Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression…

2. Common: such as are not made to this or that man more then others, but to all, at least in the tenor of the grant, though it be not promulgate to all. Of this sort 1. Some suppose certain promises to go before the great Law of grace. 2. But I yet know not of any but the Law of grace it self, (anon to be described.) 1. Those that do suppose some such antecedaneous promise, are of two sorts: 1. The Arminians and Jesuits. 2. Such as Mr. Blake about Church-Ordinances. 1. The Jesuits and Arminians speak of two such common promises. 1. One is of the giving of supernatural means of Revelation, to men, on condition of the right use of natural Revelation. As if God had promised to all Heathen and Infidels that never heard of Christ, that they shall have the Gospel sent them, if they will use the light of nature well, or will seek out for the Gospel. 2. The other promise which they imagine is, that God will give supernatural or special grace (viz. the first grace of faith and repentance) to men, on condition they will use well their common grace and means. I know of no such promise as either of these in Scripture (of which see Davenant in his Dissertation of Universal Redemption.) When any Arminian will show such a promise in Scripture, we shall yield. But yet I will tell you how far I yield. 1. I yield that God doth actually give temporal blessings to wicked men: But this is no Covenant or promise. Yet it gives them a right to enjoy them de praesenti while they do enjoy them; so that it is not sound Doctrine of them that say, Wicked men have no right to the creature, in whatsoever they possess, and that they are but usurpers. For if you see one naked in the street, and put him on a garment; he hath right to wear that and enjoy it, while you permit him: But yet because you promise him nothing for the future, he is not certain a moment of the continuance of that right or possession, for you may take it off him again when you will. So wicked men have right and possession of Gods mercies by actual collation de praesenti, but not by promise de futuro, or by such proper donation, as gives them the full propriety (for so God useth not to part with the propriety of his creatures to any.) 2.

2. Common: such as are not made to this or that man more then others, but to all, at least in the tenour of the grant, though it be not promulgate to all. Of this sort 1. Some suppose certain promises to go before the great Law of grace. 2. But I yet know not of any but the Law of grace it self, (anon to be described.) 1. Those that do suppose some such antecedaneous promise, are of two sorts: 1. The Arminians and Jesuites. 2. Such as Mr. Blake about Church-Ordinances. 1. The Jesuites and Arminians speak of two such common promises. 1. One is of the giving of supernatural means of Revelation, to men, on condition of the right use of natural Revelation. As if God had promised to all Heathen and Infidels that never heard of Christ, that they shall have the Gospel sent them, if they will use the light of nature well, or will seek out for the Gospel. 2. The other promise which they imagine is, that God will give supernatural or special grace (viz. the first grace of faith and repentance) to men, on condition they will use well their common grace and means. I know of no such promise as either of these in Scripture (of which see Davenant in his Dissertation of Universal Redemption.) When any Arminian will shew such a promise in Scripture, we shall yield. But yet I will tell you how far I yield. 1. I yield that God doth actually give temporal blessings to wicked men: But this is no Covenant or promise. Yet it gives them a right to enjoy them de praesenti while they do enjoy them; so that it is not sound Doctrine of them that say, Wicked men have no right to the creature, in whatsoever they possess, and that they are but usurpers. For if you see one naked in the street, and put him on a garment; he hath right to wear that and enjoy it, while you permit him: But yet because you promise him nothing for the future, he is not certain a moment of the continuance of that right or possession, for you may take it off him again when you will. So wicked men have right and possession of Gods mercies by actual collation de praesenti, but not by promise de futuro, or by such proper donation, as gives them the full propriety (for so God useth not to part with the propriety of his creatures to any.) 2.