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
peace with God by Adams fall which all Adams posterity had by propriety in him whilest he stood so all men are virtually in Christ by Christ reconciled to God againe by restoration though some men after their inlightenment doe abuse that grace of their reconciliation in him and doe thereby lose the benefit thereof p. 86 The one and twentieth Distinction proveth that whereas all men were involved under the curse of the Law by the destructive 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 blessendesse p. 89 The two and twentieth Distinction sheweth that all men are by restoration sanctifyed in Christ vertually though some men doe abuse the same and so wilfully lose the benefit of that sanctification p. 91 The three and twentieth Distinction declareth that all men by restoration are justified in Christ vertually from the curse of the Law and first death though no man is by imputation personally justified untill he be a confiding beleever p. 94 The twenty fourth Distinction wherein is proved by plaine Texts of Scripture that as all men by Adams fall were blotted out of Gods book of life that came in with the Creation so all men are in and by Christ and his performances only againe written in the book of life that came into the world by Christs restoration and that no one man hath been is or shall be blotted out thereof but by his owne personall default shewing also herein the fundamentall cause of the hereticall error of the Papists doctrine hinting herein also what the Lambs book of life is p. 101 MANKINDS JVBILEE The first DISTINCTION The first Distinction which sheweth that as all men lost their blessed first Life of Creation by the Fall and thereby fell all of them into the first death that there is a common salvation wrought by Christ warranted by Scripture which doth relieve all men from the eternall danger of the first death and from that impassibility to be ternally saved which came in by Adams Fall shewing also the difference be wixt the Old man and New man and Rationall man NOw herein I doe humbly beseech you that you will not undervalue extenuate nor deface the fulnesse of the litteral sence expressed in divers places of Scripture by the Holy Ghost in its speaking of Christs performances on his part intended for the eternall salvation of all men as these following and the like That as God is not willing that any should perish but that no fewer than all should come to repentance 2 Pet. 3.9 That even so accordingly because all men are cast into unability to know the truth by the fall therefore God will have all men saved and come unto the the knowledge of the truth Note that it is not here said that God desires it only or would have it so or that he will have but some men saved but absolutely God will have no fewer than all men saved and come unto the knowledge of the truth 1 Tim. 2.4 And againe it is said of Christ who gave himselfe a ransome for all men 1 Tim. 2.6 Herein Christs obedience to performe that expresse will of his Father appeareth to be by Ransome a Saviour for no fewer than all men Also it is said that by the Grace of God he should taste death for every man Heb. 2.9 Here is the fundamentall means of effecting that absolute gratious will of God set forth to be for no lesse number than all men Also a believer hath testified unto beleevers in the word saying And he is the propitiation for our sins and not for our sins only but also for the sins of the whol world 1 John 2.2 By this the extent of Christs being a propitiation by his tasting death for every man is discovered to take full effect with God for the sins that were against the first Testament Heb. 9.15 Rom. 5.20 for no fewer than the sins of the whole world or every man Also it is said that God had purposed in himselfe that in the dispensation of the fulnesse of time to gather together in one not only all men but all things in Christ whether they be things in Heaven or things on Earth even in him Eph. 1.10 And to shew that this was a reconciled gathering together of all men in Christ it is said that God was in Christ reconciling the world unto himselfe not imputing their trespasses to them 2 Cor. 5.18 19 20 but he laid upon him the iniquity of us all Isa 53.6 And yet further plainly to shew that this reconcilsiation was not made onely for the world of the elect as some have vainly fained It is further affirmed 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 not only all men they being his choice earthly thing by Creation but also by him to reconcile all things to himselfe By him I say whether they be things in Heaven or things on earth Col. 1.19 20. Thus you see God in the attribute of his Justice and Truth reconciled to all men in Christ by free mercy and from this generall mercy of God in Christ towards all men in a common salvation that famous discovery of the Angell was publikely proclaimed and unanimously consirmed by a multitude of the Heavenly Host saying with a remarkeable ecce Behold I bring you good tidings of great joy which shall be to all people that this day is born unto you in the City of David a Saviour which is Christ the Lord on earth peace good will towards men Luke 2.10 11. herein not excepting any one man Thus is Christ proclaimed to be a Saviour for no fewer than all people or all men And the Apostle Jude in his diligent course to maintain that salvation which he expresly calleth the common salvation exhorteth that we should earnestly contend for the faith that was once given to the Saints which appears to be given to those Saints Abraham Isaac and Jacob which was by promise often repeated to them that in their seed should no fewer then all the Nations and Families of the Earth be blessed as in Gen. 18.18 and 26.4 and 28.14 without excepting any one man and accordingly Paul did so highly esteem of I it us in this respect that he called him his owne sonne after the common faith Tit. 1.4 And accordingly further teached him that the grace of God that bringeth salvation unto all men hath appeared Tit. 2.11 And all this generall mercy extended as in Romans 5. by the free gifts comming upon no fewer than all men unto Justification of Life or as I finde it in a reformed Bible in the same Chapter thus that as by the sinne of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men by which means as is
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
have also separated Adam for ever from Gods blessed presence as is proved in my 9 Distinction and then by all mens being blotted out of that book of life thereby the blessedness intended of God for all men by Creation was extinguished and the blessed first life therewith was ended and then the first death entred which without Christ the everlasting Fathers gratious performances considered would have been eternall even over all men for there by one man sinne entred into the world and death by sinne and death passed over no fewer than all men Rom. 5.12 and that this death was the first death antecedent to the second death mentioned in Rov 2.11 and 20.6 14. appeareth plainly in this that this death passed over all men Rom. 5.12 but the second death set forth in those texts in the Revelations neither hath done doth nor shall passe over all men for there are some men are blessed by having a part in the first resurrection on whom the second death hath no power Rev. 20.6 Thus we find that the spirituall book of life pertaining to the observation of the first Testament established by God as appertaining to the very act of Creation was by the shall of Adam into sinne and rebellion utterly nullified so that all men by the fall of Adam as before is said were blotted out of the same But now beloved we may easily discerne that of free grace by Gods fore-knowledge of the fall the shedding of Christs pretious blood for a propitiation for those sinnes of no fewer persons than the sinnes of the whole world 1 John 2.2 John 1.29 was fore-ordained before the foundation of the world 1 Pet. 1.18 19 20. And that also by that unspotted Lamb of God his being in Gods acceptation and estimation accounted of as if he had been slaine from the foundation of the world Rev. 13.8 And also that by vertue of the same generall reconciliation made Col. 1.20 Eph. 1.10 by that prepared pretious antidote its being so timely and seasonably applyed to the contagion to expell the poison of those sinnes even at the very entrance of sinne into the world that by that same efficacious meanes the sinnes of the whole world 1 John 2.2 or transgressions against the Morall Law or first Testament Heb. 9.15 Rom. 5.20 or sinnes directly against the Father as in my 9 Distinction were perfectly not imputed to them the world 2 Cor. 5.18 for God laid upon him the iniquity of us all Isa 53.6 even of us all men considering hee tasted death for no fewer than all men 2 Cor. 5.15 or every man Heb. 2.9 Thereby abolishing the curse of the Law and the eternity of the power of the first death even for all men as it is proved in my 4 and 5 Distinctions Thus Christ who is the everlasting Father and Prince of peace is the light of the world John 8.12 and the truth and the life John 4.6 the infranchising restoring Adam Acts 3.21 who swalloweth up the first death in victory as is fully proved in my 5 Distinction by that means he did bring in a restored life and immortality to light through the Gospell 2 Tim. 1.10 whereby appeareth why it is peculiarly fixed on him that in him we live and move and have our being which is not that condition of life which came in by Creation for in that respect it s said In the beginning God created Heaven and Earth and in the plurall number let us make man in hiding the blessed Trinity Gen. 1.26 that life and being was to have stood by the perfect obedience to the Law of works but that blessed first life intended for mankinde being nulled by the fall of Adam for all men then this Gospell-restored living moving and being of all men as you see is appropriated to him our Lord Christ and his restoration for all power is given unto him in Heaven and in Earth Mat. 28.18 who in restored immortall life at the finall resurrection will fully take possession of all men good and bad beleevers and unbeleevers though wilfull unbeleevers will turne the blessednesse of that immortall life formerly intended for them into a curse as appeareth by those differing sentences pronounced concerning all men where it is said when the Sonne of Man shall come in his glory come yee blessed of my Father c. and depart from me yee cursed into everlasting fire Mat. 25.31 34 41. which saying fully proveth the immortality of that cursed life which is called the second death and although some men doe thus wilfully perish in the second death though being by Christ and his performances perfectly delivered from the first death yet wee finde as is before proved that life and immortality is brought againe to light through the Gospell by his restoration from the first death for and to all men to secure not only those Apostates but all men from perishing in that grisly cursed condition of the first death which otherwise would have been eternall to all By which means accomplished by Christ the everlasting Father and Prince of peace for all men the restored book of life wherein all men were then againe according to Scripture-language written entred into the world for from this very ground as I finde said the free gift came upon no fewer than all men unto justification of life in Rom. 5.18 So also I finde it thus verbatim in some reformed Bibles said Likewise then as by the sinne of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men Rom. 5.18 Thus the grace of God that bringeth salvation unto no lesse number than all men hath appeared Tit. 2.11 And hereby we find that there is a restored book of life brought into the world by and with Christ the free gift his being given to the world John 3.16 wherein by him and his costly gratious means used all men were againe written and also accordingly we finde God gratiously appearing to the world againe with this restored book of life by Moses his desiring of God for the preservation of the Jewish Nation saying blot me out of the book that thou hast written Exod. 32.32 Also there is expresse mention made of his book of life Psal 69.28 but we need no further in this cause to traverse those records for as hath been somewhat touched so more fully to satisfie the world in this very point it is plainly said he that overcommeth I will not blot his name out of the book of life Rev. 3.5 Is not this a cleare testimony of Scripture to maintain this canse we cannot shut our internall eyes so close if we be but rationall men but that we must needs know hereby considering the book of life which came in by Creation was extinguished by Adams fall that even those mens names which do not overcome were once again written in this book of life that came in by Christs restoration for else how is it possible
expressed in Eph. 1.17 21. such confiding beleevers and obedient walkers in faithfull indeavours shall never fall 2 Pet. 1.10 See briefly what the speciall salvation is distinct from the common salvation in my 19 Distinction and you shall find that the common salvation by its making the way smooth by discovering the foundation of faith and repentance and so for the entrance into the speciall salvation is a blessed salvation in excellency farre surmounting all temporall blessings in the world intended of God for mens temporall blessings only So that those mens opinions that do maintaine that Christ doth not effectually save all men except he doe eternally save all men is found fallacious As for the possibility or restored ability conferr'd on all men in due season to know the truth 1 Tim. 2.6 I conceive that the expression in due season in that text used is communicated in such a seasonable time for every mans benefit as God knowes to be fittest God cordially intending on his part to prevent mens future progresse in the sinnes of unbeliefe but however it must be communicated in this present life time and not when men are dead for there is no hope therefore whilst men are yet joyned to the living it is said a living dog is better than a dead lion Eccl. 9.4 As the tree falleth there shall it be Eccl. 11.3 The third Distinction sheweth that our Saviour Jesus Christ by a salvation first wrought by and in himselfe alone without men laid the foundation of the common salvation of all men by his descension from Heaven and personall performances upon the earth HErein we are to note that the effects of Christs performances and sufferings upon the earth is in Scripture called a reconciliation by his death Rom. 5.10 and what he doth for men by his spirit by his living againe resurrection and ascension into Heaven is distinctly called a much more being saved by his life in the same verse To performe the first of these he came downe from Heaven to the earth to perform the second he ascended up from the earth into heaven The first he effected by the effusion of his pretious blood upon earth for all men The second he operateth by the infusion of his spirit into all men by the the first in the common salvation he performed his fathers will who will have no fewer than all men saved 1 Tim. 2.4 By the second he finisheth the common salvation in bringing all men to the knowledge of the truth according to Gods will also as appeareth in the same verse And to the end he might be made capable to suffer death or taste death for every man according to Heb. 2.9 he became flesh John 1 14. And although he being in the form of God and thought it no robbery to be equall with God yet he made himselfe of no reputation and took upon him the form of a servant Phil. 2.6 7. Thus when the fulnesse of time was come God sent forth his sonne made of a woman Gal. 4.4 and so he became the man Christ Jesus 1 Tim. 2.5 made under the Law or same obligation which all men were under to redeem them that were under the Law Gal. 4.4 5. Note that it is not said that he redeemed the elect or beleevers or some part of men only but to redeem them that were under the Law in which condition by the fall all men were Rom. 3.19 and 5.18 19 20. And as without shedding of blood is no remission Heb. 9.22 So by the determination of God Acts 4.28 and grace of God he tasted death for every man Heb. 2.9 whereby his most pretious blood was shed 1 Pet. 1.19 Which blood of his in respect of his personall union as composed of the Divine and Humane nature is called Gods blood Acts 20.28 the shedding of which is more pretious and pacifically efficacious with God than if all the men in the whole world had suffered And therefore by this means he became the valuable propitiation for the the sins of no lesse than the whole world 1 John 2.2 for God the Father finding him to have become voluntarily for mans sake under the Law and same obligation into the which all men were by the fall inthralled God the Father attached him and laid upon him the iniquity of us all Isa 53.6 and that by those words the iniquity of us all is meant of all mankinde see my 20 distinction Now the effects produced by his suffering upon the earth are principally two The first is his abolishing thereby the eternall curse of the Morall Law or first Testament for every man And secondly that by his death he also swalloweth up the first death in victory for all men And first to prove the first of these I proceed as followeth The fourth Distinction proveth that one means to establish the common salvation purchased by himselfe is this This Christ by his death abolished the eternall condemning power of the Morall Law for all men yet briefly shewing the necessary use thereof HErein we are first to observe that there is a Law abolished by him sor it is said of Christ he having abolished in his flesh the enmity even the Law of Commandements conteined in Ordinances Eph. 2.15 And herewith we are to know that the strength of the word abolished is a disanulling a destroying a putting out of memory Note also another full expression in this very cause speaking of Christs not slightly crossing that generall accusing bill leaving it still condemnably legible but of his blotting out the hand-writing of Ordinances that was against us and was contrary to us and not only so neither but for our further security he took it out of the way nailing it to his Crosse Col. 2.14 Now I beseech you consider what more plaine or strong expressions can be used in this cause yet further to prove that hereby is meant the abolishing of the Morall Law observe that as it is herein affirmed that it is an hand-writing of Ordinances that is blotted out That God never wrote any other hand-writing of Ordinances but the Morall Law only Exod 31.18 for he added no more Deut 5.22 Neither did Moses write any Ordinances but such as were either totally Morall Law or mixed with Morall Law-Ordinances as is manifest in his written books for as God did first verbally declare the Morall Law at length before he wrote it Exod 20. Deut. 5.22 so Moses wrote not some of those words only but he wrote all the words of the Lord Exod. 24.4 in one book or hand-writing of Ordinances untill they all were finished Deut. 31.24 Thus in Scripture all those now counted five books of Moses are accounted but one book or hand-writing of Ordinances and being so composed in one Moses commanded the Levites to put not those books in the plurall number but that one book of his hand-writing into the side of the Ark of the Covenant Deut. 31.26 Therefore if the hand-writing of Ordinances that as
beforesaid is blotted out be referred to Gods hand-writing then the Morall Law is abolished and blotted out for God wrote that with his owne finger Deut. 31. 18. but he added no other nor no more Deut. 5.22 And if the hand-writing of Ordinances which is blotted out Col. 2.14 be referred to Moses hand-writing then also the Morall Law is blotted out for as God spake all the words of the Law so you see proved that Moses wrote all the words of the Lord even untill all were finished Deut. 31.24 And he wrote no book of Ordinances but such as had and hath Morall Law-Ordinances frequently included in it his books now counted five books being then but one book or handwriting of Ordinances Deut. 31.26 Thus farre wee have observed that the Morall Law is abolished and blotted out as it is called the Law of Commandements or one hand-writing of Ordinances But now I pray you let us consider of the Morall Law as it is called the first Covenant Heb. 9.7 or first Testament ver 15. which was written and engraven in stones 2 Cor. 3.7 God having given no other Law ingraven or written in stones but the Morall Law only unto which Morall Law the Ceremoniall Law was appointed to be pacifically subservient Heb. 9.1 6. Also it is said that that Law also was but imposed upon the Jewes but untill the time of reformation Heb. 9.10 And as for the Morall Law it selfe which was written and ingraven in stones 2 Cor. 3.7 called there the ministration of death that it was to be done away see ver 7. And further in expresse words it is done away ver 11. and is abolished ver 13. and with the downfall thereof the very Ceremoniall Law and Priesthood to that Law belonging is abolished utterly and the Priesthood it selfe to that Law belonging at the comming in of the reformation so limited as is said in Heb. 9.10 is fully changed from the Tribe of Levi to the Tribe of Judah for our Lord sprang out of Judah Heb. 7.14 and therefrom the Apostle affirmeth that thereby is made upon necessity a change of the Law ver 12. Observe upon necessity the Law must be changed by that change of the Priesthood and for our further satisfaction in this point the Apostle saith that there is verily a disanulling of the Commandement going before ver 18. What can the Scripture say more And beloved I thinke you will not deny but it had been very frivolous for the Apostle to tell the Ephesians Eph. 2.15 that the Ceremoniall Law was abolished and to tell the Colossians Col. 2.14 hat the Ceremoniall Law was blotted out for them and as much vanity it had been for him to tell the Galathians Gal. 3.13 that Christ had redeemed them from the curse of the Ceremoniall Law for the Ceremoniall Law was never at enmity with those Nations nor against or contrary to them for the Ceremoniall Law was never in any measure imposed upon any of those people to observe except some few Proselytes Therefore as is before proved the Morall Law is abolished and blotted out for it was but added untill the seed came Gal. 3.19 Againe if the Morall Law be not so fully abolished and blotted out for all men but that it remaines in such force still that some men doe eternally perish under the curse or sentence of that Law and if any one man be lest out of the protection of the second Covenant to perish by the first Death eternally for the breach of that first Covenant or first Testament then the Morall Law is not abolished nor blotted out which to affirme is not onely a flat audacious contradiction against Gods manifest words beforesaid and is not only contrary to Rom. 5.20 21. and Heb. 9.15 where it is affirmed that Christs death was for the Redemption of the transgressions against that first Testament without any limitation but considering that the transgressions against that first Testament or Morall Law never were are or ever can be the unpardonable sin against the Holy Ghost as is by Scripture proved in my 9 10 and 11 Distinctions That affirmation to say that some men doe perish eternally by the Morall Law proveth also no lesse than a flat affronting opposition against our Saviour Christs owne words who affirmeth punctually that all manner of sins and blasphemies shall be forgiven unto the sonnes of men with this one only distinct reserve that he that blasphemeth the Holy Ghost shall not bee forgiven neither in this world nor in the world to come as appeareth Matthew 12.31 32. and in Mark 3.28 And I hope you will not tax our Saviour with indiscretion for so saying Yet notwithstanding though the curse or eternall condemning power or sentence of the Morall Law is abolished and blotted out as is proved herein and also in my 20 Distinction Yet the holy righteous requirings of Love both to God and men contained in the Law is required by the Gospell for it saith Love is the fulfilling of the Law Rom. 13.10 Thus though the Gospell destroyeth the eternall curse of the Law yet by its so amiably sympathizing with the holy requirings of the Law by a justiciall salutation of them both in Christ and his propitiatory performances MERCY and TRUTH are met together RIGHTEOUSnesse and PEACE have kissed each other Psal 85.10 Thus is the righteousnesse of the Law evangelically fulfilled in them that walk not after the flesh but after the spirit Rom. 8.4 in the first fruits of the spirit ver 23. and will be perfectly fulfilled in them at their resurrection and adoption or redemption of their bodies which beleevers wait for Rom. 8.23 Therefore we are not to reject or cast off the holy instructions which are rendered in the holinesse goodnesse and justnesse of the Law Romans 7.12 for our Saviour saith he came to fulfill the Law Matthew 5.17 And from this amiable conjunction of the Gospell with the holy requirings of the Law the Apostle saith do we make void the Law through faith yea we establish the Law Rom. 3.31 Therefore the Prophet speaking of seeking to and trusting in God saith concerning the Law Gospelized or testimony of Jesus to the Law and to the testimony if they speak not according to this word it is because there is no light in them Isa 8.20 And the Apostle speaking of the Saints overcomming of Sathan saith and they overcame by the blood of the Lamb and the words of the testimony Rev. 12.11 Also according to the proportion of ability allotted to us here in this life we may therein see the excellent perfect perfection holinesse and justnesse that is in our good God and in that pure glasse we may behold our own pollutions and deformities and though however slighted by some men yet it remaines to publick view as a famous antient pretious monument whereby we may behold the dangerous rock upon which without Christ's assistance we all mankind had eternally suffered shipwracke Rom. 3.19 and 5.12 19 20.
applyed to elect or beleever only then the sence of that Text cannot be read any otherwise than thus That God so loved the world of the elect or beleevers only that he gave his only begotten Sonne that whosoever of the world of the elect or beleevers doe beleeve in him shall not perish But considering that the Scripture no where saith the world of elect nor the world of beleevers I leave the grosse absurdity that is in that sence unto any rationall mans censure hereby also appears evidently the wrong that some men have done to that Text where it is said that Christ dyed for our sins according to the Scripture 1 Cor. 15.3 by their applying that expression our sinnes as if meant of the sinnes of beleevers only notwithstanding that the Scripture further saith that Christ tasted death for every man Heb. 2.9 and that Christ dyed for no fewer than all 2 Cor. 5.15 And that thereby he is the propitiation for the sinnes of the whole world 1 John 2.2 Also observe that this expression ye are bought with a price 1 Cor. 6.20 and the 7.13 is by some men applyed to the elect or beleevers only when as in truth those words doe appertaine to all men for the price paid was for redemption or ransome and the price to effect both of them was paid downe in full by Christs death 1 Pet. 3.18 1 Cor. 15.3 and therewith by his pretious blood shed 1 Pet. 1.19 Now beloved as the price paid hath reference to his death for redemption there it is said he tasted death for every man Heb 2.9 and as the price paid hath reference to his blood-shed you know that without shedding of blood there is no remission Heb. 9.22 And accordingly the atonement or propitiation was with our Types the Jewes made by the shedding of the blood of beasts the benefit of those extended though to all as in their Jubilee yet but to all the Jewes and proselytes only But herein we may behold the excellency of the price paid by Christs pretious blood-shed transcendently surmounting for by that propitiation made or price paid for atonement Christ is affirmed to be the pacifying propitiation for no fewer than the sins of the whole world as hath been in other causes said that is for the transgressions against the first Testament Heb. 9.15 Rom. 5.20 which were the sins accounted against the Father as in my next Distinction And againe as the price paid hath reference to Christ as a ransomer who alwaies pays the full value appointed for the ransomed or in bondaged then behold it is said he gave himselfe a ransome not for elect or beleevers or Christians only but for all 1 Tim. 2.6 Besides al this because no man should doubt to maintaine this large extent of the price paid the Scripture steps forth and tels us that there are some men though bought by Christ that do deny the Lord that bought them with that price paid and not God but themselves do thereby bring upon themselves swift destruction 1 Pet. 2.1 Againe observe that whereas it is said that if when we were enemies we were reconciled to God by the death of his Sonne Rom. 5.10 that this reconciliation is applyed by some men as appertaining to beleevers only whereas on the contrary the Scripture gives us to wit that God was in Christ reconciling not elect or beleevers or Christians only but the world unto himselfe not imputing their the worlds trespasses unto them 2 Cor. 5.19 in relation to the first Testament Heb. 9.15 Rom. 5.20 21. And to confirme it that the benefit of his reconciliation is to be applyed to all men the Apostle as a leading ground of that same speech affirmeth in the 15 verse immediately going before in the same Chapter 2 Cor. 5. that Christ dyed for all besides all this the reconciliation being made by his death and pretious blood-shed is none other by a price paid than an atonement or propitiation the benefit whereof as before is proved is in the Scriptures owne words appropriated to all men or every man and for the sins of the whole world as against the first Testament Heb. 9.15 Rom. 5.20 21. And beloved if you please you may see this unlimited sence in this very cause fully proved also in Col. 1.20 being compared with Eph. 1.10 wherein is plainly shewed that not only all men who are Gods most excellent earthly Creatures but also that all things both in Heaven and in earth are by the blood of his crosse reconciled to God himselfe by and in him and that all men are not only gathered together but are also reconciledly gathered together in Christ to God even in him as in those Texts being compared is manifest Thus for instance I have given you a little notice how that the application of these and such like words and expressions of Scripture hath been and are by scholasticall glosses too often drawn away from the true meaning of the Holy Ghost in holy writ which abuse hath very much dazled the judgements of the Christian world The ninth Distinction doth d scover what those sins were which are accounted in Scripture to have been the sinnes against the Father and that those sinnes also were the same sins which in Scripture are called the sinnes of the whole world and that they are all forgiven in and by Christ THey were those sins that were transgressions against the first Testament for the release of which to all men Christ suffered death Heb. 9.15 Rom. 5.20 These sins by Adams fall would have brought in an eternall separation of all men from Gods blessed presence and from their off-spring proceeding from one man they are called the sin of the world which sin the Lamb of God taketh away John 1.29 and by their originall over-spreading leprosie into all mankindes natures they are called the sins of the whole world for which sins also Christ is the propitiation John 1.29 These sins were against God the Father having no incarnation with mankinds humane nature wherefore those sins could not be forgiven without that valuable satisfaction made by Christ therefore out of his love to mankinde God the Father was in Christ reconciling the world unto himselfe not imputing those the worlds sins unto them but laid upon him his son the iniquity of us all Isa 53.6 This was represented unto us by the scape-Goat on which not only some but all the sins of the children of Israel were then put and on him sent away with that goat unto a Land not inhabited even into the Wildernesse Lev. 16.22 or Land of oblivion this significant type being compared with the large efficacy of Christ the Lamb offered without blemish Lev. 23.12 doth signifie to us that the Fathers justice was satisfied for those sins that were against him at the time of his accounting and accepting of the Lamb as if slaine and his pretious blood as if shed which was by the Fathers fore-knowledge of Adams fall timely fore-ordained
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
by his having to his parent or brother or kinsman such a person whom God loveth And that sometimes in Scripture-phrase hatred is but the expression of a lesser degree of love as there in that saying the elder shall serve the younger And considering that Gods hatred in their sence as applyed to mans eternall reprobation or preterition is so destructively opposite to Gods owne words that he is not willing that any should perish but that all should come to repentance 2 Pet. 3.9 and that he desires not or delighteth not in the death of him that dieth but exhorteth them to turn themselves and live Ezck. 18.32 and that he is good to all and that his tender mercies are not onely over some but over all his works Psal 145.9 And that quite contrary to their imagined conceipt that God forsaketh some men eternally before after their infranchisement they actually forsake him God affirmeth that he doth not willingly afflict no nor so much as grieveth the children of men Lam. 3.33 Why then should not we beleeve God rather than men considering the election and hatred there mentioned extends but to an earthly superiority for Jacob and a temporall servitude for Esau and that their fancied preterition from reall means before men doe actually and personally forsake God is in truth if ript open but a disguised reprobation for one that hath power to doe it and doth keep from a man his food may as really kill that man so as if he cut off his head with a sword And considering that it is proved by Scripture in my 14 Distinction that it is not of him that willeth nor of him that runneth in that darknesse or by that ability which he hath by generation naturally from fallen Adams loines but of God who doth set free all mens wils in due season and so doth enable all men by his free grace that they by their well usage of that ability may acceptably by imputation will and runne by their beleeving And considering that even then also it is of God that sheweth mercy even to beleevers in mercy by Christ opening a way for it and then in mercy forgiving their imperfections both in their faith and in their works also And considering that even beleevers are in themselves ungodly it is only of God that sheweth mercy it is of him that will have it so according to his second Covenant in that he doth predestinate according to his owne purpose who worketh all things after the counsell of his own will not that those predestinated by his absolute will and power only should but that those who in his fore-knowledge first trusted in Christ or before beleeved in Christ as some translations have it or fore-known lovers of God should be to the prais of his glory and that those men should be sealed with the holy spirit of promise not before by Gods absolute will and power only but after they beleeved as the coherence of the Text in plain words rendereth Eph. 1.11 12 13. Thus God will have mercy on him and will impute his faith for righteousnesse that maketh war against sinne and yet in the lively apprehension of his owne ungodlinesse departeth not from the goodnesse of the living God but confidingly doth beleeve in him that justifieth the ungodly according to Rom. 4.5 So by those Scripture-testimonies spunging out that grosse delusive construction from that Text derived that God will have mercy on some men and will harden the residue of men considered of as Creatures only as by his absolute will and power only or for fore-known sin before men do or can actually or personally forsake him And considering of the same impartiality of our faithfull Creator concerning his equall and just dealing with all men according to 1 Pet. 1.17 as is proved in my 15 Distinction and that their mentally conceal'd partiality of God doth destroy his Gospell-grace published which is according to mens performances of his conditions annexed thereto by them to be obtained And considering that it is proved by Scripture in my 16 Distinction that God hardneth no mans heart before he hath persisted in hardning his owne heart and that the very Idolatrous Philistines to the shame of some Christians did apply Pharaohs and his peoples misery to be by himselfe brought upon himself justly by his and his peoples hardning of their own hearts first as exemplary concerning all men so persisting And considering that it is proved in my 17 Distinction that God doth predestinate some men to bee conformed to the image of his Sonne but not according to his absolute will and power only nor as he fore-knoweth men to be of more noble parentage nor as being more wealthy nor as being born in more famous Kingdomes or Nations than some others are nor meerly as Creatures without having respect in his fore-knowledge either to their doing good or bad but that the Scripture affirmeth that God predestinates according as he fore-knoweth men to belovers of God according to Rom. 8. and that in every Nation he that feareth God and worketh righteousnesse is accepted of him Acts 10.34 35. And moreover considering that God doth choose no man but in Christ Eph. 1.4 then you know that no man is in Christ actually by imputation untill he be an actuall beleever therefore he chooseth none to salvation but such as either are or he fore-knoweth will in future be in Christ by actuall beleeving for it is manifest that though God doth choose or set apart some men for himselfe yet that he maketh not that choice according to his absolute will and power only but know that the Lord hath set apart him that is godly for himselfe Psal 4.3 And affirmeth that those men doe turne his glory into shame and do love vanity that do affirm the contrary ver 2. From all these considerations herein mentioned and many more in Scripture we may warrantably and safely conclude that neither predestination election preterition or reprobation do proceed from God upon any one man by vertue of Gods absolute will and power only nor that he doth forsake any one man for fore-known sinnes but doth continue in using good means whereby all men in their well usage thereof might be eternally saved untill that man doth give a just occasion for God to forsake him by his wilfull forsaking of God first personally persistingly and actually after his inlightenment and infranchisement The nineteenth Distinction is briefly to shew what the speciall salvation is mentioned in 1 Tim. 4.10 as distinct from the common salvation which is in that Text therewith coupled HErein we are to take notice that as all men are enabled by and in the common salvation to beleeve and abide in beleeving so the speciall salvation is that condition or estate which after mens turning in at wisdomes reproofe by their abiding in beleeving and depending on Gods goodnesse only shee doth then poure out her spirit unto them and maketh knowne her words unto them according to
that their names should or could be blotted out of the book of life for their not overcomming But as you see that this is proved in the negative so for further satisfaction behold the same truth also confirmed in the affirmative where in Scripture it is said If any man shall take away from the words of the book of this prophecie God shall take away his part out of the book of life Rev. 22.19 Hereby we are inforced to grant that even such offenders have a part in the book of life untill it be taken away even out of that book of life for their offence For you know those offenders parts cannot be taken away out of the book of life if even those so transgressing men had not formerly a part even in the book of life And whereas at the last great judgement Rev. 20.11 12. there is mention made of books opened in the plurall number These manifold books may be fitly understood to be every particular mans book of his own conscience and whereas it is said another book was opened in the singular number which is the book of life from hence it appeareth that those books of the secrets of every particular mans conscience their consciences bearing witnesse and their thoughts accusing or else excusing one another according to Rom. 2.15 shall be then and there opened together with that one book of life in the daies of that great judgement aforesaid or in the day when God shall judge the secrets of men according to the Gospell ver 16. whereby will manifestly appeare as it were by a true paire of tallies that there is no more mens names cut off from that tally nor blotted out of Gods book of life then that the book or tally of their owne Consciences being comparedly put together to that tally of Gods book of life shall clearly make manifest that God hath not blotted out any one mans name out of his book of life nor taken away any one mans part out of that book but only the names and parts of such men as have first on their parts personally and actually given a just occasion for God to deale so with them the books of every mans conscience then and thereto clearly justifying God in all his proceedings And from these Scripture-discoveries aforesaid being considered of together it appears plainly that the Lambs book of life also mentioned Rev. 13.8 21 27. and 10.15 is composed of those and only of those over-commers names which are then found written in that book of life not blotted out this the Lambs book of life is the book of remembrance which by that means proveth the book wherein Gods jewels are recorded Mal. 3.16 17. But how far this Scripture-modell of the discovery of the common salvation in this tract set forth to view doth vindicate the glorification of our gratious God in all his holy attributes united How it presenteth the amiable consent and concord of Scripture agreeing and declaring it selfe by it selfe with out humane glossing or interpretation or jarring with it selfe as some men would enforce it to doe by interposing humane art And by proving the extent of the common salvation how excellent faire comfortable and sure foundation is thereby rendered in Christ for all distressed consciences to procure repentance and to build their faith and hope upon as upon a rock or the sure word of prophesie untill the day dawn and the day-star arise in their hearts in the mean time by their patient waiting for their establishing in the speciall salvation depending on the comfortable generall promises proceeding from God in a common salvation expressed in his written word when as on the contrary all rotten sandie foundations of faith built up upon mens altered qualifications or legall reformations doe either beget doubting with unsatisfied unbeleeving Thomas concerning the extent and gratious effects of Christs actuall death and personall resurrection especially as in relation to their own eternall happinesse or else for want of their election being discovered to them from Heaven supernaturally confirming their acceptation with God to eternall life they do either drown themselves in superstition or else they doe desperately cast themselves headlong into a dangerous untimely death How far this tract by proving the infranchisement or setting free of all mens wils in the inward man minde and will in due season doth take away from men the occasion of these and such like blasphemous speeches by their saying or at least in their secret thoughts concluding thus or in the like manner if God doe bestow the ability to repent and beleeve but upon a few men and hath decreed accordingly who be those persons as I am by some learned men taught Then why should I wast my selfe with melancholy dispute about my acceptation with him for if I be elected then how carelesse soever I be on my part yet I shall be saved and if I be reprobated then how industrious soever I am for safety yet I shall be damned therefore why should I strive for my salvation as if I could and would alter or hinder Gods decree To prevent which evils how farre the beliefe of this Scripture-modell concerning the infranchisement of the wils of all men in due season will inable all men experimentally to confesse to the glory of God and mens own shame that the fault is not in the supposed preterition of God as some men imagine but in themselves in that they will not repent and in that though they being by God inabled thereto yet will not beleeve or be obedient whereas otherwise by their being taught that God decreedly withholdeth saving means from some men they are ready to make advantage of that desperate doctrine and to satisfie carnall affections to lay the fault on God and his partiality affirming that they cannot repent and that by the operation of his decree they cannot beleeve and so become carelesly desperate And although indeed this tract doth by Scripture maintaine that no one meer man hath freedome of will so much as to think one good thought much lesse to act in the least measure as savingly acceptable to God no not by imputation as he is naturally descended from polluted Adams loins Yet how firmely this tract proveth by Scripture contrary to the Protestant tenent who do limit the ability given of God but to some men that God doth by the grace of the generall propitiation mentioned 1 John 2.2 effectually set free every man in the inward man minde and will in due season so that no one man shall perish eternally by Gods preterition for fore-seen sinners before act as some men have vainly imagined that some men as meer Creatures or for foreseen sins do by Gods eternall reprobation or preterition but only through his own personall default actually committed after his inlightenment and infranchisement From hence how far God is hereby glorified and justified in all his promises threatnings rewards and punishments exhortations and dehortations being frequently spoken to all