godly learned men by casting in their owne scholasticall glosses upon many excellent plain Texts of Scripture have as much as in them lyeth buryed the comfortable use of the firm foundation on which faith and repentance ought in Gods ordinary way primarily to be builded even the common salvation mentioned Jude 3. which the Scripture if it be permitted to speak for it selfe in its owne litterall language with the assistance of the spirit thereon attending being submitted unto will of its selfe evidently set forth to publick view From the vanity of which practice men are necessitated being thereby cast into confused conceptions and conclusions arising from various humane expositions to propound these and such like questions how it can be rightly affirmed that Christ is the Saviour of all men according to 1 Tim. 4.10 except all men be eternally saved or by whose means it comes to passe that although Christ tasted death for every man according to Heb. 2.9 and dyed for no fewer than all 2 Cor. 5.15 that yet some men do suffer in an eternall death How that although our Saviour Christ be by his death the propitiation for no fewer sinnes than the sins of the whole world according to 1 John 2.2 that yet some men doe perish eternally in and by their sinnes How Christ can be truly said to be not only tidings but good tidings not only of joy but also of great joy not only to some but also to all people according to Luke 2.10 11. when as notwithstanding some people doe perish in eternall sorrow These men thereby though it may be unawares do intimately charge God to reserve dubious ment all reservations in himselfe In answer whereto that I may procure aright understanding separate from these and such like fancied doubts let it not be tedious I intreat you to take notice that in Rev. 2.11 and 20.6 and 21.8 being compared with Rev. 20.10 15. and Mat. 25.41 46. there is an expresse discovery of an eternall second death into which men may fall which second death doth unavoidably intimate the extinguishing of a preceding first death into which all men without Christ considered should have fallen into as is further proved in this tract which first death and second death being considered of together doe fairely present to our apprehension a first life which was once incident to men and relatively foregoing a first death and also a second life procured by Christ's performances only which extinguisheth the first death and is also relatively foregoing the second death before mentioned for without a foregoing first life there can be no first death nor without a foregoing second life there can be no second death But for aready discovery herein the Apostle Jude inferreth that the first l fe and first death and the second life and the second death either hath doth or may prove incident to some one and the same man the first life by Creation and the restored second l fe by Christ being considered of for he affirmeth that some persons by their turning the grace of God into wantonnesse and denying the only Lord God and our Lord Jesus Christ Jude 4. that deny the Lord that bought them 2 Pet. 2.1 from the eternall danger of the first death as is proved he hath done for all men in my 5 Distinction These men saith Jude are twice dead and then also plucked up by the roots to whom is reserved the blacknesse of darknesse for ever Note this not only once dead but twice dead and then also plucked up by the roots that is to say First once alive by grace of Creation then Secondly dead by Adams fall Thirdly alive againe by Christs reconciliation made and Fourthly dead againe the second time by their wilfull personall persisting in the abuse of grace after their inlightenment and then and not while then plucked up by the roots Now beloved by my shewing that by the first Adams offence the first life by Creation was lost for all men and that death even the first death thereby pissed upon all men and by my proving that our Saviour Christ the restoring second Adam Acts 3.21 doth estate by his performances all men by a reall common salvation into are stored second life which doth extinguish the aforesaid first death for all men and that therein and thereby Christ doth confer such effectuall light freedome and ability in due season upon all men in their inward man mind and will so that in their well usage thereof they might escape the second death also and by my having proved what the second death is and the cause why it is executed upon any man I shall thereby make it appear clearly in full answer to the former queries and such like that it is not from God but by some mens wilfull personall defaults brought about that some men doe perish by their own personall acting and persisting after inlightenment in disobedience against the second Covenant which is of grace by their resisting the gratious dictates of the Holy Ghost To the READER Three directions according to three severall conditions of men FIrst to all such men who though being by our Saviour Christ in due season inabled to know the truth and confide in Gods goodness only and faithfully to indeavour to walk answerably as is proved that al men are in my 6 and 7 Distinct yet do prophanely if not blasphemously not only slight Gods grace but also in effect do
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
Adams posterity is unavoidably involved in an utter unability by another mans offence even by Adams fall unto which act they never gave any actuall or personall consent much lesse did ever act in it for they were all unborn See what is said of Jacob and Esau considered of as unborn Rom. 9. which is that then they had done neither good nor evill But hereby we finde from these aforesaid apparant over-powring manifestations by Christ strongly though gratiously acted to discover God and his goodnesse to all men by bringing all men to the knowledge of the truth proceedeth that saying directed to men to perswade them to lay hold on that strength saying Let him observe let him take hold of my strength that he make peace with me and he shall make peace with me Isa 27.5 Note that the man must lay hold and from the same ground it is said that those that forget God shall be turned into hell Psal 9.17 Job 8.13 not said those that never knew God but those that after knowing forget God but that even the Gentiles also may know God in his grace mercy and goodnesse Christ is appointed to be a light unto even unto those the Gentiles that he should be for salvation note this that he should be for salvation not only for Christians but also unto the ends of the earth Isa 49.6 This Christ doth by his spirit by inlightning not only the heathens but also every man or all men so that not only the Gentiles or Heathens but also all men might beleeve as appears in John 1.7.9 And for this end Paul was sent unto the very Gentiles also to open their eyes though not powerfully to turn them but as in most translations that they might or may thereby turn them from the power of Sathan unto God Acts 26.18 by the means aforesaid faith is afforded not only to the heathens but also to all men Acts 17.31 though some men make ship wracke of it 1 Tim. 1.19 this grace bringeth salvation to no fewer than all men Tit. 2.11 though some men refuse it Thus is the Gospell preached to every Creature which is under Heaven Col. 1.23 though some men reject that preaching The eighth Distinction which sheweth the mistakes of some men concerning divers very considerable expressions of Scripture which hath bred and doth nurse up many vaine contentions even amongst Christians about the gratious extent of the common salvation THE expressions of Scripture which are very often by some men misapplyed are these us wee our ye and such like and also the word many is much wrested for where it is said Christ or the Sonne of Man came to give his life a ransome for many Mar. 10.45 This Text from the word many is by some men applyed as if Christ gave his life a ransome for the elect only and so consequently but for some part of men But what saith the Scripture many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and perpetuall contempt Dan. 12.2 Herein it cannot be denyed but that the word many doth include all that sleep in the dust for the grave delivereth up all that are in it to judgement Rev. 20.13 Note here that all sleep in the dust one way or other except in the case of Enoch and Eliah Againe many are called but few are chosen These word are spoken comparatively of all men who are all in due season called or sent to the worke 1 Tim. 2.6 by the knowledge of the truth received only those are not chosen that then murmure at Gods gratious dispensations Mat. 20.1 15. And also those words are spoken againe by Christ of those invited to the Feast Mat. 22.9 10. where the charge given unto the fetchers in was to bring in no fewer than as many as they could finde and accordingly they were gathered together all as many as they found good and bad This is a simile of Gods dealing with mankinde and you know that God can finde out all men to call them to the Gospell-Feast therefore considering that according to the Parable he calleth as many as he can finde consequently by inlightenment he calleth no fewer than all men as is proved 1 Tim. 2.4 6. John 1.7 9. Also by Christs accordingly not only inlightning but also inabling all men or every man to know the truth of Gods goodnesse and imbrace it and confide in it as is proved in my two last Distinctions it doth evidently appeare that by many are called is included that all men art called Though through some mens owne wilfull defaults when being called and all drawn to Christ John 12.32 by their drawing back few are chosen all the rest being of that number that draw back to perdition Heb. 10 39. So also it is said for as by one mans offence many were made sinners Rom. 5.19 and as agaire it is said if through the offence of one many be dead ver 15. so in full satisfaction what the number is which is here meant by the word many it is said in ver 12. in the same Chapter as by one man sinne entred into the world and death by sinne and so death passed over all men Here you see plainly that in the word many all men are included for the Text saith that all men were made sinners by one mans offence Rom. 3.19 and that thereby death passed over no fewer than all men Rom. 5.12 Also as our Saviour Christ is said to give his life a ransome for many Mat. 20.28 and Marke 10.45 So to set forth fully what the number is there meant by the word many it is also written that he gave himselfe or his life a ransome for no lesse number than all 1 Tim. 2.6 And considering the expression us where it is said unto us a child is born unto us a sonne is given Isa 9.6 These words are applyed by some men as if appertaining to the elect or beleevers only which is contrary to the Scripture for the good tidings of great Joy which is appropriated to that holy child Jesus being born and given is proclaimed by the Angels to be good tidings of great joy for no fewer persons than all people Luke 2.10 And further concerning that his Son given it is affirmed that God out of his love to the world gave his Sonne and sent his Sonne not to condemne the world but that the world through him might be saved John 3.16 17. And whereas some have rendred the word world to meane only the world of the elect or beleevers the Evangelist St John doth utterly denie that limitation saying of Christ and he is the propitiation for our our sins and not for ours as beleevers only but also for the sins of the whole world Hereby that word only as applyed to beleevers only is utterly by strength of Scripture cast out as fallaciously abusive And also if Gods giving his Sonne to the world as in John 3.16 be
because Christ dieth no more and death hath no more dominion over him Rom. 6.9 Yet our Saviour Christ though he be God also yet being therewith the Sonne of man by an Incarnation with humane Nature sin excepted He hath power to forgive and doth forgive as aforesaid as the aforesaid sins of all men as against himselfe without any oblation sacrifice atonement or propitiation made to him the Sonne of man and from thence he exhorteth all men so largely often and freely to forgive one another their trespasses as appeareth Mat. 8.21 22. and in the prayer he taught his Disciples and in Luke 17.4 Thus we finde that all the sins that have been are or are to be acted by any man or all men ever since God the Fathers virtually applying at Adams fall the effects of Christs blood shed for all mens sins And from that time unto the end of the world sinnes against Christ only and his in lightning in abling preparative worke and that they are all as concerning everlasting punishment all forgiven to all the sonnes of men excepting only our Saviour Christs former own exception concerning those of them sinnes which are by some men themselves rebelliously transformed into the sinnes against the Holy Ghost by their persisting obstinately and wilfully in unbeleese against the holy spirits gratious teachings which are alwaies by grace annexed in due season to our Saviours in lightning all men so effectually as is proved in my 6 and 7 Distinctions The eleventh Distinction sheweth what those sins are which in Scripture are accounted to be sinnes against the Holy Ghost and that they shall never be forgiven neither in this world nor in the world to come and the cause why whereby the second death is discovered also OBserve herein considering that Christ doth inlighten every man that commeth into the world so that no fewer than all men through him might beleeve John 1.7 9. And also that in obedience to his Fathers will he doth bring all men unto the knowledge of the truth accoding to 1 Tim. 2.4 as is largely proved in my 6 and 7 Distinctions And considering therewith that the Apostle absolutely affirmeth that if we finne wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearfull looking for of judgement and fiery indignation which shall devour the adversaries Heb. 10.26 27 so that effect Heb. 6.5 6. From hence we see proved that those sinnes which are sinnes against the Holy Ghost are the sinnes which some men doe commit against the holy Ghosts teachings after they are by Christ in due season inlightned and after they are helped to the knowledge of the truth and whereas those sins are by Christ said to be unpardonable as in Mat. 12.13 I find the cause to be first in respect that they are sinnes against the second Covenant being the Covenant of grace secondly that they are sins persisted in against the spirit of grace Heb. 10.29 its dictates and teachings who being so offended being God having no INcarnation with humanity These transgressions against God the Holy Ghost by transgressing against the second Testament in wilfull persisting cannot be forgiven without a valuable satisfaction made to satisfie justice with And thirdly I finde the irrecoverable cause to be because there cannot be any valuable satisfaction made for men to satisfie justice for a deity offended who hath no Incarnation with humane nature but by one who though being God and one in Union in the Trinity is made capable to suffer death by taking upon him humane nature And fourthly to conclude this cause I finde that although Christ being so made capable to suffer death did dye to satisfie God the Fathers justice for the sins which as an unresistible violent inundation overwhelmed all Adams posterity though sinners in the seed for sins by him acted without the personall consent much lesse actuall performance of any one of them so preserving all men from the curse of the Law and first death due for the transgressions against that Law ' as in my 4 and 5 Distinctions Yet concerning mens owne actuall and personall sinnes in their individuals wilfully and persistingly acted against the Holy Ghost and second Covenant after their inabsing and inlightenment considering that there is none other of the Trinity but Christ Jesus capable to suffer death nor any other to be found any wise able to make satisfaction to that deity the Holy Ghost so oftended having as God the Father no incarnation with humane nature From hence proceeds the irrecoverable eternall fearfull condition of such Transgressors openly discovered in these few words of Scripture where it is said that without shedding of blood is no remission Heb. 9.22 and by its affirming withall that Christ being raised from the dead dyeth no more and that death hath no more dominion over him Rom. 6.9 From which cause those wilfull persisting transgressors of the second Covenant against God the Holy Ghost must in justice unavoidably perish in the eternall second death Thus I have briefly hinted what the sins against the Holy Ghost are and what the cause is that they are unpardonable as appeareth also Rev. 10.14 15 21 8. Now beloved if you please herewith to take farther notice of the impossibility of their recovery Mat. 12.31 32. and Heb 6. and some particulars of their eternall punishment discovered in Heb. 10.26 27. 2 Pet. 21. Rev. 21.8 Jude 12. 2 Pet. 9.10 2 Thes 1.7 8 9. I shall not need to make any further discovery to shew you what the second death is which is to be a much more sorer punishment then pertained to the breach of Moses Law Heb. 1.29 Only I do intreat you to take notice that because our Saviour Christ hath said that all sinnes and blasphemies shall be forgiven unto the sons of men but only the sinnes or blasphemies against the Holy Ghost That some men have cavilled at this our Saviours affirmation saying then all unbeleevers actuall sins are remitted without any punishment because in that sence the unbeleevers doe perish eternally for their unbeleefe only They herein contrary to Scripture separating the act of unbeleefe it selfe from the evill actions of men or actuall sins of men wilfully persisted in after inlightenment until those men prove to be of that sort of men that are called Goats Mat. 25.32 33. and of the serpentine seed Gen. 15. their actuall sins being also thereby by them transformed into the same nature by their wilfully becomming the children of the Devill John 8.44 From hence that fearfull affirmation ariseth that some men are twice dead that were not only once dead by that one mans offence Rom. 5.12 by the first death but though being fully set free by Christ from the eternall danger of that first death and law of works as in my 4 and 5 Distinctions they doe through their owne wilfull defaults fall into the danger of the eternall second death for their wilfull
actuall and personall persisting abuse of grace and so are twice dead and not only so but plucked up by the roots also to whom is reserved blacknesse and darknesse for ever Jude 12 13. This is the second death so much mentioned in Scripture Rev. 20.6 14. and else where And now for the clearing the cause of Election and Reprobation these six objections next following are distinctly answered The twelth Distinction wherein the wrong application of the simile of the Potter and his clay is discovered OBserve herein that whereas it is said hath not the Potter power over the Clay of the same lump to make one vessell unto honour and another unto dishonour Rom. 9.21 Wherein the mistakes arise because the same lump herein mentioned hath by some men been understood to be the whole Creature lump of mankinde whereas in truth God doth not challenge any more or larger prerogative to himselfe in that aforesaid Text of Rom. 9.21 than he doth in that antient president of his concerning the Potter and his Clay plainly recoded in Jer 18. From which antient Scripture Grancouther or lively description what is meant by the Potter and his Clay that Text of Rom. 9.21 is punctually derived which antient exact platforme exemplarily doth make manifest unto any man in all the world that desire to know the truth that by the Clay on the Potters wheel is not meant the generall Creature Lump of all mankinde considered of as in one lump out of which one lump God takes some men and refuses others by his will and power only as some men have vainly imagined but that by the same lump is meant as in Ier. 18. the house of Israel vorse 6. or the Lump of a nation-or a Kingdome verse 7. or the severall lumps of particular mens persons in their individuals verses 11 12. where is much to be observed however some godly men have overlooked this true sense that though all men were made dishonourable vessels by Adams fall yet that God hath by the Grace of restoration made all men honourable vessels virtually in Christ by Christ as appeareth that not only all men but all things are reconciled to God gathered together in one in Christ even in him as by Scripture is fully proved in my 20 Distinction and hath made all men all Nations or all families of the earth blessed in him as is proved in my 21 Distinction and hath sanctified all men in him as is proved in my 22 Distinction and hath by reconciling the world unto himselfe in him by non-imputation of the worlds sinnes unto them justified all men in him vertually from all their transgressions against the first Testament as is by Scripture proved in my 22 Distinction And though all men by Adams fall were blotted out of Gods book of life which came in with the Creation yet he hath by Christ written all men in his book of life againe which came in by Christs restoration as is by Scripture proved in my 24 Distinction By this means by him making all men honourable vessels vertually in him though no man be in himselfe actually and personally reconciled or blessed or sanctified or justified or doth unalterably remaine written in Gods restored book of life untill he be actually and personally thankfully contented with Christ the Potter his so well forming him upon his restoring Potters wheele and doe patiently abide in thankfull beleeving and because all men are unable to beleeve by nature therefore he enableth all men to beleeve as is proved in my 6 Distinction primarily intending to preserve all men on his Potters wheele of restoration that they being so by grace inabled might by their complyance to his well-forming hand thereon be so farre honourable vessels as to be eternally saved as is by holy writ fully proved in my 6 and 7 Distinctions which I doe intreat you to peruse Thus it evidently appeareth that God is so farre from marring any people Nation Kingdome or particular person before they persistingly doe marre themselves as that on his part his tender care is so great over every one of them lest they should contrary to his gratious prime intention marre themselves under his gratious hand upon his Potters wheele and so by their rebellion provoke him their gratious intending and inabling Potter justly to make of them the same particular lumps or persons dishonourable vessels that to prevent their marring themselves he by his spirit gratiously sends his Prophets Apostles and Word and Ministers and glorious creatures throughout the world Dinstinction 6 and 7 as he did his servant Ieremy not only to that Nation in generall but also to every one of them to perswade every one of them to turn from their evill waies but those persons the similized clay said we will walk after our evill devises and we will every one note every one doe the imagination of his evill heart as those that refused to hearken and did stop their ears at the gratious counsels of God and not God by reprobation but they themselves doe make their hearts as an adamant stone lest they should heare the Law and the words which the Lord of Hosts hath sent in his spirit Zech. 7.12 to those persisting rebellious people Thus finding fault with God not for his making them dishonourable vessels first as some men have vainly imagined but for finding fault for themselves with Gods care over them and good means used with them as Adam did once for all men by their in effect saying to him that so well formed them why hast thou made me thus yet no doubt God doth for gratious reproving ends put men into many hard afflictions and conditions which some men by making a wrong use thereof doe rebelliously struggle against God and do wrongfully charge him to have made them dishonourable vessels even in the time of his mercifull chastisements to purge and refine them Such men the Apostle doth advise to take heed as Ieremy had done for example to the Jewes for feare that though God hath made them honourable vessels vertually in his Son as in my 20 21 22 23 24 Distinctions Yet for their resisting or finding fault with the well-forming hand of their Maker as Adam did he doth then and not till then justly make of those lumps of particular mens persons dishonourable vessels Which truth is fully and particularly maintained in this sence in that antient patterne of the Potter and his Clay in Jer. 18. And herein I do intreat you to note that if the same lump herein mentioned be taken for the whole lump of Mankinde then behold how injurious that sence is both to God and man for from thence they say though I passe by mens grossest application that God foreseeing all men or that whole lump to be polluted with sin by Adams fall that God by his prerogative royall power and absolute will only did then by preterition passe by or did decree to leave some men without any hope of effectuall means