the death of Christ as is fully proved in my 11 Distinction for Christ dyed only to take away the transgressions which were against the first Testament Heb. 9.15 Romans 5.18 19 20 21. Yet whilest these sinnes against grace are not so farre persisted in as is before said but do remain as Paul's sins and others before inlightenment 1 Tim. 1.13 Acts 12.17 which though indeed being sinnes against the very Gospell of grace yet being sinnes through ignorance infirmity and frailty acted Though the Law of Moses be much more unable to justifie those transgressors for those transgressions yet they have been are and shal be all pardoned as men being so restoredly inabled as before is proved that all men in due season are do faithfully indeavour to perform the condition annexed in the second Covenant which condition is beleevingly to confide in God and his mercy and goodnesse in Christ where the Gospell is vouchsafed and where it is not to confide in his grace and goodnesse only as in my ninth Distinction Notwithstanding the strictnesse of the Law of works and mens apparant and abundant falling short in the performances thereto required and notwithstanding their failings through frailty against the Covenant of grace also yet if they fixedly do confide in this only that God is good and gracious unto sinners and ungodly ones strivingly indeavouring to walk before God accordingly they are accepted of which goodnesse of God the Holy Ghost doth by one means or other discover to every man in due season 1 Tim. 2.4 6. Rom. 1.19 John 1.7 9. Yet further note that this faith though it be in beleevers yet also being considered of as in reference to themselves is defective and unworthy yet God is pleased by free grace to account them worthy and although their works also are accordingly imperfect yet he is pleased to impute righteousnesse unto them according to his new treaty made with the world by the application of the vertue of Christs blood as if it had been actually shed at the fall of Adam as hath been said and proved 1 Pet. 1.19 Rev. 13.8 So by this means it appears plainly to our apprehension not only how farre and from what all men even whilest they doe remaine in unbeliefe are fully and freely by Christs performances justified before God from all that from which the Law of Moses could not justifie them this justification remaining accomplished for ever for all men whether any man doe beleeve it or not That is to say from the eternity of the curse of the Law and first death from which the Law of Moses could not justifie them but also it is hereby made manifest that those that doe beleeve are justified not only from the curse of the Law and danger of the first death which was due for the transgressions against that Law of first Testament as it is proved all men are in my 4 and 5 Distinctions but also abiding beleevers according to that Text 3.39 are justified also from all other things or offences which never were or are nor can be punishable by that Morall Law or Covenant of works called here the Law of Moses neither could nor can nor shall the Law of Moses justifie them from those offences in any measure Yet as is said the obedient humble beleevers are with Paul and others justified by grace even from their failings by ignorance frailty or infirmity past present or to come by them so acted against the Covenant of grace also But this justification is peculiar to beleevers only in the speciall salvation expresly so accounted of in 1 Tim. 4.10 And the generall justification of all men by Christs performances from the eternity of the curse of the Law and first death are gratious effects issuing from the common salvation mentioned Jude 3. and accomplished by Christ for all men who by removing of the impossibility to be eternally saved which came over all men by Adams fall is the Saviour of all men and so stiled in the same verse 1 Tim. 4. Yet even the humble obedient beleevers though being by faith so justified before God and by grace imputed and counted just men before God yet even they must live by faith by the forsaking all selfe-conceited justification which sheweth us the meaning of that place where it is said that even the just man shall live by his faith Hab. 2.4 which is also affirmed in Rom 4.5 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 alone 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 eause of the hereticall errour of the Papists doctrine hinting herein also what the Lambs booke of life is HErein we are to consider that all men were by Creation respectively in the first Adam untill his fall innocent righteous and blessed of God Gen. 1.27 29. Eccl. 7.29 and also that God affirmeth that he blotteth none out of his book but in respect of their not fore-seen but actuall sinne as appeareth in Exod. 32.33 being compared with the 23 30 and 31 verses in the same Chapter preceding and with Ezek. 18. being in this point the scope of the whole Scripture testifying that God forsaketh no man whatsoever he foreknoweth that men will in future doe untill they doe personally and actually forsake him first as is also fully proved in my 16 Distinction And you know that before Adams fall no man had sinned nor actually forsaken him so that Adam himself and all his posterity respectively in him were all then overcommers in Gods estimation Hereto God promiseth saying of him that overcommeth I will not blot out his nome not of the book of life Rev. 3.5 But upon Adams being overcome by sinne he being the publick man of whom the Scripture saith the first father hath sinned Isa 43.27 and so was the procurer of wrath whereby he lost in that effect his fatherly place whereupon Christ gratiously accepts of that general government and is called the everlasting father the Prince of peace Isa 9.6 which hath been all along in this tract clearly testified that by the fall of the first father Adam who sinned no fewer than all men were blotted out of that book of life for although none of Adams posterity had then personally and actually sinned as appeareth by Jacob and Esau Rom. 9.11 who are said to have done neither good nor evill before they were born yet by the then comming in of sinne the earth and all the inhabitants thereof would even then have been dissolved if Christ the everlasting Father and Prince of peace had not assisted which dissolution would have plunged all Adams posterity in a non-being and would
over no fewer than all men as in this Text Rom. 5.12 and Rom. 3.19 so answerably this Text affirmeth that grace did much more abound where sinne abounded by these Texts compared it is hereby proved even in the very litterall sense that as all have sinned even so grace did much more abound over all men which is the same still as before only further strengthned that all have sinned being justified freely by his grace And the reason why this justification in and by Christ is extended to all men is therewith given to be this in the same Chapter Rom. 5. That as sinne had reigned unto death even over all men ver 12. even so largely and timely might grace reigne through righteousnesse unto eternall life by Jesus Christ our Lord ver 21. and as it is here said that even so might grace reign So observe that it is said as hath been touched That he hath made him to be sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 Note that to set forth how many men is meant by the word we it is said in verse 15. that he dyed for all for the world verse 19. From thence is granted though not that all men are made but that all might be made in this life by beleeving if they resist not imputatively the righteousnesse of God in him and might be made at the resurrection of the body inherently and perfectly righteous in themselves Note herewith that no one of Adams posterity either had or shall have an inherent personall righteousnesse either in him by him or from him the first Adam yet by Creation it was possible that they all might have proceeded from him by generation inherently righteous but that possibility being lost by his fall we finde that there is a restored possibility in and by Christ the second Adam procured though not that all men are made but that by the good meanes by Christ performed for all men and in due season communicated to and in all men according to the Text as all men are by and in Christ made righteous before God by a non-imputation of their sinnes against the Law So thereby in their well usage of that ability given all men might be made imputatively personally righteous before God in this life time by their beleeving and in their so abiding might be all made as inherently righteous at the resurrection of the body as Adam was by Creation For beloved our Saviour Christ hath been and is but upon the work of eternall safety which he hath on his part intended and doth intend to finish for all if so be that men do not mar themselves wilfully upon his well-forming Potters wheele of restoration after ability given them to doe the contrary as Adam did for himselfe and all his posterity contrary to Gods gratious prime intent in the Creation For considering that a reconciliation is by Christ made to God for the sinnes of all men or the whole world so that thereby their sinnes against the first Testament Heb. 9.15 Rom. 5.18 20. are not imputed to them as is fully proved in my 20 Distinction This doth undeniably prove the justification of all men from all those sinnes by Christ before God and from this gratious justification of all men by Christ the transgressions against the first Testament Heb. 9.15 Rom. 5.18 or the sinnes accounted to be directly against the Father as in my 9 Distinction which sinnes are called the sinnes of the whole world 1 John 2.2 are called the sinnes past or the sinnes which are of God passed by Rom. 3.25 and from that reconciliation made they are called old sinnes from which some men are said through their wilfull unbeleefe to forget that they are purged 2 Pet. 2.9 and by that reconciliation those sinnes are counted transgressions not that are but which were under the first Testament Heb. 9.15 And from that reconciliation made those sinnes are said not to be sinnes that doe reign but that had reigned unto death Rom. 5.21 although some men doe by their wilfull unbeleefe and disobedience though having so escaped those pollutions yet doe returne with the dog to the vomit and with the sow that was washed to the wallowing in the mire of transgressions against the second Testament or Covenant of grace gratiously prefented to all men in due season by the Holy Ghost But notwithstanding this rebellious Apostacy of some men from God by their wilfull unbeleefe after their inabling abidingly to beleeve as is in my 6 and 7 Distinctions proved that all men are in due season Yet beloved we are to observe this still that all that doe beleeve are justified not only from the curse of the Law and the eternall power which would have thereby seised on them by the first death as all men are whether any man do beleeve it or not but also in a further sense they are justified from all things from which they could not be justified by the Law of Moses Acts 13.39 For the clearing of which Text I intreat you to take notice that notwithstanding Christs so effectuall and timely taking away the eternity of the curse of the Law or first Testament and abolishing the first death due for the transgressions against the covenant of workes even for all men as it is proved that he hath done in my 4 and 5 Distinctions from which the Law of Moses could not justifie any man so that no sinnes of that nature against the Covenant of works or the Fathers Covenant written with his owne finger on Mount Sinai Exod. 31.18 are imputed to the world 2 Cor. 5.18 Col. 1.20 Rom. 5.18 19 20 21. because God hath laid upon him the iniquity of us all Isa 53.6 even us all men and although this remission is effectually procured by Christ to remaine for ever for the benefit of all men whether any man do beleeve or do not beleeve the same Yet notwithstanding mens actuall sinnes even to an idle word Ma. 12.36 are ever since Christs ransoming all men by the Fathers estimation and application of the vertue of his blood as if it had been actually shed at Adams fall as is shewed in my ninth Distinction Sinnes not against the Law but against grace procured by Christ for all men from which also the Law of Moses cannot justifie any man which sinnes whilest they remaine in any man to be only sins of ignorance frailty and infirmity as Christ hath purchased a power to himselfe to forgive those sinnes as Sonne of man Mat. 9.6 Mark 2.16 So he hath promised that verily all those sinnes shall be forgiven unto the sonnes of men Mat. 12.32 Luke 12.10 even untill they prove sinnes persisted in against the Holy Ghosts gratious dictates as those Texts do manifest for then those men by those sins so far persisted in doe totally exclude from themselves the benefit of the Covenant of grace and those persons have then thereby no relation to receive pardon by
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
personall injuries that Esaus posterity in that long time had despitefully acted against the off-spring of Iacob as amongst other things appeareth in Num. 20.17 Obad. 1. and 21. and other places Then and not while then God after his so long experience of Esau and his posterities actuall and personall evill behaviour both against himselfe and his people he putteth the question to Malachi saying was not Esau Jacobs brother yet I loved Jacob and hated Esau and laid his mountaines and his heritage waste Mal. 1.2 3. but why so was it because God by preterition had left him first without any hope of saving means or had as these people conceive reprobated him before he was born or before he had done good or evill no such matter but saith God because of his hatred and shedding the blood of the children of Israel Eze. 35.5 Hereby signifying to the Jewes that as Esaus wickednesse could not escape punishment by his being brother to Iacob who was so wel beloved so their wickednesse could not be sheltred from punishment by their glorying we have Abraham to our Father so at least resting in the Covenant of works as the Apostle instanceth in that same Rom. 9.7 8 11. hereby you may see how far distant God was off to hat Esau as eternally destructive before he was born or had done good or evill Againe the Scripture fully confuteth that aforesaid tenent for whereas you take Gods being said to hate Esau to be no lesse then eternall reprobation or preterition the Scripture divers times renders hatred to be but a lesser degree of love as amongst other places plainly appears by comparing Ge. 29.30 with the next verse following and by comparing Luke 14.26 with Mat. 10.37 And to apply this to Esaus condition you may see that notwithstanding that his inveterate eternally destructive hatred to Esau which you without any grounds imagine yet out of his tender care to Esau and his posterity even after they had personally rebelled yet he gave speciall charge to Moses in his march towards Canaan that they should not wrong no not so much as any wayes provoke the children of Esau in their possessions Deut. 2.4 8. The refore that false surmise that God did everlastingly distructively hate Esau before he was born so that thereby he could not actually or personally doe any good doth prove utterly fallacious for you cannot prove that God actually forsaketh any one man first before they actually forsake him for the Scripture frequently maintaineth the contrary as is by Scripture fully proved in my last and 16 Distinctions Then thereto considering that the Text Rom. 9.11 12. doth in no sort expresse any everlasting hatred but only an earthly temporall servitude which is all the hatred concerning Esau that ever God spake of at any time to any person as before Jacob and Esau were born and that the Scripture useth the word hate or hatred when meaning a lesser degree of love only as is herein proved And that God never mentioned any sort of hatred towards Esau by the name of hatred no not so much as in temporall effects untill God spake of it to Malachi Mal. 1. after he had many hundred years of experience of Esaus personall and actuall malice and prophanenesse and of his posterities actuall tyrannicall dealings with Jacobs posterity as also in Obad. And considering that accordingly the election reserved for Jacob in that very Text mentioned extends no further in the utmost effects but to an earthly temporall superiority over Esau or his posterity and also that the surmised reprobation wrested from Rom. 9.11 12. is in that very text declared by the Holy Ghost to be in the utmost effects but an earthly and so a temporall servitude of Esau to Jacob and also considering that God predestinates or rejecteth men according to his fore-knowledge of mens qualifications arising from their well or evill personall actings in the ability by grace given them in the common salvation as is proved he doth in my 17 and 18 Distinctions it doth manifestly appear that God in your sence hateth no one man nor forsaketh any one man untill a just cause be first given wilfully persistingly actually and personally by that man but for the further discoverie of the fallacies which men have put upon Rom. 9. I pray you to peruse my 14 15 16 17 18. short distinctions so much the rather because God on the contrary doth affirme that he is not only good but good to all and that not only his mercies but also his tender mercies are over not only some but over all his works and that he is not willing that any should perish 2 Pet. 3.9 The fourteenth Distinction wherein some mens misconstructions are discovered concerning that Text where it is said So then it is not of him that willeth nor of him that runneth but in God that sheweth mercy Rom. 9.16 FRom this Text some men have conceived that God by an Almighty power by his shewing mercy over-powreth some men meerly looking upon them as Creatures only so that those persons neither shall nor can avoid it but they shall eternally be saved whereas the Text sheweth that it is not in any mans naturall running or willing but only in Gods mercy who in mercy by Christ to satisfie justice hath provided a way whereby he may shew mercy to mankinde and by him then doth in mercy by an Almighty power in a common salvation compell all to receive ability in themselves by infranchisement of their will that thereby in their well usage of that ability so by Gods mercy freely given them they may obtain eternall life as is proved in my 6 and 7 Distinctions Hereto in the first place we are to take notice that no one meer man can will or runne acceptable in Gods accompt any wise rending to eternall salvation as he is naturally descended from polluted Adams loines for on the contrary in him the will and affections being ruled by the naturall sathanically deluded judgement doth follow the wisedome of the world which is so farre from Gods imputation of righteousnesse thereto that the wisdome of this world is foolishnesse with God 1. Cor. 3.19 and enmity with God James 4.4 in this sense it is impossible that imputation of righteousnesse should be setled upon him that so willeth or runneth how industrious soever he be for he is yet in the snare of the Devill and is taken captive at his will 2 Tim. 2.26 therefore in this condition it is no way of him that willeth nor of him that runneth but in God only that sheweth mercy who in mercy so loved the world that he gave his only begotten sonne unto the world Iohn 3.16 who inlightneth not only some men but every man so that through him all men might beleeve Iohn 1.7 9. So by free mercy investing all men with an ability or possibility in themselves to be eternally saved which possibility Adam lost for all see Distinct 6 and 7. Thus Christ was not
sent to condemne the world but in Gods mercy that the world through him by their well usage of that ability might will and run acceptably and might be saved compare John 1.7 9. with John 3.17 Thus it is only of God that sheweth and dispenseth this his mercy in freely giving ability to all men by Christ and from this large distribution of ability their owne acting therein is expected and called for for from this ground God commandeth no fewer than all men every w here to repent Acts 17.30 and to purge themselves to put off the old man and to put on the new man to work out their own salvation Phil. 2.12 and many such like commands are given unto all men And the incouragement is therewith given saying for it is God that worketh in your the ability both to will and to doe even to all men as it is proved in my 6 and 7 Distinctions and that of his good pleasure Phil. 2.13 or by his freely shewing mercy according to this Text. Secondly we are herewith to take speciall notice that even the wils and affections of those men which by their well acting in that ability or infranchisement so by mercy given them doe abide in beleeving that in those very beleevers also their affections faith and works are all imperfect so that it is not any of their willings or runnings neither that deserveth mercy no no For if God should take notice of the imperfections that are in their strongest faith and most exact obedience to marke the iniquity of theirs that is therein who shall stand Psal 130.3 And this was spoken by a beleever to beleevers saying if we say we have no sinne we deceive our selves and the truth is not in us 1 John 1.8 Therefore even in the very beleevers salvation also is not of him that willeth nor in him that runneth but in God only that sheweth mercy as before First in providing a way in mercy by Christ to doe so by his pacifying the Fathers justice Secondly as before by giving ability to all men Thirdly by passing by the imperfections even of abiding beleevers by free mercy Fourthly by his free mercy manifested by his giving of his Sonne to and for mankinde not only in all these and the like but also therefrom establishing abiding beleevers in the speciall salvation in due season though they doe not merit it but as is by mercy granted for Christs sake Yet further observe that considering that it is Gods act in them to inable all men by setting all mens wils free both to will and to do of his good pleasure or of his free mercy as is proved he doth in my 6 and 7 Distinctions that those men that do humbly act with God in that ability by mercy given them strivingly indeavouring thereby by faith to be obedient to God retaining alwaies the sence of their unworthinesse and unprofitablenesse These men though they be in themselves ungodly yet God is pleased according to the second Covenant by his free mercy established to impute righteousnesse to these men that doe beleeve in him that justifieth the ungodly Rom. 4.5 And so herein is not the least tincture of any cause why any such by imputation accepted beleever should boast or glory before God otherwise than in the living use of his abundant mercy Because those beleevers cannot but know and also faithfully confesse to the glory of Gods mercy that they have done do nor can do any thing savingly acceptable to God by any ability whatsoever but what they have in mercy received from God and are notwithstanding so far from performing their obliged duty as that they are therein unprofitable servants according to our Saviours direction Luke 17.10 although God in mercy is pleased by Christ to account them worthy as in Luke 21.36 Acts 5.41 Thus you see that in the very condition of abiding beleevers that it is not of him that willeth nor in him that runneth but in God that sheweth mercy Therefore impossible to men that remaine in unbeleefe to besaved by their willing and running how earnest soever considering that they also are by Gods will inabled by beleeving to will and run acceptably but they persistingly will not See my 6 and 7 Distinctions The fifteenth Distinction wherein the mistake is discovered which some men have fastned on that Text where it is said Therefore hath he mercy on whom he will and whom he will he hardneth Rom. 9.18 and also sheweth that there is but one will in God HErein to avoid misconceptions we are to know that whereas it is said or supposed spoken who hath resisted his will ver 19. that there is one will in God no distinction of wils in God as some men have imagined that is his secret will and his revealed will his absolute will and his conditionall will for God worketh all things according to his owne will Eph. 1.11 not according to his wils but his will the act of Creation and all the glorious various dispensations of his providence proceedeth from the counsell of that his one will it is his owne one and absolute will that some of his works shall be secret and that some of them shall be revealed some absolute some conditionall and though some men are said to be resisters Acts 7.51 Yet it is not so much as the least turning aside of the effects and dispensations of the counsell of that one will of God for as all men are by the counsell of that one will of God by grace enabled to know the truth and accept of grace as is proved they are all in my 6 and 7 Distinctions So the effects proceeding from that one will of God doth uncontrolably proceed directly on in its fixed course and deales with every man as he finds him persisting in obedience or disobedience to the Gospell-condition and that his one will doth dispose of every man accordingly Therefore we are in this cause now in hand seriously to consider of the two maine dispensations proceeding from that his one will concerning mans salvation for the counsell of his one will was at the Creation to propound to man his inabled Creature a Covenant of works and if he failed in performance of that condition then to apply a propitiation before provided to satisfie his justice for that offence or transgression against the first Testament Heb. 9.15 Rom. 5.20 for all men as is many waies proved in this tract And also in pursuance to perform the further effects proceeding from that his one will he then also determined that upon his acceptation on of that satisfaction made by Christ by that unsported Lamb prepared before the foundation of the world 1 Pet. 1.19 20. and by him accounted of as if slain from the foundation of the world Rev. 13.9 to propound a new conditionall Covenant to all men which is that he that beleeveth shall be saved and that he that beleeveth not shall be damned Mark 16.16 Now beloved we are in rightly