beleeving except it be in the case of his establishing of persistingly abiding humbled beleevers after some tryall of their faith into the priviledges of the speciall salvation which especiall salvation is set forth in my nineteenth Distinction For we have many examples therein that God doth not so over-power inabled ones before he hath had some tryall of their faithfull constancy to keep the faith which they are by grace inabled to doe Eph. 1.12 13. for observe though it may be said that he compelled the refusing guests to know of the reality of the Feast and his good will therein intended to them by his inviting of them which reality they questioned not much lesse denyed for they in effect confest that by their desiring to be excused for their not comming to it yet you see that God did not by an almighty power further compell those knowing though refusing guests to come to the feast much lesse to seed thereon reither did he compell that party not having a wedding garment to abide at the Feast although he had by command compelled him to come into it Neither do we read that he compelled any other of the guests to feed on the Feast though he had compelledly brought them in to it and inabled them to feed thereon Neither in our Types the Jewes after he had given beasts and other creatures to offer whereby they were by him made able to offer up to him in Sacrifices such of them as he to that end required of them yet did he not then compell them by an Almighty power to offer up those beasts to him whether they would or not Neither though God had used such compulsion by the fire as raised the scum in the seething pot so as men might themselves have taken it off which represents his dealing with all men yet you see he did not use a further Almighty power to take it off himselfe nor to inforce them so to doe Neither when he had given the children of Israel weapons and ability to enter into the terrestriall land of Canaan then compell them by an almighty power to beat out their enemies in Moses time Neither though God made the fallen Angels to receive the possession of their blessed first estate and made them to receive ability in themselves to keep that their first habitation yet you see God did not further than compell those Angels to keep that their estate or first habitation And although it may be in some sort said that he compelled Adam First to enjoy a living being Secondly to receive the actuall possession of his blessed estate prepared for him by the grace of Creation And Thirdly made him to receive an ability in himselfe to have kept that his blessed glorious estate yet you see God did not by a further Almighty power compel him whether he would then or not to keep and continue in in obedience and to keep that his blessed estate although herein in this point he was the great and leading patterne of Gods intention concerning all mankind to the whole succeeding world and al we his posterity by his example are not to expect at gods hands though he doth by Christ inable all men evangelically to keep the second Covenant which is of grace as he did inable Adam perfectly to keep the first Covenant of works by doing that he will furnish his posterity with a more established condition than he did him our grand parent and exemplary patterne And so farre he doth inable all men that they all may or might be obedient for as hath been said and indeed cannot too often be said that our blessed Saviour Christ by a salvation first purchased at a dear rate by himselfe alone by his sufferings and performances upon the earth for al men with out men and then by his resurrection and ascension into Heaven or by his being in Heaven from thence by his spirit operating in all men and thereby inabling all men in the inward man in due season so effectually as that thereby they all by beleeving might obtaine eternall life yet as hath been said and proved no man is compelled by a further Almighty power to abide inbeleeving or obedience to the faith whether they then when being so inabled will or not neither so over-powered that they shall not be able to close their internall eyes againe lest so remaining seeing they should be healed as we see those did Mat. 13.15 Yet God never faileth in due season when he seeth fit to establish persisting abiding humbled beleevers who are found to have some good progresse in the faith by their well using that ability by grace given them these he establisheth in the priviledges of the speciall salvation wherein he sealeth them after they beleeved with the holy spirit of promise Eph. 1.13 and therein affordeth them many gratious spirituall visits as to eate of the hidden Manna and also giveth them a white stone with a new name written in it which no man knows but he that receives it Rev. 2.17 And observe that by this reall ability aforesaid by Christ communicated unto all men from thence he saith without me you can do nothing John 15.5 therewith also exhorting men to abide in that ability by beleeving John 15.4 6. and there also sheweth the danger of those men that will not abide also from that ability received beleeving people doe triumphantly say Not of our selves but by thee only will we make mention of thy name Isa 26.13 and in consideration that some people do willingly and chearfully act in that by grace restored ability given to all men to know the truth which God foreknowing they by him are called Gods people or elect according to his foreknowledge agreeable to the proofes cite in my 17 Distinction and from hence it is said thy people shall come willingly in the day of thy power Psal 110.3 Thus herewith keeping in our memories though God in compassion saith what could I have done more to my vineyard that I have not done Isa 5.4 Which vineyard as in the Type representeth all the men of the world as appeareth 1 Cor. 6.11 yet you see he did not by an almighty power force them to bring forth good fruit but he proceeded only by taking away the obstructions that hindered them so to doe that they might by the benefit of that good means used with them bring forth good fruit and then expected good fruit from them or their owne performances in their good use of that means he had gratiously used with them as fully appears in Isa 5. And whereas God said what could I have done more for my vineyard you know that God could if he had so pleased by his Almighty power have so established them as that they no waies could have brought forth bad fruit but he having in his transcendent wisdome after the counsell of his owne will Eph. 1.11 determined not to invest mankind in genenerall in any further ability in themselves but only by taking away
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
any man first witnesse that famous proclamation 2 Cor. 15.2 And to testifie Gods habituall and accustomable impartiality it is left to our view upon record that although God did foreknow that some Angels would fall voluntarily yet it is evident God did not forsake them first it is they that did first forsake or leave their own blessed habitation which God had given them Jude 6. neither although God did fore-know that Adam would voluntarily fall by hardning his owne heart yet you know that God did not forsake him first but on the contrary part God gave him directions how he might keep that blessed estate of which he was possest and not only so but therewith gave him power also to observe those his directions and to perform them and did not with-draw that power neither untill the very time that he himselfe wilfully expelled and cast off Gods gratious protection And this is much to be noted because he was the great patterne of Gods extention of mercy to mankinde yet to draw neerer to our own condition we finde in our Types that though God did fore-know that the people of the Jews would in future forsake him and harden their hearts against him even unto the height of Idolatry and told Moses so yet it is very observable that God on his part in love used preventing means with them by his word declared and daily mercies extended unto them and did not forsake them untill the very time or that very day as the Text saith in which they actually forsook him first Deut. 31.15 17 18. And hereto you cannot choose but know that throughout the Scripture that although God doth foreknow what men will in future doe yet he neither bestowes his rewards except inabling ones nor actually executes his judgements except gratious teaching ones untill the very time that men are either actually obedient or persistingly and actually disobedient to the Gospell Covenant besides to conclude this point I intreat you to beare in minde what blasphemous desperate resolutions and fearfull effects this their tenent may and often doth beget in the hearts of men thus delusively to tell them that God by his power and will only doth harden all mens hearts first that ever hardned whether they doe harden their owne hearts first or not The seventeenth Distinction is to rectifie some mens mistakes of that Text where it is said For whom he did fore-know he also did predestinate Rom. 8.29 and of that Text where it is said elect according to the fore-knowledge of God 1 Pet. 1.2 COncerning these Texts we are to observe that the very Coherence of these words Rom. 8.29 doth lead us to take notice of something before spoken to be the cause of Gods predestinating according to his fore-knowledge and looking back but to the very next verse we finde that the Apostle affirmeth to and for those Roman Saints saying we known that all things work together for the best unto them that love God ver 28. And therefore from these words let us consider what the object is upon which his foreknowledge doth fasten by which he doth predestinate if you say that God predestinates only some men meerly as Creatures then his power and will so inordinately exalted without his other holy attributes annexed will render all his Gospell-conditions which are in point of acceptation required to be performed of all men Acts 17.30 to be absurd and ridiculous what shall we say then shall we say that his predestination proceedeth accordingly as men are of more noble Parentage then some others no these are denyed 1 Corinthians 1.26 James 2.1 2 3. What then is it in respect of Gods fore-knowledge of some men as bred up in the most famous Kingdomes or Nations no for in this very respect Peter saith that God is no respecter of persons Acts 10.34 What then shall we say that God predestinates according to his fore-knowledge of some mens qualifications in fearing God and working righteousnesse by their well acting in their infranchisement to this the Scripture answereth chearfully yes for in this respect Peter absolutely concludeth even with admiration saying of a truth I perceive that God is no respecter of persons but in every Nation he that feareth him and worketh righteousnesse is accepted of him Acts 10.34 35. and as for the transcendent benefits that proceed from that his foreknowing men we have them expresly related in the 29 30 verses Rom. 8. to be in relation to such lovers of God leadingly set forth in the 18 verse preceding in the very same Chapter Thus we finde that Gods predestination and other gratious dispensations doe conjunctively worke together for the best it is not said to those whom he predestinated by his will and power only no no such matter but unto those that love God as the lively coherence of that Text Rom. 8.28 and 29 verses confirmeth Those fore-known lovers of God are those objects or those men which are said to be elect according to the fore-knowledge of God 1 Pet. 1.2 and in further confirmation of this truth behold that Gods gratious predestination proceedeth from Gods fore-knowing of mens actuall first trusting in Christ and that God doth not actually seale men with his holy spirit of promise untill after their actuall beleeving To prove the first of these it s said in whom also we have obteined an inheritance being predestinated note this being predestinated according to the purpose of him who worketh all things after the counsell of his owne will See here what the counsell of his will is that that we should be to the praise of his glory who first trusted in Christ Eph. 1.11 12. Note this who first trusted in Christ or that we which before beleeved in Christ should be to the praise of his glory as some translations render it See also Psal 4.3 Know that the Lord hath set apart him that is godly for himselfe See also John 6.40 Heb. 6.10 12. 2 Thes 1.3 4 5. So that hereby appeareth plainly that Gods gratious predestination of men proceedeth from his fore-knowing them first to be trusters in Christ where the Gospell comes or such as doe trust in Gods goodnesse only where the written Gospell is not vouchsafed as is proved in my 7 Distinction And as for beleeving it is not said after you were sealed yee beleeved but flat contrary note this after yee beleeved ye were sealed with the spirit of promise Eph. 1.13 for in truth their beleeving estates them to be in person imputatively in Christ and they and only they are thereby by their foreknowne abiding in him those men which are chosen in him before the foundation of the world Eph. 1.4 These submissive abiding beleevers and trusters are after their actuall and personall beleeving and trusting in Christ in Gods foreknowledge by him predestinated before time to adoption of children in time yet still according to the counsell of Gods will Eph. 1.5 by Christ although in themselves ungodly and undeserving ones as
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
Prov. 1.23 being also according to that Text where it is said in whom after yee beleeved yee were sealed with the holy spirit of promise Eph. 1.13 These sealing testimonies and gratious and spirituall gifts are variable in respect of their quantity and are communicated according to the proportion of the first fruits of the spirit which is by grace to any beleever granted as beleevers by experience well know and this speciall salvation issueth according to Scripture naturally from the common salvation which common salvation however it hath been by some men slighted yet the beleeving of the large and effectually efficacy thereof concerning all men as it is discovered in my 26 and 7 Distinctions is by Scripture-warrant the most direct and most sure way to obtain faith and repentance whereby and wherewith the especiall salvation is by grace established to abiding beleevers 1 Tim. 4.10 In that estate beleevers do not only prove overcommers but also perseverers in overcomming according to Rev. 2.26 in this estate beleevers doe enter into rest Heb. 4.3 see the excellency of this estate Col. 2.7 1 Pet. 2.4 5. in this estate they are written in the book of remembrance to be made up with Gods Jewels Mal. 3.16 17. See also Col. 2.9 10. in this estate they by faith approach unto the very throne of grace Heb. 4.16 See Eph. 1. 12 13 14. Rom. 8.20 these men by faith by degrees do enter into that which is within the vaile Heb. 6.19 which place is in the Type called the holiest of all Heb. 9.3 and by faith they are said to see God who is invisible Heb. 11.27 they are passed from death to life John 5.24 to these beleevers he giveth power to be called the sons of God John 1. These in point of confidence therein cease from their own works as God did from his Heb. 4.10 in this estate there is an entrance administred unto them into the everlasting Kingdome of our Lord and Saviour Jesus Christ Eph. 2.6 and also by faith they do enjoy fellowship with the Father and with his Sonne Jesus Christ 1 John 1.3 These men with open face behold as in a glasse the glory of God and are changed into the same Image from glory to glory even as by the spirit of the Lord 2 Cor. 3.18 See also their admirable triumph Rom. 8.35 39. And though much more might be hereto proved yet to conclude they are blessed with all spirituall blessings in heavenly places in Christ Eph. 3. which estate they doe enjoy even in this restoed second life according to the proportion of the first fruits of the spirit which every beleever by grace receives therein The twentieth Distinction sheweth that as all men lost their peace with God by Adams fall which all Adams posterity had by propriety in him whilest be stood so all men are vertually in Christ and by Christ reconciled to God againe by restoration though some men after their inlightenment abuse that grace of their reconciliation in him and do thereby lose the benefit thereof HErein to pove that reconciliation of all men in Christ we are to note that the eternall curse of the Law is taken away for all men which is proved in my 4 Distinction And also to observe that Christs death was satisfactory for the transgressions not that are but were against the first Testament Heb. 9.15 Rom. 5.20 21. or Morall Law without Limitation to prove which it is said Christ hath redeemed us from the curse of the Law by being made a curse for us for it is written cursed is every one that hangeth on the tree Gal. 3.13 and to prove that by the word us is meant all men observe that that verse is grounded upon the fore going 8 verse where it is said and the Scripture foreseeing that God would justifie the Heathen through faith preached before the Gospell unto Abraham saying in thee shall all Nations be blessed according to those unlimited promises often repeated to Abraham Isaac and Jacob that in their seed no fewer than all the Nations and all the Families of the earth should be blessed as you may finde in Gen. 18.18.3.22 18. and 26 4.20.14 and as that 13 verse of Gal. 3. is immediately derived from that generall application in the 8 verse preceding So also the cause why Christ hath redeemed from the curse of the Law is shewed in the 14 verse being the very next verse following to be this expresly that the blessing of Abraham in whose seed as before is shewed that no fewer than all Nations and all Families of the earth shall be blessed might come on the Gentiles through Jesus Christ which generall promise made unto Abraham is called the Covenant which was confirmed before in Christ which the Law cannot disanul as appeareth plainly in the 15 16 17 18 verses next following in the very same Chapter as a conclusive confirmation of the very same discourse which evidently proveth that the taking away the curse of the Law is so large for all Nations and Families of the earth as to bring in the blessings in Christ abrahams seed over all men See Rom. 5.18 Note also by that his hanging on the tree he tasted death and hereto the Scriputre shews us that thereby and thereon he tasted death for no fewer than every man Heb. 2.9 whereby his hanging on the tree in that Text mentioned he become the propitiation for no fewer sins than the sins of the whole world 1 John 2.2 being the Transgressions against the first Testament Heb. 9.15 Rom. 5.20 21. And as the curse was by his so being made a curse taken away for all men so consider that accordingly as it is said that he is the Saviour of no fewer than all men 1 Tim. 4.10 as is before discovered So also the Apostle affirmeth that Christ dyed for all 2 Cor 5.15 and from that generall ground by him there laid downe that Christ dyed for all he in pursuance of the same discovery coherently gives us to wit in the 19 verse next following that God was in Christ reconciling the world unto himselfe not imputing their trespasses to them Herein is cleared to open view that by Christs being therein the worlds publick man and generall representative by hisbeing reconciled to God in the worlds behalfe for the world the world is accounted of as reconciled to God in Christ verse 18. even in him vertually for you see that by the worlds being so reconciled to God and God in his justice and attribute of his truth unto the world in Christ the worlds trespasses are not imputed to them which hath conherent relation unto that unlimited speech immediately going before that Christ dyed for all and upon the same ground it is affirmed God laid upon him the iniquities of us all Is 53.6 against the first Testament Heb. 9.15 Rom. 5.20 And accordingly in the discovery of the reconciliation of all men in Christ it is said that God had purposed in himselfe that in