Christ in such places of Scripture upon which they would plead a toleration for their intolerable idleness is that men and women in the use of lawful means should have their dependance upon God and that as Christians should not over-incumber themselves with worldly business so as to neglect the one thing necessary so in the midst of the moderate use of the creature and of their lawful callings they should cast ofâ— all immoderate and inordinate care relying upon God who careth for them for it 's an unwarrantable and extreme presumption and a temptatiâ—n of God by a particular or private interpretation of Scripture to serue such a senseless sense as this For although a man rise early and go late to bed and eat the bread of carefulness all will be but as put into a bottomless bag unless God give a blessing And thus these Scriptures that seem so to thwart one another being comparatively and joyntly considered are really reconcil'd and hold forth one and the same thing John 11. 17. For the Law came by Moses but Grace and Truth by Jesus Christ Rom. 3. 19. What the Law saith it saith to them that are under the Law c. v. 20. By the works of the Law shall no slesh be justified Rom. 7. 6. Now we are delivered from the Law Rom. 10. 4. For Christ is the end of the Law to alâ— that believe Eph. 2. 15. Having abolished the Law of Commandments Mal. 2. 6. Remember the Law of Moses Mat. 5. 17. 18. Think not that I am come to destroy the Law but to fulfil it v. 19. Till heaven and earth perish one jot or tittle of the Law shall not escape till all be fulfilled v. 20. Whosoever therefore shall break one of these least commandments and teach men so shall be called least in the kingdom of heaven but whosoever shall do and teach them the same shall be called great in the kingdom of heaven Rom. 7. 12. Wherefore the Law is holy and the Commandment holy and just and good Divers other Scriptures of like concernment Gal. 3. 10. Rom. 7. 46. Gal. 2. 19. 1 Tim. 1. 9. Rom. 16. 14. Gal. 2. 16 21. Gal. 3. 2. 4. 21. â— 3. Eph. 2. 15. Mat. 11. 13. Luke 16. 16. Acts 13. 39. Rom. 3. 28. 4. 13. 15. 7. 4. 9. 32. c. Other Scriptures of like concernment Mat. 15. 3. Mark 12. 30. Rom. 13. 9. Eph. 6. 2. John 2. 4. Mark 10. 17 19. Luke 1. 6. John 14. 21. Acts 28. 23. Rom. 2. 13. 3. 20. Gal 3. 24. James 2. 11. John 1. 3 4. Mat. 19. 16 18 19. Mark 12. 29 30. John 15. 10. 1 Cor. 7. 19. Neh. 10. 29. Rev. 22. 14. 1 John 2. 4. c. These Scriptures and many more of like import not here mentioned being compared one with another hold a sweet and holy harmony one with another nay although each Text were particularly discussed yet being Evangelically interpreted according to the Analogie of Faith would not at all differ Yet men of corrupt minds by sinister and private construction of them draw forth such a sense as may suit their own fancy although they bring them into a direct opposition although such private Interpretations are quite contrary to the Word of God as in 2 Pet. 1. 20. and is cause of not only that old Antinomian but all other heresie and error it 's an old heresie new vampt to say The Law is of no use to Believers now in Gospel times For certainly as the Gospel was of special use to Believers in times of the Law so is the Law of precious use to Believers in Gospel times viz. the Moral Law I wonder of what use the Law of God the ten Commandments given in Mount Sinai were to Abraham Isaac Jacob Noah Job Daniel c. that it is not to every Believer in these days No man thinks they were saved by the works of the Law or expected Justification by the Law but by faith nevertheless it was the rule of their sanctification and obedience it was the way they walked into life although not the cause of life and so it must be to all the godly in Gospel times although not the cause of Justification yet it 's the standing rule of their sanctification obedience and conversation This error ariseth principally from the mis-interpretation of the word Law which is severally in Scripture to be accepted Somtime intending the Ceremonial Law somtime the Judicial somtime the Moral Law somtime the penalty of the Law as Col. 2. 14. Eph. 2. 15 c. there it intends the Ceremonial Law in Acts 23. 3. 1 Tim. 1. 9 10 11. there the Judicial Law and the penalty thereof is intended the Judicial Law being a rule of life in Civil respects none are concern'd in the penalty thereof but evil doers So although the penalty of the Moral Law belongs to none but unbelievers and ungodly wretches yet it 's a rule of life to all even to the most precious people of God It was the comendation of Zachary and Elisabeth that they walked in all the commands of God unreprovably for any man to say the Law is of no use to Believers is I say an old desparate heresie that brings hundreds of Scriptures by the ears which is prevented by an holy humble judicial and impartial comparing one Scripture with another and interpreting one by another It 's confest that the damnatory the domineering nay the justifying power of the Law is abolished as in a legal sense yet evangelically interpreted every Believer is saved by a Law of works as between God the Father and Jesus Christ the mediator of our peace who hath fulfilled the Law for us and therefore salvation is of free grace to us yet withal know this no man shall ever receive benefit by the fulfilling of the Law by Christ that practises not obedience to that very Law for as Jesus Christ was the Angel of the Covenant that conducted Israel to Canaan that appeared in the Bush Exod. 3. 2. Acts 7. 35. the same hath left this lesson to all that love him and will follow him to the heavenly Canaan to keep his Commandments And thus those Scriptures before mentioned although they seem to speak a contrary language are to be reconciled Come we now to those Scriptures that concern the present Controversie which because very many there can be no expectation of a particular account of every or any one of them neither is it my purpose Yet by Gods grace I intend so to ballanee the account as to give in the summa totalls of them all so far as is necessary to the matter in hand according to the holy Spirit that speaks in them 1 Cor. 15. 22. For as in Adam all dy even so in Christ shall all be made alive Rom. 5. 18. Likewise then as by the offence of one the fault came on all men to condemnation so by the justifying of one the benefit abounded to all
only a Temporal Death from that in Gen. 3. 19. Dust thou art and to the Dust thou shalt return But this being as ridiculous as the former I shall not spend much time upon it for certainly all that know any thing of God as they ought know him to be infinite and eternal both in his Essence and Attributes and that the breach of his Law must inevitably procure and deserve eternal wrath which Adam himself had found sure enough had not he by faith laid hold upon Jesus Christ that Tree of Life But that the vanity of this conceit may appear to all men I shall leave them to consider an Argument or two Arg. 1 That which is the portion of the godly as well as wicked of saints as well as sinners cannot be the only punishment of sin But Temporal death is the portion of godly as well as wicked of Saints as well as sinners Ergo Temporal death is not the only reward and punishment of sin Arg. 2 If Temporal death had been the only reward and punishment due to Original sin then Christ need not to have dyed at all to free us from it every man had been then able to pay his owne debt Arg. 1 Where the effects remain the cause is not removed But the effects of Adam's transgression remain to this day Ergo The cause viz. the transgression is not taken away If the guilt of Adam 's transgression be taken away 1. How is it we dy daily especially if this were the only punishment due to it as the opinion saith it is 2. Why do women still travel in pain and sorrow 3. What 's the reason of all diseases aches pains that befal us in this life Do not men still live by labour Doth not the ground naturally produce Thorns and Thistles 4. Whence are all our actual Transgressions Are they not branches of that old stem If the Tree had been digged up by the roots so many thousand yeers ago and cast into the fire surely it would not bring forth fruit so plentifully as by woful experience we see this doth to this day But to pass this also The third opinion being the master-piece about which the curious Artists of our times are so much busied both to prop and paint I shall speak more largely to In the unmasking and refuting whereof the other two must needs fall to the ground viz. That Jesus Christ hath freed all mankinde by his death from the eternal condemnation due to Adam's sin and hath set all men into a state of innocency and integrity The absurdities attending this error are not few it 's a many headed monster the belly whereof is ready to burst with its prodigious propagations some of which I shall lay down by way of Argument as followeth Arg. 1 That exposition that is unreasonable is false But this exposition of Scripture is unreasonable Ergo False Arg. 2 That Doctrine that destroys the harmony of Scripture is false But this Doctrine destroys the harmony of Scripture Ergo False Arg. 3 That Doctrine that is contrary to the analogie of Faith is erroneous But this Doctrine is contrary to the analogie of Faith Ergo Erroneous Arg. 4 That Doctrine that magnifies the creature and vilifies the blood of Christ is false But this Doctrine magnifies the creature and vilifies the blood of Christ Ergo False Arg. 5 That Doctrine that derogates detracts or denies the omnipotency of God is erroneous and blasphemous But this Doctrine detracts from and denies the omnipotency of God Ergo False and blasphemous Arg. 6 That Doctrine that tramples under foot the eternal Decree of God and denies his Soveraignty over the creature is heretical and blasphemous But this Doctrine tramples under foot the eternal Decree of God and denies his Soveraignty over the creature Ergo Heretical and blasphemous Arg. 7 That Doctrine that holds forth salvation by a law of works and not of grace is false But this Doctrine holds forth salvation by a law of works c. Ergo False Arg. 8 That Doctrine that destroys the end of Christs coming in the flesh is erroneous But this Doctrine destroys the end of Christ's coming in the flesh Ergo Erroneous 1. It 's Vnreasonable For 1. Hereby Christ becomes an half Saviour shedding his blood for the Original sin of millions of men that perish in their actual Transgressions Whereas the blood of Christ clenseth from all sin He never purchases half a 1 Iohn 1. 7. pardon for any If any man eat of this Bread he shall live for ever now the bread that Christ gives is his flesh John 6. 51. His Redemption is an everlasting Redemption Heb. 9. 12. 2. Unreasonable to think that Jesus Christ should pay as great a price for those that perish as for his own people for a company of damned wretches preordained to condemnaetion before the world was Will any man give a Jude 4. thousand pounds for a trifle a gewgaw a Bartholomew Baby One drop of Christ's blood being worth a thousand worlds surely he would not shed it to so little purpose 3. Unreasonable For if the end of Christ's death were only to free men from the guilt of Adam's transgression By what means then are the actual sins of the Elect. done away Christ died but once and without shedding of blood there can be no remission Heb. 9. 22. Rom. 6. 10. Heb. 9. 28. If any shall reply the Elect or those that are saved are saved by Faith I grant that but yet give them to know Faith is only instrumental not meritoricus the blood of Christ being the proper object of Faith which if only shed to acquit from Original guilt then our Faith becoms Rom. 3. 35. of no effect Rom. 3. 3. 4. Unreasonable Because then Original sin is pardoned without Faith we know as all little children are uncapable of that grace so thousand thousands of men in the world are destitute of it also yet the Scripture tells us that 2 Thes 3 2 except the blood of Christ be drunk by Faith it cannot profit John 6. 53. 5. Unreasonable Because it derogates from the nature of Christ's blood for whom he pardons he purifies His blood clenseth from all sin therefore it 's impossible for any man to perish for whom his blood is shed for whom he justifies he sanctifies yea and glorifies Rom. 8. 30. 2. It crosses and destroys the harmony of Scripture For 1. The Scripture tells us that no man can receive benefit by the blood of Christ but those that drink it by faith John 6. 53. as meat cannot nourish except we eat it so none can receive either life or strength by the blood or flesh of Jesus Christ that eats and drinks it not by faith 2. That without Faith and Repentance there is no remission Acts 3. 19. 3. That all men are born yea the best are conceived and born in sin as holy Iob and David both confess Iob 15. 14. 25. 4. Psalm 51.
5. That even the people of God were somtime the children of wrath as well as others Eph. 2. 3. That all men by nature are dead in trespasses and sins Eph. 2. 1. 5. 4. That except a man be born again of Water and the Spirit he cannot enter into the kingdom of God Iob. 3. 3. 5. That Faith is the gift of God Eph. 2. 8. Col. 2. 12. 6. That we are not able of our selves to think a good thought 2 Cor. 3. 5. But this Doctrine contrary to the whole Tenure of Scripture tells us that thousands go to heaven never capable of Faith as all children nay of very Heathens and Pagans c. That we come into the world as innocent as Adam before the Fall therefore no need of Faith or Repentance or being regenerate That we have Free-will to stand or fall to be saved or damned That Faith is in our own power c. 7. Although some Scriptures seem to favour these Opinionists yet others are direct opposite so that they must set them together by the ears or else they cannot possibly have any shaddow of support from them To instance One Scripture saith Christ dyed for all as in a right interpretation he may be said to do as 2 Cor. 5. 14 15. Another saith Though the children of Israel be as the sand yet but a remnant shall be saved Rom. 9. 27. and while one Text saith Christ is the Saviour of the world Iohn 4. 42. another saith The whole world lies in wickedness 1 Iohn 5. 19. that he is not sent but to the lost sheep of Israel Matth. 15. 24. that he lays down his life for his sheep Iohn 10. 15. yea that certain men are pre-ordained to condemnation Iude 4. 3. Contrary to the Analogie of Faith For 1. By Faith we believe that all men are born the children of wrath dead in trespasses and sins 2. That God hath sent his Son Jesus Christ into the world that whosoever believes in him might not perish but have everlasting life 3. That salvation is of Free grace not from any moving cause in us 4. That God is omnipotent and all-sufficient 5. That some are elected by God to be heirs of glory some rejected and pre-ordained to destruction before the world was 6. That those for whom Christ dyed for them also he rose again and whom he justifies with his blood he sanctifies with his Spirit and them also glorifies 7. That all men at the last day shall rise again some to the resurrection of life others to the resurrection of condemnation How contradictory this Doctrine is to the faith of Gods elect I shall leave all to judge If Christ hath freed all from Original guilt then we are not born dead in trespasses If none but Believers have benefit by Christ then he dyed not for all If salvation be of grace then there 's no place for free-will If God be omnipotent he is able to save all whom he pleases But this Doctrine tells us many perish that God would save If some elected and some rejected then Christ dyed not for all If he dyed for all he rose again for all and brings all to glory If some men arise to the resurrection of life others of condemnation then this Doctrine must needs be palpably erroneous 4. It magnifies the creature and vilifies the blood of Christ exceedingly For 1. Hereby we become our own Saviours for if we be all cleared from original guilt then come we into the world holy innocent and perfect as Adam 2. Hence must needs follow the Doctrine of Free-will that as the destruction of the wicked is of themselves so also the salvation of the just is likewise of themselves it being in our own power as this heresie holds forth to be saved or damned we must needs have power in our selves also to believe and repent and so salvation is ours by a Law of works not of grace 2. It vilifies the Blood of Christ For 1. Hereby Christ is held forth an half Saviour sheds his blood for millions of men and women in the world that perish everlastingly to whom it becomes vain yea for thousands pre-ordained to condemnation 2. Hence is the blood of Christ held forth as an unholy thing purchasing pardon for thousands whom it never purges justifying those whom it sanctifies not he is made sin for many to whom he becomes not righteousness a Saviour to such as for whom he is not their Advocate nor Intercessor Contrary to the whole tenure of Scripture as Rom. 8. 28 29 30. Tit. 2. 14. Acts 20. 28. 5. It derogates detracts from and utterly denies the omnipotency of God For If God would save many that perish or all that perish and cannot as this Doctrine would have us believe then where is his omnipotence and if not omnipotent where is his essence therefore they may as well tell us like down-right Atheists there is no God and so appear more palpable fools than that mention'd in Psalm 14. 1. who only saith so in his heart these proclaim it in their words and teach men so Psalm 53. 1. 6. That this doctrine tramples under foot the eternal Decree of God appears plainly For 1. If God hath elected and chosen some to be vessels of Honour from or before the foundation of the world and pre-ordained others to destruction then the blood of Christ was not shed equally for all and if for all universally indifferently and indefinitely then the Decree of God is of no effect Certainly Jesus Christ shed not his blood for those whom God never purposed to save But that God hath elected some and passed by others is plain Rom. 8. 28 29 30. That he hath predestinated some to be his adopted ones through Jesus Christ in himself according to the good pleasure of his own Will according to the purpose of him that worketh all things according to the counsel of his own Will Eph. 1. 5 11. Rom. 9. 11. Eph. 3. 11. 2 Tim 1. 9. Mat. 24. 22 31. Mark 13. 20 22. Rom. 8. 13. 11. 5 7. 1 Pet. 1. 2. 2 Pet. 1. 10. Acts 13. 48. Jude 4. All which places of Scripture and many more do so clearly hold forth the doctrine of Predestination Election Adoption and Reprobation as that if Sathan had not blinded the eyes of such men it were impossible for them to withstand so clear a light 7. This Doctrine utterly denies Gods Soveraignty over the Creature For 1. If the Lord hath not power of his own pleasure and Free-will without any moving cause in us of his owne free grace and love to make some vessels of honour and some of dishonour some on whom he may declare the riches of his grace and others to make his wrath and power known if he have not power to have mercy on whom he will and to reject others according to Rom. 9. 15. where is his Soveraignty over the Creature But certainly as the Potter hath power over the clay so hath
men to the justification of life John 4. 42. This indeed is the Christ the Saviour of the world John 1. 29. Behold the Lamb of God which taketh away the sins of the world Mark 16. 16. He that believes and is baptised shall be saved he that believes not shall be damned John 3. 15 16. God so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life He that believes not is condemned already John 1. 5 19. The whole world lies in wickedness John 7. 7. The world cannot hate you but me it hateth 1 John 4. 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world 1 John 2. 2. And not for ours only but for the sins of the whole world 2 Cor. 5. 9. That God was in Christ reconciling the world unto himself Gal. 3. 8. In thee shall all the nations of the earth be blessed John 3. 17. That the world through him might be saved John 6. 33 51. Ana giveth life unto the world Which I will give for the life of the world Other Scriptures of like concernment John 12. 47. 15. 18 19. Rom. 4. 13. 11. 12 15. 8 32. Acts 3. 16 25. Gal. 3 28. 2 Pet. 3 9. Ezek. 18. 32. 33. 11. Prov. 1 30. Mat. 23. 57. Luke 1. 7. 1 Tim. 2. 4. 2 Pet. 3 9. c. John 14. 17. Whom the world cannot receive John 17. 2 9. Thou hast given him power over all flesh that he should give eternal life to them thou hast given him I pray not for the world but for them thou hast given me out of the world Mat 15 24. I am not sent but to the lost sheep of Israel Rom 11 7 Then Israel hath not obtain'd but the election Rom 9 27 Though Israel be as the sand yet but a remnant shall be saved Eph. 1. 4 5. Chosen us in him before the foundation of the world John 10. 15. I lay down my life for my sheep Jude 4. Men of old pre-ordained to destruction Other concern'd Scriptures Mat. 20. 16. 24. 22 24. 29. 34. Luke 13. 23. 1. 68. 18. 17. Mar. 13. 20 22 27. Act 13. 18. Rom. 8 29 30 33 9 11 23. 11. 5. Tit. 1. 1 2. 1 Pet. 1. 2 20. 2 Pet. 1. 10. Eph. 3. 11. 1. 4 9. 2 Tim. 1. 9 Rev. 14. 4. Gal. 5 17. Forasmuch as that 1 Cor. 15. 22. first mentioned to maintain that pernicious doctrine of Universal Redemption hath no relation at all to the doctrine of Redemption but of the Resurrection I shall not speak much to it only this It 's true that by the power of Christ's death and resurrection all men both godly and wicked shall arise at that great and terrible day of the Lord but withal consider that as some shall arise to the resurrection of life so also others to the resurrection of condemnation the day of resurrection is so far from being any benefit to unbelievers as that it 's only the taking them out of prison to receive their last and dreadful doom and so to be hurried to the place of execution But as for all other Scriptures that seem to plead this heresie if we compare them with others we shall finde them directly opposite to that opinion For as it is said the Lord Christ bealed all sicknesses and diseases and evert one possessed with divels c. in like sense he dyed for all and becomes a Saviour to all to wit all that are given to him and come to him by Faith For as millions of men in the world never received cure by Christ of their corporal diseases that neither came nor were brought to him so millions perish that never lay hold upon Christ by faith his blood being beneficial to none but such as come to him and eat his flesh and drink his blood by faith It 's unreasonable contrary to harmony of Scripture derogatory to the excellency of the blood and merit of Christ overthrows the omnipotency and very being of God denies his soveraignty over the creature tramples under foot that precious doctrine of election and predestination makes the eternal decree of God of no effect destroys the doctrine of free grace and instead thereof sets up free-will or a Law of works as already hath been plainly manifested with many other gross absurdities attending to hold that Christ shed his blood for all universally and indefinitely that he hath freed all from the guilt of Adam's transgression and puts every man into a state of innocency that all men have power to stand or fall to repent and believe c. But that Christ laid down his life for his sheep for those whom God the Father hath given him out of the world for all that believe that many are called but few chosen that Christ's flock is a little flock that none but the elect nay the elect of Israel obtain mercy that but a remnant even of Israel shall be saved that certain men are elected and chosen to be vessels of honour and some pre-ordained to condemnation before the world was that no man can come to Christ unless drawn to him by God the Father that we are not able of our selves to think a good thought that it's God that works in us both to will and to do of his good pleasure that we are all by nature children of wrath and disobedience dead iâ— trespasses and sins that faith is the gift of God and that without faith none can receive the least benefit by the death resurrection or intercession of Christ that all men dying in a state of unbelief perish eternally that the ungodly and hypocrite shall be in hell tormented for ever while the godly and such as believe in the Lord Christ shall reignâ— with him eternally in glory This Scripture clearly holds forth as by comparing one Scripture with another he that runs may read The main cause of this error as aforesaid is a misconstruction and mis-interpretation of the words all and world which are severally accepted for even the elect may be called the world not unaptly considered in themselves being very many Rev. 7. 4. read there of an hundred forty and four thousand of the Tribes of Israel sealed and verse 9. a great multitude whom none could number and yet all these compared with those that perish but a remnant a little flock and in this sense is the word world to be taken in 1 John 29. and 2 Cor. 5. 19. and divers other places And whereas it is said As in Adam all dy even so in Christ shall all be made alive If that Scripture had any reference at all to the doctrine of Redemption it should be thus interpreted That as all that dy eternally dy in Adam so all that live eternally live in Christ the way and cause of salvation being there intended not the number that are to
be saved or destroyed but as all men do not dy eternally in Adam so all men live not eternally by Christ God having chosen only a certain number to himself on whom he declares the riches of his grace while he rejects others upon whom he makes known his wrath and power The words all and world being in Scripture often put for many or a considerable part as in Luke 2. 1. John 12. 19. John 4. 43. and divers other places before mentioned And if those two words be thus interpreted the harmony of Scripture will be maintain'd even in those that seem most contradictory for no Scripture certainly intends such a sense as that all reprobates unbelievers and ungodly wretches or any of them should equally share with the Saints and peculiar people of God of whose redemption the blood of Christ is the only price He gave himself What to redeem a people from Adam's guilt and to suffer them to perish in their actual sins No God forbid Whom he pardons he puâ—ifies whom he justifies he sanctifies and them brings to glory He laid down his life to purchase a people to himself and to purifie them as well as purchase them Therefore we may safely conclude from all that hath been said that whom he brings not to glory he never sanctifies and whom he sanctifies not them he never justifies and whom he justifies not he sheds not his blood for If dogs may not partake of childrens-bread if ungodly men may not partake in external priviledges how much less in the eternal inheritance of the Saints Shall men pre-ordainâ—d to destruction partake of the portion of God's elect God forbid It 's true wicked men may and do partake of common favours the sun-shine the rain c. and in this sense the Lord Christ may be said to be the Saviour of the world as 1 Tim. 4. 10. where the Apostle saith He is the Saviour of all men but especially of those that believe he hath special favours to visit them withal So that we see how easie it is by private interpretation of Scripture to maintain the most horrid heresie while by an humble holy impartial comparing of Scriptures one with another the Truths of God are clearly held forth and all error and heresie trodden under foot I should here speak somthing in answer to those Scriptures that seemingly plead for free-will as Prov. 1. 29. For that they hated knowledge and did not chuse the fear of the Lord. Mat. 23. 27. Oh Jerusalem c. how often would I have gathered thee together as a hen gathereth her chickens under her wings but ye would not Although in the preceding discourse I have answered all objections of this nature yet I add that it 's true all men have power and free will by nature to do that that is sinful and evil but by reason of our depravity we have no power or will at all to do good me-thinks that natural proueness in children and youth to sin assoon as capable nay sooner capable to sin then almost any thing else that day lie experience the best men have of the remains of corruption in themselves the old man not quite destroyed when I hear that blessed Apostle Paul crying out of that body of sin and death he carryed about with him holy David confessing and lamenting the very sins of his conception nativity innocent Job telling us it 's impossible for him that 's born of a woman to be clean I cannot but wonder why men should be so destitute of common sense as to say we are all by the death of Christ put into a state of innocency Again when I hear the Scripture say we are not able to think a good thought of our selves that the best men cannot do the things they would that it 's not in him that wills nor in him that runs but in God that shews mercy Rom. 9. 16. that it's God that worketh in us to will and to do of his good pleasure Phil. 2. 15. that by nature we are all children of wrath dead in trespasses and sins that faith is the gift of God c. I am forbidden to give any further answer to our free-willers till they answer those Scriptures and by that time I think silence will satisfie mean while I entreat them to consider 1. How strongly they strike at God's omnipotence and consequently at his essence when they tell us that thousands perish that God would save as if God were not able to save whomsoever he pleaseth 2. How they as much as in them lies trample under foot the eternal decree of God and deny his soveraignty over the creature 3. How by their advance of free will they usher in a Law of works and so derogate from the doctrine of free grace within one step to that popish tenent of merit that while they profess themselves Protestants they are strongly pleading not only the cause of Papists but of Atheists of the highest magnitude ten degrees beyond and above him mentioned Psalm 14. 1. Object If temporal death and all outward calamity as pain in child-bearing c. be effects of original guilt and that Christ as all confess dyed to deliver all Believers from all both original and actual Transgressions what 's the reason the godly as well as the wicked dy that believers as well as unbelievers suffer like pain Answ It 's very true the wise man saith Eccl. 9. 1 2. that all things come alike to all and the same condition is to the just and unjust to the pure and to the poluted and herein as in all other the works of God appears his wonderful wisdom and goodness that while the greatest miseries of this life befal the godly they are fatherly castigations and preparations for glory he chastens them that they might not perish with the world they having this promise that all things shall work together for the best to them that even death it self is so far from being a punishment to them that it 's only a bridge or passage to convey them to Canaan the promised land of their heavenly inheritance all things and all conditions being sanctified to them and the sting of all outward visitations and strokes taken away while every sickness pain calamity or distress to the wicked is but the yernest of that eternal torment of which they are heirs apparent and death it self the terrible sergeant that hurries and hales them nill they will they to the place of execution And now having shown the several absurdities and dangerous errors that are formed in the bowels of this monstrous doctrine of universal redemption I shall conclude all with a few directions to weak Christians who by woful experience we see so apt dayiie to be seduced to their utter undoing 1. Take heed of being moved with every wind of doctrine according to the advice of the Apostle Eph. 4. 14. Try the spirits whether they be of God yea or no 1 Joh. 4. 1. and if an Angel