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
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
of grace if by men persisted in against the dictates of the Holy Ghost which second death is also the reserve for punishment at the last judgement day in relation to mens soules and bodies united by the resurrection to preserve from which Christs death hath no relation to diminish much lesse abolish as is fully proved in my 11 Distinction Thus far to prove that it is the first death which together with the first Testament is abolished This recovery of all men from the eternall curse of the law and first death is a salvation purchased by Christ himselfe alone without men for all men whether any man doth beleeve that Gospell-tidings or not and no man enjoyeth the comfortable use thereof personally in his conscience but beleevers only The sixth Distinction sheweth that as Christ hath by the said salvation first wrought in himselfe laid the foundation of the common salvation of all men by his personall performances upon the earth without men so herein is declared how he finisheth the same by his spirit in all men by his resurrection and ascension into Heaven and by his their being IN which point we are to observe that our Saviour Christ having out of his love to mankind by that costly price paying of his pretious blood shed purchased and obtained of the Father the dominion and Lordship over all men both the living and the dead for which very end expresly Christ dyed rose and revived Rom. 14.9 So to make it appear to all men notwithstanding the hard conceit which some men against Scripture will harbour against him that he is no hard Master in his dominion nor intendeth no destructive ends therein to any one man by reaping where he soweth not and gathering where he stroweth not which he rejecteth Mat. 25.24 He will make it appear to publick view that he will charitably be to all men as the tender hearted dresser of the Vineyard who would not have the barren tree cut down although it had been a long time barren before he have digged about it and dunged it and also waited upon it a convenient time to make tryall what good effects would proceed therefrom by the sufficient means which he lovingly and diligently had therewith used according to Luke 13.7 8 9. He will have the world see that he will not put impossibilities upon men to be performed by them by putting yokes upon their necks which neither our fathers nor we were able to beare as some tyrannically did upon the Disciples Acts 15.10 No no my beloved there is no such matter to be found in him wee have experience of his faithfull and tender dealing with all men in our Types the Jewes for God required no oblation of beasts or other Creatures to be by them rendred to him untill he first inabled them to perform those his Commandements by giving them those Creatures so required by him Also God commanded them not to go forth in warfare against their enemies but as he gave them and assisted them with sufficient means that they might thereby become victorious God expected not that the fallen Angels should keep their first created blessed estate untill he had first inabled them to keep that their first habitation But more especially we are to keep in memory Gods just and gratious dealing with our grand parent Adam who was the publick generall pattern of Gods intention in this point to all mankinde for we shall assuredly finde that though God did not in the counsell of his own immense widome establish him by Creation so as he could not fall yet we find that God gratiously did not require his obedience to perform the keeping of those first precepts he gave him to observe untill he had first given him ability in himselfe whereby he might have been exactly obedient thereto Now considering this grace granted to and in our exemplary parent shall we once perfidiously question or suppose that God who commandeth no fewer than al men not only in some particular places but every where to repent Acts 17.30 doth require of any one of mankind their obedience of faith and repentance to be performed by them according to the second Covenant which is of grace as to be eternally punished for their di obedience thereto before he hath notwithstanding their by the fall naturall unabilities inabled them in the inward man minde and will to perform the same If any man be still possest with such false surmises of God then for satisfaction let us read and seriously consider of our Saviour Christs Commission Concerning the large extent of Gods love in Christ not only to some men but to all mankind Did Moses though but the servant to whom Christ in conduct and other respects was to be like him Deut. 18.18 Did he in the Type by his Commission conduct and instruct and bring no fewer than all the Children of Israel out of the prison house of the Egyptian bondage from under the tyrannicall hand of cruell Pharaoh the Type of the Devill his captiving all men at his will 2 Tim. 2.26 whilst they doe remaine in that naturall darknesse that came over all men by Adams fall Then observe what Christ the obedient Sonne doth by the strength of his Commission for all men being all by nature imprisoned Captives spiritually captived under Sathans tyranny Wherein first note that as all men in their naturall estate are so imprisoned and captivated by the Devils works originally that for this purpose the Sonne of God was manifested that he might destroy the works of the Devill 1 John 3.8 And accordingly God saith concerning Christ I will give thee for a light to the Gentiles that thou maiest be my salvation unto the ends of the earth Isa 49.6 This in reference to the common salvation is without limitation and that this salvation is for the benefit of all men or all mankinde observe what God further saith my righteousnesse shall be for ever and my salvation from generation to generation Isa 51.8 Thus is the promise performed that was divers times promised to Abraham Isaac and Jacob that in their seed should no fewer than all the Nations and all the Families of the earth be blessed Note that these expressions of salvation and blessednesse are not limited either in respect of time place or person Again I will give thee for a Covenant of the people the Jewes and for a light of the Gentiles to open the blind eyes to bring out the prisoners out of prison and them that sit in darknesse out of the prison house Isa 42.7 This is more than the opening of the prison doors of Sathans spiritual inthralment that all imprisoned mankind may go out for by this his mission he is to bring out the captives out of that captivity and darkness This grace is unlimited yet this doth not prove but that some men may wilfully and voluntarily after their inlightenments return to that captivity againe And our Saviour faith I am the light of the world John
and prepared to that very end from or before the foundation of the world 1 Pet. 1.18 19 20. Rev. 13.8 Therefore considering that the first Testament or Fathers Law written in Tables of stone with his singer on Mount Sinai Exod. 31.18 is blotted our for all men and therewith the first death abolished for the benefit of all mankinde as is proved they are in my 4 and 5 Distinctions We are not to conceive that there are many sins remaining in the world which are accounted sinnes against the Father never since God then virtually applyed the Lambs blood as a timely antidote to expell the poison of those sinnes even at Adams fall Though indeed if we look upon the union of the God-head the least sinne is offensive to all the Trinity as united wherefore though all sins except the sin against the Holy Ghost are ever since the fall accounted to be directly against him the Son of man as distinct in the Trinity all power being given to him in heaven and in earth Mat. 28.18 so that the Father judgeth no man but hath committed all judgement to the Sonne Iohn 5.22 yet in his respect to honour the Father he exhorts men to pray to the Father for forgivenesse of sins that the Father may be glorified in the Sonne Iohn 14.13 Thus we are taught by Scripture that the sins against the Father were those sins which were against the first Testament Heb. 9.15 Rom. 5.20 21. the eternall punishment of which is abolished for all men even at the fall of Adam or at the very entrance of those sins for if there had been the least vacation or intervallum betwixt those sinnes then acted by Adam and the vertuall application of Christ the Lambs blood then those sins against the Father by the equity of his Justice being unsatisfied in that time of vacation would have justly dissolved the earth and all the inhabitants thereof as appeareth by Davids speech in the behalfe of Christ Psal 35.3 and by Isaiah his affirmation of Christ Isa 49.8 and by his admiration at that preservation Isa 26.18 see also Heb. 1.3 But those sins being all by the Father remitted as beforesad they are said to be not sins that are but sins past Rom. 3.25 not sins in being but old sins 2 Pet. 1.9 and transgressions not which are but which were against the first Testament Heb. 9.15 The tenth Distinction wherein is set forth what those sins are which in Scripture are accounted to be the sins against the Sonne or Son of man and that they also as in reference to eternall punishment shall verily be forgiven to the sonnes of men OBserve herein that there is but two deaths either mentioned or intimated in Scripture not medling here with the temporall death of the bodies of men which is the utmost out-going of the power of the first death which temporall death is hardly allowed in Scripture the name of death but is therein often in respect of the resurrection from it accounted but a sleep or change of tho body This considered we shall finde that though the Scripture doth discover a first death due for the transgressions against the Father he having no Incarnation with mankindes humane nature which first death would therefore have held eternall condemning power over all men if it had not been prevented by Christ as in my first Distinction and also that though the Scripture doe set forth a second death in and by which some men doe perish eternally by their own wilfull persisting in rebellion against the gratious dictates of the Holy Ghost being God also having no incarnation with makind humane nature Yet note seriously that the Scripture doth no where neither mention nor intimate any third death appropriated to be the executioner for mens transgressions against Christ the Sonne or Son of man having a fraternall incarnation with mankinds humane nature sin excepted From this palpable silence of the Scripture in this point and its agreeing so amiably with the Texts hereafter cited we may safely conclude that there is no eternall death at all appropriated for the transgressions against him the Sonne of man And not only so but as he hath freed all men for ever from the danger of the eternall sting of the first death due for the transgressions against the first Testament and so against the Father as is before proved in Distinction 5. Even so he doth out of his love to all men his brethren in the flesh so strongly assist all mankind as is proved in my 4 5 6 and 7 Distinctions that thereby in their wel usage of that means they might escape the eternall danger of the second death which is inflicted for the sinnes against he Holy Ghost Nay his love rests not here neither for although he doth intentionally in himselfe for good ends for men correct them afflict or chastise them and permit the temporall death to have dominion over them which may be called temporall punishments also intended of Gods part for good ends and uses for men yet he hath promised concerning eternall punishment that as there is no death appropriated for the transgressions against him the Sonne of man even so accordingly he hath affirmed that verily all sinnes shall be forgiven unto the sonnes of men and blasphemies wherewith soever they shall blaspheme or whosoever speaketh a word against the Sonne of man it shall be forgiven him but whosoever speaketh against or blasphemeth against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come compare Mat. 12.31 32. with Mark 3.28 for as all power and proceeding in judgement is given unto him as is proved therein and as he hath bought al men of God by the price of his pretious blood paid as is proved in my 8 Distinction even bought them that do deny him the Lord that bought them 1 Pet. 2.21 Yet by the vertue of his power purchased by God the Fathers so timely accepting of his blood as is shed at Adams fall as before said he hath been and is invested with power to forgive all the sins that have been acted by any man ever since the time of Adams fall or shall be to the ends of the world except such of them as do by wilfull persisting in unbeleefe prove to become sins a gainst the Holy Ghost And therefrom he doth as considering that men are ignorant of that his power use means to heale that their ignorance that the world may know that the Sonne of man hath power to for give sinnes upon earth as in Mat. 9.6 Mark 2.10 Luke 5.24 And although indeed the aforesaid sinnes against God the Father he having no incarnation with flesh and blood could not be sorgiven without satisfaction made to his justice and although for the sinnes committed against the Holy Ghost being God also having no incarnation with humane nature there is no ransome or propitiation provided not can be of or by any man expected for pardon thereof
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
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
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
have not the written Law or Gospell otherwise than the effects thereof are written in their hearts even they by their beleeving and confiding in the goodnesse of him only or of God only that railed up Jesus our Lord from the dead is warrantably according to the scope of that Text accounted to them for righteousnesse which they may doe by their ability received in themselves by Christ in the common salvation by their being all of them brought to the knowledge of the truth of Gods grace and goodnesse as is proved in my last Distinction although the very name of Jesus and particulars of his performances which procureth that goodnesse for them be not discovered unto them and this is made apparant for the unthankfulnesse of the very Heathens as is proved where it is said despisest thou the riches of his goodnesse and forbearance and long suffering not knowing or remembring as in some translations that the goodnesse of God leadeth thee to repentance Rom. 2.4 As if said dost thou behave thy selfe so unthankfully to God not knowing of his goodnesse will thy conscience say that thou art not acquainted with his goodnesse no no that is not the cause it is the hardnesse and impenitencie of thy heart that treasurest up unto thy selfe wrath ver 5. And that this is spoken of those people that have not so much as the Law written vouchsafed them otherwise than the effects thereof written in their hearts See the 14 and 15 verses following And this need not seem strange to any man For behold beloved that even Christs chosen Apostles and Disciples were ignorant of his sufferings death and resurrection even after they had remained with him a considerable time as appeareth in Mat. 16.21 By his there instructing them that he must suffer and be killed and be raised againe the third day and so also in Mark 8.31 and herewith is very much to be obserued that in the very time of that their great ignorance Christ doth affirme directly that they were blessed as in Mat. 13.16 as also he affirmeth that Peter was blessed even before Peter knew of Christs sufferings death and resurrection as in Mat. 16.17 And more than this for Peter James and John were ignorant what the rising from the dead should mean Marke 9.10 And to prove that they were all by Christ affirmed to be then blessed even in the time of that their ignorance or before they knew of his sufferings death and resurrection compare Mat. 13 16. and 16.17 foregoing wherein they are affirmed to be blessed even in the time of that their ignorance with Mat. 16.20 21 22 23. following wherein is made apparant that Christ at that time before when he affirmed them to be blessed had not then acquainted them with his sufferings death and resurrection and also that then they were utterly ignorant of those particulars therefore it is no strange thing to beleeve that the Heathens may by the effectuall inabling means used with them by the spirit in the visible book of the Creatures beleeve and confide in Gods goodnesse who raised up Jesus our Lord from the dead which faith by vertue of that name is imputed for righteousnesse as is before said although they never heard of the name of Jesus nor are made acquainted with the particulars of his sufferings death and resurrection for most of the antient Saints before Christs Incarnation had either none or very little knowledge of Christs name and particulars of his sufferings death and resurrection the knowledge of which particulars now since Christs Incarnation death and resurrection is required where the Gospell comes as main Articles of our Christian Faith And observe herewith yet further that as it said the manifestat on of the spirit is given to every man to profit withall 1 Cor. 12.7 that though some men apply this Text to beleevers only because there spoken to beleevers yet to testifie to the world that the very heathens though not instructed in Christian principles have effectuall manifestations used with them it is said that that which may be known of God is manifest in them and the reason is therewith given for God hath shewed it unto them Rom. 1.19 Which manifestation of the spirit to the Heathen maketh the very letter of 1 Cor. 12.7 to appear in full for every man and also amiably agreeth with that Text where it is said that Christ inlightneth no fewer than every man that commeth into the world so that no lesse number than all men through him might beleeve John 1.7 9. Now you know that every man and all men must needs include all the Heathen men and the bookes wherewith God by his spirit doth teach those Heathens are also made known to us in the word saying For the invisible things of him that is his eternall power and Godhead are seen by the Creation of the world so that they are without excuse Rom. 1.20 That whereas all men are brought to the knowledge of the truth of Gods goodnesse as hath been largely proved whereby those persons of those Heathens that having the truth do hold the truth in unrighteousness ver 18. and having the truth do change the truth into a lye ver 25. such of those Heathens though so having the knowledge of God who is truth Isa 65.16 communicated to them yet do not glorifie God as God Rom. 1.21 and having the knowledge of God doe not like to retaine that knowledge ver 28. such are without excuse as verse 20. because God hath shewed these unto them as before by the manifestation of the spirit in the Creature-booke wherein note that if the means were not an effectuall discovery then in equity they were excusable So also the testimony of the Prophet David concerning this very point where he also setteth forth to view by what books God by his spirit doth declare himselfe and his goodnesse even to those very Heathens saying the Heavens declare the glory of God and the firmament sheweth his handy worke day unto day uttereth speech night unto night sheweth knowledge there is no speech nor language where their voice is not heard their line is gone through all the earth and their words unto the end of the world Psal 19.1 2 3. which sort of Preaching though Christs name nor the particulars of his sufferings death and resurrection be not discovered to them thereby yet the Apostle Paul from hence doth affirme it to be a Gospell preaching to all Rom. 10.18 saying have they not heard yes verily their sound went into all the earth and their words unto the end of the world alluding here to the same words used in Psalm 19. before recited and the persisting in the abuse of this knowledge of God causeth a delivering up to a reprobate minde Rom. 1.28 Now beloved considering that all the Heathens are so effectually enabled spiritually to heare see and understand and confide in Gods goodnesse as it is proved that all men are in my Last Distinction take notice
hereby what pregnant speaking voices and preaching manifestations as the Text saith fitted for all languages are communicated by 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
infirmities though by them acted against Christ in or under the Covenant of grace as is proved in my 10 14 and 15 Distinctions but covereth them in and by Christ From hence it is said by the Apostle Paul from the Prophet David blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lordwill not impute sinne Psal 32.1 2. Rim. 1.8 Thus though all men are blessed in Christ from their transgressions against the first Testament which unavoidably comes upon them by Adams fall by their being not imputed unto them as in my 4 10 and 11 Distinctions Yet some men will as hath been touched by their wilfull persisting in unbeliefe transforme all their actuall sinnes into sinnes against grace and so against the Holy Ghost and thereby never obtaine a personall blessednesse in themselves by a non-imputation of those their sinnes against the second Covenant or covenant of grace which they might have escaped if they had well used their ability given them in the common salvation or blessed condition where with all men are infallibly blessed in Christ vertually as is proved not only in this but also in my 4 5 6 7 10 11 20 22 23 and 24 Distinctions The two and twentieth Distinction sheweth that all men are by restoration sanctified in Christ vertually though some men doe abuse the same and so wilfully lose the benefit of that their Sanctification HErto note that in our Types Moses with the blood of Calves and Goats sprinked the people Exod. 4.8 and he sanctified not only some but all the people of the Jewes for none is excepted Exod. 19.14 which are our examples or Types 1 Cor. 16.6 11. Also note that the bodies of those beasts that were brought in by the High Priest for sinne were burnt without the Camp Heb. 13.10 11. therefore note here that as all the people were sprinkled with the blood of those beasts not one man excepted Heb. 9.19 that from this very ground the Apostle to perfect this his discourse concerning that generall sanctification saith Therefore even Jesus that he might sanctifie the people with his owne blood suffered without the gate ver 12. Thus when he satisfied Justice for the sinnes of the people he suffered without the gates of Jerusalem but yet the question may be how many people be thereby sanctified by his so suffering death without the gate to which question the Scripture answers readily saying he dyed for all 2 Cor. 5.15 and that he tasted death for no fewer than every man Heb. 2.9 and that thereby he became the pacifying propitiation for the sinnes of no fewer people than the sinnes of the whole world 1 John 2.2 By these undeniable testimonies is proved that our Saviour Christ sanctified in himselfe as many people with his owne blood by his suffering without the gate as he there dyed for which is all or there tasted death for which is no fewer than every man as those Texts maintaine And considering that his body is the typified Temple John 2.19 20.21 for sanctifying uses to the world as the Jewes Temple was to that whole Nation we ought not to grudge to give our consent with the Scriptures that by his suffering death without the gate for all men or every man that even so all men or every man were thereby sanctified in him although some men doe prophanely abuse that their sanctification in him as in the Type some sanctified Priests and vessels that were once sanctified in the Jewish materiall Temple and set apart for holy uses yet notwithstanding were many waies many times so by them abused and prophaned as that thereby their former sanctification was nullified Againe for our satisfaction in this very point it is said the unbeleeving wife is sanctified by her beleeving husband and also that the unbeleeving husband is sanctified by his beleeving wife whiest they doe willingly abide together as in the 1 of the Corinthians 7.13 16. Now beloved can we beleeve this in the Creatures nay even in as considered of themselves ungodly Creatures and will we not yield to our blessed unspotted Saviour who is not only as in the speciall salvation more peculiarly the head of his Church but also in the common salvation by restoration the head of no fewer than every man as in 1 Cor. 11.3 shal we not yield him the honour to acknowledge that by his pretious blood-shed for every man that thereby all men are sanctified vertually in him by his restoration and should so continue if they after their inablement did abide in him as the unbeleeving wife doth not lose the vertue of her sanctification that shee hath in her beleeving husband if shee depart not from him especially considering that our Saviour Christ affirmeth saying and I if I be lifted up will draw all men unto me John 12.32 not accepting any one man and hee draweth no man for destructive ends Luke 9.56 And considering that not only all men they being in reference to Creation Gods choice earthly things but also all things both in Heaven and in Earth are not only gathered together but also reconciledly gathered together to himselfe in one in Christ even in him as you may see they are by the peace made by the blood of his Crosse if you will be pleased to compare together Col. 1.20 Eph. 1.10 and 2 Cor. 5.15 18 19 20. And even as the beleeving husband and the beleeving wife are in that Text exhorted not to put away the unbeleeving wife or unbeleeving husband except the unbeleever doe wilfully first make choice to depart from the beleever so christ putteth none away from him nor doth forsake any one man before that person maketh choise to depart and doth first actually forsake him as is by Scripture proved in my 16 Distinction But to take away all stumbling in this very cause the Scripture very fairely steps forth and plainly tels us that there are are some men though by grace drawne to him and reconciledly gathered together in one in him as aforesaid yet notwithstanding being not able easily to go back will put to more sathanicall strength and wilfully draw back even to peridition Heb. 10.39 and though bought by him do deny the Lord that bought them 2 Pet. 2.1 and thereby not God by preterition but themselves doe bring upon themselves swift destruction and that there are some men that although they are brought unto the knowledge of the truth 1 Tim. 2.4 Rom. 1.19 that will sinne willingly after they have received the knowledge of the truth Heb. 10.26 And also the Scripture sheweth us that there are some men that although they be by Christ drawn to him and reconciledly gathered together in him even in him as before said that notwithstanding will tread underfoot the Sonne of God and although they be also with his blood sanctified in him yet will count the blood of the Covenant where with they were sanctified note this where with they were sanctified an unholy
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
that their names should or could be blotted out of the book of life for their not overcomming But as you see that this is proved in the negative so for further satisfaction behold the same truth also confirmed in the affirmative where in Scripture it is said If any man shall take away from the words of the book of this prophecie God shall take away his part out of the book of life Rev. 22.19 Hereby we are inforced to grant that even such offenders have a part in the book of life untill it be taken away even out of that book of life for their offence For you know those offenders parts cannot be taken away out of the book of life if even those so transgressing men had not formerly a part even in the book of life And whereas at the last great judgement Rev. 20.11 12. there is mention made of books opened in the plurall number These manifold books may be fitly understood to be every particular mans book of his own conscience and whereas it is said another book was opened in the singular number which is the book of life from hence it appeareth that those books of the secrets of every particular mans conscience their consciences bearing witnesse and their thoughts accusing or else excusing one another according to Rom. 2.15 shall be then and there opened together with that one book of life in the daies of that great judgement aforesaid or in the day when God shall judge the secrets of men according to the Gospell ver 16. whereby will manifestly appeare as it were by a true paire of tallies that there is no more mens names cut off from that tally nor blotted out of Gods book of life then that the book or tally of their owne Consciences being comparedly put together to that tally of Gods book of life shall clearly make manifest that God hath not blotted out any one mans name out of his book of life nor taken away any one mans part out of that book but only the names and parts of such men as have first on their parts personally and actually given a just occasion for God to deale so with them the books of every mans conscience then and thereto clearly justifying God in all his proceedings And from these Scripture-discoveries aforesaid being considered of together it appears plainly that the Lambs book of life also mentioned Rev. 13.8 21 27. and 10.15 is composed of those and only of those over-commers names which are then found written in that book of life not blotted out this the Lambs book of life is the book of remembrance which by that means proveth the book wherein Gods jewels are recorded Mal. 3.16 17. But how far this Scripture-modell of the discovery of the common salvation in this tract set forth to view doth vindicate the glorification of our gratious God in all his holy attributes united How it presenteth the amiable consent and concord of Scripture agreeing and declaring it selfe by it selfe with out humane glossing or interpretation or jarring with it selfe as some men would enforce it to doe by interposing humane art And by proving the extent of the common salvation how excellent faire comfortable and sure foundation is thereby rendered in Christ for all distressed consciences to procure repentance and to build their faith and hope upon as upon a rock or the sure word of prophesie untill the day dawn and the day-star arise in their hearts in the mean time by their patient waiting for their establishing in the speciall salvation depending on the comfortable generall promises proceeding from God in a common salvation expressed in his written word when as on the contrary all rotten sandie foundations of faith built up upon mens altered qualifications or legall reformations doe either beget doubting with unsatisfied unbeleeving Thomas concerning the extent and gratious effects of Christs actuall death and personall resurrection especially as in relation to their own eternall happinesse or else for want of their election being discovered to them from Heaven supernaturally confirming their acceptation with God to eternall life they do either drown themselves in superstition or else they doe desperately cast themselves headlong into a dangerous untimely death How far this tract by proving the infranchisement or setting free of all mens wils in the inward man minde and will in due season doth take away from men the occasion of these and such like blasphemous speeches by their saying or at least in their secret thoughts concluding thus or in the like manner if God doe bestow the ability to repent and beleeve but upon a few men and hath decreed accordingly who be those persons as I am by some learned men taught Then why should I wast my selfe with melancholy dispute about my acceptation with him for if I be elected then how carelesse soever I be on my part yet I shall be saved and if I be reprobated then how industrious soever I am for safety yet I shall be damned therefore why should I strive for my salvation as if I could and would alter or hinder Gods decree To prevent which evils how farre the beliefe of this Scripture-modell concerning the infranchisement of the wils of all men in due season will inable all men experimentally to confesse to the glory of God and mens own shame that the fault is not in the supposed preterition of God as some men imagine but in themselves in that they will not repent and in that though they being by God inabled thereto yet will not beleeve or be obedient whereas otherwise by their being taught that God decreedly withholdeth saving means from some men they are ready to make advantage of that desperate doctrine and to satisfie carnall affections to lay the fault on God and his partiality affirming that they cannot repent and that by the operation of his decree they cannot beleeve and so become carelesly desperate And although indeed this tract doth by Scripture maintaine that no one meer man hath freedome of will so much as to think one good thought much lesse to act in the least measure as savingly acceptable to God no not by imputation as he is naturally descended from polluted Adams loins Yet how firmely this tract proveth by Scripture contrary to the Protestant tenent who do limit the ability given of God but to some men that God doth by the grace of the generall propitiation mentioned 1 John 2.2 effectually set free every man in the inward man minde and will in due season so that no one man shall perish eternally by Gods preterition for fore-seen sinners before act as some men have vainly imagined that some men as meer Creatures or for foreseen sins do by Gods eternall reprobation or preterition but only through his own personall default actually committed after his inlightenment and infranchisement From hence how far God is hereby glorified and justified in all his promises threatnings rewards and punishments exhortations and dehortations being frequently spoken to all