the obstructions that came in by Adams fall and therewith to inable all men so in the inward man as that thereby they all might in their usage of that ability prove obedient to the faith as appears in our grand paterne Adam that God did but inable him to be obedient from this determinate councell of his owne will and glorious wisdome he in that text saith what could I have done more c. But for the further clearing of what hath been said let us observe that never since Adams fall God hath not nor doth not intrust any one meer man with an ability in himselfe thereby to be transferred to any other person as it might have been transferred from Adam by generation to his posterity if he had stood No beloved God never since the fall doth trust any man with any such ability in himselfe but our Saviour Christ only who as the publick man or second Adam is intrusted with all the power and ability which is to be be transferred to any man that power is invested in him only Mat. 28.18 whereby because no one man should suffer losse in that point by the first Adams fall he gratiously communicates by his spirit to every man and doth intrust every man with an ability whereby he in the good use thereof might be eternally saved so farre as concernes his owne personall injoiment for himself alone excepting only what good another man may receive from him by his good example and instructions and prayers But perhaps some man will say in respect of what hath been by me formerly declared how can it appeare that our Saviour Christ hath redeemed all men from the curse of the Law and first death according to your 4 and 5 Distinctions when as it is evident that some remaining effects of the curse of the Law and also of the first death are as yet unremoved from off the earth and other creatures To which I answer that the generall curse mentioned in Gen. 3.17 Cursed is the ground for thy sake considering that that is but a temporall curse and affliction this curse is not of the nature of that which the curse of the Law would have effected for without the Covenant of grace applied as it is promised to the woman ver 15. in the same Chapter the curse of the Law would have been eternall So that this aforesaid curse of the ground which doth remaine but temporally cannot be said to be the curse of the Law But God having had experience of Adams wilfull rebellion and disobedience against him by his being so diabolically puffed up in pride with his excellent estate of Creation and his glorious enjoyment of the perfection of the Creatures as created for him God not for destructive but gratious ends for all men only blasts the gloriousnesse of the Creatures as Created saying cursed is the ground for thy sake as if said because thou hast though inabled by me to doe the contrary so wilfully and rebelliously betraid the trust which I reposed in thee for thy selfe and thy posterity by thy being intrusted with so blessed and glorious estate for thy sake I will never againe trust thee nor thy stained posterity with the use of the glorious Creatures in that beauty and excellency in which they were created by me but having had experience of thy unfaithfulnesse and rebellion in the use of them for thy sake I will never againe hazard the eternall favour I intend for thee and thine in such an alluring estate whereby the hearts and affections of thee and thine may probably hereafter come to be alienated againe from me and my grace protection and goodnesse but I will in my tender mercy by grace extended by the Gospell or second Covenant by a curse out of my mercy temporally blast those rare created beauties and excellencies of the Creatures provided for thee and thine and this on Gods part intended to hide pride from mankind in generall as we frequently finde that he doth not by destructive but gratious intentions afflict particular men in divers manners to hide pride from particular persons as appeareth in Job 23.17 19. and very many other places which sheweth that as God to that gratious end afflicteth the whole world of mankind in generall by the effects of that mercifull curse by him setled concerning the ground or whole earth so God afflicteth particular men out of his mercy to the end intended on his part that men should turne in to him his grace and protection only for in those afflictions though they seem burthensome to flesh and blood yet therein and thereby he waiteth to be or that he may be gratious as in Isa 30.18 And how can we harbour in our breasts such hard conceits of our faithfull Creator and good and impartiall God as to account those his mercifull curses or afflictions to be of the nature which was in the eternall curse of the Law which without Christs assistance would have been everlasting upon all men especially considering that our gratious God hath declared to us which he expecteth we should take thankfull notice of which is that on his part all his intentions are 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 Psal 145.9 So that that curse affliction or afflictions proceeds from the grace of the second Covenant intended on Gods part for mercifull ends to all men though some men after their infranchisement and inlightenment doe wilfully persist in abusing that grace and so as perversely by their owne voluntary choise doe lose the eternall benefit intended on Gods part for them thereby And as for the small or weake remaining power of the first death which the aforesaid query so much scruples at considering that by Christs death that death hath no more power left it but temporally to bring all mens bodies to the grave or earth from which it was taken and to hold them there untill the generall resurrection mentioned in Rev. 20.12 15. Wee may not be much troubled to find out that that is an exceeding blessing also as it is intended of God on his part for all men being folded up in a mercifull gentle curse by that death or sleep to make way or open the passage for the immortality of all mens bodies to be brought in by Christs performances For by those words Gen. 3.19 In the sweat of thy face thou shalt eat bread till thou returne unto the ground for out of it wast thou taken for dust thou art and unto dust shalt thou returne This saying however it appears to humane wisedome yet it doth but testify Gods love to all men in that by his grace in Christ he hath provided a way that whereas death even the eternall first death would unresistibly have seized on all men to procure their everlasting separation from God and his blessed presence yet that now even from the acceptation of Christs blood
and eares must be opened Acts 16.14 Job 36.11 Psal 146.8 For which end God gratiously hath perfected in and by our Saviour Christs performances only a common salvation whereby the naturally inchanted and deluded judgements of all men occasioned by Adams fall are set so free in the inward man in due season as that they may thereby if they make good use thereof choose light and life as is proved in my 6 and 7 Distinctions And if any man do imagine that the salvation of all men this cause of great joy for all people the blessings appropriated by and in him Abrahams feed to all Nations and all the Families of the Earth are intended to be of God but as temporall blessings to some part of men to be injoied by them in this life only then see the misery that inevitably fals to those men thereby for the Apostle saith If in this life onely we have hope in Christ then we are not only of some men but of all men not only miserable but most miserable 1 Cor. 15.19 So that in that sence those temporall blessings intended to some part of men are extended forth only to aggravate their eternall woe and misery which once the Scripture cryeth down and affirmeth that God is good not only to some but to all and that not only his mercies but his tender mercies are over not only some but over all his works Thus farre that there is a common salvation perfected by and in Christ intended on Gods part to procure the eternall salvation of all men if they persist not in resisting the operations of the Holy Ghost gratiously tendred therein to every man The second Distinction declareth what the common salvation is and the extent thereof for the benefit of all men whereby is set forth in good part the excellency of the restored second life of mankinde gratiously intended by Christ on Gods part to preserve all men from the eternall second death WEE are to effect this discovery feriously to treasure up in our memories what in Scripture is fet forth to be a generall losse or common inbondagement that befell all men by the destructive Adams fall and we shall finde that one extraordinary great and common losse which befell all men thereby was such that as considered in its own nature it did utterly deprive all mankinde for ever of that estate of possibility to be eternally saved which Adam had given unto him by grace of Creation in himselfe or in his own power as the publick trust for all his posterity and though by no constraint of God as is cleared Eccle. 7.29 yet by his own perverse behaviour against his faithfull Creator under his gratious hand working by his finding fault with his good condition then given him he in effect rebelliously faying Why hast thou made me thus that I must depend on thee and not subsist upon or by mine owne inventious So marring himselfe under his gratious Creatours hands as is instanced Rom. 9.20 Thus by his forsaking of Godsirst he himselfe wilfully lost the freedome of will possibility and ability in himselfe to continue in his injoyment of the blessed use of which he was possest by Creation by which one losse was then lost all the unexpressible blessings thereto belonging And also he then and thereby lost the reall possibility which all his posterity had by propriety in him whilst he stood to injoy all those blessings Yet notwithstanding I beseeth you further to note that he lost thereby no more for himselfe and his posterity in reference to the point in hand but only a possibility to be eternally saved for more than a possibility to be eternally saved he could not lose neither for himselfe nor any one of his posterity for he himselfe though being the great and publick patterne for mankinde in whom God did set forth the extent of his gratious intentions to all men as concerning the Creations yet even he was thereby possest of no more nor of any firmer established Condition in himselfe than a possibility only that he might be eternally saved for in reference to this cause by the utmost extent of his estate which was given him by Creation as you know it was possible that by his well acting in that freedome of his will he might have been eternally saved So also you know on the contrary part that he by his evill acting in that his freedome of his will he might lose that his blessed estate for ever which he hath done and by his fall did unavoidably overwhelme all mankinde in an utter impossibility as of themselves to be eternally saved Note therefore that Christ the restoring Second Adam by virtue of a salvation first wrought by his Death Resurrection and Ascension in himselfe for all men to make way for his gratious operating by his spirit in all men as is proved he doth in may 6 and 7 Distinctions by that means helping all mankind out of that impossibility as of themselves to be eternally saved so as that all mankinde shall in due season injoy by free grace in their owne particular personall possessions a restored ability where by in their well using of that ability to them by the spirit communicated by beleeving they might obtaine eternall life and all the unutterable priviledges mercy and blessings thereto belonging This is the common salvation of all men and is an effectuall salvation of all men from their imposibility in which they were all involved by Adams fall Although men may and some men doe by their wilfull abuse of that their restored freedome and ability by grace given them of themselves Adam-like forsake their owne mercies Jonah 2.8 of themselves choose their owne destructions Hos 13.9 of themselves draw back to perdition Heb. 10.39 and so of themselves by their owne particular personall choise refuse and so for ever lose eternall life Now to make it appeare visibly by Holy writ that our Saviour Christ his restoration of free do me and ability to all men in a common salvation where by they might or may in their well usage thereof attaine to the enjoyment of eternall life and all the blessed priviledges thereto belonging is for all men an effectual salvation or ransomed condition although some men through their own wilfull defaults by abusing that freedome are not eternally saved I pray you let us consider what extent in this point the Scripture alloweth to Christs offices as Saviour of all men 1 Tim. 4.10 or Ransomer of all 1 Tim. 2.6 For which end observe that Jude in his extraordinary diligence clearly to discover the common salvation expresly called so by him in ver 3. used the antient types for exemplary proofes according to the frequent example of our Saviour Jesus Christ and his Apostles as appears in Luke 7.29 John 3.14 John 6.48 Gal. 4.22 26.1 Cor. 10.1 12. and many other places So Jude to expresse his meaning concerning the common salvation by him so called in ver 3. brings in the
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
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
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
ground yet know that no man though being found well acting by faith and obedience in his infran hisement represented by the seed sowne on all when as some other men being so inabled also are found rejecting those works of grace or seed sown on them also yet as the Angels that never fell nor Adam if he had remained in his created innocency could not have merited reward as due debt from the Creators hand otherwise than he is pleased to maintain his second Covenant by his free grace given so much lesse doth this ground or those men here called or accounted or imputed good merit any reward at Gods hand but as God is pleased by grace according to his second Covenant to account and to impute them to be good that beleeve in him that justifyeth the ungodly Rom. 4.5 by Christ Againe the Kingdome of Heaven is compared to a net cast into the sea which gathereth together every kind which when it was full they drew to shore and sate down and gather d the good into vessels and cost the bad away Mat. 13.47 48. Note herein that all men represented by the fishes good and bad are inforced to receive the word of the Kingdome in this sence here by the simile of the drag-net called the Kingdome of Heaven for all both good and bad will they nill they were compelled to partake of the same condition in the net though some was found in that drag-net compared to the Kingdome of Heaven that in their continued badnesse were cast away Note that no man is or was created bad but as he makes himselfe bad as is often proved in this tract And now consider how lively both these parables represent the common salvation where our Saviour saith and I if I be lifted up will draw all men unto me John 12.32 He will not only by his spirit invite all men to come unto him but he will draw as in the drag-net not only some men but all men unto him not in the least measure on his part for destructive ends to any one of all men so drawn to him but for saving ends on his part for every man for his Father sent not his Sonne into the world to condemn the world but that the world through him might be saved John 3.17 Which yet appears more clearely where it is said that God doth reconciledly gather together in one to himselfe not only all men but all things by the blood of his Crosse in him even in him as Col. 1.20 and Eph. 1.10 being compared together doe plainly render Thus this reconciled gathering or drawing together of all men in Chri8st even in him includeth all men good and bad reconciledly gathered to God in him though some men being so gratiously gathered together in him in the common salvation will notwithstanding by their wilfull persisting in the abuse of the benefit thereof be cast out or cast a way But how comes it to passe that no fewer than all men good and bad are in that sence drawn to or are made partakers of the word of the Kingdome or Kingdome of Heaven or the knowledge of the truth 1 Tim. 2.4 In answer to this the means how is shewed by our Saviours comparing the large and secret working of the spirit to Leaven our Saviour saying the Kingdome of Heaven is like leaven which a woman tooke and hid in three measures of meale untill no lesse than all was leavened Note that untill no lesse than all was leavened Herein is the Kingdome of Heaven or the word of the Kingdome as it is called in the same Chapter Mat. 13.19 comparatively set forth to be as Leaven infusing it selfe effectually not only into some part but into all parts of the meale similizing thereby that light and therewith ability to know the truth and choose it is effectually by a secret yet powerfull operation of the spirit infused into all men as in John 1.7 9. and 1 Tim. 2.4 is proved Againe our Saviour saith the Kingdome of Heaven is like unto a certaine King which made a marriage for his sonne Mat. 22.2 Unto which Feast the first that were compelled or made to know thereof by invitation having refused he commanded to gather together bad and good and the wedding was thereby furnished with guests ver 10. Note that this gathering together of all by command is rendered to be no lesse than a compelling of them all good and bad to come into in the aforesaid sence into a terrestriall Kingdome of Heaven or thereto likened compell them to come in Luke 14.23 or gather together good and bad and bring them in no man can conceive that all good and bad were to be brought together into one locall place or into Gods celestiall Kingdome but into one condition of ability to see and to know of the truth and reality of Gods goodnesse and mercy extended by the slaying of Christ the unspotted Lamb that by faith they might feed thereon for none of them were further compelled to feed thereon as by the words of the Text is cleared and the first refusers were so farre compelled by invitation But beloved this compelling or bringing in of all men good and bad to come into the terrestriall Kingdome of Heaven so called or likened to in this Scripture sence or to receive the word of the Kingdome so called Mat. 13.19 doth no way countenance that opinion which some men have vainely hatched from those words affirming that there is no man saved eternally but only such men as are compelled by an Almighty power of God more than some other men are not only to know the truth as is proved that all men are according to 1 Tim. 2.4 But also that those men are compelled to abide in the truth by beleeving so that infallibly whether they will or no they shall not faile nor be able to resist against their eternall salvation in Gods Celestiall Kingdome whereas in truth there is no such matter maintained in Scripture for herein by comparing Scripture with Scripture we find the clean contrary that is that in a common salvation all men good and bad are compelled in and gathered in to receive the word of the Kingdome or the knowledge of the Feast of Gods goodnesse not only intended but also prepared for them by the self same mens as the forcibly inclosing and drawing of all good and bad in the parable of the drag-net doth discover And thereby some gathered together and by command compelled in were found there not having on a wedding garment therefore cast out as those that followed Christ for the loaves sake John 6.2 whereas no bad or unclean person no tpurifyed by faith can be compelled in neither can possibly enter into Gods celestiall eternall blessed habitation represented Rev. 1.8 27. nor any being once there can be cast out and though some men for an evading shift have reply thereto saying that it was but one person that was found there compelled in who had not on
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
is proved in my 14 and 15 Distinctions But it may be some men will say hereto that if God doth by Christ only set all mens wils free and so only enable all men to beleeve and abide in beleeving and doth further by an almighty power over power some men to beleeve and to abide in beleeving but then leaves it to their will as he did to Adam our publick pattern Then God at all adventure did commit his dearely beloved Sonne to suffer death for all men not being sure that any one of them would accept of any benefit there-from so that God was not sure that the glory of his mercy should be magnified by any of the sonnes of men and so you by this your tenent in this respect say Christ might have suffered his agonies and torments of death in vain To which I answer that Gods mercies aforesaid would have been magnified in all men although all men had refused it And for example herein note that even those that doe refuse that mercy purchased for they by Christ shall one day bow the knee to him and not only those that do beleeve in him but every tongue shal confesse even those that in this life time will not that Christ should reigne over them by his spirit Luke 18.14 shall confesse that Jesus Christ is the Lord to the glory of God Phil. 2.11 for the wilfull unbeleefe of men shall not make the faith or faithfulnesse of Gods intentions towards them without effect Rom. 3.3 for God shall be justified of all men when he is judged Romans 4.26 Psalme 51.4 And in this point the unrighteousnesse of men shall commend the righteousnesse of God Rom. 3.5 because his operations to for and in them were really and gratiously intended for their salvation though they have abused his mercy and the Apostle to this end affirmeth if wee beleeve not yet he abideth faithfull he cannot deny himselfe 2 Tim. 2.13 which I pray observe Thus we finde that whether men do make good use of Gods mercies or not which as the golden Scepter is holden forth to all men yet not only all men but according to Scripture Luke 2.10 all the glorious Host of Heaven shall or will glorifie God not only in his justice but also for his faithfulness on his part gratiously intended and accordingly extended forth to all men or every man You know beloved that though God did fore-know that the Angels that fell would abuse his mercy yet he estated them in his mercy and also inabled them to remaine therein and he dispossest not them of that blessed estate but it was they that kept not their first estate and left their own habitation Jude 6. You know also that God did fore-know that Adam would not continue in his grace and goodnesse extended unto him by Creation yet you see that God proceeded on and did Create the world for Mankinds use and also gave Adam power to keep that his first blessed estate and forsook not him untill he forsook God first therefore it is no strange thing that God proceeded on and did by Christs performances establish the restoration of all men in inabling them in the inward man though he did foreknow that some men though infranchised and inabled by the restoration would reject his mercy purchased therein for them by Christ But in further answer know that although Adam did rebelliously refuse to continue in Gods grace of Creation yet accordinly as hath been proved that as all men are inabled by Christ so God did fore-know that some men would by that ability given them by their well usage thereof accept of and abide in his mercy by Christ procured for all and did fore-know that some men would chearfully yield obedience to the faith so that I hope you shall not need to be further troubled with that fallacious feare thus knowing that God runs not into any hazard in anything that he hath done doth or ever will doe or suffer to be done Observe herewith that Gods foreknowledge of what mankinde the Creature will in future doe puts no necessity upon any man so to doe but leaveth all men after inablement in a voluntary estate by restoration as our grand patterne ADAM was left by Creation The eighteenth Distinction is a short application of these last six Distinctions for further clearing the cause of election and reprobation FOR the discovery of Election and Reprobation and what is the cause of them if it please you we will take a little review of what to that purpose hath been said in my last six Distinctions In my twelfth Distinction which is concerning the Potter and his Clay it is proved that God maketh no dishonourable vessels unlesse it be by way of just punishment for marring of themselves under his well-intending forming hand and that God doth sharpely reprove such men that do charge him to make an imperfect work or dismembred one or a work that is worth nothing as some translations have it Isa 45.9 and also it is therein proved that Jeremy plainly setteth forth that by that one lump or same lump Rom. 9.21 It is not meant the one totall lump of all mankinde as some men fallaciously to maintaine eternall reprobation would have it but that by that one or same lump is meant the particular lumps of severall Kingdomes distinguished Nations and particular persons which God hath on his part first by Christ put into a good condition and would upon his Potters wheel by good meanes used with them under his well intending hand so preserve them for ever if they the Clay do not persist in resisting his good intent finding fault of and for themselves with his good form put on them by restoration as Adam did for all at the blessed Creation in effect complaining against the former good why hast thou made me thus to be governed by thee and to depend on thee no I will doe the abomination of my evil heart as those very men the Clay answered their gratious exhorting Potter as amongst many places so in Jer. 18.12 wherein the originall description of the Potter and his Clay is recorded from whence Rom. 9.21 is derived and that God doth not forsake any one man before that man doth actually and personally forsake him first And considering that it is proved in my 13 Distinction that God doth no where say that before Esau was born he hated Esau with an eternall hatred but that expression of hatred is only a recitall of what God did speake to Malachi concerning Esau many hundred of years after Esau was born in which long processe of time God had received long and exact experience not only of Esau's prophanenesse but also of all his personall and his posterities tyrannicall injurious behaviour both to himselfe and the posterity of Jacob. And that the expression of God concerning his hatred of Esau mentioned in Mal. 1.2 3. was but exemplary to shew that no mans wickednesse shall be sheltred from Gods indignation