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 wherby he became the propitiation for the sins of the whole world 1 Joh. 2.2 Shewing 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 reall 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 Adams Fall but onely by his own actuall and wilfull 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 INTRODVCTION FOrasmuch as it is evident that some men even Christian men yea even some godly learned men by casting in their owne scholasticall glosses upon many excellent plain Texts of Scripture have as much as in them lyeth buryed the comfortable use of the firm foundation on which faith and repentance ought in Gods ordinary way primarily to be builded even the common salvation mentioned Jude 3. which the Scripture if it be permitted to speak for it selfe in its owne litterall language with the assistance of the spirit thereon attending being submitted unto will of its selfe evidently set forth to publick 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 passe that although Christ tasted death for every man according to Heb. 2.9 and dyed for no fewer than all 2 Cor. 5.15 that yet some men do suffer in an eternall death How that although our Saviour Christ be by his death the propitiation for no fewer sinnes than the sins of the whole world according to 1 John 2.2 that yet some men doe perish eternally in and by their sinnes 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 doe perish in eternall sorrow These men thereby though it may be unawares do intimately charge God to reserve dubious ment all reservations in himselfe In answer whereto that I may procure aright understanding separate from these and such like fancied doubts let it not be tedious I intreat 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 expresse discovery of an eternall 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 doe fairely 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 aready discovery herein the Apostle Jude 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 wantonnesse and denying the only Lord God and our Lord Jesus Christ Jude 4. that deny the Lord that bought them 2 Pet. 2.1 from the eternall danger of the first death as is proved he hath done for all men in my 5 Distinction These men saith Jude are twice dead and then also plucked up by the roots to whom is reserved the blacknesse of darknesse 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 Adams fall Thirdly alive againe by Christs reconciliation made and Fourthly dead againe the second time by their wilfull personall persisting in the abuse of grace after their inlightenment and then and not while then plucked up by the roots Now beloved by my shewing that by the first Adams 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 reall 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 effectuall light freedome 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 mens wilfull personall defaults brought about that some men doe perish by their own personall acting and persisting after inlightenment in disobedience against the second Covenant which is of grace by their resisting the gratious dictates of the Holy Ghost To the READER Three directions according to three severall conditions of men FIrst to all such men who though being by our Saviour Christ in due season inabled to know the truth and confide in Gods goodness only and faithfully to indeavour to walk answerably as is proved that al men are in my 6 and 7 Distinct yet do prophanely if not blasphemously not only slight Gods grace but also in effect do
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 Sonne 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 himselfe without any oblation sacrifice atonement or propitiation made to him the Sonne 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 finde 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 Adams fall the effects of Christs blood shed for all mens sins And from that time unto the end of the world sinnes against Christ only and his in lightning in abling preparative worke and that they are all as concerning everlasting punishment all forgiven to all the sonnes of men excepting only our Saviour Christs former own exception concerning those of them sinnes which are by some men themselves rebelliously transformed into the sinnes against the Holy Ghost by their persisting obstinately and wilfully in unbeleese against the holy spirits gratious teachings which are alwaies by grace annexed in due season to our Saviours in lightning all men so effectually as is proved in my 6 and 7 Distinctions The eleventh Distinction sheweth what those sins are which in Scripture are accounted to be sinnes 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 inlighten every man that commeth into the world so that no fewer than all men through him might beleeve John 1.7 9. And also that in obedience to his Fathers will he doth bring all men unto the knowledge of the truth accoding 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 finne wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearfull 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 sinnes which are sinnes against the Holy Ghost are the sinnes which some men doe commit against the holy Ghosts teachings after they are by Christ in due season inlightned 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 sinnes 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 wilfull persisting cannot be forgiven without a valuable satisfaction made to satisfie justice with And thirdly I finde the irrecoverable cause to be because there cannot be any valuable satisfaction made for men to satisfie 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 finde that although Christ being so made capable to suffer death did dye to satisfie God the Fathers justice for the sins which as an unresistible violent inundation overwhelmed all Adams posterity though sinners in the seed for sins by him acted without the personall consent much lesse actuall 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 mens owne actuall and personall sinnes 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 oftended having as God the Father no incarnation with humane nature From hence proceeds the irrecoverable eternall fearfull condition of such Transgressors 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 withall 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 wilfull persisting transgressors of the second Covenant against God the Holy Ghost must in justice unavoidably perish in the eternall 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 eternall punishment discovered in Heb. 10.26 27. 2 Pet. 21. Rev. 21.8 Jude 12. 2 Pet. 9.10 2 Thes 1.7 8 9. I shall not need to make any further discovery to shew you what the second death is which is to be a much more sorer punishment then pertained to the breach of Moses Law Heb. 1.29 Only I do intreat you to take notice that because our Saviour Christ hath said that all sinnes and blasphemies shall be forgiven unto the sons of men but only the sinnes or blasphemies against the Holy Ghost That some men have cavilled at this our Saviours affirmation saying then all unbeleevers actuall sins are remitted without any punishment because in that sence the unbeleevers doe perish eternally for their unbeleefe only They herein contrary to Scripture separating the act of unbeleefe it selfe from the evill actions of men or actuall 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 actuall sins being also thereby by them transformed into the same nature by their wilfully becomming the children of the Devill John 8.44 From hence that fearfull affirmation ariseth that some men are twice dead that were not only once dead by that one mans offence Rom. 5.12 by the first death but though being fully set free by Christ from the eternall danger of that first death and law of works as in my 4 and 5 Distinctions they doe through their owne wilfull defaults fall into the danger of the eternall second death for their wilfull
the death of Christ as is fully proved in my 11 Distinction for Christ dyed only to take away the transgressions which were against the first Testament Heb. 9.15 Romans 5.18 19 20 21. Yet whilest these sinnes against grace are not so farre persisted in as is before said but do remain as Paul's sins and others before inlightenment 1 Tim. 1.13 Acts 12.17 which though indeed being sinnes against the very Gospell of grace yet being sinnes through ignorance infirmity and frailty acted Though the Law of Moses be much more unable to justifie those transgressors for those transgressions yet they have been are and shal be all pardoned as men being so restoredly inabled as before is proved that all men in due season are do faithfully indeavour to perform the condition annexed in the second Covenant which condition is beleevingly to confide in God and his mercy and goodnesse in Christ where the Gospell is vouchsafed and where it is not to confide in his grace and goodnesse only as in my ninth Distinction Notwithstanding the strictnesse of the Law of works and mens apparant and abundant falling short in the performances thereto required and notwithstanding their failings through frailty against the Covenant of grace also yet if they fixedly do confide in this only that God is good and gracious unto sinners and ungodly ones strivingly indeavouring to walk before God accordingly they are accepted of which goodnesse of God the Holy Ghost doth by one means or other discover to every man in due season 1 Tim. 2.4 6. Rom. 1.19 John 1.7 9. Yet further note that this faith though it be in beleevers yet also being considered of as in reference to themselves is defective and unworthy yet God is pleased by free grace to account them worthy and although their works also are accordingly imperfect yet he is pleased to impute righteousnesse unto them according to his new treaty made with the world by the application of the vertue of Christs blood as if it had been actually shed at the fall of Adam as hath been said and proved 1 Pet. 1.19 Rev. 13.8 So by this means it appears plainly to our apprehension not only how farre and from what all men even whilest they doe remaine in unbeliefe are fully and freely by Christs performances justified before God from all that from which the Law of Moses could not justifie them this justification remaining accomplished for ever for all men whether any man doe beleeve it or not That is to say from the eternity of the curse of the Law and first death from which the Law of Moses could not justifie them but also it is hereby made manifest that those that doe beleeve are justified not only from the curse of the Law and danger of the first death which was due for the transgressions against that Law of first Testament as it is proved all men are in my 4 and 5 Distinctions but also abiding beleevers according to that Text 3.39 are justified also from all other things or offences which never were or are nor can be punishable by that Morall Law or Covenant of works called here the Law of Moses neither could nor can nor shall the Law of Moses justifie them from those offences in any measure Yet as is said the obedient humble beleevers are with Paul and others justified by grace even from their failings by ignorance frailty or infirmity past present or to come by them so acted against the Covenant of grace also But this justification is peculiar to beleevers only in the speciall salvation expresly so accounted of in 1 Tim. 4.10 And the generall justification of all men by Christs performances from the eternity of the curse of the Law and first death are gratious effects issuing from the common salvation mentioned Jude 3. and accomplished by Christ for all men who by removing of the impossibility to be eternally saved which came over all men by Adams fall is the Saviour of all men and so stiled in the same verse 1 Tim. 4. Yet even the humble obedient beleevers though being by faith so justified before God and by grace imputed and counted just men before God yet even they must live by faith by the forsaking all selfe-conceited justification which sheweth us the meaning of that place where it is said that even the just man shall live by his faith Hab. 2.4 which is also affirmed in Rom 4.5 The twenty fourth Distinction wherein is proved by plaine Texts of Scripture that as all men by Adams fall were blotted out of Gods book of life that came in with the Creation so all men are in and by Christ and his performances alone againe written in the book of life that came into the world by Christs restoration and that no one man hath been is or shall be blotted out thereof but by his owne personall default shewing also herein the fundamentall eause of the hereticall errour of the Papists doctrine hinting herein also what the Lambs booke of life is HErein we are to consider that all men were by Creation respectively in the first Adam untill his fall innocent righteous and blessed of God Gen. 1.27 29. Eccl. 7.29 and also that God affirmeth that he blotteth none out of his book but in respect of their not fore-seen but actuall sinne as appeareth in Exod. 32.33 being compared with the 23 30 and 31 verses in the same Chapter preceding and with Ezek. 18. being in this point the scope of the whole Scripture testifying that God forsaketh no man whatsoever he foreknoweth that men will in future doe untill they doe personally and actually forsake him first as is also fully proved in my 16 Distinction And you know that before Adams fall no man had sinned nor actually forsaken him so that Adam himself and all his posterity respectively in him were all then overcommers in Gods estimation Hereto God promiseth saying of him that overcommeth I will not blot out his nome not of the book of life Rev. 3.5 But upon Adams being overcome by sinne he being the publick man of whom the Scripture saith the first father hath sinned Isa 43.27 and so was the procurer of wrath whereby he lost in that effect his fatherly place whereupon Christ gratiously accepts of that general government and is called the everlasting father the Prince of peace Isa 9.6 which hath been all along in this tract clearly testified that by the fall of the first father Adam who sinned no fewer than all men were blotted out of that book of life for although none of Adams posterity had then personally and actually sinned as appeareth by Jacob and Esau Rom. 9.11 who are said to have done neither good nor evill before they were born yet by the then comming in of sinne the earth and all the inhabitants thereof would even then have been dissolved if Christ the everlasting Father and Prince of peace had not assisted which dissolution would have plunged all Adams posterity in a non-being and would
have also separated Adam for ever from Gods blessed presence as is proved in my 9 Distinction and then by all mens 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 entred which without Christ the everlasting Fathers gratious performances considered would have been eternall even over all men for there by one man sinne entred into the world and death by sinne 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 passe 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 spirituall 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 sinne 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 discerne that of free grace by Gods fore-knowledge of the fall the shedding of Christs pretious blood for a propitiation for those sinnes of no fewer persons than the sinnes 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 Gods acceptation and estimation accounted of as if he had been slaine from the foundation of the world Rev. 13.8 And also that by vertue of the same generall reconciliation made Col. 1.20 Eph. 1.10 by that prepared pretious antidote its being so timely and seasonably applyed to the contagion to expell the poison of those sinnes even at the very entrance of sinne into the world that by that same efficacious meanes the sinnes of the whole world 1 John 2.2 or transgressions against the Morall Law or first Testament Heb. 9.15 Rom. 5.20 or sinnes 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 hee 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 Gospell 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 plurall 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 mankinde being nulled by the fall of Adam for all men then 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 immortall life at the finall resurrection will fully take possession of all men good and bad beleevers and unbeleevers though wilfull unbeleevers will turne the blessednesse of that immortall life formerly intended for them into a curse as appeareth by those differing sentences pronounced concerning all men where it is said when the Sonne of Man shall come in his glory come yee blessed of my Father c. and depart from me yee 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 doe thus wilfully perish in the second death though being by Christ and his performances perfectly delivered from the first death yet wee finde as is before proved that life and immortality is brought againe to light through the Gospell 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 eternall 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 againe according to Scripture-language written entred into the world for from this very ground as I finde said the free gift came upon no fewer than all men unto justification of life in Rom. 5.18 So also I finde it thus verbatim in some reformed Bibles said Likewise then as by the sinne of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men Rom. 5.18 Thus the grace of God that bringeth salvation unto no lesse 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 gratious means used all men were againe written and also accordingly we finde God gratiously appearing to the world againe 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 expresse 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 satisfie 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 cleare testimony of Scripture to maintain this canse we cannot shut our internall eyes so close if we be but rationall men but that we must needs know hereby considering the book of life which came in by Creation was extinguished by Adams fall that even those mens names which do not overcome were once again written in this book of life that came in by Christs restoration for else how is it possible
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 generall 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 doe no longer with dubious interpretations to discourage but with Scriptures plaine and full sayings to direct infants in the faith first to feed upon that generall milke 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 Gods generall promises untill the day-star do arise in those tender waiting hearts as formerly it did in their own when they resolvedly with patience waited for establishment Thus intreating thee to take notice that I do not by this insuing tract maintaine that any one man hath free will as he is descended from fallen Adam to incline to or to think much lesse to act any thing acceptable to God in point of eternall 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 infranchisement in the common salvation in due season wil wilfully refuse their own mercies choose their own destruction and will draw back even to eternall perdition Thirdly that I do not in this ensuing tract maintaine 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 righteousnesse 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 insuing 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 sheweth that as all men lost their blessed first life of Creation by Adams 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 eternall danger of the first death and from that impossibility to be eternally saved which came in by Adams fall shewing also the difference betwixt the old man and the new man and the rationall 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 gratiously intended on Gods part by Christ to preserve all men from the eternall second death p. 7 The third Distinction sheweth that our Saviour Jesus Christ by a salvation first wrought by and in himselfe alone without men laid the soundation of the common sulvation by his descension from Heaven and personall performances upon the Earth p. 16 The fourth Distinction proveth that one means to establish the common salvation purchased by himselfe is this that Christ by his performances hath abolished the eternall condemning power of the Morall Law yet shewing 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 sheweth accordingly that at Christ hath by the said salvation first wrought in himselfe laid the foundation of the common salvation of all men by his personell performances upon the earth without men So herein is declared how he fin sheth 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 Gospell is vouchsafed unto them otherwise then the effects thereof are written in their hearts p. 49 The eighth Distinct on which sheweth 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 sinnes were which are accounted in Scripture to have been the sinnes against the Father and that those sinnes also were the same sins which in Scripture are called the sinnes 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 sinnes against the Son or Son of man and that they also as in reference to eternall punishment shall beverily forgiven unto the Sons of men p. 57 The eleventh distinction sheweth 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 Iacob and Esau is laid open p. 67 The fourteenth Distinction wherein some mens misconstructions are discovered concerning that Text where it is said so then it is not of him that willeth nor of him that runneth but in God that sheweth mercy 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 hardneth also sheweth that there is but one will in God p. 72 The sixteenth Distinction sheweth the unwarranted dealing of some men with Gods prerogative by a wrested application of Gods hardning Pharaohs heart p. 75 The seventeenth Distinction is to rectifie some mens 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 shew what the speciall 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 sheweth that as all men lost their
peace with God by Adams fall which all Adams posterity had by propriety in him whilest he stood so all men are virtually in Christ by Christ reconciled to God againe by restoration though some men after their inlightenment doe abuse that grace of their reconciliation in him and doe 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 Adams fall so all men are againe blessed virtually in Christ the restoring second Adam though some men will after inlightenment voluntarily lose the eternall benefit of that blessendesse p. 89 The two and twentieth Distinction sheweth that all men are by restoration sanctifyed in Christ vertually though some men doe 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 vertually from the curse of the Law and first death though no man is by imputation personally justified untill he be a confiding beleever p. 94 The twenty fourth Distinction wherein is proved by plaine Texts of Scripture that as all men by Adams fall were blotted out of Gods book of life that came in with the Creation so all men are in and by Christ and his performances only againe written in the book of life that came into the world by Christs restoration and that no one man hath been is or shall be blotted out thereof but by his owne personall default shewing also herein the fundamentall cause of the hereticall error of the Papists doctrine hinting herein also what the Lambs book of life is p. 101 MANKINDS JVBILEE The first DISTINCTION The first Distinction which sheweth 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 eternall danger of the first death and from that impassibility to be ternally saved which came in by Adams Fall shewing also the difference be wixt the Old man and New man and Rationall man NOw herein I doe humbly beseech you that you will not undervalue extenuate nor deface the fulnesse of the litteral sence expressed in divers places of Scripture by the Holy Ghost in its speaking of Christs performances on his part intended for the eternall 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 againe it is said of Christ who gave himselfe a ransome for all men 1 Tim. 2.6 Herein Christs obedience to performe that expresse will of his Father appeareth to be by Ransome 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 fundamentall means of effecting that absolute gratious will of God set forth to be for no lesse number than all men Also a believer hath testified unto beleevers 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 whol world 1 John 2.2 By this the extent of Christs 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 himselfe that in the dispensation of the fulnesse 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 shew that this was a reconciled gathering together of all men in Christ it is said that God was in Christ reconciling the world unto himselfe 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 shew that this reconcilsiation was not made onely for the world of the elect as some have vainly fained It is further affirmed that it pleased the Father that in him should all fulnesse dwell and having made peace by the blood of his Crosse 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 himselfe 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 generall mercy of God in Christ towards all men in a common salvation that famous discovery of the Angell was publikely proclaimed and unanimously consirmed by a multitude of the Heavenly Host saying with a remarkeable 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 Jude in his diligent course to maintain that salvation which he expresly 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 owne sonne 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 generall mercy extended as in Romans 5. by the free gifts comming upon no fewer than all men unto Justification of Life or as I finde it in a reformed Bible in the same Chapter thus that as by the sinne of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men by which means as is
and eares must be opened Acts 16.14 Job 36.11 Psal 146.8 For which end God gratiously hath perfected in and by our Saviour Christs performances only a common salvation whereby the naturally inchanted and deluded judgements of all men occasioned by Adams fall are set so free in the inward man in due season as that they may thereby if they make good use thereof choose light and life as is proved in my 6 and 7 Distinctions And if any man do imagine that the salvation of all men this cause of great joy for all people the blessings appropriated by and in him Abrahams feed to all Nations and all the Families of the Earth are intended to be of God but as temporall blessings to some part of men to be injoied by them in this life only then see the misery that inevitably fals to those men thereby for the Apostle saith If in this life onely we have hope in Christ then we are not only of some men but of all men not only miserable but most miserable 1 Cor. 15.19 So that in that sence those temporall blessings intended to some part of men are extended forth only to aggravate their eternall woe and misery which once the Scripture cryeth down and affirmeth that God is good not only to some but to all and that not only his mercies but his tender mercies are over not only some but over all his works Thus farre that there is a common salvation perfected by and in Christ intended on Gods part to procure the eternall salvation of all men if they persist not in resisting the operations of the Holy Ghost gratiously tendred therein to every man The second Distinction declareth what the common salvation is and the extent thereof for the benefit of all men whereby is set forth in good part the excellency of the restored second life of mankinde gratiously intended by Christ on Gods part to preserve all men from the eternall second death WEE are to effect this discovery feriously to treasure up in our memories what in Scripture is fet forth to be a generall losse or common inbondagement that befell all men by the destructive Adams fall and we shall finde that one extraordinary great and common losse which befell all men thereby was such that as considered in its own nature it did utterly deprive all mankinde for ever of that estate of possibility to be eternally saved which Adam had given unto him by grace of Creation in himselfe or in his own power as the publick trust for all his posterity and though by no constraint of God as is cleared Eccle. 7.29 yet by his own perverse behaviour against his faithfull Creator under his gratious hand working by his finding fault with his good condition then given him he in effect rebelliously faying Why hast thou made me thus that I must depend on thee and not subsist upon or by mine owne inventious So marring himselfe under his gratious Creatours hands as is instanced Rom. 9.20 Thus by his forsaking of Godsirst he himselfe wilfully lost the freedome of will possibility and ability in himselfe to continue in his injoyment of the blessed use of which he was possest by Creation by which one losse was then lost all the unexpressible blessings thereto belonging And also he then and thereby lost the reall possibility which all his posterity had by propriety in him whilst he stood to injoy all those blessings Yet notwithstanding I beseeth you further to note that he lost thereby no more for himselfe and his posterity in reference to the point in hand but only a possibility to be eternally saved for more than a possibility to be eternally saved he could not lose neither for himselfe nor any one of his posterity for he himselfe though being the great and publick patterne for mankinde in whom God did set forth the extent of his gratious intentions to all men as concerning the Creations yet even he was thereby possest of no more nor of any firmer established Condition in himselfe than a possibility only that he might be eternally saved for in reference to this cause by the utmost extent of his estate which was given him by Creation as you know it was possible that by his well acting in that freedome of his will he might have been eternally saved So also you know on the contrary part that he by his evill acting in that his freedome of his will he might lose that his blessed estate for ever which he hath done and by his fall did unavoidably overwhelme all mankinde in an utter impossibility as of themselves to be eternally saved Note therefore that Christ the restoring Second Adam by virtue of a salvation first wrought by his Death Resurrection and Ascension in himselfe for all men to make way for his gratious operating by his spirit in all men as is proved he doth in may 6 and 7 Distinctions by that means helping all mankind out of that impossibility as of themselves to be eternally saved so as that all mankinde shall in due season injoy by free grace in their owne particular personall possessions a restored ability where by in their well using of that ability to them by the spirit communicated by beleeving they might obtaine eternall life and all the unutterable priviledges mercy and blessings thereto belonging This is the common salvation of all men and is an effectuall salvation of all men from their imposibility in which they were all involved by Adams fall Although men may and some men doe by their wilfull abuse of that their restored freedome and ability by grace given them of themselves Adam-like forsake their owne mercies Jonah 2.8 of themselves choose their owne destructions Hos 13.9 of themselves draw back to perdition Heb. 10.39 and so of themselves by their owne particular personall choise refuse and so for ever lose eternall life Now to make it appeare visibly by Holy writ that our Saviour Christ his restoration of free do me and ability to all men in a common salvation where by they might or may in their well usage thereof attaine to the enjoyment of eternall life and all the blessed priviledges thereto belonging is for all men an effectual salvation or ransomed condition although some men through their own wilfull defaults by abusing that freedome are not eternally saved I pray you let us consider what extent in this point the Scripture alloweth to Christs offices as Saviour of all men 1 Tim. 4.10 or Ransomer of all 1 Tim. 2.6 For which end observe that Jude in his extraordinary diligence clearly to discover the common salvation expresly called so by him in ver 3. used the antient types for exemplary proofes according to the frequent example of our Saviour Jesus Christ and his Apostles as appears in Luke 7.29 John 3.14 John 6.48 Gal. 4.22 26.1 Cor. 10.1 12. and many other places So Jude to expresse his meaning concerning the common salvation by him so called in ver 3. brings in the
Typicall antient condition of the Jewes and to prevent all mens rejecting the effectuall 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 beleeved not ver 5. Herein I beleeve that no man can deny but that Jude to open what he meant by the common salvation by him before so called doth by comparing all the Jewes in the Type to all men or all mankinde thereby typified brings into our view no lesse number than all Israel none excepted really saved out of their Egyptian bondage and yet for our instruction in this very point he sheweth 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 Gods power goodnesse and protection only who had himselfe so mightily saved them Who seeth not that Jude 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 spirituall Egyptian darknesse contracted by Adams fall under the captivity of Sathan than Typified by cruell tyrannicall Pharaoh and yet sheweth therewith that God hath done doth and will destroy all such men that though being so effectually inabled to beleeve and be saved as is proved that all men are in my 6 and 7 Distinction and yet will not abidingly beleeve and confide in his grace and goodnesse only And who seeth not that by his rendring their example that although they were all so effectually saved out of Egypt yet that there was a possibility remaining in their owne power that they might through their own defaults lose the injoyment of the fertill earthly land of Canaan that he doth thereby plainly inferre 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 Jewes after that their effectuall salvation out of Egypt a possibility in their wils whereby they might through their owne wilfull 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 speciall salvation to be injoyed in the heavenly Canaan And this need not seem strange for the Scripture frequently discovereth divers salvations to be effectuall salvations although they prove not eternall as amongst other places so where it is said That for the unthankfulnesse and rebellion of the Jews our Types Nehemiah 9.26 though God therefore delivered them into the hands of their enemies yet when they cryed unto him he gave them Saviours who delivered them out of the hands of their enemies ver 27. Note here that God honoured those men with the high Title of reall Saviours though they procured unto those so really saved people but a possibility only that they might keep that their so restored freedome for those very same people though being so really saved did after that wilfully lose their so restored freedome againe which is plaine that these people did for the Text saith but after they had rest they did evill againe before thee therefore thou left'st them in the hands of their enemies And will not even they that doe deny the common salvation wrought by Christ freely confesse that such a mans life was effectually saved from drowning at such a time by another mans assistance although the same man so really saved doe after that through his own default or negligence fall into the water again and is thereby drowned Are we forced to confesse these salvations to be effectually performed instrumentally by Creatures yea sometimes by mean Creatures as salves medicines and potions in temporall deliverances and will we not own the truth of the common salvation performed by Christ the Creator to be effectuall in recovering all men from the impossibility to be eternally saved that came in by Adams fall unlesse he doe then eternally save them doth not the Apostle Paul tell us according as Jude 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 wildernesse 1 Cor. 10.5 and that he strengthneth this my Argument saying all these things hapned to them for examples or types as the margent hath it and they were written for our admonition ver 11. undeniably intimating and perswading that though all mankind be by Christ saved in a common salvation as all the Jewes were that all men would be very carefull of abusing their of freedome therein communicated to them shewing 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 Christs 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 Ransome or Redemption by a price to helpe the inbondaged to their freedome lost and so leaves such men so ransomed in a possibility that afterwards those same men may wilfully lose that their restored freedome againe For these sayings Ye are bought with a price 1 Cor. 7.23 and redeemed with the price of the pretious blood of Christ are still but a ransome by a price paid Now though all men bee 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 ransome or price paid freed from the impossibility that came in by Adams 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 ransome or price paid and bring upon themselves swift destruction 1 Pet. 2.1 So that we may easily discerne 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 Adams 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 eternall
expressed in Eph. 1.17 21. such confiding beleevers and obedient walkers in faithfull indeavours shall never fall 2 Pet. 1.10 See briefly what the speciall 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 speciall salvation is a blessed salvation in excellency farre surmounting all temporall blessings in the world intended of God for mens temporall blessings only So that those mens opinions that do maintaine that Christ doth not effectually save all men except he doe eternally save all men is found fallacious As for the possibility or restored ability conferr'd 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 mans benefit as God knowes to be fittest God cordially intending on his part to prevent mens future progresse in the sinnes of unbeliefe 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 joyned 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 sheweth that our Saviour Jesus Christ by a salvation first wrought by and in himselfe alone without men laid the foundation of the common salvation of all men by his descension from Heaven and personall performances upon the earth HErein we are to note that the effects of Christs 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 againe resurrection and ascension into Heaven is distinctly called a much more being saved by his life in the same verse To performe the first of these he came downe 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 pretious 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 fathers 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 equall with God yet he made himselfe of no reputation and took upon him the form of a servant Phil. 2.6 7. Thus when the fulnesse of time was come God sent forth his sonne 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 beleevers 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 pretious blood was shed 1 Pet. 1.19 Which blood of his in respect of his personall union as composed of the Divine and Humane nature is called Gods blood Acts 20.28 the shedding of which is more pretious 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 lesse than the whole world 1 John 2.2 for God the Father finding him to have become voluntarily for mans sake under the Law and same obligation into the which all men were by the fall inthralled 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 mankinde see my 20 distinction Now the effects produced by his suffering upon the earth are principally two The first is his abolishing thereby the eternall curse of the Morall 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 himselfe is this This Christ by his death abolished the eternall condemning power of the Morall Law for all men yet briefly shewing 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 Commandements conteined in Ordinances Eph. 2.15 And herewith we are to know that the strength of the word abolished is a disanulling a destroying a putting out of memory Note also another full expression in this very cause speaking of Christs not slightly crossing that generall 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 Crosse Col. 2.14 Now I beseech you consider what more plaine or strong expressions can be used in this cause yet further to prove that hereby is meant the abolishing of the Morall 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 Morall 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 Morall Law or mixed with Morall Law-Ordinances as is manifest in his written books for as God did first verbally declare the Morall 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 untill 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 plurall 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
And many more excellent discoveries and righteous exhortations may be by us viewed and collected from and in that transparent Chrystall glasse 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 eternall curse of the Law whereby mens 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 doe not by Gospell faith dye 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 appeare in their consciences as an exact witnesse against them in a Gospell-way restifying their unthankfull walking towards God in his tenders of the grace of the second Covenant by the Holy Ghost But when God judgeth the secrets of mens thoughts and consciences then he judgeth not by the Law but by the Gospell 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 spake in the Gospell 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 wildernesse into the earthly Canaan no he must dye 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 Jewes 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 dye or be abolished by establishing such a Gospell-way so that Moses Law must not but Jepell-Covenant of grace by himselfe purchased with his owne pretious blood-shed 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 spirituall Canaan in their walking through the wildernesse 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 Christs performances all men have escaped not medling here with the temporall death of mens 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 Christs assistance would have been by the fall eternall over all men and the second death which doth remain eternall to all such men as wilfully and persisting refuse their owne mercies tendered to them by the Holy Ghost by the Gospell 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 Christs death abolished In answer whereof considering that Christ dyed 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 mans sinne entred 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 doe 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 sinne into the world This sinne in respect it issued originally by one mans offence is called in the singular number the sinne of the world which the Lamb of God taketh away John 1.29 And in respect of the overspreading leprosie thereof throughout mankinde in their individuals it is in Scripture in the plurall number called the sins of the whole world for all which Christ hath also made a pacificall propitiation 1 John 2.2 These were sins naturally against the Morall Law of workes for they came in originally by Adams 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 destroied which sins were the sting of that first death 1 Cor. 15.54 and the Morall Law or first Testament being abolished and blotted out which was the strength of that sinne ver 56. as is proved the Law is in my last Distinction from hence all those the worlds sinns 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 worlds 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 remarkeable 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 Christs performances but when the death is named or distinguished by which any man doth perish eternally it is distinctly and plainely 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 eternall punishment for the transgressions against the second Covenant which is of grace if by men gressions against the second Covenant which is
hereby what pregnant speaking voices and preaching manifestations as the Text saith fitted for all languages are communicated by Gods spirit by the Creatures to every one of them Heathens and all the world to make manifest the goodnesse 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 beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse 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 Againe 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 reall cause besides acfcountable temporall mercies whereby they are all obliged to praise his name and ability given them whereby they may so doe else that command were injurious and fallacious which is the highest degree of blasphemy to affirme those to be in God But if we will be ruled by the Apostle he tels us that there is no difference between the Jew and the Greeke for the same Lord over all is rich unto all that call upon him Rom 10.12 though Christs 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 generall Creature teaching in the 18 verse of the same Chapter and as fully Acts 10.34 35. Also our Saviour commendeth and incourageth men in that sort of beleeving in God where the knowledge of himselfe is not obteined saying for their incouragement that so confide in God Let not your hearts be troubled ye beleeve in God beleeve also in me John 13.1 Thus though confirming their faith which they were in yet thereby gently instructing them to beleeve 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 Gospell 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 evill because God is good Mat. 2.15 or why should any Christian offer to part those whom God hath joyned together in the great and good Gospell-tidings Luke 2.10 and in the generall 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 confirme 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 shee closed in with the religious principles either of the Jewes 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 Israels power and goodnesse Joshua 2.9 10. there being no mention of her faith in Christ for she was then no proselyted Jew much lesse a Christian We have also the example of Job and his godly friends which were neither Jewes 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 almes 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 vertue of Christs 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 righteousnesse is accepted of him hereby including any person in any Nation whatsoever whether they be Christians or not that fear God and worke righteousnesse as Cornelius was found to doe before he was instructed in Christianity And further to clear Gods 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 uncleane 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 effectuall means whereby in their good use thereof they might be eternally saved because he doth not afford them the outward priviledges 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 personall 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 Fathers right hand from thence by his spirit finishing the common salvation of all men whereby also considering that all men are therein inabled with a possibility or ability in themselves whereby in their well usage thereof they may obtaine eternall life A great part of the excellency of the restored second life of all mankinde by Christ procured by his swallowing up mankinds first death in victory which came over all men Rom. 5.12 by Adams fall is laid open to publick view and without this ability of grace on all men even on them that doe choose darknesse rather than light those refusers could neither know saving truth from falfhood nor light from darknesse nor could not depart 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 ballance of justice and equity excusable Especially considering that all
applyed to elect or beleever only then the sence of that Text cannot be read any otherwise than thus That God so loved the world of the elect or beleevers only that he gave his only begotten Sonne that whosoever of the world of the elect or beleevers doe beleeve in him shall not perish But considering that the Scripture no where saith the world of elect nor the world of beleevers I leave the grosse absurdity that is in that sence unto any rationall mans censure hereby also appears evidently the wrong that some men have done to that Text where it is said that Christ dyed for our sins according to the Scripture 1 Cor. 15.3 by their applying that expression our sinnes as if meant of the sinnes of beleevers only notwithstanding that the Scripture further saith that Christ tasted death for every man Heb. 2.9 and that Christ dyed for no fewer than all 2 Cor. 5.15 And that thereby he is the propitiation for the sinnes 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 applyed to the elect or beleevers only when as in truth those words doe appertaine to all men for the price paid was for redemption or ransome and the price to effect both of them was paid downe in full by Christs death 1 Pet. 3.18 1 Cor. 15.3 and therewith by his pretious 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 blood-shed 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 Jewes 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 Jewes and proselytes only But herein we may behold the excellency of the price paid by Christs pretious blood-shed 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 againe as the price paid hath reference to Christ as a ransomer who alwaies pays the full value appointed for the ransomed or in bondaged then behold it is said he gave himselfe a ransome not for elect or beleevers or Christians only but for all 1 Tim. 2.6 Besides al this because no man should doubt to maintaine this large extent of the price paid the Scripture steps forth and tels 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 Againe observe that whereas it is said that if when we were enemies we were reconciled to God by the death of his Sonne Rom. 5.10 that this reconciliation is applyed by some men as appertaining to beleevers only whereas on the contrary the Scripture gives us to wit that God was in Christ reconciling not elect or beleevers or Christians only but the world unto himselfe 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 confirme it that the benefit of his reconciliation is to be applyed 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 dyed for all besides all this the reconciliation being made by his death and pretious blood-shed is none other by a price paid than an atonement or propitiation the benefit whereof as before is proved is in the Scriptures owne 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 sence in this very cause fully proved also in Col. 1.20 being compared with Eph. 1.10 wherein is plainly shewed 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 crosse reconciled to God himselfe 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 scholasticall glosses too often drawn away from the true meaning of the Holy Ghost in holy writ which abuse hath very much dazled 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 sinnes against the Father and that those sinnes also were the same sins which in Scripture are called the sinnes 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 Adams fall would have brought in an eternall separation of all men from Gods blessed presence and from their off-spring 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 originall over-spreading leprosie into all mankindes 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 mankinds humane nature wherefore those sins could not be forgiven without that valuable satisfaction made by Christ therefore out of his love to mankinde God the Father was in Christ reconciling the world unto himselfe not imputing those the worlds 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 Wildernesse Lev. 16.22 or Land of oblivion this significant type being compared with the large efficacy of Christ the Lamb offered without blemish Lev. 23.12 doth signifie to us that the Fathers justice was satisfied for those sins that were against him at the time of his accounting and accepting of the Lamb as if slaine and his pretious blood as if shed which was by the Fathers fore-knowledge of Adams fall timely fore-ordained
over no fewer than all men as in this Text Rom. 5.12 and Rom. 3.19 so answerably this Text affirmeth that grace did much more abound where sinne abounded by these Texts compared it is hereby proved even in the very litterall sense that as all have sinned even so grace did much more abound over all men which is the same still as before only further strengthned that all have sinned being justified freely by his grace And the reason why this justification in and by Christ is extended to all men is therewith given to be this in the same Chapter Rom. 5. That as sinne had reigned unto death even over all men ver 12. even so largely and timely might grace reigne through righteousnesse unto eternall life by Jesus Christ our Lord ver 21. and as it is here said that even so might grace reign So observe that it is said as hath been touched That he hath made him to be sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 Note that to set forth how many men is meant by the word we it is said in verse 15. that he dyed for all for the world verse 19. From thence is granted though not that all men are made but that all might be made in this life by beleeving if they resist not imputatively the righteousnesse of God in him and might be made at the resurrection of the body inherently and perfectly righteous in themselves Note herewith that no one of Adams posterity either had or shall have an inherent personall righteousnesse either in him by him or from him the first Adam yet by Creation it was possible that they all might have proceeded from him by generation inherently righteous but that possibility being lost by his fall we finde that there is a restored possibility in and by Christ the second Adam procured though not that all men are made but that by the good meanes by Christ performed for all men and in due season communicated to and in all men according to the Text as all men are by and in Christ made righteous before God by a non-imputation of their sinnes against the Law So thereby in their well usage of that ability given all men might be made imputatively personally righteous before God in this life time by their beleeving and in their so abiding might be all made as inherently righteous at the resurrection of the body as Adam was by Creation For beloved our Saviour Christ hath been and is but upon the work of eternall safety which he hath on his part intended and doth intend to finish for all if so be that men do not mar themselves wilfully upon his well-forming Potters wheele of restoration after ability given them to doe the contrary as Adam did for himselfe and all his posterity contrary to Gods gratious prime intent in the Creation For considering that a reconciliation is by Christ made to God for the sinnes of all men or the whole world so that thereby their sinnes against the first Testament Heb. 9.15 Rom. 5.18 20. are not imputed to them as is fully proved in my 20 Distinction This doth undeniably prove the justification of all men from all those sinnes by Christ before God and from this gratious justification of all men by Christ the transgressions against the first Testament Heb. 9.15 Rom. 5.18 or the sinnes accounted to be directly against the Father as in my 9 Distinction which sinnes are called the sinnes of the whole world 1 John 2.2 are called the sinnes past or the sinnes which are of God passed by Rom. 3.25 and from that reconciliation made they are called old sinnes from which some men are said through their wilfull unbeleefe to forget that they are purged 2 Pet. 2.9 and by that reconciliation those sinnes are counted transgressions not that are but which were under the first Testament Heb. 9.15 And from that reconciliation made those sinnes are said not to be sinnes that doe reign but that had reigned unto death Rom. 5.21 although some men doe by their wilfull unbeleefe and disobedience though having so escaped those pollutions yet doe returne with the dog to the vomit and with the sow that was washed to the wallowing in the mire of transgressions against the second Testament or Covenant of grace gratiously prefented to all men in due season by the Holy Ghost But notwithstanding this rebellious Apostacy of some men from God by their wilfull unbeleefe after their inabling abidingly to beleeve as is in my 6 and 7 Distinctions proved that all men are in due season Yet beloved we are to observe this still that all that doe beleeve are justified not only from the curse of the Law and the eternall power which would have thereby seised on them by the first death as all men are whether any man do beleeve it or not but also in a further sense they are justified from all things from which they could not be justified by the Law of Moses Acts 13.39 For the clearing of which Text I intreat you to take notice that notwithstanding Christs so effectuall and timely taking away the eternity of the curse of the Law or first Testament and abolishing the first death due for the transgressions against the covenant of workes even for all men as it is proved that he hath done in my 4 and 5 Distinctions from which the Law of Moses could not justifie any man so that no sinnes of that nature against the Covenant of works or the Fathers Covenant written with his owne finger on Mount Sinai Exod. 31.18 are imputed to the world 2 Cor. 5.18 Col. 1.20 Rom. 5.18 19 20 21. because God hath laid upon him the iniquity of us all Isa 53.6 even us all men and although this remission is effectually procured by Christ to remaine for ever for the benefit of all men whether any man do beleeve or do not beleeve the same Yet notwithstanding mens actuall sinnes even to an idle word Ma. 12.36 are ever since Christs ransoming all men by the Fathers estimation and application of the vertue of his blood as if it had been actually shed at Adams fall as is shewed in my ninth Distinction Sinnes not against the Law but against grace procured by Christ for all men from which also the Law of Moses cannot justifie any man which sinnes whilest they remaine in any man to be only sins of ignorance frailty and infirmity as Christ hath purchased a power to himselfe to forgive those sinnes as Sonne of man Mat. 9.6 Mark 2.16 So he hath promised that verily all those sinnes shall be forgiven unto the sonnes of men Mat. 12.32 Luke 12.10 even untill they prove sinnes persisted in against the Holy Ghosts gratious dictates as those Texts do manifest for then those men by those sins so far persisted in doe totally exclude from themselves the benefit of the Covenant of grace and those persons have then thereby no relation to receive pardon by
the obstructions that came in by Adams fall and therewith to inable all men so in the inward man as that thereby they all might in their usage of that ability prove obedient to the faith as appears in our grand paterne Adam that God did but inable him to be obedient from this determinate councell of his owne will and glorious wisdome he in that text saith what could I have done more c. But for the further clearing of what hath been said let us observe that never since Adams fall God hath not nor doth not intrust any one meer man with an ability in himselfe thereby to be transferred to any other person as it might have been transferred from Adam by generation to his posterity if he had stood No beloved God never since the fall doth trust any man with any such ability in himselfe but our Saviour Christ only who as the publick man or second Adam is intrusted with all the power and ability which is to be be transferred to any man that power is invested in him only Mat. 28.18 whereby because no one man should suffer losse in that point by the first Adams fall he gratiously communicates by his spirit to every man and doth intrust every man with an ability whereby he in the good use thereof might be eternally saved so farre as concernes his owne personall injoiment for himself alone excepting only what good another man may receive from him by his good example and instructions and prayers But perhaps some man will say in respect of what hath been by me formerly declared how can it appeare that our Saviour Christ hath redeemed all men from the curse of the Law and first death according to your 4 and 5 Distinctions when as it is evident that some remaining effects of the curse of the Law and also of the first death are as yet unremoved from off the earth and other creatures To which I answer that the generall curse mentioned in Gen. 3.17 Cursed is the ground for thy sake considering that that is but a temporall curse and affliction this curse is not of the nature of that which the curse of the Law would have effected for without the Covenant of grace applied as it is promised to the woman ver 15. in the same Chapter the curse of the Law would have been eternall So that this aforesaid curse of the ground which doth remaine but temporally cannot be said to be the curse of the Law But God having had experience of Adams wilfull rebellion and disobedience against him by his being so diabolically puffed up in pride with his excellent estate of Creation and his glorious enjoyment of the perfection of the Creatures as created for him God not for destructive but gratious ends for all men only blasts the gloriousnesse of the Creatures as Created saying cursed is the ground for thy sake as if said because thou hast though inabled by me to doe the contrary so wilfully and rebelliously betraid the trust which I reposed in thee for thy selfe and thy posterity by thy being intrusted with so blessed and glorious estate for thy sake I will never againe trust thee nor thy stained posterity with the use of the glorious Creatures in that beauty and excellency in which they were created by me but having had experience of thy unfaithfulnesse and rebellion in the use of them for thy sake I will never againe hazard the eternall favour I intend for thee and thine in such an alluring estate whereby the hearts and affections of thee and thine may probably hereafter come to be alienated againe from me and my grace protection and goodnesse but I will in my tender mercy by grace extended by the Gospell or second Covenant by a curse out of my mercy temporally blast those rare created beauties and excellencies of the Creatures provided for thee and thine and this on Gods part intended to hide pride from mankind in generall as we frequently finde that he doth not by destructive but gratious intentions afflict particular men in divers manners to hide pride from particular persons as appeareth in Job 23.17 19. and very many other places which sheweth that as God to that gratious end afflicteth the whole world of mankind in generall by the effects of that mercifull curse by him setled concerning the ground or whole earth so God afflicteth particular men out of his mercy to the end intended on his part that men should turne in to him his grace and protection only for in those afflictions though they seem burthensome to flesh and blood yet therein and thereby he waiteth to be or that he may be gratious as in Isa 30.18 And how can we harbour in our breasts such hard conceits of our faithfull Creator and good and impartiall God as to account those his mercifull curses or afflictions to be of the nature which was in the eternall curse of the Law which without Christs assistance would have been everlasting upon all men especially considering that our gratious God hath declared to us which he expecteth we should take thankfull notice of which is that on his part all his intentions are not only good but good to all and that not only his mercies but also his tender mercies are over not only some but over all his works Psal 145.9 So that that curse affliction or afflictions proceeds from the grace of the second Covenant intended on Gods part for mercifull ends to all men though some men after their infranchisement and inlightenment doe wilfully persist in abusing that grace and so as perversely by their owne voluntary choise doe lose the eternall benefit intended on Gods part for them thereby And as for the small or weake remaining power of the first death which the aforesaid query so much scruples at considering that by Christs death that death hath no more power left it but temporally to bring all mens bodies to the grave or earth from which it was taken and to hold them there untill the generall resurrection mentioned in Rev. 20.12 15. Wee may not be much troubled to find out that that is an exceeding blessing also as it is intended of God on his part for all men being folded up in a mercifull gentle curse by that death or sleep to make way or open the passage for the immortality of all mens bodies to be brought in by Christs performances For by those words Gen. 3.19 In the sweat of thy face thou shalt eat bread till thou returne unto the ground for out of it wast thou taken for dust thou art and unto dust shalt thou returne This saying however it appears to humane wisedome yet it doth but testify Gods love to all men in that by his grace in Christ he hath provided a way that whereas death even the eternall first death would unresistibly have seized on all men to procure their everlasting separation from God and his blessed presence yet that now even from the acceptation of Christs blood
as if it had been actually shed at Adams fall Rev. 13.8 1 Pet. 1.19 No man shall be nor can be otherwise but temporally mortall 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 Gospell 2 Tim. 1.10 Even so by Gods gratious Ordinance It is appointed for all men once to dye Heb. 9.27 that temporary death of the body and God by that death or sleep or change of the body doth gratiously strip all mankinde of that cursed immortality into which all men fell by sins entring into the world so that although all mens bodies from that ground are sowne mortall bodies 1 Cor. 15.53 Gods intention being to make that kind of death or rather sleep a means by Christ that all men might be rased up at the generall resurrection not only immortall but also in his prime intention on his part that they should all of them be eternally blessed in that their immortality which the mortall death of the bodies of all men by Gods wisedome and mercy made way for so that the temporall death of the body whereby by grace they are stripped of mortallity it being the dore of entrance into immortality is an unspeakable mercy intended of God for all and proves effectually so to beleevers and though some men after their inlightenment doe persist in perverse wilfull unbeleefe yet even they also shall for ever remaine immortall at the resurrection of the body though by their own choise 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 blessednesse thereof into an immortall cursed living being yet is the temporall death as God intended by grace in Christ to make use of it for all men so farr 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 inabling and inlightning of all men we may note that in the case of little children whilest they remaine in their weaknesse and imbecillity of their understanding and also all Ideots and Fooles that were so born and doe so continue as they never had ability afforded them to deny the Doctrine of the Gospell nor actually and personally to resist the spirits teaching nor doe wittingly forsake God who infallibly doth never forsake any one person untill that man or person forsaketh him first as is fully proved in my 16 and 17 Distinctions and as little children and also such Ideots and Fools are not capable of understanding to be against Christ and the Gospell 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 darknesse which is the condemnation John 3.19 So there is no condemnation to them by the Gospell and as for the Law they are also free from that charge of sinne 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 Kingdome of Heaven Mat. 19.14 Mar. 10.14 and saith that they beleeve in him Marke 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 Kingdome 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 Kingdome 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 faithfull 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 Gods mercy is held forth to them and he chargeth none of them with that rebellious sinne of unbeleefe that were under the age of 21 yeares for all of them that were under that age he accounted them their little ones Num. 14.31 their children ver 33. and doth passe by all their offences being under that age of 21 yeares as not knowing betwixt good and evill as clearly appeareth by comparing Num. 4.29 with Deur 1.39 Now considering that all such dealings of our gratious 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 alwaies granteth an uncapability to be in man and that God doth not take notice of any mans unbeleefe and unthankfulnesse as to be eternally punishable untill 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 doe 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 Gospell 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 wherby 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 eternall condemnation but on the contrary doth implicitely confirme that as Christ is the Saviour of no fewer than all men 1 Tim. 4.10 so God doth by him communicate an inabling common salvation to all men as in my last Distinction and also an eternall salvation to all beleevers 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 Christs very name nor the particulars of his performances Herein we are to take notice that there is a considing and beleeving in him or in God that raised up Jesus our Lord from the dead that is imputed for righteousnesse as Abrahams saith was imputed unto him for righteousnesse by beleeving that God notwithstanding the deadnesse of his body and of Sarahs wombe by so quickning the dead would multiply his seed Rom. 4.17 18 19. And the Apostle saith that this imputation of Righteousnesse 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 beleeve on him that raised up Jesus our Lord from the dead Rom. 4.24 Thus the very Heathens that