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
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
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
Adams posterity is unavoidably involved in an utter unability by another mans offence even by Adams fall unto which act they never gave any actuall or personall consent much lesse did ever act in it for they were all unborn See what is said of Jacob and Esau considered of as unborn Rom. 9. which is that then they had done neither good nor evill But hereby we finde from these aforesaid apparant over-powring manifestations by Christ strongly though gratiously acted to discover God and his goodnesse to all men by bringing all men to the knowledge of the truth proceedeth that saying directed to men to perswade them to lay hold on that strength saying Let him observe let him take hold of my strength that he make peace with me and he shall make peace with me Isa 27.5 Note that the man must lay hold and from the same ground it is said that those that forget God shall be turned into hell Psal 9.17 Job 8.13 not said those that never knew God but those that after knowing forget God but that even the Gentiles also may know God in his grace mercy and goodnesse Christ is appointed to be a light unto even unto those the Gentiles that he should be for salvation note this that he should be for salvation not only for Christians but also unto the ends of the earth Isa 49.6 This Christ doth by his spirit by inlightning not only the heathens but also every man or all men so that not only the Gentiles or Heathens but also all men might beleeve as appears in John 1.7.9 And for this end Paul was sent unto the very Gentiles also to open their eyes though not powerfully to turn them but as in most translations that they might or may thereby turn them from the power of Sathan unto God Acts 26.18 by the means aforesaid faith is afforded not only to the heathens but also to all men Acts 17.31 though some men make ship wracke of it 1 Tim. 1.19 this grace bringeth salvation to no fewer than all men Tit. 2.11 though some men refuse it Thus is the Gospell preached to every Creature which is under Heaven Col. 1.23 though some men reject that preaching The eighth Distinction which sheweth the mistakes of some men concerning divers very considerable expressions of Scripture which hath bred and doth nurse up many vaine contentions even amongst Christians about the gratious extent of the common salvation THE expressions of Scripture which are very often by some men misapplyed are these us wee our ye and such like and also the word many is much wrested for where it is said Christ or the Sonne of Man came to give his life a ransome for many Mar. 10.45 This Text from the word many is by some men applyed as if Christ gave his life a ransome for the elect only and so consequently but for some part of men But what saith the Scripture many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and perpetuall contempt Dan. 12.2 Herein it cannot be denyed but that the word many doth include all that sleep in the dust for the grave delivereth up all that are in it to judgement Rev. 20.13 Note here that all sleep in the dust one way or other except in the case of Enoch and Eliah Againe many are called but few are chosen These word are spoken comparatively of all men who are all in due season called or sent to the worke 1 Tim. 2.6 by the knowledge of the truth received only those are not chosen that then murmure at Gods gratious dispensations Mat. 20.1 15. And also those words are spoken againe by Christ of those invited to the Feast Mat. 22.9 10. where the charge given unto the fetchers in was to bring in no fewer than as many as they could finde and accordingly they were gathered together all as many as they found good and bad This is a simile of Gods dealing with mankinde and you know that God can finde out all men to call them to the Gospell-Feast therefore considering that according to the Parable he calleth as many as he can finde consequently by inlightenment he calleth no fewer than all men as is proved 1 Tim. 2.4 6. John 1.7 9. Also by Christs accordingly not only inlightning but also inabling all men or every man to know the truth of Gods goodnesse and imbrace it and confide in it as is proved in my two last Distinctions it doth evidently appeare that by many are called is included that all men art called Though through some mens owne wilfull defaults when being called and all drawn to Christ John 12.32 by their drawing back few are chosen all the rest being of that number that draw back to perdition Heb. 10 39. So also it is said for as by one mans offence many were made sinners Rom. 5.19 and as agaire it is said if through the offence of one many be dead ver 15. so in full satisfaction what the number is which is here meant by the word many it is said in ver 12. in the same Chapter as by one man sinne entred into the world and death by sinne and so death passed over all men Here you see plainly that in the word many all men are included for the Text saith that all men were made sinners by one mans offence Rom. 3.19 and that thereby death passed over no fewer than all men Rom. 5.12 Also as our Saviour Christ is said to give his life a ransome for many Mat. 20.28 and Marke 10.45 So to set forth fully what the number is there meant by the word many it is also written that he gave himselfe or his life a ransome for no lesse number than all 1 Tim. 2.6 And considering the expression us where it is said unto us a child is born unto us a sonne is given Isa 9.6 These words are applyed by some men as if appertaining to the elect or beleevers only which is contrary to the Scripture for the good tidings of great Joy which is appropriated to that holy child Jesus being born and given is proclaimed by the Angels to be good tidings of great joy for no fewer persons than all people Luke 2.10 And further concerning that his Son given it is affirmed that God out of his love to the world gave his Sonne and sent his Sonne not to condemne the world but that the world through him might be saved John 3.16 17. And whereas some have rendred the word world to meane only the world of the elect or beleevers the Evangelist St John doth utterly denie that limitation saying of Christ and he is the propitiation for our our sins and not for ours as beleevers only but also for the sins of the whole world Hereby that word only as applyed to beleevers only is utterly by strength of Scripture cast out as fallaciously abusive And also if Gods giving his Sonne to the world as in John 3.16 be
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
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
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
inferred in the same Chapter as sinne abounded by the Law there grace did much more abound ver 20. and the reason thereof is there given to be this that as sin had raigned unto death even over all men as appears ver 12. by the Law ver 20. even so largely might Grace reigne through righteousnesse by Jesus Christ our Lord ver 21. by his costly establishing the Gospell intended on Gods part for the benefit of all men And to say as the truth is the Apostles very frequently in their Epistles doe lay downe in plain words these and such like generall grounds of a common salvation wherefrom they do very often frame their following discourses though indeed this their generall ground-plot though being declared by them the Apostles agreeable to the Prophets and also our Saviour Christs own plain words hath been by many Godly and Learned men overlooked which oversight hath not only as it were buried the most ready the most sure and most comfortable foundation of faith and repentance which is that Christ dyed for all and hath thereby saved them from the curse of the Law and first death bringing all men to the knowledge of truth inabling all men so that in their good use thereof they might also of ape the danger of the second death all which is herein proved but also it hath bred and nursed up and doth nourish many variable noisome contentions even in the Christian world by men blasting as much as in them lies those plain words that Christ is the Saviour of all men 1 Tim. 4.10 that he dyed for all 2. Cor. 5.15 that he is the propitiation for the sins of no fewer than the sins of the whole world 1 John 2.2 But hereto I doe intreat you to take notice that whereas in Scripture is mention made of the Oldman Rom. 6.6 Eph. 4.22 Col. 3.9 and of the New man Eph. 4.24 Col. 3.10 that the common salvation is in no for hespefull either to the Old or New man nor indeed can be for the Old man is the body of sin Rom. 6.6 the old man is corrupt through deceiveable lusts Eph. 4.22 This corrupt qualification in man is devilish and from the Devill issueth naturaily into all men by Adams fall and is nourished by Sathans continuall operations thereto annexed and cannot nor is in any mannar capable to receive any benefit or be any waies bettered by the common salvation And on the other de the New man is renewed in knowledge after the Image of him that Created him Col. 3.10 and after God is crected in righteousnesse and true holinesse Eph. 4.24 And by its thus proceeding from God who is perfect perfection it no way needeth neither can it any waies be helped mended or made better by the common salvation or any other meanes Therefore we are to know that the common salvation is by grace in Christ established and by him perfected for all men whether any man doe beleeve it or not that by the help of the holy and good spirituall New man the Rationall man consisting by vertue of the Creation of the substances of soule and body might be assisted on Gods part against the continuall evill attempts and suggestions of the Sathanically deluding Old man for both the New man and the Old man do strive against each other in the person of the Rationall mean to obtaine his consent either to good by the New mans solicitation or to evill by the Old mans instigation From whence the Apostle exhorts not the spirituall new man that needeth no exhortation to good nor the diabolicall Old man that cannot possibly act any otherwise but to do evill but he perswades the Rationall man in whose person they both do strive to get the supremacy in his acceptation and affection to put off the Old man which is corrupt and to put on the New man which is after God created in righteousnesse Eph. 4.22 24. And from hence also the Apostle accounteth our yielding up our bodies a living sacrifice holy and acceptable unto God our reasonable or rationall service Rom. 12.1 Which Rationall man or substances of body and soule being considered of without the sinne by themselves contracted to and in them are in themselves good for sinne doth not null those created substances which were by Creation good but doth pollute them And not only the good substances of men as in reference to the Creation but of the Devils also are not offensive being considered of apart from the sinne thereto by themselves contracted And further to confirme this necessary point Note what Paul said But I see another law in my members rebelling against the law of my mind Rom. 7.22 Herein the Apostle Paul sheweth distinctly that the Rationall man is the spectator and is the place or person in whom that combate is fought for in effect he saith I see Note that I the Rationall man do see the contest betwixt the flesh and the spirit or the Old man and the New man making war one against the other in me one of them in my mind the other in my members Againe he saith the flesh lusteth against the spirit and the spirit against the flesh so that ye cannot doe that ye would Gal. 5.17 Herein also the word yee cannot doe the things that yee would because of the strong contest of the Old man against the New man or the flesh against the spirit maintained in their persons sets sorth the Rationall man distinct from the Old and New man which rationality hath reference to Rom. 12.1 before cited And although this combate of the flesh and the spirit or the Old man and New man be very often in the conscience of every man that hath attained to years of understanding and judgement yet this distinction is either not knowne or but little discerned by any untill he become a confiding believer neither doe any yield to the new mans part but such yet I believe that no man being capable of understanding will deny but that he hath often felt such conflicts in his conscience and in his judgement although he hath persisted in resisting the good motions of the holy spirit and hath not followed much lesse accepted of that Gospell-light and so in time it may be his conscience is grown seared and then given up of God spiritually insensible of all accusations or good instructions of the spirit or New man dictated in his conscience therefore we are to understand that by the rationall man is meant every man or the substances of every mans soule and body and their faculties And that every man thus considered is totally by nature corrupt by Adams fall originally and so is Sathanically deluded and captived in darknesse and rebellious dispositions Psal 14.2 3. Rom. 3.10 18. So that before any one of mankind can attaine to be able to know or choose light or life upon necessity he the rationall man must be inabled and set free by grace in the inward man their hearts eies
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