Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the…

11. We must as is said before distinguish between Christ (and the Father in him) as Rector per Leges or Legislator, and as Dominus Absolutus. And so we must distinguish between those Benefits which Christ as Rector giveth by his Laws; and ⟨p. 28⟩those which as mere Benefactor and Absolute Proprietary he giveth, though not contrary to his Laws or Covenant; yet over and above what by Covenant or Law he giveth. Also we must distinguish between the Event and Nature of things as such; and the Right to, and Dueness of of things as such. And consequently we must most carefully distinguish between Gods Will de Rerum Eventu, and his Will de Debito, as such. The clear distinguishing of these two is a singular Key to the opening of the sense of Scripture, and in particular of this Controversy. For indeed, it is to distinguish between our Physics and our Ethics. Gods will about Natural Beings as such stands at the top of Physics, as the first Cause. Gods will de Debito as such, stands at the top of our Ethics, as the first Cause. And you may easily conceive, how the confounding of our Physics and Ethics must needs blind us and lose us in our Divinity, as it would do in Philosophy. I join all these Distinctions together, for in some they all come to one, or are of necessary consideration jointly that any one of them may be understood. Our Divines usually with the Schoolmen distinguish between voluntatem signi and Beneplaciti. But in the ordinary School Sense, that is not the same distinction with that which I here intend. Dr. Twice oft useth the distinction between voluntatem propositi & praecepti, and meaneth in effect the same that I do: But he oft speaks of it as being but Metonymically Gods will, and not properly; by which I must conclude that he meant quoad Eventum, and not quoad Debitum; for God properly willeth that this shall be Mans Due or Duty.

11. We must as is said before distinguish between Christ (and the Father in him) as Rector per Leges or Legislator, and as Dominus Absolutus. And so we must distinguish between those Benefits which Christ as Rector giveth by his Laws; and ⟨p. 28⟩those which as meer Benefactor and Absolute Proprietary he giveth, though not contrary to his Laws or Covenant; yet over and above what by Covenant or Law he giveth. Also we must distinguish between the Event and Nature of things as such; and the Right to, and Dueness of of things as such. And consequently we must most carefully distinguish between Gods Will de Rerum Eventu, and his Will de Debito, as such. The clear distinguishing of these two is a singular Key to the opening of the sence of Scripture, and in particular of this Controversie. For indeed, it is to distinguish between our Physicks and our Ethicks. Gods will about Natural Beings as such stands at the top of Physicks, as the first Cause. Gods will de Debito as such, stands at the top of our Ethicks, as the first Cause. And you may easily conceive, how the confounding of our Physicks and Ethicks must needs blind us and lose us in our Divinity, as it would do in Philosophy. I joyn all these Distinctions together, for in some they all come to one, or are of necessary consideration joyntly that any one of them may be understood. Our Divines usually with the Schoolmen distinguish between voluntatem signi and Beneplaciti. But in the ordinary School Sense, that is not the same distinction with that which I here intend. Dr. Twisse oft useth the distinction between voluntatem propositi & praecepti, and meaneth in effect the same that I do: But he oft speaks of it as being but Metonymically Gods will, and not properly; by which I must conclude that he meant quoad Eventum, and not quoad Debitum; for God properly willeth that this shall be Mans Due or Duty.