MANKIND'S JUBILEE: OR, Good Tidings of great Joy for all people, plainly discovered by Scripture Texts.  
And the Angel said unto them, Fear not: For behold, I bring you good Tidings of great joy, which shall be to all People, For unto you is borne this day in the City of David a Saviour, which is Christ the Lord, Luke 2.10, 11. And this famous general proclamation of Grace for all People, was also then published by a multitude of the Heavenly Host. ver. 13.  
Thus Christ was from Heaven declared to be the Saviour of all Men, or all People, agreeable to 1 Tim. 4.10. (who accordingly) hath redeemed us from the Curse of the Law, by his being made a Curse for us, Gal. 3.13. By his tasting death for every man, Heb. 2.9. whereby he became the propitiation for the sins of the whole world, 1 Joh. 2.2.  
Showing, That there is a Common Salvation of all Men, from the Eternity of the Curse of the Law, and first death, and that in that salvation, such real Ability is communicated through our Saviour Christ his performances to all men, as that no one man hath done, doth, or shall eternally perish, by any obstructions which came over all men, by Adam's Fall, but only by his own actual and wilful persisting in the abuse of the Ability by grace in Christ conferred unto him.  
Written by Christopher Wade, An. Dom. 1658.  
LONDON. Printed for the use and benefit of Thomas Gibbs, Gent. 1658.   

The INTRODUCTION.  
FOrasmuch as it is evident, that some men, even Christian men, yea even some godly learned men, by casting in their own scholastical glosses, upon many excellent plain Texts of Scripture, have as much as in them lieth, buried the comfortable use of the firm foundation, on which faith and repentance, aught in God's ordinary way primarily to be builded, even the common salvation mentioned Judas 3. which the Scripture, if it be permitted to speak for itself, in its own literal language, with the assistance of the spirit thereon attending, being submitted unto, will of its self evidently set forth to public view.  
From the vanity of which practice, men are necessitated, being thereby cast into confused conceptions and conclusions arising from various humane expositions, to propound these and such like questions, how it can be rightly affirmed, that Christ is the Saviour of all men? according to 1 Tim. 4.10 except all men be eternally saved? or by whose means it comes to pass, that although Christ tasted death for every man, according to Heb. 2.9. and died for (no fewer than) all, 2 Cor. 5.15. that yet some men do suffer in an eternal death? How that although our Saviour Christ, be by his death the propitiation for (no fewer sins than) the sins of the whole world, according to 1 John 2.2. that yet some men do perish eternally, in, and by their sins? How Christ can be truly said to be (not only tidings, but) good tidings (not only of joy, but also) of great joy (not only to some, but also) to all people, according to Luke 2.10, 11. when as notwithstanding some people do perish in eternal sorrow?  
These men thereby, though it may be unawares, do intimately charge God to reserve dubious meant all reservations in himself.  
In answer whereto, that I may procure aright understanding, separate from these, and such like fancied doubts, let it not be tedious I entreat you, to take notice, that in Rev. 2.11. and 20.6. and 21.8. being compared with Rev. 20.10, 15. and Mat. 25.41, 46. there is an express discovery of an eternal second death, into which men may fall; which second death, doth unavoidably intimate, the extinguishing of a preceding first death, into which all men without Christ considered, should have fallen into, as is further proved in this tract; which first death and second death being considered of together, do fairly present to our apprehension, a first life, which was once incident to men, and relatively foregoing a first death, and also a second life procured by Christ's performances only, which extinguisheth the first death, and is also relatively foregoing the second death before mentioned; for without a foregoing first life, there can be no first death, nor without a foregoing second life, there can be no second death.  
But for already discovery herein, the Apostle Judas inferreth, that the first l fe and first death, and the second life and the second death, either hath, doth, or may prove incident to some one and the same man; the first life by Creation, and the restored second l fe by Christ being considered of; for he affirmeth, that some persons by their turning the grace of God into wantonness, and denying the only Lord God, and our Lord Jesus Christ, Judas 4. (that deny the Lord that bought them, 2 Pet. 2.1.) from the eternal danger of the first death, as is proved he hath done for all men, in my 5 Distinction. These men saith Judas, are twice dead, and then also plucked up by the roots, to whom is reserved the blackness of darkness for ever. Note this, not only once dead, but twice dead, and then also plucked up by the roots: that is to say, First, once alive by grace of Creation: then Secondly, dead by Adam's fall: Thirdly, alive again by Christ's reconciliation made: and Fourthly, dead again the second time, by their wilful personal persisting in the abuse of grace, after their inlightenment; and then, and not while then, plucked up by the roots.  
Now beloved by my showing that by the first Adam's offence, the first life by Creation was lost for all men, and that death, even the first death thereby pissed upon all men; and by my proving that our Saviour Christ, the restoring second Adam, Acts 3.21. doth estate by his performances, all men, by a real common salvation, into are stored second life, which doth extinguish the aforesaid first death for all men, and that therein, and thereby, Christ doth confer such effectual light, freedom, and ability in due season upon all men in their inward man, mind and will, so that in their well usage thereof they might escape the second death also, and by my having proved what the second death is, and the cause why it is executed upon any man. I shall thereby make it appear clearly, in full answer to the former queries, and such like, that it is not from God, but by some men's wilful personal defaults brought about, that some men do perish by their own personal acting and persisting after inlightenment, in disobedience against the second Covenant, which is of grace, by their resisting the gracious dictates of the Holy Ghost.   

To the READER.  
Three directions according to three several conditions of men.  
FIrst, to all such men, who though being by our Saviour Christ in due season, enabled to know the truth, and confide in God's goodness only, and faithfully to endeavour to walk answerably, as is proved that all men are in my 6 and 7 Distinct. yet do profanely if not blasphemously, not only slight Gods grace but also in effect do charge God with disabling them by a decreed preterition, delusively affirming, that thereby they cannot repent, and that they cannot believe. These men I do exhort to consider, that no rational man, except he be justly given up of God to a reprobate mind dare affirm, but that God hath, at several times, strived with his conscience, to convince him of his evil requital of his gracious favours. Neither dare they say, that God hath not also all along in their own experience, afforded them not only means, but also much more ability to be humbly obedient to the faith, than they ever did, or were willing to act in accordingly.  
These men, as I do hereby persuade them to take notice of the large extension of freedom and ability, which God by grace communicates to every man, as is declared in my 6 and 7 Distinctions, hereafter following, to take away that conceit of their fallacious sheltering cannots, and to cause them to confess to the glory of God, and their own shame that the fault is in themselves that will not repent, that will not believe, that will not be obedient. So also I do persuade those men, if they come to be resolvedly willing to become obedient to God's convincement, then to take heed of building their faith, upon the fading sands of their legal reformations.  
For first, the Scripture sets forth all men, being considered of as merely natural, to be Atheists, the wisdom of this world, is foolishness with God, 1 Cor. 3.19. From hence it is said, the fool hath said in his heart, there is no Gods, Psal. 14.1. that being all men's prime condition after the fall. And from thence it is affirmed, that he that will come to God, must believe that God is, H b. 11.6. with these men, whilst they so continue they are without God in the world, Eph. 2.12. God is not in all their thoughts, Psal. 10.4. which is a terrible fearful condition.  
And Secondly, when men are convinced by God's spirit of their trnasgressions, than thereby their atheism vanisheth away, and then they do most ordinarily earnestly press into Popery, to please God, whom they have so offended by making him a men's in their future conversation by their doing and walking in any sort of superstition practised in the world, rather than by faith to depend upon God's grace and goodness only purchased by Christ, which always procures thankful obedient walking; and though some men are without their own desire or seeking, nay it may be contrary to their desire, by a national Law, set free from the outward fantastical trash of Popish Discipline, and out ward doctrine of their supposed meritorious observations, and are thereby constrained to be Protestants in conceit, yet they do retain inwardly though secretly, the papistical, heretical opinion of merit, or justification by works, or at best by faith and works mixed in the very fundamental. And although some others by the means aforesaid, called Protestants, verbally confess, that they ought not, nor cannot conclude their being personally justified before God by their works, yet also they will affirm as some of them have done, that by their works of signs or supposed reformations they may fundamentally know and conclude that they shall be justified by Christ, their faith in God, being by this fancied tenant, more strong or more weak, according as their supposed reformations, are more lively or dead, in their actual performances: and although good actions are chearsully to be continued in; yet to have faith strong or weak in the fund amentall, according to their variation is a more secret deceit of Popery and therefore more dangerous to be convinced of. Those seeming Protestants though they be transformed from the first condition of Atheists, into the estate of Papists either in external profession, or internal confidence, are still void of the fundamental, to confide only in Gods mere mercy, grace and goodness purchased by Christ, and upon that fundamental ground to walk humbly, obediently and thankfully before God.  
The second direction is to such men, as have so far yielded to convincement, that in their obedience to the faith, they have forsaken all legal confidences, as fundamental (and are become earnest seekers to find out the good old way, to find rest to their souls) that they do not provoke God by their immoderate distrustful importunacy, by their not being in the first place, contented to be of those, who not only by faith, but also by patience thereto annexed, do attain to inherit the promises, according to that exhortation, Heb. 6.12. but will at all adventures, rashly post over the expressions of the common salvation, and Gods gracious general promises, declared therefrom in his written word to sinners and to the ungodly, if turning to his grace, not excepting one man: Which written word the Apostle affirmeth plainly, is the sure word of peophecie, unto which men ought waitingly to take heed, until the day dawn (and Christ the bright morning star, Rev. 22.16.) or the day star arise in their hearts, as is fully proved 2 Pet. 1.19, 20. but will by that their distrusting rashness, aspiringly desire, that the day star should arise in their hearts first, even before they have patiently walked to, and before God in honouring him, by consenting to, and making use of his abundant mercy and goodness, declared by him in general expressions for all men in his written word, which inordinate distrustful haste, is reproved of God, Psal. 27.14. Isa. 30.18. he that believeth, shall not make haste, Isa. 26.18. and so much the rather I do advise those so convinced ones, though not to abate their importunacy, yet to mix confiding, waiting; and depending patience therewith. Because experience hath often presented to our view, that diverspeople, by their exercising such distrustful rash importunacy, and yet failing of their end by them so sought for; that is, by an immediate revelation, to ascertain them of their eternal life, which being not then granted, they have cast themselves headlong into a desperate dangerous, and untimely death.  
The third exhortation, I humbly present to all such persons who have confidingly, and persistingly abided by faith, in the comfortable use of God's general gracious promises, so far in all difficulties and temptations; that God having srownd, these abiding believers persistingly submitted in humble obedience to the faith, and in faithful endeavours in their thankful walking hath established them in the benefits of the special salvation, sealing them after they believed, with his holy spirit of promise, according to Eph. 1.13. These blessed people I do humbly entreat, that now having their first nurse in the faith, the common salvation more clearly unmasked unto them in this tract; from whose breasts though they now slight her, yet in the infancy of their faith, they first sucked the streams of eternal life, that now they will be pleased to own their first nurse whilst they were in the cradle concerning faith, for the comfortable building and nursing up of God's Church now coming in, or hereafter to come in, that by the discovery of the large extent of his love to, and care over all men, he may come to be more and more admired in his saints, desiring those blessed people, no longer to endeavour to deprive the world, of the most sure most ready and most comfortable foundation of faith and patience, and repentance, presented frequently in Gods written word in general promises, on his part intended for the benefit of all men. And that those Saints of God will be pleased (what ever other ignorant people do) no longer with dubious interpretations to discourage, but with Scriptures plain and full say, to direct infants in the faith; first, to feed upon that general milk of the word, and not to forsake their importunacy, to ask, and seek, and knock, but yet with patience, to wait upon the lively use of God's general promises, until the daystar do arise in those tender waiting hearts, as formerly it did in their own, when they resolvedly with patience, waited for establishment. Thus entreating thee to take notice, that I do not by this ensuing tract maintain, that any one man hath free will, as he is descended from fallen Adam, to incline to, or to think, much less to act any thing acceptable to God, in point of eternal salvation, but that hereby I do by Scripture prove the contrary.  
Secondly, that I do not herein maintain, that all men are eternally saved, but that some men after their inlightenment, and enfranchisement in the common salvation in due season, will wilfully refuse their own mercies, choose their own destruction, and will draw back even to eternal perdition.  
Thirdly, that I do not in this ensuing tract maintain, that any one man, though found beleevingly well acting in the ability by grace given unto him in the common salvation, can in the least measure, merit or deserve reward of due debt from God, otherwise them God is pleased by the mercy of his own second Covenant, to impute righteousness unto him, as is largely proved in my 14 Distinction. Thus also desiring thee to read and conclude without partiality, I rest thine in the Lord Jesus.  
Christopher Wade.   

The Heads of my 24 Distinctions ensuing, to set forth the extent of the common salvation, with the necessity and benefit thereof, concerning all men, and in what page to find them.  

THE first Distinction, which showeth, that as all men lost their blessed first life of Creation by Adam's fall, and thereby fell all of them into the first death, that there is a common salvation wrought by Christ, warranted by Scripture, which doth relieve all men from the eternal danger of the first death, and from that impossibility to be eternally saved, which came in by Adam's fall; showing also the difference betwixt the old man and the new man, and the rational man. page 1  
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 mankind, graciously intended on God's part by Christ, to preserve all men from the eternal second death. p. 7  
The third Distinction showeth, that our Saviour Jesus Christ, by a salvation first wrought by, and in himself alone without men, laid the soundation of the common sulvation, by his descension from Heaven, and personal performances upon the Earth. p. 16  
The fourth Distinction proveth, that one means to establish the common salvation purchased by himself, is this; that Christ by his performances, hath abolished the eternal condemning power of the Moral Law yet showing the necessary use thereof. p. 17  
The fifth Distinction proveth also, that to perfect the foundation of the common salvation, Christ by his death, hath abolished the first death for all men. p. 22  
The sixth Distinction showeth accordingly, that at Christ hath by the said salvation first wrought in himself, laid the foundation of the common salvation of all men, by his personal performances upon the earth, without men. So herein is declared how he fin sh the same by his spirit in all men, by is resurrection and ascension into Heaven, and his there being. p. 24  
The seventh distinction setteth forth, that our Saviour Jesus Christ perfects the common salvation, even to all the Heathens also, where neither written Law nor Gospel is vouchsafed unto them, otherwise then the effects thereof are written in their hearts. p. 49  
The eighth Distinct on, which showeth the mistakes of some en, concerning divers considerable expressions of Scripture, which hath bred, and doth nurse up many vain contentions, even amongst the Christians, about the extent of the common salvation. p. 52  
The ninth Distinction doth discover what those sins were, which are accounted in Scripture, to have been the sins against the Father, and that those sins also, were the same sins, which in Scripture are called the sins of the whole world, and that they are all forgiven in and by Christ. p. 56  
The tenth Distinction, wherein is set forth, what those sins are, which in Scripture, are accounted to be the sins against the Son, or Son of man, and that they also, as in reference to eternal punishment shall beverily forgiven unto the Sons of men. p. 57  
The eleventh distinction showeth, what those sins are, which in Scripture are accounted to be the sins against the Holy Ghost, and that they shall never be forgiven, neither in this world, nor in the world to come, and the cause why, whereby the second death is discovered also. p. 60  
The twelfth Distinction, wherein the wrong application, of the simile of the Potter and his Clay is discovered. p. 62  
The thirteenth Distinction, wherein the mistakes of some men, concerning Gods dealing with jacob and Esau, is laid open. p. 67  
The fourteenth Distinction, wherein some men's misconstructions are discovered, concerning that Text, where it is said, so than it is not of him that willeth, nor of him that runneth, but in God that showeth mercy. p. 70  
The fifteenth Distinction, wherein the mistake is discovered, which some men have fastined on that Text, where it is said, therefore hath he mercy on whom he will, and whom he will, he hardeneth; also showeth that there is but one will in God. p. 72  
The sixteenth Distinction, showeth the unwarranted dealing of some men, with God's prerogative, by a wrested application of Gods hardening Pharaohs heart. p. 75  
The seventeenth Distinction is, to rectify some men's mistakes of that Text, where it is said, for whom he did foreknow, 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 p. 77  
The eighteenth Distinction, is a short application of those last six Distinctions, for further clearing the cause of election and reprobation. p. 81  
The nineteenth Distinction, is briefly to show what the special salvation is, mentioned 1 Tim. 4.10. as distinct from the common salvation which is in that Text, there with coupled. p. 85  
The twentieth Distinction showeth, that as all men lost their peace with God by Adam's fall, which all Adam's posterity had by propriety in him, whilst he stood; so all men are virtually in Christ by Christ, reconciled to God again by restoration, though some men after their inlightenment, do abuse that grace of their reconciliation in him, and do thereby lose the benefit thereof. p. 86  
The one and twentieth Distinction proveth, that whereas all men were involved under the curse of the Law, by the destructive first adam's fall, so all men are again blessed virtually in Christ, the restoring second Adam, though some men will after inlightenment, voluntarily lose the eternal benefit of that blessendesse. p. 89  
The two and twentieth Distinction showeth, that all men are by restoration, sanctified in Christ virtually, though some men do abuse the same, and so wilfully lose the benefit of that sanctification. p. 91  
The three and twentieth Distinction declareth, that all men by restoration, are justified in Christ virtually from the curse of the Law and first death, though no man is by imputation, personally justified, until he be a confiding believer. p. 94  
The twenty fourth Distinction, wherein is proved by plain Texts of Scripture, that as all men by Adam's fall were blotted out of God's book of life, that came in with the Creation, so all men are in and by Christ and his performances only, again written in the book of life, that came into the world by Christ's restoration; and that no one man hath been, is, or shall be blotted out thereof, but by his own personal default, showing also herein, the fundamental cause of the heretical error of the Papists doctrine, hinting herein also what the Lamb's book of life is. p. 101    

MANKIND'S JUBILEE.  

The first DISTINCTION.  
The first Distinction which showeth (that as all men lost their blessed first Life of Creation by the Fall, and thereby fell all of them into the first death) that there is a common salvation wrought by Christ, warranted by Scripture, which doth relieve all men from the eternal danger of the first death, and from that impassibility to be ternally saved, which came in by Adam's Fall, showing also the difference be wixt the Old man, and New man, and Rational man.  
NOw herein I do humbly beseech you, that you will not undervalue, extenuate, nor deface the fullness of the literal sense, expressed in divers places of Scripture by the Holy Ghost, in its speaking of Christ's performances on his part intended, for the eternal salvation of all men, as these following and the like.  
That as God is not willing that any should perish, but that (no fewer than all) should come to repentance, 2 Pet. 3.9. That even so accordingly, because all men are cast into unability to know the truth (by the fall) therefore God will have all men saved, and come unto the the knowledge of the truth. Note that it is not here said, that God desires it only, or would have it so, or that he will have but some men saved; but absolutely God will have (no fewer than) all men saved and come unto the knowledge of the truth, 1 Tim. 2.4. And again it is said of Christ, who gave himself a ransom for all men, 1 Tim. 2.6. Herein Christ's obedience to perform that express will of his Father, appeareth to be by Ransom, a Saviour for no fewer than all men. Also it is said that by the Grace of God he should taste death for every man, Heb. 2.9. Here is the fundamental means of effecting that absolute gracious will of God set forth to be for no less number than all men. Also a believer hath testified unto believers in the word, saying, And he is the propitiation for our sins, and not for our sins only, but also for the sins of the whole world, 1 John 2.2. By this the extent of Christ's being a propitiation by his tasting death for every man, is discovered to take full effect with God for the sins that were against the first Testament, Heb. 9.15. Rom. 5.20. for no fewer than the sins of the whole world (or every man) Also it is said, that God had purposed in himself, that in the dispensation of the fullness of time, to gather together in one (not only all men, but) all things in Christ, whether they be things in Heaven, or things on Earth, even in him, Eph. 1.10. And to show that this was a reconciled gathering together of all men in Christ, it is said, that God was in Christ, reconciling the world unto himself, not imputing their trespasses to them, 2 Cor. 5.18, 19, 20, but he laid upon him the iniquity of us all, Isa. 53.6. And yet further, plainly to show that this reconcilsiation was not made only for the world of the elect, as some have vainly feigned. It is further affirmed, that it pleased the Father, that in him should all fullness dwell, and having made peace by the blood of his Cross, by him to reconcile (not only all men, they being his choice earthly thing by Creation, but also) by him to reconcile all things to himself: By him I say, whether they be things in Heaven, or things on earth, Col. 1.19, 20. Thus you see God in the attribute of his Justice and Truth, reconciled to all men in Christ by free mercy; and from this general mercy of God in Christ towards all men in a common salvation, that famous discovery of the Angel, was publicly proclaimed, and unanimously confirmed by a multitude of the Heavenly Host, saying, with a remarkable ecce, Behold I bring you good tidings of great joy, which shall be to all people, that this day is born unto you in the City of David, a Saviour which is Christ the Lord, on earth peace, good will towards men, Luke 2.10, 11. herein not excepting any one man. Thus is Christ proclaimed to be a Saviour for no fewer than all people or all men.  
And the Apostle Judas in his diligent course to maintain that salvation, which he expressly calleth the common salvation, exhorteth that we should earnestly contend for the faith that was once given to the Saints, which appears to be given to those Saints, Abraham, Isaac, and Jacob, which was by promise often repeated to them, that in their seed should (no fewer then) all the Nations and Families of the Earth be blessed, as in Gen. 18.18. and 26.4. and 28.14. without excepting any one man; and accordingly Paul did so highly esteem of I it us in this respect, that he called him his own son after the common faith, Tit. 1.4. And accordingly further teached him, that the grace of God that bringeth salvation unto all men hath appeared, Tit. 2.11. And all this general mercy extended as in Romans 5. by the free gifts coming upon (no fewer than) all men unto Justification of Life; or as I find it in a reformed Bible, in the same Chapter, thus, that as by the sin of one, condemnation came on all men; even so by the justifying of one, cometh the righteousness that bringeth life upon all men: by which means as is inferred in the same Chapter, as sinne abounded by the Law, (there) grace did much more abound, ver. 20. and the reason thereof, is there given to be this; that as sin had reigned unto death (even over all men, as appears, ver. 12.) by the Law, ver. 20. even so (largely) might Grace reign through righteousness by Jesus Christ our Lord ver. 21. by his costly establishing the Gospel, intended on God's part for the benefit of all men.  
And to say as the truth is, the Apostles very frequently in their Epistles, do lay down in plain words, these and such like general grounds of a common salvation, wherefrom they do very often frame their following discourses; though indeed this their general ground-plot, though being declared by them the Apostles, agreeable to the Prophets, and also our Saviour Christ's own plain words, hath been by many Godly and Learned men, overlooked; which oversight hath not only as it were buried the most ready, the most sure, and most comfortable foundation of faith and repentance which is, that Christ died for all, and hath thereby saved them, from the curse of the Law, and first death, bringing all men to the knowledge of truth, enabling all men; so that in their good use thereof, they might also of ape the danger of the second death, all which is herein proved, but also it hath bred and nursed up, and doth nourish many variable noisome contentions, even in the Christian world by men; blasting as much as in them lies, those plain words, that Christ is the Saviour of all men, 1 Tim. 4.10. that he died for all 2. Cor. 5.15. that he is the propitiation for the sins of (no fewer than) the sins of the whole world, 1 John 2.2.  
But hereto I do entreat you to take notice, that whereas in Scripture is mention made of the Oldman, Rom. 6.6. Eph. 4.22. Col. 3.9. and of the New man, Eph. 4.24. Col. 3.10. that the common salvation is in no for hespefull either to the Old or New man, nor indeed can be, for the Old man is the body of sin, Rom. 6.6. the old man is corrupt through deceivable lusts, Eph. 4.22. This corrupt qualification in man is devilish, and from the Devil issueth naturaily into all men by Adam's fall, and is nourished by Satan's continual operations, thereto annexed, and cannot, nor is, in any manner capable to receive any benefit, or be any ways bettered by the common salvation.  
And on the other de, the New man is renewed in knowledge, after the Image of him that Created him, Col. 3.10. and after God is erected in righteousness and true holiness, Eph. 4.24. And by its thus proceeding from God, who is perfect perfection, it no way needeth, neither can it any ways be helped mended, or made better by the common salvation, or any other means. Therefore we are to know that the common salvation is by grace in Christ established, and by him perfected for all men, whether any man do believe it or not; that by the help of the holy and good spiritual New man the Rational man consisting (by virtue of the Creation) of the substances of soul and body, might be assisted on God's part, against the continual evil attempts and suggestions of the Sathanically deluding Old man; for both the New man and the Old man, do strive against each other in the person of the Rational mean to obtain his consent; either to good by the New man's solicitation, or to evil by the Old man's instigation. From whence the Apostle exhorts, not the spiritual new man that needeth no exhortation to good, nor the diabolical Old man, that cannot possibly act any otherwise but to do evil; but he persuades the Rational man (in whose person they both do strive to get the supremacy in his acceptation and affection) to put off the Old man which is corrupt, and to put on the New man, which is after God created in righteousness, Eph. 4.22, 24. And from hence also the Apostle accounteth our yielding up our bodies a living sacrifice, holy, and acceptable unto God, our reasonable or rational service, Rom. 12.1. Which Rational man, or substances of body and soul being considered of (without the sin by themselves contracted to and in them) are in themselves good for sin doth not null those created substances, which were by Creation good, but doth pollute them.  
And not only the good substances of men, as in reference to the Creation, but of the Devils also are not offensive, being considered of apart from the sin thereto by themselves contracted. And further to confirm this necessary point. Note what Paul said, But I see another law in my members, rebelling against the law of my mind, Rom. 7.22. Herein the Apostle Paul showeth distinctly, that the Rational man is the spectator, and is the place or person in whom that combat is fought, for in effect he saith I see Note that I the Rational man do see the contest betwixt the flesh and the spirit, or the Old man and the New man making war one against the other in me, one of them in my mind the other in my members. Again he saith, the flesh lusteth against the spirit, and the spirit against the flesh, so that ye cannot do that ye would, Gal. 5.17. Herein also the word (ye) cannot do the things that (ye) would because of the strong contest of the Old man against the New man or the flesh against the spirit maintained in their persons, sets forth the Rational man distinct from the Old and New man, which rationality, hath reference to Rom. 12.1. before cited.  
And although this combat of the flesh and the spirit or the Old man and New man, be very often in the conscience of every man that hath attained to years of understanding and judgement; yet this distinction is either not known, or but little discerned by any until he become a confiding believer, neither do any yield to the new man's part, but such; yet I believe that no man being capable of understanding will deny, but that he hath often felt such conflicts in his conscience, and in his judgement, although he hath persisted in resisting the good motions of the holy spirit, and hath not followed, much less accepted of that gospel-light; and so in time it may be his conscience is grown seared, and then given up of God; spiritually insensible of all accusations or good instructions of the spirit or New man dictated in his conscience; therefore we are to understand, that by the rational man, is meant every man, or the substances of every man's soul and body, and their faculties: And that every man thus considered, is totally by nature corrupt by Adam's fall originally, and so is Sathanically deluded and captived, in darkness and rebellious dispositions, Psal. 14.2, 3. Rom. 3.10, 18. So that before any one of mankind can attain to be able to know or choose light or life, upon necessity he the rational man must be enabled and set free by grace in the inward man, their hearts, eyes, and ears must be opened, Acts 16.14. Job 36.11. Psal. 146.8. For which end God graciously hath perfected in and by our Saviour Christ's performances only a common salvation, whereby the naturally enchanted and deluded judgements of all men occasioned by Adam's 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, Abraham's seed, to all Nations, and all the Families of the Earth are intended to be of God, but as temporal blessings to some part of men to be enjoyed by them in this life only; then see the misery that inevitably falls to those men thereby; for the Apostle saith, If in this life only we have hope in Christ, than 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 sense, those temporal blessings intended to some part of men, are extended forth only to aggravate their eternal 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 fare that there is a common salvation perfected by and in Christ intended on God's part to procure the eternal salvation of all men, if they persist not in resisting the operations of the Holy Ghost, graciously tendered 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 mankind, graciously intended by Christ on God's part, to preserve all men from the eternal second death.  
WE are to effect this discovery, feriously to treasure up in our memories, what in Scripture is fet forth to be a general loss or common inbondagement that befell all men, by the destructive Adam's fall, and we shall find that one extraordinary great and common loss which befell all men thereby, was such, that as considered in its own nature, it did utterly deprive all mankind for ever, of that estate of possibility to be eternally saved, which Adam had given unto him by grace of Creation in himself, or in his own power as the public 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 faithful Creator, under his gracious hand working, by his finding fault with his good condition then given him, he in effect rebelliously saying, Why hast thou made me thus, that I must depend on thee, and not subsist upon, or by mine own inventious. So marring himself under his gracious Creators' hands, as is instanced, Rom. 9.20. Thus by his forsaking of Godsirst, he himself wilfully lost the freedom of will possibility and ability in himself, to continue in his enjoyment of the blessed use, of which he was possessed by Creation, by which one loss was then lost all the unexpressible blessings thereto belonging: And also he then and thereby lost the real possibility, which all his posterity had by propriety in him whilst he stood to enjoy all those blessings. Yet notwithstanding, I beseeth you further to note, that he lost thereby no more for himself 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 himself, nor any one of his posterity; for he himself though being the great and public pattern for mankind, in whom God did set forth the extent of his gracious intentions to all men, as concerning the Creations yet even he was thereby possessed of no more, nor of any firmer established Condition in himself, 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 freedom of his will, he might have been eternally saved: So also you know on the contrary part, that he by his evil acting in that his freedom of his will, he might lose that his blessed estate for ever, which he hath done, and by his fall did unavoidably overwhelm all mankind 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 himself, for all men to make way for his gracious 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 mankind shall in due season, enjoy by free grace in their own particular personal possessions, a restored ability, where by in their well using of that ability to them by the spirit communicated, by believing they might obtain eternal life, and all the unutterable privileges, mercy and blessings thereto belonging. This is the common salvation of all men, and is an effectual salvation of all men from their imposibility, in which they were all involved by Adam's fall.  
Although men may, and some men do, by their wilful abuse of that their restored freedom and ability by grace given them, of themselves Adam-like, forsake their own mercies, Jonah 2.8. of themselves choose their own destructions, Hos. 13.9. of themselves draw back to perdition, Heb. 10.39. and so of themselves by their own particular personal choice, refuse, and so for ever lose eternal life.  
Now to make it appear 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, attain to the enjoyment of eternal life, and all the blessed privileges thereto belonging) is for all men an effectual salvation, or ransomed condition, although some men through their own wilful defaults, by abusing that freedom, are not eternally saved. I pray you let us consider what extent in this point the Scripture alloweth to Christ's offices as Saviour of all men, 1 Tim. 4.10. or Ransomer of all, 1 Tim. 2.6.  
For which end, observe that Judas in his extraordinary diligence, clearly to discover the common salvation, expressly called so by him, in ver. 3. used the ancient types for exemplary proofs, 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 Judas to express his meaning concerning the common salvation, by him so called in ver. 3. brings in the Typical ancient condition of the Jews; and to prevent all men's rejecting the effectual benefit of the common salvation of all men, he saith, I will therefore put you in remembrance, though you once knew this, how the Lord having saved the people out of the land of Egypt, afterwards destroyed them that believed not, ver. 5. Herein I believe that no man can deny, but that Judas, to open what he meant by the common salvation by him before so called, doth by comparing all the Jews in the Type, to all men or all mankind thereby typified, brings into our view no less number than all Israel (none excepted) really saved out of their Egyptian bondage; and yet for our instruction in this very point, he showeth there with, that notwithstanding that effectual salvation of them all, out of that impossibility to save themselves which they were all then in; yet after that, God destroyed those of them that confided not in God's power, goodness, and protection only, who had himself so mightily saved them.  
Who seethe not, that Judas herein apparently declareth, that all men are effectually saved in a common salvation by him mentioned, out of the impossibility and bondage, which by a spiritual Egyptian darkness, contracted by Adam's fall under the captivity of Satan than, Typified by cruel tyrannical Pharaoh, and yet showeth therewith that God hath done, doth, and will destroy all such men, that though being so effectually enabled to believe and be saved, as is proved, that all men are, in my 6 and 7 Distinction, and yet will not abidingly believe and confide in his grace and goodness only.  
And who seethe not, that by his rendering their example, that although they were all so effectually saved out of Egypt, yet that there was a possibility remaining in their own power, that they might through their own defaults, lose the enjoyment of the fertile earthly land of Canaan, that he doth thereby plainly infer that though all men are indeed, so really as before saved in a common salvation, from the impossibility to be eternally saved before mentioned.  
Yet as there was left in the fallen Angels, and in Adam by Creation, and in the Jews after that their effectual salvation out of Egypt, a possibility in their wills, whereby they might through their own wilful default come to destruction, that so also notwithstanding the said common salvation of all men, men may utterly deprive themselves of the benefit of the special salvation to be enjoyed in the heavenly Canaan.  
And this need not seem strange, for the Scripture frequently discovereth divers salvations to be effectual salvations, although they prove not eternal; as amongst other places, so where it is said, That for the unthankfulness and rebellion of the Jews our Types Nehemiah 9.26. though God therefore delivered them into the hands of their enemies; yet when they cried unto him, he gave them Saviour's, who delivered them out of the hands of their enemies, ver. 27. Note here that God honoured those men with the high Title of real Saviour's, though they procured unto those so really saved people, but a possibility only that they might keep that their so restored freedom; for those very same people though being so really saved, did after that wilfully lose their so restored freedom again, which is plain that these people did, for the Text saith, but after they had rest, they did evil again before thee, therefore thou left'st them in the hands of their enemies.  
And will not even they that do deny the common salvation wrought by Christ, freely confess that such a man's life was effectually saved from drowning at such a time, by another man's assistance, although the same man so really saved, do after that through his own default or negligence, fall into the water again, and is thereby drowned.  
Are we forced to confess these salvations to be effectually performed instrumentally by Creatures, yea sometimes by mean Creatures, as salves, medicines, and potions in temporal deliverances? and will we not own the truth of the common salvation performed by Christ the Creator, to be effectual in recovering all men from the impossibility to be eternally saved that came in by Adam's fall, unless he do then eternally save them? doth not the Apostle Paul tell us according as Judas hath done, that although all Israel our Types, were saved out of Egypt, yet with many of them God was not well pleased, for they were overthrown in the wilderness? 1 Cor. 10.5. and that he strengtheneth this my Argument, saying, all these things happened to them for examples or types, as the margin hath it, and they were written for our admonition, ver. 11. undeniably intimating and persuading, that though all mankind be by Christ saved in a common salvation as all the Jews were, that all men would be very careful of abusing their of freedom therein communicated to them, showing that many of them by their so doing, were destroyed of Serpents.  
But now beloved be pleased to take notice, though some men, yea godly learned men have overlooked it, which is this; That absolutely our Saviour Christ's offices of Ransomer or Redeemer by a price, which you know are in effect both one office, will neither of them both, nor both of them considered of together, admit of any larger salvations, redemptions nor deliverances (as to those offices in any manner appertaining) but only by Ransom or Redemption by a price, to help the inbondaged to their freedom lost, and so leaves such men so ransomed in a possibility, that afterwards those same men may wilfully lose that their restored freedom again.  
For these say, Ye are bought with a price, 1 Cor. 7.23. and redeemed with (the price of) the precious blood of Christ, are still but a ransom by a price paid. Now though all men be ransomed, 1 Tim. 2.6. even for ever by that price paid, from the curse of the Law; as is largely proved in my 4 Distinction, and from the first death, as is fully declared in my 5 Distinction, and are all by that ransom or price paid, freed from the impossibility (that came in by Adam's fall) to be eternally saved as is fully proved that all men are, in my 6 and 7 Dictinctions; yet there be some men that will count the blood of the Covenant (which is the price paid) by which they are in Christ sanctified) an unholy thing, and will offer despite to the spirit of grace, Heb. 10.29. There be some that will deny the Lord that bought them, (by that ransom or price paid) and bring upon themselves swift destruction, 1 Pet. 2.1. So that we may easily discern, that some men though they be, by that price paid, bought to Christ, and are, by that price paid, for ever ransomed from the curse of the Law, and first death, and the impossibility to be eternally saved, which unavoidably came over all men by Adam's fall, and also though they be sanctified as before, yet that some men will voluntarily and wilfully destroy themselves, by casting themselves desperately in the eternal terrible second death; and from hence appears clearly, that some men that are really ransomed, as is before said, yet are not eternally saved.  
Yet though our Saviour Christ's offices, of Ransomer or Redeemer by a price paid, do but deliver all men from the impossibility to be eternally saved, which came over all men by Adam's fall, yet the Scripture further affirmeth, that to those men, that by and in that freedom and ability procured by that ransom or price paid, that do turn them at his reproof, he will (than abundantly) pour out his spirit unto them, and make known his words unto them, Prov. 1.23. yet those and such additional high favours, are not part of the barely Ransomed Condition, (though that made way for it) but is only Gods performing of the grace freely given by a promise to such, by virtue of the second Covenant, even to all such men as do walk before him thankfully and obediently, by the ability by grace given them in their ransomed Condition or their Redemption (by a price paid) from the first Covenant or Moral Law, God having had experience of their believing in the freedom by the ransom procured. And now beloved, because this cause is very weighty, be pleased with patience to take yet further notice, how graciously God doth discover to us the extent of the common salvation, and of the strength of ransom and redemption by a price paid, by his coupling the offices of Christ as Saviour of all men, or ransom of all, in one Text together, where it is said, I exhort therefore, that first of all prayers, and intercessions, and giving of thanks be made for all men. (note this for all men) For this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth. For there is but one Mediator between God and man, the Man Christ Jesus, who gave himself a ransom for all, to be a testimony (or) to be testified in due time, 1 Tim. 2.1, 3, 4 5, 6. Thus you see that God in express positive words, will have (no fewer than) all men saved, he will have it so. But here the question may be, how far will God have no fewer than all men to be saved.  
This question is answered by God himself in that very Text; first, that as all men are utterly disabled by Adam's fall to know the truth; so God absolutely will (by Christ the Ransomer) have all men saved and come unto the knowledge of the truth, which is to know God, for God is truth, Tit. 1.2. And no man can be brought to the knowledge of the truth, but he must also be enabled to believe that the truth presented to him is the truth; Thus removing the impossibility that came in by Adam's fall.  
Secondly, the common salvation of all men without accepting any one man, mentioned in 1. Tim. 2.4. is so fare there limited in its kind, that it shall be of no larger extent for the benefit of all men in general, than Christ's office of a Ransomer will afford or maintain. Thus we find here, that all men in the generality, are only so fare really saved in the common salvation, according to the 4 verse, as his office of a Ransomer by a price paid, will extend according to verse 6. that is, by his own performances, to recover to all men the knowledge of the truth, as is manifest by comparing verse 4 and verse 6 together, which ability to know God, and the truth of God's grace and goodness, all men lost by Adam's fall, which without Christ's assistance, would have procured the eternal destruction of all: Which truth so to all men made known, being by any man thankfully and obediently accepted, and faithfully and abidingly confided in, will give those men possession of entrance into eternal life, here in this life, and in the life to come fullness of enjoyment thereof, with all the blessed eternal privileges and blessings thereto belonging, which were all lost for all men by Adam's fall.  
Thus by these Texts compated, Christ is declared to be for all men a saving Ransomer, or a ransoming Saviour by a price paid, to take away the impossibility, and to bring all men to the knowledge of the truth, which is the utmost which those texts maintain, to belong to a Ransomer by a price paid.  
But beloved, take notice that I do not insist herein upon any other redemptions which God exerciseth by a strong hand, without a consideration given, or price paid, for so he brought forth or redeemed Israel out of Egypt with a strong hand, and so he establisheth confiding believers, out of the common salvation, wherein men may make shipwreck of faith and a good co science, 1 Tim. 1. 19 into the special salvation, keeping them by his power, that they shall never perish, 1 Pet. 1.5. So he may be said to redeem any man without any price paid, from manifold dangers: these redemptions or ransoming which God doth without giving or receiving a consideration or price paid, are innumerable, and though the price of of the precious blood of Christ, hath first made way for all these, that they may be in due season afforded to men, yet are they not in their single branches acted by God, according to men's necessities by a price paid; the refore I pray you to observe, that I herein do insist only upon the extent of deliverance of all mankind, for whom Christ's precious bloodshed, was made the consideration laid down in full pay in hand, to take away the impossibility to be eternally saved, which unavoidably came over all Adam's posterity by his fall, that so all men might be made capable subjects to receive at God's gracious hand, all other redemptions, ransoming, or deliverances, without any price paid, as God in his heavenly wisdom will communicate.  
Thus beloved we find, that although the common salvation perfected by Christ alone for all men, barely considered in itself, doth but remove the impossibility which came upon all men by Adam's fall, to be eternally saved, and doth but estate all men at one time or other in due season, in a real possibility or restored ability, in themselves in the inward man to obtain eternal life, yet that it is a real salvation of itself, intended on God's part therein and thereby to enable all men so, as in their well usage of that ability, they might attain to enjoy eternal salvation, and all the eternal blessed privileges thereto belonging; which ability conferred on all men in the common salvation, being by any man believed, and cheerfully and obediently made use of it, it doth not only open the door into, but also puts such believing men into the special salvation, wherein in due season, in their patiented and faithful striving endeavours to keep close in their dependence in God alone, they come to be established, rooted, and built up in him, Rom. 1.11. Col. 2.7. with such enlarged knowledge and experience of God and his goodness, as is expressed in Eph. 1.17, 21. such confiding believers, and obedient walkers in faithful endeavours, shall never fall, 2 Pet. 1.10. See briefly what the special salvation is, distinct from the common salvation, in my 19 Distinction, and you shall find that the common salvation by its making the way smooth, by discovering the foundation of faith and repentance, and so for the entrance into the special salvation, is a blessed salvation, in excellency fare surmounting all temporal blessings in the world, intended of God for men's temporal blessings only.  
So that those men's opinions, that do maintain, that Christ doth not effectually save all men, except he do eternally save all men, is found fallacious.  
As for the possibility, or restored ability conferred on all men in due season to know the truth, 1 Tim. 2.6. I conceive that the expression (in due season) in that text used, is communicated in such a seasonable time for every man's benefit, as God knows to be fittest, God cordially intending on his part, to prevent men's future progress in the sins of unbelief, but however it must be communicated in this present life time and not when men are dead, for there is no hope, therefore whilst men are yet joined to the living, it is said, a living dog is better than a dead lion, Eccl. 9.4. As the tree falleth, there shall it be, Eccl. 11.3.   

The third Distinction showeth, that our Saviour Jesus Christ by a salvation first wrought by and in himself alone, without men, laid the foundation of the common salvation of all men, by his descension from Heaven, and personal performances upon the earth.  
HErein we are to note, that the effects of Christ's performances and sufferings upon the earth, is in Scripture called a reconciliation by his death, Rom. 5.10. and what he doth for men by his spirit, by his living again resurrection and ascension into Heaven, is distinctly called a much more being saved by his life in the same verse.  
To perform the first of these, he came down from Heaven to the earth; to perform the second, he ascended up from the earth into heaven: The first he effected by the effusion of his precious blood upon earth for all men: The second he operateth by the infusion of his spirit into all men; by the the first in the common salvation he performed his father's will, who will have (no fewer) than all men saved, 1 Tim. 2.4. By the second he finisheth the common salvation in bringing all men to the knowledge of the truth according to Gods will also, as appeareth in the same verse.  
And to the end he might be made capable to suffer death, or taste death for every man, according to Heb. 2.9. he became flesh, John 1 14. And although he being in the form of God, and thought it no robbery to be equal with God, yet he made himself of no reputation, and took upon him the form of a servant, Phil. 2.6, 7. Thus when the fullness of time was come, God sent forth his son made of a woman, Gal. 4.4. and so he became the man Christ Jesus, 1 Tim. 2.5. made under the Law (or same obligation which all men were under) to redeem them that were under the Law, Gal. 4.4, 5. Note, that it is not said that he redeemed the elect or believers, or some part of men only, but to redeem them that were under the Law, in which condition by the fall, all men were, Rom. 3.19. and 5.18, 19, 20. And as without shedding of blood is no remission, Heb. 9.22. So by the determination of God, Acts 4.28. and grace of God, he tasted death for every man, Heb. 2.9. whereby his most precious blood was shed, 1 Pet. 1.19. Which blood of his in respect of his personal union, as composed of the Divine and Humane nature, is called God's blood, Acts 20.28. the shedding of which is more precious, and pacifically efficacious with God, than if all the men in the whole world had suffered.  
And therefore by this means he became the valuable propitiation for the the sins (of no less than) the whole world, 1 John 2.2. for God the Father finding him to have become voluntarily for man's sake under the Law, and same obligation, into the which all men were by the fall enthralled. God the Father attached him, and laid upon him the iniquity of us all, Isa. 53.6. and that by those words (the iniquity of us all) is meant of all mankind; see my 20 distinction. Now the effects produced by his suffering upon the earth, are principally two.  
The first is his abolishing thereby, the eternal curse of the Moral Law or first Testament, for every man.  
And secondly, that by his death he also swalloweth up the first death in victory for all men: And first, to prove the first of these, I proceed as followeth.   

The fourth Distinction proveth, that one means to establish the common salvation purchased by himself, is this: This Christ by his death, abolished the eternal condemning power of the Moral Law for all men, yet briefly showing the necessary use thereof.  
HErein we are first to observe, that there is a Law abolished by him; sor it is said of Christ, he having abolished in his flesh the enmity, even the Law of Commandments contained in Ordinances, Eph. 2.15. And herewith we are to know, that the strength of the word abolished, is a disannulling, a destroying, a putting out of memory. Note also another full expression, in this very cause speaking of Christ's not slightly crossing that general accusing bill, leaving it still condemnably legible, but of his blotting out the hand-writing of Ordinances that was against us, and was contrary to us; and not only so neither, but for our further security he took it out of the way, nailing it to his Cross, Col. 2.14. Now I beseech you consider, what more plain or strong expressions, can be used in this cause; yet further to prove, that hereby is meant the abolishing of the Moral Law, observe that as it is herein affirmed, that it is an hand-writing of Ordinances, that is blotted out.  
That God never wrote any other hand-writing of Ordinances but the Moral Law only, Exod 31.18. for he added no more, Deut 5.22. Neither did Moses write any Ordinances, but such as were either totally Moral Law, or mixed with Moral Law-Ordinances, as is manifest in his written books; for as God did first verbally declare the Moral Law at length before he wrote it, Exod 20. Deut. 5.22. so Moses wrote not some of those words only, but he wrote all the words of the Lord, Exod. 24.4. in one book or (hand-writing of Ordinances) until they all were finished, Deut. 31.24. Thus in Scripture (all those now counted five books of Moses, are accounted but one book, or hand-writing of Ordinances, and being so composed in one, Moses commanded the Levites to put (not those books in the plural number, but) that (one) book of his hand-writing, into the side of the Ark of the Covenant, Deut. 31.26. Therefore if the hand-writing of Ordinances, that as beforesaid is blotted out, be referred to God's hand-writing, than the Moral Law is abolished and blotted out, for God wrote that with his own finger, Deut. 31. 18. but he added no other, nor no more, Deut. 5.22. And if the hand-writing of Ordinances which is blotted out, Col. 2.14. be referred to Moses hand-writing, than also the Moral Law is blotted out; for as God spoke all the words of the Law, so you see proved, that Moses wrote all the words of the Lord, even until all were finished, Deut. 31.24. And he wrote no book of Ordinances, but such as had and hath Moral Law-Ordinances frequently included in it, his books now counted five books, being then but one book or handwriting of Ordinances, Deut. 31.26. Thus fare we have observed, that the Moral Law is abolished and blotted out, as it is called the Law of Commandments, or one hand-writing of Ordinances.  
But now I pray you let us consider of the Moral Law, as it is called the first Covenant, Heb. 9.7. or first Testament, ver. 15. which was written and engraven in stones, 2 Cor. 3.7. God having given no other Law engraven or written in stones, but the Moral Law only, unto which Moral Law, the Ceremonial Law was appointed to be pacifically subservient, Heb. 9.1, 6. Also it is said, that that Law also was but imposed upon the Jews, but until the time of reformation, Heb. 9.10. And as for the Moral Law itself, which was written and engraven in stones, 2 Cor. 3.7. called there the ministration of death, that it was to be done away, see ver. 7. And further in express words it is done away, ver. 11. and is abolished, ver. 13. and with the downfall thereof, the very Ceremonial Law and Priesthood to that Law belonging, is abolished utterly, and the Priesthood itself to that Law belonging, at the coming in of the reformation, so limited as is said in Heb. 9.10. is fully changed from the Tribe of Levi, to the Tribe of Judah, for our Lord sprang out of Judah, Heb. 7.14. and therefrom the Apostle affirmeth, that thereby is made upon necessity a change of the Law, ver. 12. Observe, upon necessity the Law must be changed by that change of the Priesthood; and for our further satisfaction in this point the Apostle saith, that there is verily a disannulling of the Commandment going before, ver. 18. What can the Scripture say more. And beloved I think you will not deny but it had been very frivolous for the Apostle to tell the Ephesians, Eph. 2.15. that the Ceremonial Law was abolished; and to tell the Colossians, Col. 2.14. hat the Ceremonial Law was blotted out for them, and as much vanity it had been for him to tell the Galathians, Gal. 3.13. that Christ had redeemed them from the curse of the Ceremonial Law, for the Ceremonial Law was never at enmity with those Nations, nor against or contrary to them; for the Ceremonial Law was never in any measure imposed upon any of those people to observe (except some few Proselytes.  
Therefore as is before proved, the Moral Law is abolished and blotted out, for it was but added until the seed came, Gal. 3.19. Again, if the Moral Law be not so fully abolished and blotted out for all men, but that it remains in such force still, that some men do eternally perish under the curse or sentence of that Law, and if any one man be lest out of the protection of the second Covenant, to perish by the first Death eternally for the breach of that first Covenant, or first Testament; then the Moral Law is not abolished nor blotted out; which to affirm, is not only a flat audacious contradiction against God's manifest words beforesaid, and is not only contrary to Rom. 5.20, 21. and Heb. 9.15. where it is affirmed that Christ's death was for the Redemption of the transgressions against that first Testament without any limitation; but considering that the transgressions against that first Testament or Moral Law, never were, are, or ever can be the unpardonable sin against the Holy Ghost, as is by Scripture proved, in my 9, 10, and 11 Distinctions.  
That affirmation to say that some men do perish eternally by the Moral Law, proveth also no less than a flat affronting opposition, against our Saviour Christ's own words, who affirmeth punctually, that all manner of sins and blasphemies shall be forgiven unto the sons of men (with this one only distinct reserve) that he that blasphemeth the Holy Ghost, shall not be forgiven, neither in this world, nor in the world to come, as appeareth, Matthew 12.31, 32. and in Mark 3.28. And I hope you will not tax our Saviour with indiscretion for so saying.  
Yet notwithstanding, though the curse, or eternal condemning power or sentence of the Moral Law, is abolished and blotted out, as is proved herein, and also in my 20 Distinction. Yet the holy righteous requirings of Love both to God and men contained in the Law, is required by the Gospel, for it saith, Love is the fulfilling of the Law, Rom. 13.10. Thus though the Gospel destroyeth the eternal curse of the Law, yet by its so amiably sympathising with the holy requirings of the Law, by a justiciall salutation of them both in Christ, and his propitiatory performances, MERCY and TRUTH are met together, Righteousness and PEACE have kissed each other, Psal. 85.10. Thus is the righteousness of the Law (evangelically) fulfilled in them that walk not after the flesh, but after the spirit, Rom. 8.4. in the first fruits of the spirit, ver. 23. and will be perfectly fulfilled in them at their resurrection and adoption, or redemption of their bodies, which believers wait for. Rom. 8.23. Therefore we are not to reject or cast off the holy instructions, which are rendered in the holiness, goodness, and justness of the Law, Romans 7.12. for our Saviour saith, he came to fulfil the Law, Matthew 5.17. And from this amiable conjunction of the Gospel, with the holy requirings of the Law, the Apostle saith do we make void the Law through faith? yea we establish the Law, Rom. 3.31. Therefore the Prophet speaking of seeking to, and trusting in God, saith concerning the Law Gospelized or testimony of Jesus to the Law and to the testimony, if they speak not according to this word it is because there is no light in them, Isa. 8.20. And the Apostle speaking of the Saints overcoming of Satan, saith, and they overcame by the blood of the Lamb, and the words of the testimony, Rev. 12.11. Also according to the proportion of ability allotted to us here in this life, we may therein see, the excellent perfect perfection, holiness and justness, that is in our good God, and in that pure glass, we may behold our own pollutions and deformities; and though however slighted by some men, yet it remains to public view, as a famous ancient precious monument, whereby we may behold the dangerous rock, upon which without Christ's assistance, we all mankind had eternally suffered shipwreck, Rom. 3.19. and 5.12, 19, 20. And many more excellent discoveries and righteous exhortations may be by us viewed and collected, from and in that transparent Crystal glass of the equity of the Law, which for brevity sake I do omit to rehearse, but still desiring you to take notice, that notwithstanding the abolishing the eternal curse of the Law, whereby men's accusing first husband is dead.  
Yet in erroneous consciences that will not know, that that their first husband is departed this world, Rom. 7.13. and do not by Gospel's faith, die to the Law by the body of Christ, that they should be married to another, even to him that is raised from the dead, ver. 4.  
In such erroneous persons by their thoughts and consciences, excusing or accusing one another by the effects of the Law written in their hearts, they will wilfully judge themselves according to the Law of works, and from thence are said to be judged by the Law, Rom. 2.11, 16. Yet it is not God that by that Law judgeth them, but it is their so judging themselves erroneously thereby, for it being indeed their erroneously chosen judge, it will appear in their consciences, as an exact witness against them in a gospel-way, testifying their unthankful walking towards God, in his tenders of the grace of the second Covenant by the Holy Ghost. But when God judgeth the secrets of men's thoughts and consciences, than he judgeth not by the Law, but by the Gospel, as is annexed thereto in that Chapter, ver. 16. So not those words spoken and written by God in Mount Sinai being the Law, but the words which Christ spoke in the Gospel, that shall judge men at the Last day, John 12.48. And for further proof, that the curse of the Law is abolished and blotted out for all men, peruse my 20 Distinction.  
Only to conclude, hereto note, that as Moses was not to lead the children of Israel out of the wilderness into the earthly Canaan not he must die, and be buried in obscurity, Deut. 34.5, 6, before that was done, and Joshua in the type, which is by interpretation Jesus, Heb. 4.8. was appointed to bring all those Jews, which had not themselves rebelliously destroyed their intended interest in that earthly Canaan: Even so in this very cause (though then but typified) Moses Law or the first husband, Rom. 7.1, 4. must die or be abolished by establishing such a gospel-way, so that Moses Law must not, but Jepell-Covenant of grace by himself purchased with his own precious bloodshed, to bring all those men into the heavenly Canaan, which have not themselves destroyed their of God intended interest in that blessed inheritance in the spiritual Canaan, in their walking through the wilderness of this terrestrial world.   

The fifth Distinction proveth also, that to perfect the foundation of the common salvation, Christ by his death hath abolished the first death for all men.  
IN which discovery we are to take notice, that there is a second death mentioned in Rev. 2.11. and 20.6. and 21.8. which undeniably proveth, that there was a first death from which by Christ's performances all men have escaped, not meddling here with the temporal death of men's bodies, which by reason of the resurrection thereof, is hardly allowed the name of death, but is frequently in Scripture accounted to be a sleep, 1 Cor. 15.20. Deut. 31.16. as in the 1 Kin. 1.21. or but a change of the body, Job 14.14. 1 Cor. 15.52. But of the other two deaths that is the first death, which without Christ's assistance, would have been by the fall eternal over all men, and the second death which doth remain eternal, to all such men as wilfully and persisting refuse their own mercies, tendered to them by the Holy Ghost by the Gospel: Of these two deaths we are to note, that one of them is abolished, 2 Tim. 1.10. and that Christ by his death, swalloweth up one of these deaths in victory, 1 Cor. 15.34. Hosea 13.14.  
But it may be that some men will make a question, which of these two deaths is by Christ's death abolished.  
In answer whereof, considering that Christ died for all, 2 Cor. 5.15. and that he tasted death for (no fewer than) all men or every man, Heb. 2.9. from hence is proved, that it is that death which is abolished, which by one man's sin entered into the world, and so death passed upon all men, Rom. 5.12, 17. This in Scripture is the first death; for all men or every man do not perish by the second death, there be some men that have part in the first resurrection, over whom the second death hath no power, Rev. 19.6. but this death, which is in 2 Tim. 1.10 mentioned to be abolished, came in over all men, in and with the first entrance of sin into the world. This sin in respect it issued originally by one man's offence, is called in the singular number the sin of the world, which the Lamb of God taketh away, John 1.29. And in respect of the overspreading leprosy thereof, throughout mankind in their individuals; it is in Scripture in the plural number, called the sins of the whole world, for all which Christ hath also made a pacifical propitiation, 1 John 2.2. These were sins naturally against the Moral Law of works, for they came in originally by Adam's rebelliously acting against the Law, of do and live. Now our Saviour having by his tasting death of every man, satisfied justice for no fewer sins, than the sins of the whole world, in reference to the first Testament, Heb. 9.15. Rom. 5.20, 21. for which the first death came upon all men, it unavoidably followeth, that all those sins being so by his death destroyed, which sins were the sting of (that first) death, 1 Cor. 15.54. and the Moral Law or first Testament being abolished and blotted out, which was the strength of that sin, ver. 56. as is proved the Law is in my last Distinction, from hence all those the world's sins are not imputed to the world, 2 Cor. 5.19. but our iniquities against the first Testament, Heb 9.15. Rom. 5.20. were laid upon Christ, Isa. 53.6. And Christ by his incomparable victorious conquest, finished by his resurrection and ascension, from under the charge of those the world's sins, and from under the power of the curse of the Law, and power of the first death thereto due, he swalloweth up (not the second death) but the first death in victory, according to 1 Cor. 15.54. Hos. 13.14.  
And hereto it is very remarkable, there is no first death named in Scripture by which any one man hath done, doth or shall eternally perish, for that is prevented by our Saviour Christ's performances; but when the death is named or distinguished, by which any man doth perish eternally, it is distinctly and plainly called the second death, as appears plainly, in Rev. 2.11, 20. and 6.14. and 21.8. for the second death is the relative eternal punishment, for the transgressions against the second Covenant, which is of grace, if by men gressions against the second Covenant, which is of grace, if by men persisted in, against the dictates of the Holy Ghost, which second death is also the reserve for punishment at the last judgement day, in relation to men's souls and bodies, united by the resurrection to preserve from which, Christ's death hath no relation to diminish, much less abolish as is fully proved in my 11 Distinction. Thus far to prove, that it is the first death, which together with the first Testament is abolished.  
This recovery of all men from the eternal curse of the law and first death, is a salvation purchased by Christ himself alone without men, for all men whether any man doth believe that Gospell-tidings or not, and no man enjoyeth the comfortable use thereof, personally in his conscience but believers only.   

The sixth Distinction showeth, that as Christ hath by the said salvation first wrought in himself, laid the foundation of the common salvation of all men, by his personal performances upon the earth without men; so herein is declared how he finisheth the same by his spirit in all men, by his resurrection and ascension into Heaven, and by his their being.  
IN which point we are to observe, that our Saviour Christ having out of his love to mankind, by that costly price paying of his precious blood shed, purchased and obtained of the Father, the dominion and Lordship over all men, both the living and the dead, for which very end, expressly Christ died, rose and revived, Rom. 14.9. So to make it appear to all men (notwithstanding the hard conceit which some men (against Scripture will harbour against him) that he is no hard Master in his dominion, nor intendeth no destructive ends therein to any one man, by reaping where he soweth not, and gathering where he stroweth not, which he rejecteth, Mat. 25.24. He will make it appear to public view, that he will charitably be to all men, as the tender hearted dresser of the Vineyard, who would not have the barren tree cut down, although it had been a long time barren, before he have digged about it, and dunged it, and also waited upon it a convenient time to make trial what good effects would proceed therefrom by the sufficient means which he lovingly and diligently had therewith used, according to Luke 13.7, 8, 9 He will have the world see, that he will not put impossibilities upon men to be performed by them, by putting yokes upon their necks, which neither our fathers nor we were able to bear, as some tyrannically did upon the Disciples, Acts 15.10. No, no, my beloved, there is no such matter to be found in him, we have experience of his faithful and tender dealing with all men in our Types, the Jews, for God required no oblation; of beasts or other Creatures, to be by them rendered to him, until he first enabled them to perform those his Commandments, by giving them those Creatures so required by him. Also God commanded them not to go forth in warfare against their enemies, but as he gave them and assisted them with sufficient means, that they might thereby become victorious. God expected not that the fallen Angels should keep their first created blessed estate, until he had first enabled them to keep that their first habitation.  
But more especially we are to keep in memory, God's just and gracious dealing with our grand parent Adam, who was the public general pattern of God's intention, in this point to all mankind, for we shall assuredly find, that though God did not in the counsel of his own immense widome, establish him by Creation so as he could not fall, yet we find that God graciously did not require his obedience to perform the keeping of those first precepts he gave him to observe, until he had first given him ability in himself, whereby he might have been exactly obedient thereto. Now considering this grace granted to and in our exemplary parent, shall we once perfidiously question or suppose, that God (who commandeth (no fewer than) all men (not only in some particular places but) every where to repent?) Acts 17.30. doth require of any one of mankind, their obedience, of faith and repentance, to be performed by them according to the second Covenant which is of grace, as to be eternally punished for their di obedience thereto, before he hath (notwithstanding their by the fall natural unabilities) enabled them in the inward man, mind, and will to perform the same.  
If any man be still possessed with such false surmises of God, then for satisfaction let us read, and seriously consider of our Saviour Christ's Commission  
Concerning the large extent of God's love in Christ, not only to some men but to all mankind. Did Moses, though but the servant, to whom Christ in conduct, and other respects was to be like him? Deut. 18.18. Did he in the Type by his Commission conduct and instruct, and bring no fewer than all the Children of Israel out of the prison house of the Egyptian bondage, from under the tyrannical hand of cruel Pharaoh, the Type of the Devil, his captiving all men at his will, 2 Tim. 2.26. whilst they do remain in that natural darkness, that came over all men by Adam's fall? Then observe what Christ the obedient Son doth by the strength of his Commission for all men being all by nature imprisoned Captives, spiritually captived under Satan's tyranny.  
Wherein first note, that as all men in their natural estate, are so imprisoned and captivated by the Devils works originally, that for this purpose the Son of God was manifested, that he might destroy the works of the Devil, 1 John 3.8. And accordingly God saith concerning Christ, I will give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth, Isa. 49.6. This in reference to the common salvation is without limitation; and that this salvation is for the benefit of all men, or all mankind, observe what God further saith, my righteousness shall be for ever, and my salvation from generation to generation, Isa. 51.8. Thus is the promise performed, that was divers times promised to Abraham, Isaac and Jacob, that in their seed, should no fewer than all the Nations and all the Families of the earth be blessed. Note that these expressions of salvation and blessedness are not limited either in respect of time, place or person. Again, I will give thee for a Covenant of the people (the Jews) and for a light of the Gentiles, to open the blind eyes, to bring out the prisoners out of prison, and them that sit in darkness, out of the prison house, Isa. 42.7. This is more than the opening of the prison doors of Satan's spiritual inthralment, that all imprisoned mankind may go out; for by this his mission, he is to bring out the captives out of that captivity and darkness. This grace is unlimited, yet this doth not prove, but that some men may wilfully and voluntarily after their inlightenments, return to that captivity again.  
And our Saviour faith, I am the light of the world, John 8.12. And lest we should mistake what is here meant by the word (world) as many men have ignorantly done by applying the word (world) in this and divers other places, to be meant of the elect and believers only; therefore to prevent that absurdity,  
John Baptist steppeth forth, and punctually affirmeth, that Christ is not only the light of the world, but also that he is the true light, that inlightneth (not some men only, but) every man that cometh into the world, john 1.9. And to prevent that any man should affirm this general light, to be only a temporary light to some men. God no ways intending that thereby those men should believe as is required in the Gospel;  
Behold that john Baptist presseth still more forward; and tells us thereto plainly, that that light by Christ communicated unto every man (not one man excepted) is of such efficacy, that (no fewer than) all men through him might believe; compare john 1.7. with the 9 ver. And this he doth for all men, without price or reward by them paid, by virtue of his atonement, Isa. 45.13. As in the Type no less number than all the Jews were set free by the atonement made in their year of Jubilee, without money and without price, Leu. 25.9. Thus according to God's absolute express will, 1 Tim. 2.4. Christ doth in due season (by his enlightening every man that cometh into the world) bring all men out of their natural darkness unto the knowledge of the truth.  
Now you know that no man can be brought to the knowledge of the truth, but first that man's judgement must upon necessity be convinced so fare, as that he doth believe that the truth, so by Christ tendered, is the truth, for no man knoweth, nor can know that to be truth, which he first in his judgement believeth not to be truth; so that Christ by his bringing all men to know the truth (of God in his goodness and mercy) doth thereby also enable all men to believe the truth to betruth, in which believing they might abide, which is full to john 1.7, 9 and 1 Tim. 2.4. though some men will not retain that their believed knowledge of God. Rom. 1.21. and 28. and will when they are enabled to know and also believe (which cannot be separated) that the light is light, distinct from darkness, yet will love or choose darkness, which our Saviour saith, is the condemnation. john 3.19. Thus we find, that as God is not willing that any should perish, but that all should come to repentance, that so he doth not only as in the Type lay meat before them, by presenting Gods gracious goodness to them, for them to confide in only, but he also taketh the spirituallyoke from off the jaws of all men, that they may feed on the reality of that his goodness, by faith confiding in the same only, which simile is teachingly presented to us in Hos. 11.4.  
Now herein we have a fit opportunity to take notice of the manifest dangerous errors, that some men have fallen into, by overlooking of this imprisonment of all men's spirits under Satan by the fall, and Christ by his spirit inlighteningly preaching to all men's spirits so imprisoned in this life time upon the earth, according to Luke 4.18. where our Saviour saith, the spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, and to set at liberty them that are bruised. Now as all men are by nature blind and captives; so this preaching of his by his spirit to the blind and the captives, is unlimited, for by the mistake of some men, in that Christ by his spirit preacheth to all men's spirits so imprisoned in this life time upon the earth,  
The Papists to maintain their painted purgatory, have feigned, that Christ went down into hell in the days of Noah, to preach to the spirits there in prison, grossly abusing 1 Pet. 3.19, 20. For Peter did not say that Christ by his spirit preached to the spirits that were in prison in hell, no such matter, for he saith, that Christ by his spirit preached to the spirits in prison, which were disobedient, when once the long suffering of God waited in the days of Noah, while the Ark was preparing (as you know upon the earth) never in the Texts mentioning the spirits in hell, but at that time by his spirit preaching then upon the earth to those rebellious spirits that were upon the earth while the Ark was preparing. And to say as the truth is, some godly Protestants by their overlooking the said imprisonment naturally of all men's spirits upon the earth, under Satan's captivity by the fall, and Christ by his spirit preaching, not only in the days of Noah, as the Text saith he once did, but that also by his in ightning of every man that cometh into the world, he preacheth to all men's spirits, all men being by nature imprisoned in the darkness of that spiritual prison house) their judgements also have been dazzled with this Text, although it be said of Christ, concerning even rebellious spirits (which all men are by nature) thou hast ascended on high, thou host led captivity captive, Satan and all his power in captiving all men's spirits in darkness, is by Christ's performances and power, led into captivity under Christ's inlightenment of every man; Thou hast received gifts for men, or in the man, yea for the rebellious also, that the Lord God might dwell amongst them, Psal. 69.18. Observe the generality of this free donation; and though some rebellious spirits will not, yet all men might accept of this freedom, for Christ the just hath suffered for the unjust, not that he doth infallibly overpowre all men so, when he hath brought them to the knowledge of the truth, which is God, for God is truth, that they never can departed from him, but Christ the just hath suffered for the unjust, not excepting any one man, all men being unjust, to open a passage with God the Father, that he might bring all men to God, which is the lively coherence of 1 Pet. 2.18. though some men will rebelliously departed from the living God, though so brought to him, and so draw back even to perdition, Heb. 10.38, 39  
But now beloved we are seriously to observe, that every man must upon necessity be compelled or overpowered, to receive the possession in him elf of his inlightenment and ability by grace, given unto him in the common salvation, for our Saviour Christ hath a harder task to accomplish the restoration of all men to the knowledge of the truth, than was in the Creation to make man, for Adam, who was first form of the earth, made no resistance to his Creation; but by restoration after the fall, Christ hath to deal with a world of men, who are all by the fall naturalised in rebellious resistance against Christ his well forming hand upon his potter's wheel of restoration; and for to effect the Creation, there needed none to suffer; but our Saviour Christ, to effect the restoration of all men, for the pacifying of the Father's justice, was necessitated to suffer even death itself in a most terrible manner for rebellious mankind, who will not be so much compliable to his gracious working and good intention towards them, as patients passively to submit and yield themselves unto the dispose of the Physician: but he hath to deal with a world of men, that as they are all by nature born spiritually blind, so they are all very well pleased with that their blindness, all of them being by natural descent from polluted Adam, so far inchanred by Satan, that they do count it injurious to be brought out of the darkness of that spiritual imprisonment, so that our Saviour Christ, in obedience to perform his Father's will, who is not willing that any should perish, but that all should come to repentance, 2 Pet. 3.9. and to help all men that they may repent, he absolutely will have all men saved, and (brought or) to come unto the knowledge of the truth, 1 Tim. 2.4, 6. And also Christ to testify his own love in performing that his Father's will for all men, is necessitated, how cross soever, or how rebelliously soever all men wilfully act against that his gracious work, yet to compel all men to come to the knowledge of the truth, according to his Father's will, as is before he will have it so, there is no remedy by men's hanging bacl in this cause, it must be so, for our good God will not, nor indeed cannot be so unjust, as to take advantage against any one of Adam's posterity, by their being unavoidably fallen into darkness by another man's actual transgression; when another hath field the tree down, it is not suitable to his glorious greatness and goodness, to hack off the boughs: Nay further, he will extend his mercy in Christ also, even to Adam himself also in his darkness, who was the personal occasion of the fall of all, for Christ inlightneth every man, all men are to come unto the knowledge of the truth, for his Father by free grate sent him, not only to open the blind eyes, and to open the spiritual prison doors, but also to bring out the prisoners from the prison house.  
Christ is not only to enlighten them that sit in darkness, but he is necessitated in his obedience to his Father's will, whether men be willing or not willing to part with their natural darkness, to bring those that sit in darkness, out of the darkness of the prison house, Isa. 42.7. these being by nature all men's conditions.  
Thus you see how our good and merciful God, will not have that saying used, that the fathers have eaten sour grapes, and the children's teeth are set on edge, Ezek 18.2, 3, 4.  
This spiritual preaching of the Gospel by Christ's word, or believing servants or creatures, to all men, is called the Kingdom of Heaven which is within you, Luke 17.21. which appeareth by comparing mat. 3.2. with Mark 1.15.  
And from such expressions, by likening divers things to the Kingdom of Heaven, our Saviour uttered many parables, as is instanced by the parable of the sour and his seed, and of the drag-net, and of the leaven, and of the Feast.  
Wherein note, that to declare the compulsion of all men, internally to receive the enfranchisement aforesaid in the common salvation, Christ sets forth the same seedsman sowing of the same seed, even the word of the Kingdom upon four sorts of ground, representing thereby all the sorts of ground, or of men, which were compelled all alike to receive the sowing or falling of the seed upon them; for the simile holds not, nor maintains not, that any of those sorts of ground, no not the best sort of ground, used any means, or desired that the seed should be cast upon them, yet it is said (in effect) that all those grounds were (by the act of sowing the seed upon them) made to hear the word, and also some of the bad grounds did receive it with joy, Mat 13.19, 23. and also some of the bad grounds sprang up, Luke 8.6. which shows that there is an ability given by the seed sowing even on the bad grounds, for they had no such ability of their own, but they by one means or other in that ability suffered one interruption or other to fasten upon them, so that only that ground called the good ground, did bring forth good fruit thereby.  
But still note here with, that the goodness thereof is not attributed to a surmounting Almighty power of God, extended to that ground over and above, or more than the other grounds, but it is attributed, as in the simile, in effect to the due obedience of the ground, or of men being found well acting in the ability by grace restored to all men, by Christ the seedsman, by sowing the same seed upon it, which seed he also soweth on all persisting disobedient men; for if the goodness thereof were not attributed to its own well acting in ability of will by grace so restored, but to a surmounting Almighty power of God, unresistibly overpowering it, more than was granted to the other grounds, than it were gross absurdity with men, much more for us to conceive of our impartial good God, who is no respecter of persons, Acts 10.34. Deut. 10.17. Rom. 2.11. That he should esteem of that ground, and that he should so partially and highly prefer that ground as being good, rather than the other grounds, considering, that if those bad grounds had been so overpowered, they could not have avoided it, but they must perforce have brought forth as good fruit, as that ground accounted good ground did. But  
These grounds to say, as the truth is, do represent the rational man, consisting of body and soul in all men, which rational man is set forth distinct from the Old and New man in the latter part of my 1 Distinction, the rational man being in all men, enthralled in an utter unability (in respect of Saving Acts) by Adam's fall, yet are all in due season. Thus by this general seedsman (that as you see pro ed sows his seed, or the word of the Kingdom on all grounds, or all men, so that) so that all were enfranchised in their natural dease condition, so as to hear the word (with the ears of internal minds as Mat. 13.19, 23. plainly declareth, that all the sorts of ground did. And herein is represented some rational men so enlightened by the title of the good ground, as found well acting or fruitfully by faithful endeavours acting in the use of that their enfranchisement when the other grounds also so enabled by the same seedsman and seed, yet are found rebelliously acting, and for secondary carnal ends, casting oft the benefits by that grace given unto them, and therefore are called bad grounds.  
And yet observe, that though one ground is imputatively by grace commended to be good ground, yet know, that no man though being found well acting by faith and obedience in his infran hisement represented by the seed sown on all, when as some other men being so enabled 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 Creator's hand, otherwise than he is pleased to maintain his second Covenant by his free grace given; so much less doth this ground, or those men here called or accounted, or imputed good, merit any reward at God's hand, but as God is pleased by grace according to his second Covenant, to account and to impute them to be good that believe in him that justifyeth the ungodly, Rom. 4.5. by Christ.  
Again, the Kingdom 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 sat 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 enforced to receive the word of the Kingdom in this sense, here by the simile of the drag-net called the Kingdom 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 Kingdom of Heaven, that in their continued badness were cast away. Note that no man is or was created bad, but as he makes himself 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 Son into the world to condemn the world, but that the world through him might be saved, John 3.17. Which yet appears more clearly where it is said, that God doth reconciledly gather together in one to himself, not only all men, but all things by the blood of his Cross, in him, even in him, as Col. 1.20. and Eph. 1.10. being compared together, do 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 graciously gathered together in him in the common salvation, will notwithstanding by their wilful persisting in the abuse of the benefit thereof, be cast out or cast a way. But how comes it to pass, that no fewer than all men good and bad, are in that sense drawn to, or are made partakers of the word of the Kingdom, or Kingdom of Heaven, or the knowledge of the truth, 1 Tim. 2.4. In answer to this, the means how, is showed by our Saviour's comparing the large and secret working of the spirit to Leaven, our Saviour saying, the Kingdom of Heaven is like leaven, which a woman took and hid in three measures of meal, until (no less than) all was leavened. Note that until no less than all was leavened.  
Herein is the Kingdom of Heaven, or the word of the Kingdom, as it is called in the same Chapter, Mat. 13.19. comparatively set forth to be as Leaven, infusing itself effectually, not only into some part, but into all parts of the meal, similising thereby, that light, and therewith ability to know the truth and choose it, is effectually by a secret, yet powerful operation of the spirit infused into all men, as in John 1.7, 9 and 1 Tim. 2.4. is proved.  
Again, our Saviour saith, the Kingdom of Heaven is like unto a certain King which made a marriage for his son, 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 less than a compelling of them all, good and bad, to come into (in the aforesaid sense) into a terrestrial Kingdom of Heaven, or thereto likened, compel 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 local place, or into God's celestial Kingdom, but into one condition of ability, to see and to know of the truth and reality of God's goodness 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 fare compelled by invitation. But beloved, this compelling or bringing in of all men, good and bad, to come into the terrestrial Kingdom of Heaven (so called or likened to, in this Scripture sense) or to receive the word of the Kingdom, so called, Mat. 13.19. doth no way countenance that opinion which some men have vainly 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 believing, so that infallibly whether they will or no, they shall not fail, nor be able to resist against their eternal salvation in Gods Celestial Kingdom, 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 Kingdom, or the knowledge of the Feast of God's goodness (not only intended, but also prepared for them) by the self same men's, as the forcibly enclosing 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 God's celestial eternal 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 a wedding garment, and therefore little notice can be taken of that man, being but one, I answer thereto; that that one being there so found compelled in, is sufficient to confute that their fancied imagination. But behold, that our Saviour maketh a fare larger application thereof; for as there was some bad found, compelled in to this condition, called or counted like the Kingdom of Heaven, whereas no bad person can be compelled in, nor enter into God's heavenly habitation. And our Saviour affirmeth upon that very example of the casting out of that one man, though there be but one mentioned, that as he had said before, that all were gathered or compelled together, both good and bad, so accordingly even from that one his being cast out, he concludeth, that though many are called (yet) but few are chosen, in the very next ver. 14. Now taking but a few out of the many called, this sets forth a greater number of men, who though called in to receive the word of the Kingdom, and know the truth and reality of God's goodness prepared for them by the Feast, yet by their wanting their wedding garments there, of thankful, loving, obedient acceptance, and faithful endeavours to walk humbly therein, they are all of them cast out, and few are chosen.  
Hereto if you will be pleased to own it, that no fewer than all, is very often in the Scripture, comprehended in the word (many) as is fully proved in my 8 Distinction; and that all men are called by Christ's enlightening (not fewer) than every man that cometh into the world; so that (no fewer than) all men through him might believe, as in John 1.7, 9 and that by him all are so fare called, that they are all in due season, made to come unto the knowledge of the truth, according to the 1 Tim. 2.4. by Gods own showing it even to the Heathens also, Rom. 1.19. and 2.14, 15. From hence, and many such like Texts, we may warrantably conclude, that all men are by the spirit invited or called, and enabled, though none be chosen, but such men only, as do make good use of their enfranchisement and inlightenment, and by their ability received in the call, do themselves abide in believing, and so are not only called or compelled in, as all men are, but are accounted to be faithful, and are chosen, Rev. 17.14.  
And the sense of the Greek word, Biazetai, used Luke 16.16. as the Learned say, is to be read; the Kingdom of God is preached, and every man is pressed into it, which can be but by enfranchisement to receive the word of the Kingdom, for no man is further so compelled, than as Adam was to be enabled by grace in himself to obtain eternal life, though some men so enabled by their persisting in, and abiding in obedient believing, after some trial of their faith, are by Grace established in the privileges of the special salvation, as is elsewhere said, and is proved in Eph. 1.12, 13. 1 Tim. 4.10.  
And considering that all men are utterly disabled by Adam's fall, and so by nature cannot be obedient to the faith; then if all men be not enabled by Christ's spirit, to become obedient to the faith, and abide therein, but as they are compelled by a surther Almighty power of God, than that tenant being maintained, doth cast a gross soil in the face of our just dealing impartial faithful Creator, and all his serious exhortations, dehortations, reproofs, promises, threaten, rewards and punishments, which is recorded in the holy Scripture to be proceeded in, for or against men, according to all men's own actual and personal obedience, or disobedience to the faith; for by that tenant, obedience is required of some men, and promises and threaten are declared to be dispensed to them, according to their personal obedience, or disobedience, whereas they are utterly disabled by Adam's fall, and by Gods withholding means of enabling them, from them, it proves totally impossible for them to perform the least part of the obedience required, and if that tenant were true, then also obedience to the faith is required of some men, and promises and threaten declared to them, also to be dispensed according as they personally do prove obedient or disobedient to the faith; whereas those men by a surmounting power of God, granted more to them, than to the other men shall not, nor cannot possibly be able to do or act otherwise, than to be savingly obedient to the faith, neither can they be able to resist against their eternal salvation. But to rip open the bowels of this fallacy, we see it is here proved by Scripture, that all men are in due season so enabled by Christ by a common salvation, savingly to believe and repent, and thereby those strained extremes are vanished, and that thereby the perfect holiness of all the attributes of God, is unitedly cleared, whereby also no less than all occasion, for any one mere man to boast before God, is totally destroyed, and that no man is in the least measure wrorged, although God doth not only require but also command no fewer than all men in all places to repent, as he doth in Acts 17.30. and to recover themselves, 2 Tim. 2.26. and to give an account of himself to God, Rom. 14.12. and to be obedient to his reproof, Prov. 1.23. and to humble themselves, Mat. 23.12. 1 Pet. 5.6. purge themselves, as in 2. Tim. 2.21. and to turn themselves, Nehe. 19 and that hereby it doth plainly appear (that considering all men's inablement by Christ) not any one man is in the least measure injured, although God doth actually proceed in judgement with every particular man according to that which he himself hath actually and personally done in his body, whether it be good or bad, 2 Cor. 5.10. for God doth not judge every man, nor any man, according to works enforced to be done in his body, by the corruption that unavoidably came over him by Adam's fall, nor according to unbelieving works, which any man is necessitated to do by a decreed reprobation or preterition of God, by his withholding means of enabling from them, as some men grossly imagine, neither doth he judge any man, according as he is enforced to act beleevingly whether he will or not, by an overruling Almighty power of God, by God wrought in his body, but being enabled of God by Christ, he judgeth every man, according to the things he (himself) hath done in his body, whether it be good or bad, 2 Cor. 5.10. as hath been touched, or according to works (not enforced by God or Adam's fall) but according to their works, Rev. 20.13. being as is said, first enabled by God to be obedient, then God proceedeth strictly without partiality, or any respect of persons, 1 Pet. 1.17. Acts 10.34. all which particulars are proved, and is one main drift of this whole tract.  
And further, to prove that God doth not by a surmounting Almighty power, compel any man after that he is enabled to believe; so that then unalterably he shall abide in believing, except it be in the case of his establishing of persistingly abiding humbled believers, after some trial of their faith into the privileges of the special salvation, which especial salvation, is set forth in my nineteenth Distinction.  
For we have many examples therein, that God doth not so overpower enabled one's, before he hath had some trial of their faithful constancy to keep the faith, which they are by grace enabled to do, 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 less denied for they in effect confessed that, by their desiring to be excused for their not coming to it; yet you see that God did not by an almighty power, further compel those knowing, though refusing guests to come to the feast, much less to seed thereon; reither did he compel 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 enabled them to feed thereon.  
Neither in our Types the Jews, 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 compel 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 himself, nor to enforce them so to do.  
Neither when he had given the children of Israel weapons, and ability to enter into the terrestrial land of Canaan, then compel 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 compel 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 actual possession of his blessed estate, prepared for him by the grace of Creation; And Thirdly, made him to receive an ability in himself, 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 pattern of God's intention concerning all mankind to the whole succeeding world, and all we his posterity by his example are not to expect at gods hands (though he doth by Christ enable all men evangelically to keep the second Covenant, which is of grace, as he did enable 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 pattern.  
And so fare he doth enable 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 himself alone, by his sufferings and performances upon the earth for all 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 enabling all men in the inward man in due season, so effectually, as that thereby, they all by believing might obtain eternal 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 enabled, will or not, neither so overpowered, that they shall not be able to close their internal eyes again, 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 seethe fit, to establish persisting, abiding, humbled believers (who are found to have some good progress in the faith, by their well using that ability by grace given them) these he establisheth in the privileges of the special salvation, wherein he sealeth them after they believed, with the holy spirit of promise, Eph. 1.13. and therein affordeth them many gracious spiritual visits, as to eat 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 real 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 believing, John 15.4, 6. and there also showeth the danger of those men that will not abide; also from that ability received, believing people do triumphantly say, Not of ourselves, but by thee only will we make mention of thy name, Isa. 26.13. and in consideration that some people do willingly and cheerfully act in that by grace restored ability, given to all men to know the truth, which God foreknowing, they by him are called God's people or elect, according to his foreknowledge, agreeable to the proofs 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 do, 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 own performances, in their good use of that means he had graciously 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 ways could have brought forth bad fruit; but he having in his transcendent wisdom, after the counsel of his own will, Eph. 1.11. determined not to invest mankind in general, in any further ability in themselves, but only by taking away the obstructions that came in by Adam's fall, and therewith to enable 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 pattern Adam, that God did but enable him to be obedient, from this determinate council of his own will, and glorious wisdom, he in that text saith, what could I have done more, etc.  
But for the further clearing of what hath been said, let us observe that never since Adam's fall, God hath not, nor doth not intrust any one mere man with an ability in himself, 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 himself, but our Saviour Christ only, who as the public man or second Adam, is entrusted 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 loss in that point, by the first Adam's fall, he graciously 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 fare as concerns his own personal 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 appear 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 general curse mentioned in Gen. 3.17. Cursed is the ground for thy sake, considering that that is but a temporal 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 eternal.  
So that this aforesaid curse of the ground, which doth remain but temporally, cannot be said to be the curse of the Law.  
But God having had experience of Adam's wilful 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 gracious ends for all men, only blasts the gloriousness of the Creatures, as Created, saying, cursed is the ground for thy sake, as if said, because thou hast (though enabled by me to do the contrary) so wilfully and rebelliously betrayed the trust which I reposed in thee, for thyself and thy posterity, by thy being entrusted with so blessed and glorious estate (for thy sake) I will never again 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 unfaithfulness and rebellion in the use of them (for thy sake) I will never again hazard the eternal favour I intent 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 again from me and my grace, protection and goodness; but I will in my tender mercy by grace extended by the Gospel 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 God's part intended to hid pride from mankind in general, as we frequently find that he doth, not by destructive, but gracious intentions, afflict particular men in divers manners, to hid pride from particular persons, as appeareth in Job 23.17, 19 and very many other places, which showeth, that as God to that gracious end, afflicteth the whole world of mankind in general, by the effects of that merciful curse, by him settled, 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 turn in to him, his grace and protection only, for in those afflictions, though they seem burdensome to flesh and blood, yet therein and thereby he waiteth to be, or that he may be gracious, as in Isa. 30.18.  
And how can we harbour in our breasts, such hard conceits of our faithful Creator, and good and impartial God, as to account those his merciful curses or afflictions, to be of the nature, which was in the eternal curse of the Law, which without Christ's assistance, would have been everlasting upon all men, especially considering that our gracious God hath declared to us, which he expecteth we should take thankful 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 God's part, for merciful ends to all men, though some men, after their enfranchisement and inlightenment, do wilfully persist in abusing that grace, and so as perversely by their own voluntary choice, do lose the eternal benefit, intended on God's part for them thereby.  
And as for the small or weak remaining power of the first death, which the aforesaid query so much scruples at, considering that by Christ's death, that death hath no more power left it, but temporally to bring all men's bodies to the grave or earth, from which it was taken, and to hold them there, until the general resurrection mentioned in Rev. 20.12, 15. We 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 merciful, gentle curse, by that death or sleep, to make way, or open the passage for the immortality of all men's bodies to be brought in by Christ's performances.  
For by those words, Gen. 3.19. In the sweat of thy face thou shalt eat bread, till thou return unto the ground, for out of it wast thou taken, for dust thou art, and unto dust shalt thou return. This saying, however it appears to humane wisdom, yet it doth but testify God's love to all men, in that by his grace in Christ, he hath provided a way, that whereas death, even the eternal 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 Christ's blood, as if it had been actually shed at Adam's fall, Rev. 13.8, 1 Pet. 1.19. No man shall be, nor can be otherwise but temporally mortal, and that also concerning their bodies only; for as Christ by his death hath brought in life from that first death, which came over all men by sins entrance, Rom. 5. and also therewith, immortality of the Gospel, 2 Tim. 1.10. Even so by God's gracious Ordinance, It is appointed for (all) men once to die, Heb. 9.27. that temporary death of the body, and God by that death or sleep, or change of the body, doth graciously strip all mankind of that cursed immortality, into which all men fell by sins entering into the world, so that although all men's bodies from that ground, are sown mortal bodies, 1 Cor. 15.53. God's intention being to make that kind of death, or rather sleep, a means by Christ, that all men might be razed up at the general resurrection, not only immortal, but also in his prime intention on his part, that they should all of them be eternally blessed, in that their immortality, which the mortal death of the bodies of all men by God's wisdom and mercy made way for; so that the temporal death of the body, whereby by grace they are stripped of mortality, it being the door of entrance into immortality, is an unspeakable mercy, intended of God for all, and proves effectually so to believers: and though some men after their inlightenment, do persist in perverse wilful unbelief, yet even they also shall for ever remain immortal at the resurrection of the body, though by their own choice, they for ever lose the blessedness that of God was intended they should have enjoyed for ever, in that their immortality, they themselves turning the blessedness thereof, into an immortal cursed living being, yet is the temporal death as God intended by grace in Christ, to make use of it for all men, so far from a curse in its own Nature, that it is an exceeding great blessing also.  
And now craving your patience a little further, concerning the enabling and enlightening of all men, we may note, that in the case of little children, whilst they remain in their weakness and imbecility of their understanding, and also all Idiots and Fools that were so born, and do so continue, as they never had ability afforded them, to deny the Doctrine of the Gospel, nor actually and personally to resist the spirits teaching, nor do wittingly forsake God, who infallibly doth never forsake any one person, until that man or person, forsaketh him first, as is fully proved in my 16 and 17 Distinctions; and as little children, and also such Idiots and Fools are not capable of understanding to be against Christ and the Gospel, of such our Saviour affirmeth, that he that is not against us, is on our part, Mark 9.40. And as they are not capable to refuse light, and choose darkness, which is the condemnation, John 3.19. So there is no condemnation to them by the Gospel, and as for the Law, they are also free from that charge of sin; for Christ hath redeemed, not only them, but also all men from the curse of the Law and first death, as is largely proved in my 4 and 5 Distinctions. And our Saviour also affirmeth of little children, that of such is the Kingdom of Heaven, Mat. 19.14. Mar. 10.14. and saith, that they believe in him, Mark 9.43. And our Saviour affirmeth, not only of little children, but of men also, saying, except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven, Mat. 14.3. Mark 10.15. and Luke 18.17. And of those men that humble themselves as a little child, our Saviour saith, the same is the greatest in the Kingdom of Heaven, Mat. 18.4.  
And beloved, God hath not left us without examples of this truth; for notwithstanding that it is said, that all the Congregation of the Jews, bed stone Joshua and Caleb (the faithful spies) with stones, Num. 14.10. In which act, no doubt can be made, but that all those of 17, 18, 19, 20 years of age, had a hand, yet God's mercy is held forth to them, and he chargeth none of them with that rebellious sin of unbelief, that were under the age of 21 years, for all of them that were under that age, he accounted them their little ones, Num. 14.31. their children, ver. 33. and doth pass by all their offences, being under that age of 21 years, as not knowing betwixt good and evil, as clearly appeareth by comparing Num. 4.29. with Deur. 1.39. Now considering, that all such deal of our gracious God with them, were written for our admonition and example, as appeareth they were, in 1 Cor. 6.11. though I know not whether we may thereby conclude, that God always granteth an uncapability to be in man, and that God doth not take notice of any man's unbelief, and unthankfulness, as to be eternally punishable, until he be above 20 years of age, yet we may conclude, that he doth not exclude or shut out any man from his grace of the second Covenant, be he young or old, that as yet are not by him made capable to accept of grace, nor shuts out any such persons, as neither do, nor can wittingly resist the tenders thereof.   

The seventh Distinction setteth forth, that our Saviour Jesus Christ perfects the common salvation even to all the Heathens also, where neither written Law nor Gospel is vouchsafed unto them, otherwise then the effects thereof are written in their hearts.  
TO set forth which, observe, that although it be said, that there is no other name given under heaven, whereby men must be saved according to Acts 4.12. yet that doth not prove, that the want of the knowledge of that very name to any people, doth put them into a condition of eternal condemnation; but on the contrary doth implicitly confirm, that as Christ is the Saviour of no fewer than all men, 1 Tim. 4.10. so God doth by him communicate an enabling common salvation to all men, as in my last Distinction, and also an eternal salvation to all believers or confiders in his goodness, only by a virtue derived from that name only, and his performances for all men, even for such men as was never made acquainted with Christ's very name, nor the particulars of his performances. Herein we are to take notice, that there is a confiding and believing in him, or in God that raised up Jesus our Lord from the dead, that is imputed for righteousness, as abraham's saith was imputed unto him for righteousness, by believing that God notwithstanding the deadness of his body, and of Sarahs' womb, by so quickening the dead, would multiply his seed, Rom. 4.17, 18, 19 And the Apostle saith, that this imputation of Righteousness unto him, was not written for his sake alone, that it was imputed unto him, but for us also to whom it shall be impured, if we believe on him that raised up Jesus our Lord from the dead, Rom. 4.24. Thus the very Heathens that have not the written Law or Gospel, otherwise than the effects thereof are written in their hearts, even they by their believing and confiding in the goodness 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 righteousness, which they may do 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 God's grace and goodness, as is proved in my last Distinction, although the very name of Jesus, and particulars of his performances, which procureth that goodness for them, be not discovered unto them; and this is made apparent for the unthankfulness of the very Heathens, as is proved, where it is said, despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing (or remembering, as in some translations) that the goodness of God leadeth thee to repentance, Rom. 2.4. As if said, dost thou behave thyself so unthankfully to God, not knowing of his goodness, will thy conscience say that thou art not acquainted with his goodness; no, no, that is not the cause, it is the hardness and impenitency of thy heart, that treasurest up unto thyself 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 Christ's 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 again the third day; and so also in Mark 8.31. and herewith is very much to be observed, that in the very time of that their great ignorance, Christ doth affirm directly, that they were blessed, as in Mat. 13.16. as also he affirmeth that Peter was blessed, even before Peter knew of Christ's 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, Mark 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 apparent, 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 believe, that the Heathens may (by the effectual enabling means used with them by the spirit, in the visible book of the Creatures) believe and confide in God's goodness, who raised up Jesus our Lord from the dead, which faith, by virtue of that name, is imputed for righteousness, 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 ancient Saints before Christ's Incarnation, had either none or very little knowledge of Christ's name, and particulars of his sufferings, death, and resurrection, the knowledge of which particulars, now since Christ's Incarnation, death and resurrection, is required where the Gospel 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 withal, 1 Cor. 12.7. that though some men apply this Text to believers only, because there spoken to believers, yet to testify to the world, that the very heathens though not instructed in Christian principles, have effectual 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 showed 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 cometh into the world, so that (no less number than) all men through him might believe, John 1.7, 9 Now you know that every man and all men, must needs include all the Heathen men; and the books 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 eternal 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 God's goodness, 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 lie, 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 glorify God as God, Rom. 1.21. and having the knowledge of God, do not like to retain that knowledge, ver. 28. such are without excuse, as verse 20. because God hath showed these unto them, as before, by the manifestation of the spirit in the Creature-booke; wherein note, that if the means were not an effectual 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 himself and his goodness, even to those very Heathens, saying, the Heavens declare the glory of God, and the firmament showeth his handy work, day unto day uttereth speech, night unto night showeth 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 Christ's name, nor the particulars of his sufferings, death and resurrection, be not discovered to them thereby, yet the Apostle Paul, from hence doth affirm it to be a Gospel 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 mind, Rom. 1.28.  
Now beloved, considering that all the Heathens are so effectually enabled spiritually, to hear, see, and understand, and confide in God's goodness, as it is proved that all men are, in my Last Distinction, take notice hereby, what pregnant speaking voices, and preaching manifestations, as the Text saith, fitted for all languages, are communicated by God's spirit by the Creatures, to every one of them, Heathens, and all the world, to make manifest the goodness of God, to them and all other men, and in their conscience, to cause them to confide therein, if they resist not; also it is said, he that believeth in him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4.5. Now you know it is God that justifieth, Rom. 8.33. though Christ be the only means of justification propitiatory; here also you see, that faith in God justifieth by Christ, although Christ by name in his performances, be not discovered. Again, all Kings of the earth, and all people, are called upon to praise his name, Psal. 148.11. Then certainly, although many Kings and people have not Christ crucified or them, revealed to them, yet there is a true real cause (besides acfcountable temporal mercies) whereby they are all obliged to praise his name, and ability given them, whereby they may so do, else that command were injurious, and fallacious, which is the highest degree of blasphemy, to affirm those to be in God.  
But if we will be ruled by the Apostle, he tells us, that there is no difference between the Jew and the Greek, for the same Lord over all, is rich unto all that call upon him, Rom 10.12. though Christ's name be not discovered to some men, and though in outward Ordinances they differ, and this he affirmeth in a leading way, to discover the general Creature, teaching in the 18 verse of the same Chapter, and as fully, Acts 10.34, 35. Also our Saviour commendeth and encourageth men, in that sort of believing in God, where the knowledge of himself is not obtained, saying for their encouragement, that so confide in God,  
Let not your hearts be troubled, ye believe in God, believe also in me, John 13.1. Thus though confirming their faith which they were in, yet thereby gently instructing them to believe in him also, where he is made known.  
Thus the grace of God bringeth salvation unto (no fewer than) all men, Tit. 2.11. and by this means aforesaid, we find how that the Gospel was, and is preached to every Creature that is under Heaven, according to Col. 1.23. And why should the Christians stumble at this truth? shall their eye be evil, because God is good? Mat. 2.15. or why should any Christian offer to part those whom God hath joined together, in the great and good Gospell-tidings? Luke 2.10. and in the general blessing in Christ, promised often to Abraham, Isaac and Jacob, that in their seed, should no fewer than all the Nations of the earth, and all the families of the earth be blessed.  
But what now beloved hath God lest us without evident examples of this his gracious dealing, even with the heathens also, to confirm this Scripture Doctrine? Hath he not for our further confirmation therein, set forth Lydia, who is honoured with respect, to to be one that worshipped God, even before she closed in with the religious principles, either of the Jews or Christians, Acts 16.14. Also Rahab the Harlot, a Gentile, is ranked amongst those worthies, Heb. 11. her faith being only a confiding in the God of Israel's power and goodness, Joshua 2.9, 10. there being no mention of her faith in Christ, for she was then no proselyted Jew, much less a Christian. We have also the example of Job, and his godly friends, which were neither Jews nor Christians. Also the Centurion, the Roman Officer, who though he was no Jew, nor then joined to the Christians, yet our Saviour exceedingly commends his faith, Mat. 8.10. Also we have for example a woman of Canaan, having also no knowledge of Christ as a Saviour, by his sufferings, death and resurrection, and yet our Saviour did not only approve of her faith, but rather admires at it, saying, O woman great is thy faith, Mat. 15.23.28.  
Also we have for example, Cornelius, whose prayers and alms same as for a memorial, before God, Acts to 4. he being then no proselyted Jew, and before he was by Peter made acquainted with the virtue of Christ's sufferings, death and resurrection: Whereupon Peter, after he was instructed by an efficacious vision, that he should not call any man (note) that he should not call any man common or unclean, Acts 10.28. then by way of admiration, he opened his mouth, and said, of a truth I perceive, that God is no respecter of persons, but in every Nation, he that feareth him, and worketh righteousness, is accepted of him; hereby including any person in any Nation whatsoever, whether they be Christians or not, that fear God and work righteousness, as Cornelius was found to do, before he was instructed in Christianity. And further to clear God's impartiality, amongst very many other places, peruse Deut. 10.17. Romans 2.11. 1 Peter 1, 17.  
And considering that Paul was instructed of God, not to call any man common or unclean, I hope it will be a sufficient caveat for all Christians, to be wary of slighting or undervaluing of such multitudes of Heathens, which have been, and are, or probably may hereafter be in the world.  
As if God hath not, nor doth not afford them effectual means, whereby in their good use thereof, they might be eternally saved because he doth not afford them the outward privileges of Christianity, for from this number of godly Heathens by Scripture nominated, we cannot but in all probability conclude, that there hath been, is, and will be great multitudes of such godly Heathen Saints, from the beginning of the world, to the end thereof.  
Thus, as before, I gave you a hint what Christ did by his personal performances upon the earth, by his descension from Heaven, by that salvation wrought in himself for all men to plant the foundation of the common salvation of all men.  
So now herein, I have presented to you, a taste of what our Saviour Christ hath done, and doth in men, by his being ascended, and sitting at his Father's right hand, from thence by his spirit, finishing the common salvation of all men, whereby also considering, that all men are therein enabled with a possibility or ability in themselves, whereby in their well usage thereof, they may obtain eternal life.  
A great part of the excellency of the restored second life of all mankind, by Christ procured, by his swallowing up mankind's first death, in victory, which came over all men, Rom. 5.12, by Adam's fall, is laid open to public view.  
and without this ability of grace on all men, even on them that do choose darkness rather than light; those refusers could neither know saving truth from falfhood, nor light from darkness, nor could not departed from the faith, 1 Tim. 4.1. they never had, neither could any man make ship wrack of faith and a good conscience, as some did, 1 Tim. 1.19. and so their refuall of grace, would be in the balance of justice and equity, excusable,  
Especially considering, that all Adam's posterity, is unavoidably involved in an utter unability by another man's offence, even by Adam's fall, unto which act they never gave any actual or personal consent, much less did ever act in it, for they were all unborn. See what is said of Jacob and Esau, considered of as unborn, Rom. 9 which is, that then they had done neither good nor evil.  
But hereby we find from these aforesaid apparent overpowering manifestations by Christ strongly, though graciously acted, to discover God and his goodness to all men, by bringing all men to the knowledge of the truth, proceedeth that saying directed to men, to persuade them to lay hold on that strength, saying, Let him observe, let him take hold of my strength, that he make peace with me, and he shall make peace with me, Isa. 27.5. Note that the man must lay hold; and from the same ground it is said, that those that forget God, shall be turned into hell, Psal. 9.17. Job 8.13. not said those that never knew God, but those that after knowing, forget God, but that even the Gentiles also may know God in his grace, mercy and goodness, Christ is appointed to be a light unto (even unto those) the Gentiles, that he should be for salvation (note this that he should be for salvation, not only for Christians, but also) unto the ends of the earth, Isa. 49.6. This Christ doth by his spirit, by enlightening not only the heathens, but also every man, or all men, so that not only the Gentiles or Heathens, but also all men might believe, as appears, in John 1.7.9. And for this end, Paul was sent unto the very Gentiles also to open their eyes, though not powerfully to turn them; but as in most translations, that they might, or may thereby turn them from the power of Satan unto God, Acts 26.18. by the means aforesaid; faith is afforded, not only to the heathens, but also to all men, Acts 17.31. though some men make ship wrack of it, 1 Tim. 1.19. this grace bringeth salvation to (no fewer than) all men, Tit. 2.11. though some men refuse it, Thus is the Gospel preached to every Creature, which is under Heaven, Col. 1.23. though some men reject that preaching.   

The eighth Distinction, which showeth the mistakes of some men, concerning divers very considerable expressions of Scripture, which hath bred, and doth nurse up many vain contentions, even amongst Christians, about the gracious extent of the common salvation.  
THE expressions of Scripture, which are very often by some men misapplyed, are these (us, we our, ye) and such like; and also the word (many) is much wrested; for where it is said, Christ or the Son of Man, came to give his life a ransom for many, Mar. 10.45. This Text from the word many, is by some men applied, as if Christ gave his life a ransom for the elect only, and so consequently but for some part of men: But what saith the Scripture: many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and perpetual contempt, Dan. 12.2. Herein it cannot be denied, but that the word many doth include all that sleep in the dust, for the grave delivereth up all that are in it to judgement, Rev. 20.13. Note here that all sleep in the dust, one way or other, except in the case of Enoch and Eliah. Again, many are called, but few are chosen. These word; are spoken comparatively of all men, who are all in due season called or sent to the work, 1 Tim. 2.6. by the knowledge of the truth received; only those are not chosen, that then murmur at God's gracious dispensations, Mat. 20.1, 15. And also those words are spoken again by Christ, of those invited to the Feast, Mat. 22.9, 10. where the charge given unto the fetchers in, was to bring in (no fewer than as many as they could find, and accordingly they were gathered together) all as many as they found, good and bad.  
This is a simile of Gods dealing with mankind, and you know that God can find out all men, to call them to the Gospell-Feast, therefore considering, that according to the Parable, he calleth as many as he can find, consequently by inlightenment, he calleth no fewer than all men, as is proved, 1 Tim. 2.4, 6. John 1.7, 9 Also by Christ's accordingly, not only enlightening, but also enabling all men, or every man to know the truth of God's goodness, and embrace it, and confide in it, as is proved in my two last Distinctions, it doth evidently appear, that by many are called, is included that all men art called.  
Though through some men's own wilful defaults, when being called, and all drawn to Christ, John 12.32. by their drawing back, few are chosen, all the rest being of that number, that draw back to perdition, Heb. 10, 39  
So also it is said, for as by one man's offence many were made sinners, Rom. 5.19. and as agaire it is said, if through the offence of one, many be dead, ver. 15. so in full satisfaction what the number is, which is here meant by the word many, it is said in ver. 12. in the same Chapter, as by one man, sin entered into the world, and death by sin, and so death passed over all men. Here you see plainly, that in the word many, all men are included; for the Text saith, that all men were made sinners by one man's offence, Rom. 3.19. and that thereby death passed over no fewer than all men. Rom. 5.12.  
Also as our Saviour Christ is said to give his life a ransom for many, Mat. 20.28. and Mark 10.45. So to set forth fully, what the number is there meant by the word many, it is also written, that he gave himself or his life, a ransom for (no less number) than all, 1 Tim. 2.6.  
And considering the expression (us) where it is said, unto us a child is born, unto us a son is given, Isa. 9.6. These words are applied by some men, as if appertaining to the elect or believers only, which is contrary to the Scripture, for the good tidings of great Joy, which is appropriated to that holy child Jesus being born and given, is proclaimed by the Angels, to be good tidings of great joy for (no fewer persons than) all people, Luke 2.10. And further concerning that his Son given; it is affirmed, that God out of his love to the world, gave his Son, and sent his Son, not to condemn the world, but that the world through him might be saved, John 3.16, 17. And whereas some have rendered the word (world) to mean only the world of the elect or believers; the Evangelist St John doth utterly deny that limitation, saying of Christ, and he is the propitiation for our our sins, and not for ours (as believers) only, but also for the sins of the whole world. Hereby that word only, as applied to believers only, is utterly by strength of Scripture, cast out as fallaciously abusive.  
And also if Gods giving his Son to the world, as in John 3.16. be applied to elect or believer, only, than the sense of that Text, cannot be read any otherwise, than thus: That God so loved the world of the elect, or believers only, that he gave his only begotten Son, that whosoever of the world of the elect or believers, do believe in him, shall not perish. But considering that the Scripture no where saith, the world of elect, nor the world of believers; I leave the gross absurdity that is in that sense, unto any rational man's censure; hereby also appears evidently, the wrong that some men have done to that Text, where it is said, that Christ died for our sins, according to the Scripture, 1 Cor. 15.3. by their applying that expression (our sins) as if meant of the sins of believers only, notwithstanding that the Scripture further saith, that Christ tasted death for every man, Heb. 2.9. and that Christ died for no fewer than all, 2 Cor. 5.15.  
And that thereby he is the propitiation for the sins of the whole world, 1 John. 2.2. Also observe, that this expression, ye are bought with a price, 1 Cor. 6.20. and the 7.13. is by some men applied to the elect or believers only, when as in truth, those words do appertain to all men, for the price paid was for redemption or ransom, and the price to effect both of them, was paid down in full by Christ's death, 1 Pet. 3.18. 1 Cor. 15.3. and therewith by his precious blood shed, 1 Pet. 1.19. Now beloved, as the price paid hath reference to his death for redemption, there it is said, he tasted death for every man, Heb 2.9. and as the price paid hath reference to his bloodshed, you know, that without shedding of blood there is no remission, Heb. 9.22. And accordingly the atonement or propitiation was with our Types the Jews made, by the shedding of the blood of beasts, the benefit of those extended, though to all, as in their Jubilee, yet but to all the Jews and proselytes only. But herein we may behold the excellency of the price paid by Christ's precious bloodshed, transcendently surmounting; for by that propitiation made, or price paid for atonement; Christ is affirmed to be the pacifying propitiation, for (no fewer than) the sins of the whole world, as hath been in other causes said, that is for the transgressions against the first Testament, Heb. 9.15. Rom. 5.20. which were the sins accounted against the Father, as in my next Distinction.  
And again, as the price paid hath reference to Christ, as a ransomer, who always pays the full value appointed for the ransomed, or in bondaged, then behold it is said, he gave himself a ransom (not for elect, or believers, or Christians only, but) for all. 1 Tim. 2.6. Besides all this, because no man should doubt to maintain this large extent of the price paid, the Scripture steps forth and tells us, that there are some men though bought by Christ, that do deny the Lord that bought them, with that price paid, and (not God, but) themselves, do thereby bring upon themselves swift destruction, 1 Pet. 2.1. Again, observe, that whereas it is said, that if when we were enemies, we were reconciled to God by the death of his Son, Rom. 5.10. that this reconciliation is applied by some men, as appertaining to believers only, whereas on the contrary, the Scripture gives us to wit; that God was in Christ, reconciling (not elect, or believers, or Christians only, but) the world unto himself, not imputing their (the worlds) trespasses unto them, 2 Cor. 5.19. in relation to the first Testament, Heb. 9.15. Rom. 5.20, 21. And to confirm it, that the benefit of his reconciliation is to be applied to all men, the Apostle as a leading ground of that same speech, affirmeth in the 15 verse, immediately going before, in the same Chapter, 2 Cor. 5. that Christ died for all, besides all this, the reconciliation being made by his death, and precious bloodshed, is none other by a price paid, than an atonement or propitiation, the benefit whereof, as before is proved, is in the Scriptures own words, appropriated to all men, or every man, and for the sins of the whole world, as against the first Testament, Heb. 9.15. Rom. 5.20, 21.  
And beloved, if you please, you may see this unlimited sense, in this very cause fully proved, also in Col. 1.20. being compared with Eph. 1.10. wherein is plainly showed, that not only all men, who are Gods most excellent earthly Creatures, but also that all things, both in Heaven and in earth, are by the blood of his cross, reconciled to God himself, by and in him, and that all men are not only gathered together, but are also reconciledly gathered together in Christ to God, even in him, as in those Texts being compared is manifest.  
Thus for instance, I have given you a little notice, how that the application of these and such like words and expressions of Scripture, hath been, and are by scholastical glosses, too often drawn away from the true meaning of the Holy Ghost, in holy writ, which abuse hath very much dazzled the judgements of the Christian world.   

The ninth Distinction doth d scover what those sins were, which are accounted in Scripture, to have been the sins against the Father, and that those sins also, were the same sins, which in Scripture are called the sins of the whole world, and that they are all forgiven in and by Christ.  
THey were those sins that were transgressions against the first Testament, for the release of which, to all men, Christ suffered death, Heb. 9.15. Rom. 5.20. These sins by Adam's fall, would have brought in an eternal separation of all men, from God's blessed presence, and from their offspring proceeding from one man, they are called the sin of the world, which sin, the Lamb of God taketh away, John 1.29. and by their original overspreading leprosy, into all mankind's natures, they are called the sins of the whole world; for which sins also, Christ is the propitiation, John 1.29. These sins were against God the Father, having no incarnation with mankind's humane nature; wherefore those sins could not be forgiven, without that valuable satisfaction made by Christ, therefore out of his love to mankind, God the Father was in Christ reconciling the world unto himself, not imputing those the world's sins unto them, but laid upon him (his son) the iniquity of us all, Isa. 53.6. This was represented unto us, by the scape-Goat, on which, not only some, but all the sins of the children of Israel were then put, and on him sent away with that goat, unto a Land not inhabited, even into the Wilderness, Leu. 16.22. or Land of oblivion; this significant type, being compared with the large efficacy of Christ the Lamb, offered without blemish, Leu. 23.12. doth signify to us, that the Father's justice was satisfied for those sins that were against him, at the time of his accounting and accepting of the Lamb as if slain, and his precious blood as if shed, which was by the Father's foreknowledge of Adam's fall, timely fore-ordained and prepared to that very end, from or before the foundation of the world, 1 Pet. 1.18, 19, 20. Rev. 13.8. Therefore considering that the first Testament or Father's Law, written in Tables of stone with his singer, on Mount Sinai. Exod. 31.18. is blotted our for all men, and therewith the first death abolished for the benefit of all mankind, as is proved they are in my 4 and 5 Distinctions. We are not to conceive, that there are many sins remaining in the world, which are accounted sins against the Father, never since God then virtually applied the Lamb's blood, as a timely antidote to expel the poison of those sins, even at Adam's fall.  
Though indeed if we look upon the union of the Godhead, the least sin is offensive to all the Trinity as united, wherefore though all sins, except the sin against the Holy Ghost, are ever since the fall, accounted to be directly against him the Son of man, as distinct in the Trinity, all power being given to him in heaven and in earth Mat. 28.18. so that the Father judgeth no man, but hath committed all judgement to the Son, john 5.22. yet in his respect to honour the Father, he exhorts men to pray to the Father for forgiveness of sins, that the Father may be glorified in the Son, john 14.13.  
Thus we are taught by Scripture, that the sins against the Father, were those sins which were against the first Testament, Heb. 9.15. Rom. 5.20, 21. the eternal punishment of which, is abolished for all men, even at the fall of Adam, or at the very entrance of those sins, for if there had been the least vacation, or intervallum, betwixt those sins then acted by Adam, and the virtual application of Christ the Lamb's blood, than those sins against the Father, by the equity of his Justice, being unsatisfied in that time of vacation, would have justly dissolved the earth, and all the inhabitants thereof; as appeareth by David's speech in the behalf of Christ, Psal. 35.3. and by Isaiah his affirmation of Christ, Isa. 49.8. and by his admiration at that preservation, Isa. 26.18. see also Heb. 1.3. But those sins being all by the Father remitted, as beforesad, they are said to be not sins that are, but sins past, Rom. 3.25. not sins in being, but old sins, 2 Pet. 1.9. and transgressions not which are, but which were against the first Testament, Heb. 9.15.   

The tenth Distinction, wherein is set forth, what those sins are, which in Scripture are accounted to be the sins against the Son, or Son of man, and that they also, as in reference to eternal punishment, shall verily be forgiven to the sons of men.  
OBserve herein, that there is but two deaths, either mentioned or intimated in Scripture, not meddling here with the temporal death of the bodies of men, which is the utmost out-going of the power of the first death, which temporal death is hardly allowed in Scripture, the name of death, but is therein often in respect of the resurrection from it, accounted but a sleep, or change of though body.  
This considered we shall find, that though the Scripture doth discover a first death, due for the transgressions against the Father, he having no Incarnation with mankind's humane nature; which first death would therefore have held eternal condemning power over all men, if it had not been prevented by Christ, as in my first Distinction; and also that though the Scripture, do set forth a second death, in and by which, some men do perish eternally, by their own wilful persisting in rebellion against the gracious dictates of the Holy Ghost, being God also, having no incarnation with makind, humane nature: Yet note seriously, that the Scripture doth no where, neither mention nor intimate, any third death appropriated to be the executioner for men's transgressions against Christ the Son, or Son of man, having a fraternal incarnation with mankind's humane nature, sin excepted.  
From this palpable silence of the Scripture in this point, and its agreeing so amiably with the Texts hereafter cited we may safely conclude that there is no eternal death at all appropriated, for the transgressions against him the Son of man.  
And not only so, but as he hath freed all men for ever, from the danger of the eternal sting of the first death, due for the transgressions against the first Testament, and so against the Father, as is before proved, in Distinction 5. Even so he doth out of his love to all men, his brethren in the flesh, so strongly assist all mankind as is proved in my 4, 5, 6 and 7 Distinctions, that thereby in their well usage of that means, they might escape the eternal danger of the second death, which is inflicted for the sins against he Holy Ghost. Nay his love rests not here neither, for although he doth intentionally in himself for good ends for men, correct them, afflict or chastise them, and permit the temporal death to have dominion over them, which may be called temporal punishments, also intended of God's part for good ends, and uses for men; yet he hath promised concerning eternal punishment, that as there is no death appropriated for the transgressions against him the Son of man, even so accordingly he hath affirmed, that verily all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme, or whosoever speaketh a word against the Son of man, it shall be forgiven him, but whosoever speaketh against, or blasphemeth against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come, compare Mat. 12.31, 32. with Mark 3.28. for as all power and proceeding in judgement is given unto him, as is proved therein, and as he hath bought all men of God by the price of his precious blood paid, as is proved in my 8 Distinction, even bought them that do deny him, the Lord that bought them, 1 Pet. 2.21. Yet by the virtue of his power, purchased by God the Fathers so timely accepting of his blood, as is shed at Adam's fall, as before said, he hath been, and is invested with power, to forgive all the sins that have been acted by any man, ever since the time of Adam's fall, or shall be to the ends of the world, except such of them as do by wilful persisting in unbelief, prove to become sins a 'gainst the Holy Ghost.  
And therefrom he doth, as considering that men are ignorant of that his power, use, means, to heal that their ignorance, that the world may know, that the Son of man hath power to for give sins upon earth, as in Mat. 9.6. Mark 2.10. Luke 5.24. And although indeed, the aforesaid sins against God the Father, he having no incarnation with flesh and blood, could not be sorgiven without satisfaction made to his justice, and although for the sins committed against the Holy Ghost, being God also, having no incarnation with humane nature, there is no ransom or propitiation provided, not can be, of, or by, any man expected for pardon thereof because Christ dieth no more, and death hath no more dominion over him, Rom. 6.9. Yet our Saviour Christ, though he be God also, yet being therewith the Son of man by an Incarnation with humane Nature, sin excepted,  
He hath power to forgive, and doth forgive, as aforesaid, as the aforesaid sins of all men, as against himself, without any oblation, sacrifice, atonement or propitiation made, to him the Son of man, and from thence he exhorteth all men so largely, often, and freely, to forgive one another their trespasses, as appeareth Mat. 8.21, 22. and in the prayer he taught his Disciples, and in Luke 17.4. Thus we find, that all the sins that have been, are, or are to be acted by any man, or all men, ever since God the Fathers virtually applying at Adam's fall, the effects of Christ's blood shed for all men's sins:  
And from that time unto the end of the world, sins against Christ only, and his in lightning, in abling, preparative work, and that they are all as concerning everlasting punishment, all forgiven to all the sons of men, excepting only our Saviour Christ's former own exception, concerning those of them sins, which are by some men themselves, rebelliously transformed into the sins against the Holy Ghost, by their persisting obstinately and wilfully in unbeleese, against the holy spirits gracious teachings, which are always by grace annexed in due season to our Saviour's in lightning all men so effectually, as is proved in my 6 and 7, Distinctions.   

The eleventh Distinction showeth what those sins are, which in Scripture are accounted to be sins against the Holy Ghost, and that they shall never be forgiven, neither in this world, nor in the world to come, and the cause why, whereby the second death is discovered also.  
OBserve herein, considering that Christ doth enlighten every man, that cometh into the world, so that (no fewer than) all men through him might believe, John 1.7, 9 And also that in obedience to his Father's will, he doth bring all men unto the knowledge of the truth, according to 1 Tim. 2.4. as is largely proved in my 6 and 7 Distinctions. And considering therewith, that the Apostle absolutely affirmeth, that if we fin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries, Heb. 10.26, 27 so that effect, Heb. 6.5, 6. From hence we see proved, that those sins which are sins against the Holy Ghost, are the sins which some men do commit against the holy Ghosts teachings, after they are by Christ in due season enlightened, and after they are helped to the knowledge of the truth, and whereas those sins are by Christ, said to be unpardonable, as in Mat. 12.13. I find the cause to be, first, in respect that they are sins against the second Covenant, being the Covenant of grace; secondly, that they are sins persisted in, against the spirit of grace, Heb. 10.29. its dictates and teachings, who being so offended, being God having no INcarnation with humanity. These transgressions against God the Holy Ghost, by transgressing against the second Testament, in wilful persisting cannot be forgiven without a valuable satisfaction made to satisfy justice with.  
And thirdly, I find the irrecoverable cause to be, because there cannot be any valuable satisfaction made, for men to satisfy justice for a deity offended, who hath no Incarnation with humane nature, but by one, who though being God, and one in Union in the Trinity, is made capable to suffer death, by taking upon him humane nature.  
And fourthly, to conclude this cause, I find, that although Christ being so made capable to suffer death, did die to satisfy God the Father's justice, for the sins which as an unresistible violent inundation overwhelmed all Adam's posterity (though sinners in the seed) for sins by him acted, without the personal consent, much less actual performance, of any one of them, so preserving all men from the curse of the Law and first death, due for the transgressions against that Law ' as in my 4 and 5 Distinctions.  
Yet concerning men's own actual and personal sins, in their individuals, wilfully and persistingly acted against the Holy Ghost, and second Covenant, after their inabsing and inlightenment, considering that there is none other of the Trinity but Christ Jesus, capable to suffer death, nor any other to be found any wise able to make satisfaction to that deity, the Holy Ghost so offended, having as God the Father, no incarnation with humane nature;  
From hence proceeds the irrecoverable eternal fearful condition of such Transgressor's, openly discovered in these few words of Scripture, where it is said, that without shedding of blood is no remission, Heb. 9.22. and by its affirming withal, that Christ being raised from the dead dyeth no more (and that) death hath no more dominion over him, Rom. 6.9. From which cause, those wilful persisting transgressors of the second Covenant, against God the Holy Ghost, must in justice unavoidably perish in the eternal second death. Thus I have briefly hinted what the sins against the Holy Ghost are, and what the cause is, that they are unpardonable, as appeareth also, Rev. 10.14, 15, 21, 8.  
Now beloved, if you please herewith to take farther notice of the impossibility of their recovery, Mat. 12.31, 32. and Heb 6. and some particulars of their eternal punishment discovered in Heb. 10.26, 27. 2 Pet. 21. Rev. 21.8. Judas 12. 2 Pet. 9.10. 2 Thes. 1.7, 8, 9 I shall not need to make any further discovery, to show you what the second death is, which is to be a much more sorer punishment than pertained to the breach of Moses Law, Heb. 1.29.  
Only I do entreat you to take notice, that because our Saviour Christ hath said that all sins and blasphemies shall be forgiven, unto the sons of men, but only the sins or blasphemies against the Holy Ghost.  
That some men have cavilled at this our Saviour's affirmation, saying, than all unbelievers actual sins are remitted without any punishment, because in that sense the unbelievers do perish eternally, for their unbelief only.  
They herein contrary to Scripture, separating the act of unbelief itself, from the evil actions of men, or actual sins of men, wilfully persisted in, after inlightenment, until those men prove to be of that sort of men, that are called Goats, Mat. 25.32, 33. and of the serpentine seed, Gen. 15. their actual sins being also thereby by them transformed into the same nature, by their wilfully becoming the children of the Devil, John 8.44. From hence that fearful affirmation ariseth, that some men are twice dead, that were not only once dead, by that one man's offence, Rom. 5.12. by the first death, but though being fully set free by Christ, from the eternal danger of that first death, and law of works, as in my 4 and 5 Distinctions, they do through their own wilful defaults, fall into the danger of the eternal second death, for their wilful actual and personal persisting abuse of grace, and so are twice dead; and not only so, but plucked up by the roots also, to whom is reserved blackness and darkness for ever, Judas 12, 13. This is the second death so much mentioned in Scripture, Rev. 20.6, 14. and else where.  
And now for the clearing the cause of Election and Reprobation, these six objections next following, are distinctly answered.   

The twelfth Distinction, wherein the wrong application of the simile of the Potter and his clay is discovered.  
OBserve herein, that whereas it is said, hath not the Potter power over the Clay, of the same lump, to make one vessel unto honour, and another unto dishonour? Rom. 9.21. Wherein the mistakes arise, because the same lump herein mentioned, hath by some men been understood, to be the whole Creature lump of mankind, whereas in truth, God doth not challenge any more or larger prerogative to himself, in that aforesaid Text of Rom. 9.21. than he doth in that ancient precedent of his, concerning the Potter and his Clay, plainly recoded in Jer 18. From which ancient Scripture Grancouther, or lively description, what is meant by the Potter and his Clay, that Text of Rom. 9.21. is punctually derived; which ancient exact platform, exemplarily doth make manifest unto any man in all the world, that desire to know the truth, that by the Clay on the Potter's wheel, is not meant the general Creature Lump of all mankind, considered of as in one lump, out of which one lump, God takes some men, and refuses others, by his will and power only, as some men have vainly imagined, but that by the same lump, is meant as in jer. 18. the house of Israel, vorse 6. or the Lump of a nation-or a Kingdom, verse. 7. or the several lumps of particular men's persons, in their individuals, verses 11, 12. where is much to be observed, however some godly men have overlooked this true sense, that though all men were made dishonourable vessels by Adam's fall, yet that God hath by the Grace of restoration, made all men honourable vessels virtually in Christ by Christ, as appeareth, that not only all men, but all things are reconciled to God, gathered together in one in Christ, even in him, as by Scripture is fully proved in my 20 Distinction, and hath made all men, all Nations, or all families of the earth blessed in him, as is proved in my 21 Distinction, and hath sanctified all men in him, as is proved in my 22 Distinction, and hath by reconciling the world unto himself in him, by non-imputation of the world's sins unto them, justified all men in him virtually, from all their transgressions against the first Testament, as is by Scripture proved; in my 22 Distinction.  
And though all men by Adam's fall, were blotted out of God's book of life, which came in with the Creation, yet he hath by Christ, written all men in his book of life again, which came in by Christ's restoration, as is by Scripture proved in my 24 Distinction.  
By this means, by him, making all men honourable vessels, virtually in him, though no man be in himself, actually and personally reconciled or blessed, or sanctified, or justified, or doth unalterably remain written in Gods restored book of life, until he be actually and personally thankfully contented with Christ the Potter, his so well forming him upon his restoring Potter's wheel, and do patiently abide in thankful believing, and because all men are unable to believe by nature, therefore he enableth all men to believe, as is proved in my 6 Distinction, primarily intending to preserve all men, on his Potter's wheel of restoration, that they being so by grace enabled, might by their compliance to his well-forming hand thereon, be so fare honourable vessels, as to be eternally saved, as is by holy writ fully proved, in my 6 and 7 Distinctions, which I do entreat you to peruse. Thus it evidently appeareth, that God is so fare from marring any people, Nation, Kingdom, or particular person, before they persistingly do mar themselves, as that on his part, his tender care is so great over every one of them, lest they should, contrary to his gracious prime intention, mar themselves under his gracious hand, upon his Potter's wheel, and so by their rebellion, provoke him their gracious intending and enabling Potter, justly to make of them the same particular lumps or persons, dishonourable vessels; that to prevent their marring themselves, he by his spirit graciously sends his Prophets, Apostles, and Word, and Ministers, and glorious creatures throughout the world, Dinstinction 6 and 7, as he did his servant jeremy, not only to that Nation in general, but also to every one of them to persuade every one of them to turn from their evil ways; but those persons (the similized clay) said, we will walk after our evil devises, and we will every one (note) every one do the imagination of his evil heart, as those that refused to hearken, and did stop their ears at the gracious counsels of God, and (not God by reprobation, but they themselves) do make their hearts as an adamant stone, lest they should hear the Law, and the words which the Lord of Hosts hath sent in his spirit, Zech. 7.12. to those persisting rebellious people. Thus finding fault with God, not for his making them dishonourable vessels first, as some men have vainly imagined, but for finding fault for themselves, with God's care over them, and good means used with them; as Adam did once for all men, by their, in effect, saying to him that so well form them, why hast thou made me thus? yet no doubt God doth for gracious reproving ends, put men into many hard afflictions and conditions, which some men by making a wrong use thereof, do rebelliously struggle against God, and do wrongfully charge him to have made them dishonourable vessels, even in the time of his merciful chastisements, to purge and refine them. Such men the Apostle doth advise to take heed as jeremy had done, for example to the Jews, for fear, that though God hath made them honourable vessels, virtually in his Son, as in my 20, 21, 22, 23, 24 Distinctions: Yet for their resisting or finding fault with the well-forming hand of their Maker, as Adam did; he doth then, and not till then, justly make of those lumps of particular men's persons, dishonourable vessels.  
Which truth is fully and particularly maintained in this sense, in that ancient pattern of the Potter and his Clay, in Jer. 18. And herein I do entreat you to note that if the same lump herein mentioned, be taken for the whole lump of Mankind, then behold how injurious that sense is, both to God and man; for from thence they say (though I pass by men's grossest application) that God foreseeing all men, or that whole lump to be polluted with sin by Adam's fall, that God by his prerogative royal power, and absolute will only, did then by preterition, pass by or did decree, to leave some men without any hope of effectual means, whereby they might recover themselves out of the snare of the Devil, to which they are exhorted, 2 Tim. 2.26. or effectual means intended on God's part, whereby they in their well usage thereof, might attain unto eternal salvation.  
Whereto considering, that God so leaving off some men, must needs be at that very time, when the other part of men were by him chosen, into his eternal favour, which time is said in Scripture to be before the foundation of the world, Eph. 1.4. Note at that time those men then supposed to be reprobated, were then as holy as those that were chosen. Therefore it is said, they were predestinated, ver. 5. and his predestination is according as he doth foreknow that his, by him enabled Creatures, will be believers, as in Distinction 17. Thus you will find that preterition, to be no other than a disguised decreed reprobation, of some part of Adam's posterity; for fore-seen sins of theirs, which they in their future generations, shall be unavoidably enforced to commit originally by another man's default: whereas God doth with indignation, utterly disclaim and reprove that abusive taxation, and also renounceth the taking of any such unjust advantage against his poor creatures: and though throughout his word he affirmeth, that he actually forsaketh no man first, as is fully proved in my 16 Distinction; Yet say they, that this decree passed on them, even before those his poor creatures had obtained a personal being, for they were all then unborn; and therefore then could not so much as give actual consent to, much less personally act any ways in Adam's transgression, which was the original inlet of sin; but what noisome soil this unshapen tenant, doth cast upon the perfect perfection of our just God, faithful Creator, and all his holy attributes? for a determination therein, I do cheerfully appeal to Gods own sentence, therein given for vindication of his unspotted impartiality, proclaimed in Ezek. 18.1, 2, 3. 1 Chron. 28.9. 2 Chron. 15.2. 2 Chron 24.20. Acts 10.34. Psal. 145.9. Man's sinning in the seed in Adam, is not counted to be actual or personal sin, see this proved, Rom. 9.11.  
But now beloved, if we on the contrary part agreeable with Jer. 18.19. From whence Rom. 9.21. hath its lively nourishment, concerning the Potter and his Clay, and do accordingly to those Texts take the same lump therein mentioned, to be the particular lump of a Kingdom, Nation, City, Town, or particular person, formerly put into a good condition virtually in Christ, as is proved in my 1 and 2 and 21 and 22 and 23 Distinctions. And t hat God though he doth create the evil of punishment, as men by natural light account it, for their doing evilly, and thus fitting of themselves to be made vessels of wrath, as in ver. 32. yet that he neither doth, nor indeed can make any evil vessels, or originally dishonourable vessels, without respect to sin first acted personally by man; for it is thereto affirmed, that they procured their evil to themselves, not because God forsook them first, or before Adam's posterity had actually or personally sinned, as is cleared in Jer. 2.18, 19 and largely in the latter end of my 16 Distinction before mentioned, but for that they forsook the Lord their God, Jer. 2.17. first, and that actually also, as is said to the same effect, jer. 5.19. and 18.4. Now when men, though formerly so well form and enlightened, have marred themselves upon his gracious intending Potter's wheel, by their own wilful persisting in resistance against grace, and finding fault with his good form put on them; Then God may justly of the very same lump of every one, such particular person make dishonourable vessels: Here to take notice what God saith in this very point, to those people, the similized Clay, typically representing every man's condition in this cause, as is proved in my 2 Distinction, where he affirmeth,  
I had (for my part) planted thee a noble vine, wholly a right seed, how then art thou turned into the degenerate plant of a strange vine unto me? jer. 2.21.  
Thus the honour of God, and all his holy attributes united, is preserved, the tormentors of the Text confuted; thus is showed, that no man, though by God made a dishonourable vessel, is wronged, and the amiable agreement of the Scripture is confirmed.   

The thirteenth Distinction, wherein the mistakes of some men, concerning Gods dealing with Jacob and Esau, is laid open.  
HErein note, that because God saith, for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her, the elder shall serve the younger, Rom. 9.11, 12, 13. From this Text, some men, to maintain that Gods absolute will, and prerogative power, is the only original cause of election and rereprobation, have concluded, that God did love jacob, and reprobatingly hated Esau, before either jacob or Esau were born, or had done either good or evil; which affirmation is by that very Text itself, proved false; for I am very confident that no man will affirm that, because God said, the elder shall serve the younger; that this proveth, that God hated the elder to eternal destruction as they conceive, no doubt but that God might declare that such a servitude was to come, and yet not so hate the elder.  
Therefore observe how this Text hath been mistaken; for accordingly, as the Text declares God's word to Rebecca their mother, before they were born, to be no express indignation of God, but only a discovery of a secret that was to come, that the one of those twins should be mightier than the other, and that the elder should serve the younger, Gen 25.23. so it is in the Text of Rom. 9.12. that God said no other, nor expressed any other hatred of his at all, concerning Esau before he was born, but only declared that in future, the elder should serve the younger, which so fell out in their offspring.  
This servitude was all the hatred that God spoke of concerning Esau, at any time before he was born; and as for those following expressions in ver. 13. where it is said, as it is written, Jacob have I loved, and Esau have I hated; which words are brought forth by some men, Goliath-like, to maintain that God doth reprobate some men, by his mere prerogative will and power only. But I pray you beloved observe, what strength is in that supposition; for some men have conceived, that God did speak those words, to set forth his decreed intention concerning jacob and Esau before they were born; whereas in truth, God did not apply those words to either of them before they were born, but are words which God spoke to the Prophet Malachy, Mal. 1.2. many hundred of years after jacob and Esau were born, in which long space of time, God had a full proof of Esau's actual malice against his bother jacob, and of Esau's profaneness in his selling his birthright, and of the manifold personal injuries, that Esau's posterity, in that long time, had despitefully acted against the offspring of jacob, 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 actual and personal evil behaviour, both against himself and his people, he putteth the question to Malachi, saying, was not Esau jacob's brother, yet I loved Jacob, and hated Esau, and laid his mountains 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 evil? 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 Jews, that as Esau's wickedness could not escape punishment by his being brother to jacob, who was so well beloved; so their wickedness could not be sheltered 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 evil.  
Again, the Scripture fully confuteth that aforesaid tenant; for whereas you take Gods being said to hate Esau, to be no less than eternal 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 Goe 29.30. with the next verse following, and by comparing Luke 14.26. with Mat. 10.37. And to apply this to Esau's 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 special charge to Moses in his march towards Canaan, that they should not wrong no, not so much as any ways 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 do 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 express any everlasting hatred, but only an earthly temporal servitude, which is all the hatred concerning Esau, that ever God spoke 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 temporal effects, until God spoke of it to Malachi, Mal. 1. after he had many hundred years of experience of Esau's personal and actual malice and profaneness, and of his posterities actual tyrannical deal with jacob's 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 temporal 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 temporal servitude of Esau to Jacob; and also considering that God predestinates or rejecteth men, according to his foreknowledge of men's qualifications, arising from their well, or evil personal 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 sense, hateth no one man, nor forsaketh any one man, until a just cause be first given, wilfully, persistingly, actually and personally by that man; but for the further discovery 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 affirm, 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 men's misconstructions, are discovered concerning that Text, where it is said, So than it is not of him that willeth, nor of him that runneth, but in God that showeth mercy, Rom. 9.16.  
FRom this Text some men have conceived, that God by an Almighty power, by his showing mercy, overpowreth some men, merely 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 showeth, that it is not in any man's natural running or willing, but only in God's mercy, who in mercy by Christ, to satisfy justice, hath provided a way whereby he may show mercy to mankind, and by him then doth in mercy by an Almighty power in a common salvation, compel all to receive ability in themselves by enfranchisement of their will, that thereby, in their well usage of that ability, so by God's mercy freely given them, they may obtain eternal life, as is proved in my 6 and 7 Distinctions.  
Hereto in the first place, we are to take notice, that no one mere man can, will, or run acceptable in God's account, any wise rending to eternal salvation, as he is naturally descended from polluted Adam's loins; for on the contrary, in him the will and affections being ruled by the natural sathanically deluded judgement, doth follow the wisdom of the world, which is so fare from God's imputation of righteousness thereto, that the wisdom of this world is foolishness with God, 1. Cor. 3.19. and enmity with God, James 4.4. in this sense it is impossible that imputation of righteousness, should be settled upon him, that so willeth or runneth, how industrious soever he be, for he is yet in the snare of the Devil, 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 showeth mercy, who in mercy so loved the world, that he gave his only begotten son unto the world, john 3.16. who inlightneth (not only some men) but every man, so that through him all men might believe, john 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 condemn the world, but in God's 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 showeth and dispenseth this his mercy, in freely giving ability to all men by Christ, and from this large distribution of ability, their own 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 encouragement is therewith given, saying, for it is God that worketh in your (the ability) both to will and to do, 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 showing mercy, according to this Text. Secondly, we are herewith to take special notice, that even the wills and affections of those men, which by their well acting in that ability or enfranchisement, so by mercy given them, do abide in believing, that in those very believers also, their affections, faith and works, are all imperfect; so that it is not any of their willings or run 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 mark the iniquity of theirs that is therein, who shall stand? Psal. 130.3. And this was spoken by a believer, to believers, saying, if we say we have no sin, we deceive ourselves, and the truth is not in us, 1 John 1.8. Therefore even in the very believers, salvation also is not of him that willeth, nor in him that runneth, but in God only that showeth mercy, as before. First, in providing a way in mercy by Christ to do so, by his pacifying the Father's justice. Secondly, as before, by giving ability to all men. Thirdly, by passing by the imperfections even of abiding believers by free mercy. Fourthly, by his free mercy manifested by his giving of his Son, to, and for mankind, not only in all these and the like, but also therefrom establishing abiding believers in the special salvation in due season, though they do not merit it, but as is by mercy granted for Christ's sake.  
Yet further observe, that considering, that it is God's act in them, to enable all men, by setting all men's wills 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 endeavouring thereby by faith, to be obedient to God, retaining always the sense of their unworthiness and unprofitableness; These men though they be in themselves ungodly, yet God is pleased, according to the second Covenant by his free mercy established, to impute righteousness to these men, that do believe 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 believer, should boast or glory before God, otherwise than in the living use of his abundant mercy.  
Because those believers cannot but know, and also faithfully confess to the glory of God's 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 Saviour's 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 believers, that it is not of him that willeth, nor in him that runneth, but in God that showeth mercy. Therefore impossible to men that remain in unbelief to besaved by their willing and running, how earnest soever, considering that they also are by Gods will enabled by believing, 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 fastened on that Text, where it is said, Therefore hath he mercy on whom he will, and whom he will he hardeneth, Rom. 9.18. and also showeth, 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 wills in God, as some men have imagined, that is his secret will, and his revealed will, his absolute will, and his conditional will, for God worketh all things according to his own will, Eph. 1.11. not according to his wills, but his will, the act of Creation, and all the glorious various dispensations of his providence, proceedeth from the counsel of that his one will, it is his own one and absolute will, that some of his works shall be secret, and that some of them shall be revealed, some absolute, some conditional, 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 counsel of that one will of God; for as all men are by the counsel 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 uncontrollably proceed directly on in its fixed course, and deals 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 main dispensations, proceeding from that his one will, concerning man's salvation, for the counsel of his one will was at the Creation, to propound to man, his enabled Creature, a Covenant of works, and if he failed in performance of that condition, then to apply a propitiation before provided to satisfy his justice, for that offence or transgression against the first Testament, Heb. 9.15. Rom. 5.20. for all men, as is many ways 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 conditional Covenant to all men, which is; that he that believeth shall be saved, and that he that believeth not shall be damned, Mark 16.16.  
Now beloved, we are in rightly apprehending the true sense of this Text. Rom. 9.18. to look upon the one will of God, as it is by his own determinate counsel, to be by Christ dispensed, ever since the restoration before mentioned, accordingly as men do believe or not believe. Also note, that though it be said, that he that believeth shall be saved, yet you know, or aught to know, that all believers, during this life, are in themselves unworthy, their faith and works are imperfect; and though their imperfections are such, by the inhabitation of the remainders of the old man in them, that men indeed considering of themselves, as in themselves, may admire why God should be merciful unto them; yet as his second Covenant was established by that his one will, so according to that his Covenant of grace, he will have mercy on all such men (though unworthy in themselves) as by faithful endeavours, do humbly aim at the performance of that his condition annexed to the second Covenant, as is fully proved in Eph. 1.11, 12, 13. Heb 6. Chap. 2 Thes. 2.3, 4, 5. James 2.5. And also considering that those conditions annexed to the Gospel, are according to his will in holy writ published and propounded to the world, to be observed, John 1.16. What a preposterous injurious taxation do you (that stand to maintain the effects of his power and will only) in this point, as separated from all his other holy attributes, cast upon our just impartial God, and faithful Creator by your (from this Text and such like) affirming, that notwithstanding what condition soever that God hath in his own word, by his one will so published, to declare to the world, what his will is concerning man's salvation, by their obedience to the faith.  
Yet that he hath as you conceive, in effect in this text declared that his secret mental reserve, is to proceed by his power and will only, to harden some men to eternal destruction, without any respect of their actual and personal disobedience against the gospel-covenant, though so propounded to them by himself. Thus ye render up God, by his exalting his power and will to destroy his Gospell-grace, which is according to conditions performed by men to be obtained.  
Do you not bring in God, placed upon the theatre of the world, by you wrapped up in deluding Simon Magus his  making show to do that for some men, which in truth, he doth not, nor really never did intent to do for them.  
Therefore beloved, with consent of Scripture, to gather up our gracious Gods holy attributes together, which such people have so fare dispersed asunder; let us cheerfully conclude this cause, maintaining God's impartiality, with the very words of this Text, that God will have mercy on whom he will have mercy, and whom he will he hardeneth, that he will have all men come to the knowledge of the truth, 1 Tim. 2.4. and though even believers are in themselves ungodly, yet he by his not starting from his second Covenant, and the conditions thereto annexed made by him, he will have it so, it must be so, though there be no cause in them deserving it, yet he will have mercy on those, and impute righteousness unto them that believe in him, that justifyeth the ungodly, and that it is his declared will also, that he will 〈◊〉 have mercy upon any such man, that after ability given him by grace, to be obedient to the faith, yet will wilfully persist in the sin of unbelief, contrary to the condition of grace, by God himself annexed to the Gospel.   

The sixteenth Distinction showeth the unwarranted deal of some men, with God's prerogative, by a wrested application of Gods hardening Pharaohs heart.  
SOme men have applied these words, where it is said, and whom he will he hardeneth, Rom. 9.18. as if God by his absolute prerogative will, doth harden some men's hearts, without any regard of their hardening their own hearts first, and they do attempt to prove that their surmised tenant, by their bringing in Gods hardening of Pharaohs heart, Exod. 4.21. as they suppose, not in respect of Pharaohs hardening his heart first, to be the moving cause of God thereto; therein they, though being Christians, and entrusted with his word, yet ill requiting Gods loving kindness, by making advantage of a wrong sense thereof, which makes against his impartiality, and will not on his part therein, take notice of the true procuring cause of Pharaohs misery, where it is said, that Pharaoh hardened his own heart, Exod. 8.15. neither do they once own, but rather conceal Pharaohs proud blasphemous answer, given to God's message, which was first of all delivered by Moses and Aaron to him, in a peaceable way to prevail with him, Exod. 5.15. nor of this tyrannical dealing with his people, before that message was delivered unto him, nor of his multiplying afflictions upon his people, after that first message from ver. 6. to ver. 11. Neither have they on God's side shown, that Pharaoh hardened his heart again, Exod. 8.32. nor that Pharaoh sinned yet more, and hardened his heart, he and his fervants, Exod. 9.34.  
But behold ye Christians, that thus in effect do maintain, that God is the compulsive author of sin and rebellion in some men, even against himself, and be ye astonished; for behold, the very Heathen Idolatrous Philistines, that even their Idolatrous I Priests and Diviners, did to provoke the people, to send speedily away the Ark of God from among them, reprove them, saying, Wherefore then do you harden your hearts as Pharaoh and the Egyptians did, when he had wrought wonderfully amongst them, 1 Sam. 6.6. Thus you see here, that the very Idolatrous Heathens, have gotten the start of all such Christians in this point, by their laying the fault rightly upon the Creatures, as Pharaoh and the Egyptians, thereby vindicating the impartiality of the Creator, according to 1 Pet. 1.17. which such Christians will not vouchsafe to do, but rather hid the same, although in that Text, 1 Pet. 1.17. it is said, that God judgeth without respect of persons, according to every man's works, than not according to his first hardening of some men's hearts; see the proud rebellious answer of those people, the similized clay, to the gracious exhorting message sent from God their similized Potter, jer. 18.12. and the people hardening their own hearts as an adamant stone, in direct rebellion against God's general exhortations, lovingly propounded unto them, Zech. 7.9, 10, 11, 12. See also in Rom. 1 chap. how graciously God manifests and shows himself to them, ver. 19, 20. and yet how rebelliously they behave themselves towards him. See also the unstained impartiality, that is in our faithful Creator confirmed, in that he forsaketh no man, before they actually and personally forsake him, 2 Chron. 15.2. Ezek. 18 chap. Isa. 5.2, 3, 4. compared with chap. 6.9, 10. and Isa. 44.18. compared with Mat. 13.15. and John 1.7, 9 and Acts 8.27. as also Psal. 145.9. Pro. 21.29. Jer. 7.25, 26, 27. besides, God doth not harden any man's heart first, nor forsake any man first, witness that famous proclamation, 2 Cor. 15.2. And to testify Gods habitual 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, Judas 6. neither although God did foreknow, that Adam would voluntarily fall by hardening his own 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 possessed, and not only so, but therewith gave him power also to observe those his directions, and to perform them, and did not withdraw that power neither, until the very time that he himself wilfully expelled, and cast off Gods gracious protection.  
And this is much to be noted, because he was the great pattern of God's extension of mercy to mankind, yet to draw nearer to our own condition, we find in our Types, that though God did foreknow, 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, until 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 do, yet he neither bestows his rewards, except enabling one's, nor actually executes his judgements, except gracious teaching one's, until the very time that men are either actually obedient, or persistingly and actually disobedient to the Gospel's Covenant; besides, to conclude this point, I entreat you to bear in mind, what blasphemous desperate resolutions, and fearful effects, this their tenant 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 men's hearts first, that ever hardened, whether they do harden their own hearts first, or not.   

The seventeenth Distinction is, to rectify some men's mistakes of that Text, where it is said, For whom he did foreknow, he also did predestinate, Rom. 8.29. and of that Text, where it is said, elect according to the foreknowledge 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 foreknowledge, and looking back but to the very next verse, we find, 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 merely, as Creatures, than 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 than some others? no, these are denied, 1 Corinthians 1.26. James 2.1, 2, 3.  
What then, is it in respect of God's foreknowledge of some men, as bred up in the most famous Kingdoms 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 foreknowledge of some men's qualifications, in fearing God, and working righteousness (by their well acting in their enfranchisement?) to this the Scripture answereth cheerfully, 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 righteousness, is accepted of him, Acts 10.34, 35. and as for the transcendent benefits, that proceed from that his foreknowing men, we have them expressly 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 find, that God's predestination, and other gracious dispensations, do conjunctively work 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 foreknowledge of God, 1 Pet. 1.2. and in further confirmation of this truth, behold that Gods gracious predestination, proceedeth from God's foreknowing of men's actual first trusting in Christ, and that God doth not actually seal men with his holy spirit of promise, until after their actual believing.  
To prove the first of these, it's said, in whom also we have obtained an inheritance, being predestinated, note this being predestinated according to the purpose of him, who worketh all things after the counsel of his own will (See here what the counsel 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 believed 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 himself. See also John 6.40. Heb. 6.10, 12. 2 Thes. 1.3, 4, 5. So that hereby appeareth plainly; that Gods gracious predestination of men, proceedeth from his foreknowing them first to be trusters in Christ, where the Gospel comes, or such as do trust in God's goodness only, where the written Gospel is not vouchsafed, as is proved in my 7 Distinction.  
And as for believing, it is not said, after you were sealed ye believed, but flat contrary (note this) after ye believed ye were sealed with the spirit of promise, Eph. 1.13. for in truth, their believing estates them to be in person, imputatively in Christ, and they, and only they, are thereby, by their foreknown abiding in him, those men which are chosen in him before the foundation of the world, Eph. 1.4.  
These submissive abiding believers and trusters, are after their actual and personal believing and trusting in Christ, in God's foreknowledge by him predestinated before time, to adoption of children in time, yet still according to the counsel of God's will, Eph. 1.5. by Christ, although in themselves ungodly and undeserving ones, as 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 men's wills free, and so only enable all men to believe, and abide in believing, and doth further by an almighty power, over power some men to believe, and to abide in believing, but then leaves it to their will, as he did to Adam our public pattern.  
Then God at all adventure, did commit his dear beloved Son to suffer death for all men, not being sure that any one of them would accept of any benefit therefrom, so that God was not sure, that the glory of his mercy should be magnified by any of the sons of men, and so you by this your tenant in this respect, say, Christ might have suffered his agonies and torments of death in vain.  
To which I answer, that God's mercies aforesaid, would have been magnified in all men, although all men had refused it.  
And for example herein, note, that even those that do refuse that mercy purchased for they by Christ, shall one day bow the knee to him, and not only those that do believe in him, but every tongue shall confess (even those that in this life time, will not that Christ should reign over them by his spirit) Luke 18.14. shall confess that Jesus Christ is the Lord, to the glory of God, Phil. 2.11. for the (wilful) unbelief of men, shall not make the faith (or faithfulness of God's intentions towards them) without effect, Rom. 3.3. for God shall be justified (of all men) when he is judged, Romans 4.26. Psalm 51.4.  
And in this point, the unrighteousness of men shall commend the righteousness of God, Rom. 3.5. because his operations, to, for, and in them, were really and graciously intended for their salvation, though they have abused his mercy; and the Apostle to this end affirmeth, if we believe not, yet he abideth faithful, he cannot deny himself, 2 Tim. 2.13. which I pray observe: Thus we find, that whether men do make good use of God's mercies or not, which as the golden Sceptre 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 glorify God, not only in his justice, but also for his faithfulness on his part, graciously intended, and accordingly extended forth to all men or every man.  
You know beloved, that though God did foreknow, that the Angels that fell, would abuse his mercy, yet he estated them in his mercy, and also enabled them to remain therein, and he dispossessed not them of that blessed estate, but it was they that kept not their first estate, and left their own habitation, Judas 6.  
You know also, that God did foreknow, that Adam would not continue in his grace and goodness extended unto him by Creation, yet you see that God proceeded on, and did Create the world for Mankind's use, and also gave Adam power to keep that his first blessed estate, and forsook not him, until he forsook God first; therefore it is no strange thing that God proceeded on, and did by Christ's performances, establish the restoration of all men in enabling them in the inward man, though he did foreknow that some men, though enfranchised and enabled 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 God's grace of Creation, yet accordinly as hath been proved, that as all men are enabled by Christ; so God did foreknow, 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 foreknow that some men would cheerfully yield obedience to the faith, so that I hope you shall not need to be further troubled with that fallacious fear; thus knowing, that God runs not into any hazard in anything that he hath done, doth, or ever will do, or suffer to be done: Observe herewith, that God's foreknowledge of what mankind the Creature will in future do, puts no necessity upon any man so to do, but leaveth all men after inablement, in a voluntary estate by restoration as our grand pattern 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, unless it be by way of just punishment, for marring of themselves under his well-intending forming hand, and that God doth sharply reprove such men, that do charge him to make an imperfect work, or dismembered 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 total lump of all mankind, as some men fallaciously, to maintain eternal reprobation would have it, but that by that one or same lump is meant, the particular lumps of several Kingdoms, distinguished Nations, and particular persons, which God hath on his part first by Christ put into a good condition, and would upon his Potter's wheel, by good means 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 do the abomination of my evil heart, as those very men, the Clay, answered their gracious exhorting Potter, as amongst many places, so in Jer. 18.12. wherein the original 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 eternal hatred; but that expression of hatred, is only a recital of what God did speak to Malachi concerning Esau, many hundred of years after Esau was born, in which long process of time, God had received long and exact experience, not only of Esau's profaneness, but also of all his personal and his posterities tyrannical injurious behaviour, both to himself 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 show, that no man's wickedness shall be sheltered from God's indignation, 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 God's hatred in their sense, as applied to man's eternal reprobation or preterition, is so destructively opposite to Gods own 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 only over some, but) over all his works, Psal. 145.9.  
And that quite contrary to their imagined conceit, that God forsaketh some men eternally, before, after their enfranchisement, 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 believe God rather than men, considering the election and hatred there mentioned, extends but to an earthly superiority for Jacob, and a temporal servitude for Esau? and that their fancied preterition from real means, before men do actually and personally forsake God, is in truth, if ripped open, but a disguised reprobation, for one that hath power to do 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 darkness, or by that ability, which he hath by generation naturally, from fallen Adam's loins, but of God who doth set free all men's wills 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 run by their believing.  
And considering that even then also, it is of God that showeth mercy even to believers, 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 believers are in themselves ungodly, it is only of God that showeth mercy; it is of him that will have it so, according to his second Covenant, in that he doth predestinate according to his own purpose, who worketh all things after the counsel of his own will (not that those predestinated by his absolute will and power only, should) but that those who in his foreknowledge, first trusted in Christ, or before believed 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 God's absolute will and power only) but after they believed, 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 righteousness, that maketh war against sin; and yet in the lively apprehension of his own ungodliness, departeth not from the goodness of the living God, but confidingly doth believe in him that justifieth the ungodly, according to Rom. 4.5. So by those Scripture-testimonies, spunging out that gross 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 faithful Creator, concerning his equal and just dealing with all men, according to 1 Pet. 1.17. as is proved in my 15 Distinction, and that their mentally concealed partiality of God, doth destroy his Gospell-grace published, which is according to men's 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 hardeneth no man's heart, before he hath persisted in hardening his own heart, and that the very Idolatrous Philistines, to the shame of some Christians, did apply Pharaohs and his people's misery to be by himself brought upon himself justly, by his and his people's hardening 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 be conformed to the image of his Son, but not according to his absolute will and power only, nor as he foreknoweth men to be of more noble parentage, nor as being more wealthy, nor as being born in more famous Kingdoms, or Nations, than some others are, nor merely as Creatures, without having respect in his foreknowledge, either to their doing good or bad; but that the Scripture affirmeth, that God predestinates according as he foreknoweth men to belovers of God, according to Rom. 8. and that in every Nation, he that feareth God and worketh righteousness, is accepted of him, Acts 10.34, 35.  
And moreover considering, that God doth choose no man but in Christ, Eph. 1.4. than you know that no man is in Christ actually by imputation, until he be an actual believer, therefore he chooseth none to salvation, but such as either are, or he foreknoweth, will in future be in Christ by actual believing; for it is manifest, that though God doth choose or set apart some men for himself, 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 himself, Psal. 4.3. And affirmeth, that those men do turn 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 virtue of God's absolute will and power only, nor that he doth forsake any one man, for fore-known sins, but doth continue in using good means, whereby all men in their well usage thereof, might be eternally saved, until that man doth give a just occasion for God to forsake him, by his wilful forsaking of God first personally, persistingly and actually, after his inlightenment and enfranchisement.   

The nineteenth Distinction is briefly to show, what the special 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 believe and abide in believing, so the special salvation is that condition or estate, which after men's turning in at wisdom's reproof, by their abiding in believing, and depending on God's goodness only, she doth then pour out her spirit unto them, and maketh known her words unto them, according to Prov. 1.23. being also according to that Text, where it is said, in whom after ye believed, ye were sealed with the holy spirit of promise, Eph. 1.13. These sealing testimonies, and gracious and spiritual 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 believer granted, as believers by experience well know, and this special salvation, issueth according to Scripture, naturally from the common salvation; which common salvation, however it hath been by some men slighted, yet the believing 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 especial salvation is by grace established to abiding believers, 1 Tim. 4.10. In that estate, believers do not only prove overcommers, but also perseverers in overcoming, according to Rev. 2.26. in this estate believers do 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 God's 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 veil, 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 believers 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 administered unto them, into the everlasting Kingdom of our Lord and Saviour Jesus Christ, Eph. 2.6. and also by faith, they do enjoy fellowship with the Father, and with his Son Jesus Christ, 1 John 1.3. These men with open face, behold as in a glass 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 spiritual blessings in heavenly places in Christ, Eph. 3. which estate they do enjoy even in this restoed second life, according to the proportion of the first fruits of the spirit, which every believer by grace, receives therein.   

The twentieth Distinction showeth, that as all men lost their peace with God (by Adam's fall) which all Adam's posterity had by propriety in him, whilst be stood, so all men are virtually in Christ, and by Christ, reconciled to God again 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 eternal curse of the Law is taken away for all men, which is proved in my 4 Distinction.  
And also to observe, that Christ's death was satisfactory for the transgressions, not that are, but were against the first Testament, Heb. 9.15. Rom. 5.20, 21. or Moral 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 justify the Heathen through faith, preached before the Gospel 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 find 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 general application in the 8 verse preceding: So also the cause why Christ hath redeemed from the curse of the Law, is showed (in the 14 verse, being the very next verse following) to be this expressly, that the blessing of Abraham (in whose seed, as before is showed, that no fewer than all Nations and all Families of the earth shall be blessed) might come on the Gentiles through Jesus Christ; which general promise made unto Abraham, is called the Covenant, which was confirmed before in Christ, which the Law cannot disannul, 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 shows 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 died for all, 2 Cor 5.15. and from that general ground by him there laid down, that Christ died 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 himself, not imputing their trespasses to them: Herein is cleared to open view, that by Christ's being therein, the world's public man, and general representative, by hisbeing reconciled to God in the world's behalf for the world; the world is accounted of, as reconciled to God in Christ, verse 18. even in him virtually; for you see, that by the world's being so reconciled to God, and God in his justice and attribute of his truth, unto the world in Christ, the world's trespasses are not imputed to them, which hath conherent relation unto that unlimited speech immediately going before, that Christ died 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 himself, that in the dispensation of the fullness of time, to gather together in one, all things in Christ, whether they be things in Heaven, or thing on Earth, even in him, Eph. 1.10. And further to make it to appear, that this large affirmation is spoken of a reconciled gathering, not only of all men who are God's choice earthly things, as in reference to the Creation, but of all things together, in one in him, observe that the Apostle affirmeth, that it pleased the Father, that in him should all fullness dwell, and having made peace by the blood of his Cross, by him to reconcile (note) by him to reconcile all things unto himself, by him I say, whether they be things on earth, or things in Heaven, Col. 1.20.  
Here also we find proved by Scripture, that this general reconcilement of all men for the transgressions against the first Testament, Heb. 9.15. Rom. 5.20. or Convenant of works, was made to God in Christ, according to the good pleasure of God will, by the blood of his Cross, by the shedding of which blood thereon, he tasted death upon the Cross.  
But note this, that it was not for the elect, or believers, or Christians only, but for no fewer men than every man Heb. 2.9. or all, 2 Cor. 5.15. not excepting any one man; and also he thereby became the reconciling propitiation for (no fewer sins) than the sins of the whole world, against the first Testament, as hath been said; for this his reconciledly gathering together of all things in one, unto himself in Christ, doth unavoidably prove, that all men being his choice earthly things, are all of them, no one excepted, reconciledly to himself gathered together in one in him, even in him, according to the said Text, Eph. 1.10. Col. 1.20. being compared in him virtually, though some men wilfully through unbelief (after their enfranchisement, as in my 6 and 7 Distinctions) will lose the benefit of that reconciliation, personally; besides, to conclude this point, all the Nations and Families of the Earth, could not be blessed in him, as it is proved they all are, in my next Distinction, except all men be as in these former Texts, reconciled to God in him, even in him.   

The one and twentieth Distinction proveth; that whereas all men were involved under the curse of the Law, by the destrucutive first adam's fall, so all men are again blessed virtually in Christ, the restoring second Adam, though some men will, after inlightenment, voluntarily lose the eternal benefit of that blessedness.  
IN this point, though we have many proofs, yet considering that the Scripture useth the very same language, to confirm the same truth, I will only cite to your consideration, the large extent of God's promises, made to Abraham, Isaac, and Jacob; as where he saith of Abraham, all the Nations of the earth shall be blessed in him, Gen. 22.18. And again to Isaac, in thy seed shall all the nations of the earth be blessed, Gen. 26.4. and as unlimitably again to Jacob, in thy seed shall all the families of the earth be blessed, Gen. 28.14. For as hath been proved, that Christ as a real cause of great joy for all people, according to Luke 2.10. is the Saviour of all men, 1 Tim. 4.10. as a saving ransomer, or ransoming Saviour, according to 1 Tim. 4. and 6. verses, compared together by a ransoming price paid, 1 Cor. 6.20. to recover all men, or ransom all men, out of the impossibility without Christ considered, to be eternally saved, which came over all men by Adam's fall, and to estate all men in the inward man, mind and will, into an ability or possibility in themselves to be eternally saved, as is largely proved in my 2, 6, 7 Distinctions, which is a blessing far furmounting all temporal blessings whatsoever; therefore if we will but vouchsafe to mortify our own natural inclination, to interpose our own interpretations, and faithfully grant as we ought to do, that in those unlimited promises, made to abraham, Isaac, and Jacob, that in their feed no fewer number than all the Nations, and all the Families of the earth are blessed.  
That the Holy Ghost doth without any mysterious mental reservation, include all men, and doth not confine some men to temporal blessings only; and also, that in plain words, the Scripture speaks the full and plain truth in the literal sense, there will be no cause for me, to being any further proof to confirm this affirmation, especially considering that the Apostle showeth us the hard conditions that be in such blessings, which are but temporal blessings only saying, If in this life we have hope in Christ, we are (not only of some men, but) of all men (not only miserable, but of) all men most miserable 1 Cor. 15.19.  
Therefore considering that Christ is a real cause (not only of joy, but) of great joy (not only to some, but) to all people, according to the scope of Luke 2.10. I conceive that you will not, or dare not account, much less maintain, that these blessings proceeding by that blessed promised seed to all Nations, and all the Families of the earth, to be intended of God, but for temporal ends only, to any man, or some men, for then to those men, by reason they are to give account for the exact proportion of quality and quanity, and time they have enjoied them.  
The gift of them, though from a gracious God, will in reality prove to be to those men, rather an intended mental cause of of aggravation of curses, than real blessings. But observe herewith, though all men be in Christ virtually blessed in their generations, yet that no man is by imputation personally blessed, until he abide in believing; for though Christ hath taken away the eternal curse of the Law, or first Testament, and the eternal sting of the first death, as is proved he hath done, in my 4 and 5 Distinctions, for all or every man, and so reconciled all men unto God, in the attributes of his justice and truth, unto all men in himelfe, and so are all blessed in him, and doth enable all men in the inward man in due season, to accept of that blessing, and abide therein in believing, as is proved he doth, in my 6 and 7 Distinctions;  
Yet some men do not, or will not accept of that great act of grace; and so though being delivered from the eternal curse of the Law, or first Testament, their thoughts and actions prove to be sins against grace, and so are sins against the second Covenant and by their wilful persisting in that unbelief, they prove, and are by themselves converted into the sins against the Holy Ghost, as in my 10 and 11 Distinctions.  
Thus these men, though having by Christ escaped the eternity of the first death yet do involve themselves, into the irrevocable, eternal, cursed condition of the second death; but to abiding believers though their faith and obedience be imperfect, and in the outward man they be ungodly, yet to the believers God will not impute their sins, or frailties, or infirmities, though by them acted against Christ, in or under the Covenant of grace, as is proved in my 10, 14, and 15 Distinctions, but covereth them, in and by Christ. From hence it is said by the Apostle Paul, from the Prophet David, blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man, to whom the Lordwill not impute sin, Psal. 32.1, 2. Rim. 1.8. Thus though all men are blessed in Christ from their transgressions against the first Testament, which unavoidably comes upon them by Adam's fall by their being not imputed unto them, as in my 4, 10, and 11 Distinctions;  
Yet some men will, as hath been touched, by their wilful persisting in unbelief, transform all their actual sins, into sins against grace, and so against the Holy Ghost, and thereby never obtain a personal blessedness in themselves, by a non-imputation of those their sins against the second Covenant, or covenant of grace, which they might have escaped, if they had well used their ability given them in the common salvation, or blessed condition, where with all men are infallibly blessed in Christ virtually, as is proved not only in this, but also in my 4, 5, 6, 7, 10, 11, 20, 22, 23, and 24 Distinctions.   

The two and twentieth Distinction showeth, that all men are by restoration sanctified in Christ virtually, though some men do abuse the same, and so wilfully lose the benefit of that their Sanctification.  
HErto note, that in our Types, Moses with the blood of Calves and Goats, sprinked the people, Exod. 4.8. and he sanctified (not only some, but) all the people of the Jews, for none is excepted, Exod. 19.14. which are our examples or Types, 1 Cor. 16.6, 11. Also note, that the bodies of those beasts that were brought in by the High Priest, for sin, were burnt without the Camp, Heb. 13.10, 11. therefore note here, that as all the people were sprinkled with the blood of those beasts, not one man excepted, Heb. 9.19. that from this very ground, the Apostle to perfect this his discourse, concerning that general sanctification, saith,  
Therefore even Jesus, that he might sanctify the people with his own blood, suffered without the gate, ver. 12.  
Thus when he satisfied Justice for the sins of the people, he suffered without the gates of Jerusalem, but yet the question may be, how many people be thereby sanctified, by his so suffering death without the gate; to which question the Scripture answers readily, saying he died for all, 2 Cor. 5.15. and that he tasted death for (no fewer than) every man, Heb. 2.9. and that thereby he became the pacifying propitiation for the sins of (no fewer people, than the sins of) the whole world, 1 John 2.2. By these undeniable testimonies is proved, that our Saviour Christ sanctified in himself, as many people with his own blood, by his suffering without the gate, as he there died for, which is all, or there tasted death for, which is no fewer than every man, as those Texts maintain.  
And considering that his body is the typified Temple, John 2.19, 20.21. for sanctifying uses to the world, as the Jews Temple was to that whole Nation; we ought not to grudge, to give our consent with the Scriptures, that by his suffering death without the gate for all men, or every man, that even so all men or every man, were thereby sanctified in him, although some men do profanely abuse that their sanctification in him, as in the Type some sanctified Priests, and vessels, that were once sanctified in the Jewish material Temple, and set apart for holy uses; yet notwithstanding, were many ways, many times so by them abused and profaned, as that thereby, their former sanctification was nullified.  
Again, for our satisfaction in this very point, it is said, the unbelieving wife is sanctified by her believing husband, and also that the unbelieving husband, is sanctified by his believing wife, whiest they do willingly abide together, as in the 1 of the Corinthians, 7.13, 16.  
Now beloved, can we believe this in the Creatures, nay even in (as considered of themselves) ungodly Creatures? and will we not yield to our blessed unspotted Saviour, who is not only as in the special salvation, more peculiarly the head of his Church, but also in the common salvation by restoration, the head of (no fewer than) every man? as in 1 Cor. 11.3. shall we not yield him the honour to acknowledge, that by his precious bloodshed for every man, that thereby all men are sanctified virtually in him by his restoration, and should so continue, if they after their inablement, did abide in him? as the unbelieving wife doth not lose the virtue of her sanctification that she hath in her believing husband, if she depart not from him, especially considering that our Saviour Christ affirmeth, saying, and I, if I be lifted up, will draw all men unto me, John 12.32. not accepting any one man, and he draweth no man for destructive ends, Luke 9.56.  
And considering that not only all men, they being in reference to Creation, God's choice earthly things, but also all things both in Heaven and in Earth, are not only gathered together, but also reconciledly gathered together to himself, in one in Christ, even in him, as you may see they are, by the peace made by the blood of his Cross, if you will be pleased to compare together, Col. 1.20. Eph. 1.10. and 2 Cor. 5.15, 18, 19, 20. And even as the believing husband, and the believing wife, are in that Text exhorted, not to put away the unbelieving wife, or unbelieving husband, except the unbeliever do wilfully first make choice to departed from the believer; so christ putteth none away from him, nor doth forsake any one man, before that person maketh choice to departed, and doth first actually forsake him, as is by Scripture proved in my 16 Distinction.  
But to take away all stumbling in this very cause, the Scripture very fairly steps forth, and plainly tells us, that there are are some men though by grace drawn to him, and reconciledly gathered together in one in him, as aforesaid; yet notwithstanding being not able easily to go back, will put to more satanical strength, and wilfully draw back even to peridition, Heb. 10.39. and though bought by him, do deny the Lord that bought them, 2 Pet. 2.1. and thereby not God by preterition, but themselves do bring upon themselves swift destruction, and that there are some men, that although they are brought unto the knowledge of the truth, 1 Tim. 2.4. Rom. 1.19. that will sinne willingly, after they have received the knowledge of the truth, Heb. 10.26. And also the Scripture showeth us, that there are some men, that although they be by Christ drawn to him, and reconciledly gathered together in him, even in him, as before said, that notwithstanding, will tread underfoot the Son of God, and although they be also with his blood sanctified in him, yet will count the blood of the Covenant where with they were sanctified (note this where with they were sanctified) an unholy thing, and do despite to the spirit of grace, ver. 29. which you know no man could be rightly said to do, if they were not so first bought, and so drawn to Christ, and so reconciledly gathered together in him, and first sanctified with the blood of the Covenant in him, even before they do deny the Lord that bought them, and before they do account the blood of the Covenant an ungodly thing, with which saith the Apostle, if we will believe him, even those Apostates were sanctified, Heb. 10.19. then what need any further proof in this point?   

The three and twentieth Distinction declareth, that all men by restoration, are justified in Christ virtually from the curse of the Law, and first death, though no man is by imputation personally justified, until he be a confiding believer.  
BUT in this discovery, I will first, if you be pleased, distinguish what the nature or extent of this justification of all men in him is: Therefore thus;  
First, all men are by Christ's performances in the common salvation mentioned Judas 3. and 1 Tim. 4.10. justified virtually in Christ before God, from the transgressions against the Moral Law, or first Testament, and first death, according to the scope of Rom. 5.18, 20, 21. and Heb. 9.15.  
Secondly, that by believing, such believers are by imputation personally justified, not only before God, but also in their own sense and feeling, by a well grounded peace in their consciences by faith settled.  
Thirdly, that by good works and words, men are declaratively justified in the view of the world.  
In the first of these senses, all men are justified in Christ before God, by God's non-imputation of the world's sins unto them, 2 Cor 5.15. compared with the 18 and 19 verses following, and with Rom. 5.20, 21.  
In the second, sense abiding believers are not only personally justified before God, by a non imputation of the world's sins, as before, but also by God's imputation of Christ's righteousness unto them, they are apprehensively justified by the pacification of their own consciences, by the blood of Jesus, Heb. 4.3.  
In the third sense, one man is justified in the sight of another, as fare as men may judge, Mat. 5.16.  
Now beloved, take this for granted, that in all causes concerning the common salvation of all men, I do always mean in the first of these three senses.  
Hereto note, that as all men lost their righteousness, by the destructive first adam's fall, which all his posterity had respectively in him, whilst he stood, to show unto us, that that great loss is repaired in Christ, the restoring second Adam, Acts 3.21. Observe that in this point, it is said, and he shall be called the Lord our righteousness, Jer. 23.6. So accordingly it is said, he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21.  
This is God's end on his part in him, for all men, and to make it appear clearly, that the expressions, our us, and we, in those Texts used, are not usually meant of the elect or believers only, as some men do vainly imagine, but of the world, or all men of the world. Note that this 21 verse is naturally derived from the 19 verse immediately going before, where it is said, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, also that both these verses do relatively follow in his direct pursuance of his discovery, to confirm the largeness, and effectual extent of Christ's dying for (no fewer than) all, as in the 14, 15 verses preceding in the same Chapter, being his fundamental foundation of that his large discovery.  
And for further proof herein, the Apostle having showed that by the Law, all the world became guilty before God, Rom. 3.19. then from that very ground, he saith in the 23 verse, all have sinned, and come short of the glory of God, being justified freely by his grace, through the redemption that is in Christ Jesus, Rom. 3.23. and 24.  
Now note, it is not here said, all have sinned, and the elect or believers only, or that some men only are justified, but the coherence of the Text saith, all have sinned being just fied, but as in his ground-plot he said, that by the Law, all the world became guilty before God, and in this Text, that all have sinned.  
So in clearing that general guiltiness, he brings in that precious antidote of Christ's the Lamb's blood, for no fewer than all, that as all have sinned and become guilty before God, so all are justified, all have sinned being justified (but still) freely by his grace, through the redemption that is in Christ Jesus.  
And you know that redemption by a price paid, by his precious bloodshed, is no other in effect, but a ransom paid. then hereto note, to show the largeness of redemption, that he gave himself a ransom for (no fewer than) all men, 1 Tim. 2.6.  
And the genuine sense of that Text, Rom 3.23. is utterly destroyed, if we do not grant, that there are as many justified in him before God, by that redemption which is in Christ Jesus, as have sinned, which the Text tells us, is no fewer than all men, for saith the Text, in substance all have sinned, being justified freely by grace, from the curse of the Law or first Testament, Hebrews 9.15. Romans 5.19, 20, 21.  
But note further, though all men are thereby so justified in him, whether any man do believe or not; yet not any man but believers, do personally enjoy the comfortable use of the benefit thereof, neither are any imputatively justified in themselves, from their sins of frailty against grace also, but believers only.  
Again, to justify the truth of the justification of all men, by, and in Christ, before God, from all the aforesaid transgressions; it is said therefore, as by the offence of one, judgement came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men unto justification of life, Rom. 5.18.  
And to make this more plain, I find it in another reformed Bible, thus; Likewise then, as by the sin of one, condemnation came on all men, even so by the justifying of one, cometh the righteousness that bringeth life upon all men.  
Here you see fully proved that by Christ the free gift, his being given to the world, John 3.16. such a justification proceedeth therefrom, as doth bring life upon no fewer than all men, though some men after their enfranchised ability restored do wilfully refuse life and light, and do love and choose darkness, which our Saviour saith, is the punctual cause of condemnation, John 3.19.  
And beloved, the literal Text maketh this truth yet more plain, even to open view: for from the same ground in the same Chapter, as it is affirmed, that the Law entered that the offence might abound; so it also restifieth with this reserve,  
But where sin abounded grace did much more abound, for 20. So hereby is expressed, that as sinne abounded 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 sin abounded; by these Texts compared, it is hereby proved, even in the very literal 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 strengthened, 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 sin had reigned unto death (even over all men, ver. 12.) even so (largely and timely) might grace reign through righteousness unto eternal 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 sin for us, that we (might) be made the righteousness 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 died 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 believing (if they resist not) imputatively the righteousness 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 Adam's posterity, either had or shall have an inherent personal righteousness, 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 find 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 means 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 sins 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 believing, 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 eternal safety, which he hath on his part intended, and doth intent to finish for all, if so be that men do not mar themselves wilfully, upon his well-forming Potter's wheel of restoration, after ability given them to do the contrary, as Adam did for himself and all his posterity, contrary to God's gracious prime intent in the Creation.  
For considering that a reconciliation is by Christ made to God, for the sins of all men, or the whole world; so that thereby their sins 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 sins by Christ before God; and from this gracious justification of all men by Christ, the transgressions against the first Testament, Heb. 9.15. Rom. 5.18. or the sins accounted to be directly against the Father, as in my 9 Distinction, which sins are called the sins of the whole world, 1 John 2.2. are called the sins past, or the sins which are of God passed by, Rom. 3.25. and from that reconciliation made, they are called old sins, from which some men are said, through their wilful unbelief to forget that they are purged, 2 Pet. 2.9. and by that reconciliation, those sins are counted transgressions, not that are, but which were under the first Testament, Heb. 9.15.  
And from that reconciliation made, those sins are said not to be sins that do reign, but that had reigned unto death, Rom. 5.21. although some men do by their wilful unbelief and disobedience, though having so escaped those pollutions, yet do return 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 graciously prefented to all men in due season, by the Holy Ghost.  
But notwithstanding this rebellious Apostasy of some men from God, by their wilful unbelief, after their enabling abidingly to believe, 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 do believe are justified, not only from the curse of the Law, and the eternal power which would have thereby seized on them by the first death, as all men are, whether any man do believe 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 entreat you to take notice, that notwithstanding Christ's so effectual 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 works, 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 justify any man, so that no sins of that nature against the Covenant of works, or the Father's Covenant, written with his own 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 remain for ever, for the benefit of all men, whether any man do believe, or do not believe the same: Yet notwithstanding men's actual sins, even to an idle word, Ma. 12.36. are ever since Christ's ransoming all men by the Father's estimation and application of the virtue of his blood (as if it had been actually shed at Adam's fall, as is showed 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 justify any man, which sins whilst they remain in any man, to be only sins of ignorance, frailty and infirmity, as Christ hath purchased a power to himself, to forgive those sins as Son of man, Mat. 9.6. Mark 2.16. So he hath promised, that verily all those sins shall be forgiven unto the sons of men, Mat. 12.32. Luke 12.10. even until they prove sins persisted in against the Holy Ghosts gracious dictates, as those Texts do manifest, for then those men by those sins so far persisted in, do totally exclude from themselves, the benefit of the Covenant of grace, and those persons have then thereby, no relation to receive pardon by the death of Christ, as is fully proved in my 11 Distinction, for Christ died only to take away the transgressions, which were against the first Testament, Heb. 9.15. Romans 5.18, 19, 20, 21.  
Yet whilst these sins against grace, are not so fare 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 sins against the very Gospel of grace, yet being sins through ignorance, infirmity, and frailty acted.  
Though the Law of Moses be much more unable to justify those transgressors for those transgressions, yet they have been, are, and shall be all pardoned (as men being so restoredly enabled, as before is proved that all men in due season are) do faithfully endeavour to perform the condition annexed in the second Covenant, which condition is beleevingly to confide in God and his mercy and goodness in Christ, where the Gospel is vouchsafed, and where it is not, to confide in his grace and goodness only, as in my ninth Distinction.  
Notwithstanding the strictness of the Law of works, and men's apparent 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 endeavouring to walk before God accordingly, they are accepted; of which goodness 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 believers, 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 righteousness unto them, according to his new treaty made with the world by the application of the virtue of Christ's 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 fare, and from what all men, even whilst they do remain in unbelief, are fully and freely, by Christ's performances, justified before God from all that, from which the Law of Moses could not justify them, this justification remaining accomplished for ever, for all men, whether any man do believe 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 justify them; but also it is hereby made manifest, that those that do believe 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 believers, 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 Moral Law or Covenant of works, called here the Law of Moses, neither could, nor can, nor shall the Law of Moses justify them, from those offences in any measure: Yet as is said, the obedient humble believers, 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 believers only, in the special salvation, expressly so accounted of, in 1 Tim. 4.10.  
And the general justification of all men by Christ's performances, from the eternity of the curse of the Law and first death, are gracious effects issuing from the common salvation mentioned, Judas 3. and accomplished by Christ for all men, who by removing of the impossibility to be eternally saved, which came over all men by Adam's fall, is the Saviour of all men, and so styled in the same verse, 1 Tim. 4. Yet even the humble obedient believers, 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 self-conceited justification, which showeth 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 plain Texts of Scripture, that as all men by Adam's fall, were blotted out of God's book of life, that came in with the Creation; so all men are in and by Christ and his performances alone, again written in the book of life, that came into the world by Christ's restoration, and that no one man hath been, is, or shall be blotted out thereof, but by his own personal default, showing also herein, the fundamental eause of the heretical error of the Papists doctrine, hinting herein; also what the Lamb's book of life is.  
HErein we are to consider, that all men were by Creation (respectively in the first Adam, until 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) actual sin, 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 do, until they do personally and actually forsake him first, as is also fully proved in my 16 Distinction.  
And you know, that before Adam's 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 God's 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 Adam's being overcome by sin, he being the public 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 graciously 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 Adam's 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 evil before they were born; yet by the then coming in of sin, 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 Adam's posterity in a nonbeing, and would have also separated Adam for ever, from God's blessed presence, as is proved in my 9 Distinction; and then by all men's being blotted out of that book of life, thereby the blessedness intended of God for all men by Creation was extinguished, and the blessed first life therewith was ended, and then the first death entered, which without Christ the everlasting Father's gracious performances considered, would have been eternal even over all men, for there by one man sin entered into the world, and death by sin, and death passed over (no fewer than) all men, Rom. 5.12. and that this death was the first death, antecedent to the second death, mentioned in Rov. 2.11. and 20.6, 14. appeareth plainly in this, that this death passed over all men, Rom. 5.12. but the second death set forth in those texts in the Revelations, neither hath done, doth, nor shall pass over all men, for there are some men are blessed, by having a part in the first resurrection, on whom the second death hath no power, Rev. 20.6.  
Thus we find that the spiritual book of life, pertaining to the observation of the first Testament, established by God, as appertaining to the very act of Creation, was by the shall of Adam into sin and rebellion, utterly nullified, so that all men by the fall of Adam, as before is said, were blotted out of the same.  
But now beloved, we may easily discern, that of free grace by God's foreknowledge of the fall, the shedding of Christ's precious blood for a propitiation, for those sins of no fewer persons, than the sins of the whole world, 1 John 2.2. John 1.29. was fore-ordained before the foundation of the world 1 Pet. 1.18, 19, 20.  
And that also by that unspotted Lamb of God, his being in God's acceptation and estimation, accounted of as if he had been slain from the foundation of the world, Rev. 13.8. And also that by virtue of the same general reconciliation made, Col. 1.20. Eph. 1.10. by that prepared precious antidote, its being so timely and seasonably applied to the contagion, to expel the poison of those sins, even at the very entrance of sin into the world, that by that same efficacious means, the sins of the whole world, 1 John 2.2. or transgressions against the Moral Law, or first Testament, Heb. 9.15. Rom. 5.20. or sins directly against the Father, as in my 9 Distinction, were perfectly not imputed to them (the world) 2 Cor. 5.18. for God laid upon him the iniquity of us all, Isa. 53.6. even of us all men, considering he tasted death for (no fewer than) all men, 2 Cor. 5.15. or every man, Heb. 2.9.  
Thereby abolishing the curse of the Law, and the eternity of the power of the first death, even for all men, as it is proved in my 4 and 5 Distinctions.  
Thus Christ, who is the everlasting Father, and Prince of peace, is the light of the world, John 8.12. and the truth and the life, John 4.6. the infranchising restoring Adam, Acts 3.21. who swalloweth up the first death in victory, as is fully proved in my 5 Distinction, by that means he did bring in a restored life and immortality to light, through the Gospel, 2 Tim. 1.10. whereby appeareth why it is peculiarly fixed on him, that in him we live, and move, and have our being, which is not that condition of life, which came in by Creation, for in that respect, it's said, In the beginning God created Heaven and Earth, and in the plural number, let us make man, in hiding the blessed Trinity, Gen. 1.26. that life and being was to have stood by the perfect obedience to the Law of works; but that blessed first life intended for mankind, being nulled by the fall of Adam for all men, than this Gospell-restored living, moving, and being of all men, as you see is appropriated to him our Lord Christ, and his restoration, for all power is given unto him, in Heaven and in Earth, Mat. 28.18. who in restored immortal life, at the final resurrection, will fully take possession of all men, good and bad, believers and unbelievers, though wilful unbelievers will turn the blessedness of that immortal life, formerly intended for them, into a curse, as appeareth by those differing sentences pronounced concerning all men, where it is said, when the Son of Man shall come in his glory, come ye blessed of my Father, etc. and departed from me ye cursed, into everlasting fire, Mat. 25.31, 34, 41. which saying fully proveth the immortality of that cursed life, which is called the second death; and although some men do thus wilfully perish in the second death, though being by Christ and his performances, perfectly delivered from the first death, yet we find, as is before proved, that life and immortality is brought again to light through the Gospel, by his restoration from the first death for and to all men, to secure not only those Apostates, but all men from perishing in that grisly cursed condition of the first death, which otherwise would have been eternal to all.  
By which means accomplished by Christ the everlasting Father, and Prince of peace, for all men, the restored book of life, wherein all men were then again (according to Scripture-language) written, entered into the world; for from this very ground, as I find said, the free gift came upon (no fewer than) all men unto justification of life, in Rom. 5.18. So also I find it thus, verbatim, in some reformed Bibles, said, Likewise then as by the sin of one, condemnation came on all men, even so by the justifying of one, cometh the righteousness that bringeth life upon all men, Rom. 5.18.  
Thus the grace of God that bringeth salvation unto (no less number than) all men, hath appeared, Tit. 2.11. And hereby we find that there is a restored book of life brought into the world, by and with Christ the free gift, his being given to the world, John 3.16. wherein by him and his costly gracious means used, all men, were again written; and also accordingly, we find God graciously appearing to the world again, with this restored book of life, by Moses his desiring of God for the preservation of the Jewish Nation, saying, blot me out of the book that thou hast written, Exod. 32.32.  
Also there is express mention made of his book of life, Psal. 69.28. but we need no further in this cause to traverse those records; for as hath been somewhat touched, so more fully to satisfy the world in this very point, it is plainly said, he that overcommeth I will not blot his name out of the book of life, Rev. 3.5.  
Is not this a clear testimony of Scripture to maintain this cause? we cannot shut our internal eyes so close, if we be but rational men, but that we must needs know hereby, considering the book of life, which came in by Creation, was extinguished by Adam's fall, that even those men's names which do not overcome, were once again written in this book of life, that came in by Christ's restoration, for else how is it possible that their names should or could be blotted out of the book of life, for their not overcoming?  
But as you see that this is proved in the negative, so for further satisfaction, behold the same truth also confirmed in the affirmative, where in Scripture it is said, If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, Rev. 22.19. Hereby we are enforced to grant that even such offenders have a part in the book of life, until it be taken away, even out of that book of life for their offence. For you know those offenders parts cannot be taken away out of the book of life, if even those so transgressing men, had not formerly a part even in the book of life.  
And whereas at the last great judgement, Rev. 20.11, 12. there is mention made of books opened, in the plural number: These manifold books may be fitly understood to be every particular man's book of his own conscience; and whereas it is said, another book was opened (in the singular number) which is the book of life; from hence it appeareth, that those books of the secrets of every particular man's conscience (their consciences bearing witness, and their thoughts accusing or else excusing one another, according to Rom. 2.15.) shall be then and there opened together with that one book of life, in the days of that great judgement aforesaid, or in the day when God shall judge the secrets of men, according to the Gospel, ver. 16. whereby will manifestly appear, as it were by a true pair of tallies, that there is no more men's names cut off from that tally, nor blotted out of God's book of life, then that the book or tally of their own Consciences, being comparedly put together to that tally of God's book of life, shall clearly make manifest, that God hath not blotted out any one man's name out of his book of life, nor taken away any one man's part out of that book, but only the names and parts of such men, as have first on their parts personally and actually given a just occasion for God to deal so with them; the books of every man's conscience then and thereto clearly justifying God in all his proceed. And from these Scripture-discoveries aforesaid, being considered of together, it appears plainly, that the Lamb's book of life, also mentioned Rev. 13.8, 21, 27. and 10.15. is composed of those, and only of those over-commers names, which are then found written in that book of life not blotted out; this the Lamb's book of life is the book of remembrance, which by that means proveth the book wherein God's jewels are recorded, Mal. 3.16, 17.  
But how far this Scripture-modell (of the discovery of the common salvation) in this tract set forth to view, doth vindicate the glorification of our gracious God, in all his holy attributes united. How it presenteth the amiable consent and concord of Scripture, agreeing and declaring itself by itself, with out humane glozing or interpretation, or jarring with itself, as some men would enforce it to do, by interposing humane art.  
And by proving the extent of the common salvation, how excellent, fair, comfortable, and sure foundation is thereby rendered in Christ, for all distressed consciences to procure repentance, and to build their faith and hope upon, as upon a rock, or the sure word of prophecy, until the day dawn; and the daystar arise in their hearts; in the mean time by their patiented waiting for their establishing in the special salvation, depending on the comfortable general promises, proceeding from God in a common salvation expressed in his written word; when as on the contrary, all rotten sandy foundations of faith, built up upon men's altered qualifications, or legal reformations, do either beget doubting with unsatisfied unbelieving Thomas, concerning the extent, and gracious effects of Christ's actual death, and personal resurrection, especially as in relation to their own eternal happiness: or else for want of their election, being discovered to them from Heaven supernaturally confirming their acceptation with God to eternal life, they do either drown themselves in superstition, or else they do desperately cast themselves headlong into a dangerous untimely death.  
How far this tract by proving the enfranchisement, or setting free of all men's wills in the inward man, mind and will, in due season doth take away from men, the occasion of these and such like blasphemous speeches, by their saying, or at least in their secret thoughts, concluding thus, or in the like manner; if God do bestow the ability to repent and believe, but upon a few men, and hath decreed accordingly who be those persons, as I am by some learned men taught:  
Then why should I wast myself with melancholy dispute, about my acceptation with him; for if I be elected, then how careless soever I be on my part, yet I shall be saved; and if I be reprobated, then how industrious soever I am for safety, yet I shall be damned, therefore why should I strive for my salvation, as if I could and would alter or hinder God's decree?  
To prevent which evils; how fare the belief of this Scripture-modell, concerning the enfranchisement of the wills of all men in due season, will enable all men experimentally to confess to the glory of God, and men's own shame, that the fault is not in the supposed preterition of God, as some men imagine, but in themselves, in that they will not repent, and in that though they being by God enabled thereto, yet will not believe or be obedient, whereas otherwise by their being taught, that God decreedly withholdeth saving means from some men, they are ready to make advantage of that desperate doctrine, and to satisfy carnal affections, to lay the fault on God and his partiality, affirming that they cannot repent, and that by the operation of his decree, they cannot believe, and so become carelessly desperate.  
And although indeed this tract doth by Scripture maintain, that no one mere man, hath freedom of will so much, as to think one good thought, much less to act in the least measure, as savingly acceptable to God, no not by imputation, as he is naturally descended from polluted Adam's loins; Yet how firmly this tract proveth by Scripture, contrary to the Protestant tenant (who do limit the ability given of God but to some men) that God doth by the grace of the general propitiation, mentioned 1 John 2.2. effectually set free every man in the inward man, mind and will in due season, so that no one man shall perish eternally by God's preterition, for fore-seen sinners, before act; as some men have vainly imagined, that some men as mere Creatures, or for foreseen sins, do by God's eternal reprobation or preterition, but only through his own personal default, actually committed after his inlightenment and enfranchisement.  
From hence how far God is hereby glorified and justified, in all his promises, threaten, rewards and punishments, exhortations and dehortations, being frequently spoken to all men for them themselves to do, or leave undone, who will have by Christ in due season, their wills and apprehensions freed, as is by Scripture proved in my 6 and 7 Distinctions, so that thereby they are enabled spiritually to hear and understand, and fear, and love, and be obedient to the faith.  
How far this tract discovereth, what fallacious scholastical shifts, some erroneous Protestants are in many considerable Scripture points, enforced to use, by reason of their not being guided by the literal sense of the plain Texts of Scripture, which do unanimously confirm the common salvation or enfranchisement of all men in the inward man in due season, and that thereby some of them have and do confirm, that God did by decree by his absolute will and power only, reprobate some part of mankind, without any respect by him had, to their doing evil, merely as Creatures, without any cause done, or fore-seen to be done on the creatures part. Thus they charging God contrary to his own word; with palpable tyrannical partiality, and respect of persons, or else with some other Protestants, that dare not stand to that horrid and hideous affirmation, do say that God did not so tyrannically reprobate any man: But they thinking to moderate the business, yet by being deluded also by humane art, do as fallaciously maintain, that God foreknowing all men fallen into Adam's sinning, did only by preterition pass by some men, so as decreedly they should not have any such means used with them, whereby they might be enabled in their good use thereof, to obtain eternal life, but that some men of Adam's posterity, must upon necessity eternally perish, though it then could not be in their own actual sins, yet in those sins which unavoidably, as a violent irresistible inundation, overwhelmed them originally by another man's offence, to which sins they never actually consented, and to which transgressions, they much less personally acted it being committed by Adam, before they had a being, or before they were born. They by that means rendering our good God, who is a faithful Creator, unfaithfully forsaking some men of Adam's posterity, even whilst they were, as concerning their own personal consent, or act, innocent Creatures, and also before they were after the fall enabled to depend on him, and also before they had actually or personally forsaken him; which tenant is proved by Scriptures to be absolutely false, in my 16 and 17 Distinctions, which preterition by them imagined, if you do but view the entrails of it, you shall find it to be in effect, no other than a disguised, or masked tyrannical decreed reprobation; for as hath been said, he that hath power, and doth keep from a man his sood of livelihood, may as really kill that man so, as if he cut off his head with a sword.  
How far this tract doth detect the error that is in the protestant tenant, concerning Christ's giving himself a ransom for all men, by their affirming, that Christ doth not effectually ransom any man, except that man be eternally saved, which fallacy is ripped open to view, in my 2, 6 and 7 Distinctions, wherein is proved, that Christ doth effectually ransom all men, and save all men, from the impossibility to be eternally saved, that came over all by Adam's fall, and estates them by himself, with a possibility in themselves to be eternally saved.  
How far also (though not meddling with the impertinent tradition of popery) this tract doth show plainly, that the many heretical errors of the Papists, upon which the whole rabble of their false destructive doctrine, and fantastical ceremonial discipline, doth depend, was hatched, and is nursed by their not making use of the large and true Scripture extent of the common salvation of all men, in setting free all men in due season, in the inward man, mind and will, by free grace, so that in their well usage of that means, they might believe and might be eternally saved; for by the Papists casting away this Scripture-truth, confirming the gracious setting free of all men's (by the fall) diabollically captived wills, they do fallaciously affirm, that man hath free will by nature, or by original descent from Adam's loins, which natural freedom of will, by its consenting to good, is the disposing cause of our justificarion.  
For as I find recorded, they say, that works Congruo, are the disposing cause of our justification, 
Andrad. in Conc. Trid. Ses. 6.  which as they say is of men's selves, and standeth of the assent of men's wills and reason, and this faith say they is Catholic and perfect, but yet unformed, and as soon as works are thereto joined they call it form, and then say they it is meritorious, condign, and justifieth; for say they, we are justified by faith and charity together, as the disposing cause of our justification as a necessary cause to obtain at God's hand, the grace of justification, but rather by charity, 
Conc. Trid. Ses. 6.  than by faith, because say they, that charity goeth before our justification, as a necessary cause to obtain at God's hand, the grace of our justification, and adoption of his children. Thus by the Papists rejecting the Scripture-testimony, concerning the setting free all men's wills by free grace, by Christ procured in the common salvation, as is proved in my 6 and 7 Distinctions, they are so wildred an deluded, that they do heretically appropriate the disposing power; to act, meritoriously well unto men's well acting in the freedom of their natural wills. 
Conc. 6.9.   
And because the Scripture doth maintain so strongly, that no mere man hath freedom of his will by nature, and that as in the tract is proved, that no mere man whatsoever, no not Adam if he had stood in his estate of innocency; much less any believer, who are all as concerning themselves, defective, cannot, nor could not have the least footstep at any time, in any one thing, to challenge the least reward as due of debt to them, from their Creator's hand, otherwise than he by whom they are, what they are, and from whom they have received whatsoever good they have, is pleased according to his Covenant made by his own free grace, to account them worthy, and that though all believers are not in themselves in this life righteous, yet by Christ to impute righteousness unto them that do believe in him, that justifieth the ungodly. But this Scripture-truth is so mortally destructive to their fancied meritorious life with God, that rather than they will lay down their bosome-imbraced delusions, and humane traditions, they will venture at one stroke desperately to hazard to deface the Holy writ itself; and as I find recorded, that some of their deceived Grandees, have thrust into the world, this blasphemous conceit, that the written Gospel is but as a nose of was, 
Vita Pont.  which may be set or turned divers ways, as it best pleaseth the humours of men, that steer the course for their doctrine and discipline, or as some of them have said, the written Gospel is but a fable of small profit.  
But how far and how clearly this aforesaid tract, doth confute these, and many such like errors, both schismatical, and heretical, and steps in to put an end to frivolous and fruitless contentions, I leave to the judgement of any man, who will vouchsafe to give this short Scripture-modell, a considerate perusal, and doth not shrink or draw bacl from the averment of the truth, which is infallibly by one gracious means or other (in due season according to the will of God, 1 Tim. 2.4, 6.) brought to the knowledge of every man; and thus I do conclude these my 24 Distinstions, for the discovery of the effectual extent of the common salvation; And the Temple was open in Heaven, and the four and twenty Elders which sat before God on their seats, fell upon their faces, and worshipped God, and cast their Crowns before the throne, saying, Thou art worthy Lord to receive glory, and honour, and power, Rev. 5.11, 14. and the 11.16, 19 And accordingly, that God in Christ may be truly glorified by his word, and in all his holy attributes united together, to the great increase of mankind's cordial love, and faith full obedience to God, and men's augmented comfort in Gods abundant grace, testified in mankind's Jubilee, is the daily prayers of me, his unworthy Instrument, and thine officious servant, by, and under the protection and direction of Jesus Christ our eternal blessed Lord, the everlasting father, and Prince of Peace.  
Christopher Wade.   

Observations considerable, appertaining to the former discourse.  
HEreto I pray you be pleased to take notice, that in the discovery of the wonderful mysterious conjunction of the Jubilees, with some remarkable passages of Gods gracious dealing with all men by Christ. As I find by ancient acute Chronology, that the first Judaical Jubilee, or the first year of their Jubilaicall general redemption, without any price paid for their embondaged, either in respect of Persons, Lands or Good, Leu. 25. did fall in just upon the 50 Jubilee of the world, counting 50 years for every Jubilee, from the Creation thereof; for that first Jubilee of the Jews, fell in, as I do find it, upon the 2500 year aster the Creation, so being not a Jubilee of 50 years, as the Jews Jubilee was, Leu. 25.10, 11. but a Jubilee of 50 times 50 years, for 2500 years, contains 50 times 50 years; so that thereby it appears, that the first year of the Jews Jubilee, fell in upon a Jubilee, which was a Jubilee composed of 50 Jubilees, counting 50 years for every Jubilee, from the Creation from thence being a Jubilee of Jubilees.  
And also as I find, that the 30 Judaical Jubilee, did fall in just with the 30 year of Christ's age about which time he began to preach, compare Luke 3.28. with 4.17, 22. Even so it proveth by providence (not though of by me, until after I had entitled this Treatise, Mankind's Jubilee) that this former discovery of the extent of the common salvation, or Mankind's Jubilee, or good tidings of great joy for all people, did fall in upon the 33 Jubilee, being counted 50 years for every Jubilee, from our Saviour Christ's birth; which number of 33 Jubilees being expired in the Jubilaicall year, Anno Dom. ●●50, in which year I wrote this tract, agreeth exactly with the number of 33 year of our Saviour Christ's age, about which time he upon the Cross, did actually and personally finish Mankind's Jubilee, or general redemption, in such manner, and to such real ends for all men, as is discovered in this former tract. But what Gods further intent is, in the marvellous conjunctions of Jubilees, with the typical general atonement, Leu. 25.9, 10. representing Christ's gracious performances, and with our blessed Saviour Christ's beginning to preach the Gospel, or deliverance to the captives, that being the condition of all men by nature, 2 Time. 2.26. and also in the number conjoining this former discovery, as aforesaid, with the number of the 33 year of Christ's age, about which time he by his death finished the pacifical propitiation, for no fewer sins, than the sins of the whole world, 1 John 2.2. I desire humbly to leave to Gods further gracious manifestation, and your beloved serious consideration.  
FINIS.    

Errata.  
PAge 11. line 21. read their freedom. p. 40. l. 12. r. well usage. p. 47. l. 7. r. it is said. p. 48. l. 30. r. for them. p. 59 l. 9 r. as if. and l. 28. r. all the. and l. 37. r. are sins. p. 62. l. 21. r. in the abuse. p. 63. l. 18. r. and gathered. p. 77. l. 18. r. that are. p. 39 l. 21. r. doth not further.