potters wheele of restoration and for to effect the Creation there needed none to suffer but our Saviour Christ to effect the restoration of all men for the pacifying of the Fathers justice was necessitated to suffer even death it selfe in a most terrible manner for rebellious mankind who will not be so much compliable to his gratious working and good intention towards them as patients passively to submit and yield themselves unto the dispose of the Physitian but he hath to deale with a world of men that as they are all by nature born spiritually blinde so they are all very well pleased with that their blindnesse all of them being by naturall descent from polluted Adam so far inchanred by Sathan that they doe count it injurious to be brought out of the darknesse of that spirituall imprisonment so that our Saviour Christ in obedience to performe his Fathers will who is not willing that any should perish but that all should come to repentance 2 Pet. 3.9 and to help all men that they may repent he absolutely will have all men saved and brought or to come unto the knowledge of the truth 1 Tim. 2.4 6. And also Christ to testifie his own love in performing that his Fathers will for all men is necessitated how crosse soever or how rebelliously soever all men wilfully act against that his gratious worke yet to compell all men to come to the knowledge of the truth according to his Fathers will as is before he will have it so there is no remedy by mens hanging backe in this cause it must be so for our good God will not nor indeed cannot be so unjust as to take advantage against any one of Adams posterity by their being unavoidably fallen into darkness by another mans actuall transgression when another hath feld the tree down it is not suitable to his glorious greatnesse and goodness to hack off the boughs Nay further he will extend his mercy in Christ also even to Adam himselfe also in his darknesse who was the personall occasion of the fall of all for Christ inlightneth every man all men are to come unto the knowledge of the truth for his Father by free grate sent him not only to open the blind eies and to open the spiritual prison doors but also to bring out the prisoners from the prison house Christ is not only to inlighten them that sit in darknesse but he is necessitated in his obedience to his Fathers will whether men be willing or not willing to part with their naturall darknesse to bring those that sit in darknesse out of the darknesse of the prison house Isa 42.7 these being by nature all mens conditions Thus you see how our good and mercifull God will not have that saying used that the fathers have eaten sowre grapes and the childrens teeth are set on edge Ezek 18.2 3 4. This spirituall preaching of the Gospell by Christs word or beleeving servants or creatures to all men is called the Kingdome of Heaven which is within you Luke 17.21 which appeareth by comparing mat 3.2 with Mark 1.15 And from such expressions by likening divers things to the Kingdome of Heaven our Saviour uttered many parables as is instanced by the parable of the sower and his seed and of the drag-net and of the leaven and of the Feast Wherein note that to declare the compulsion of all men internally to receive the infranchisement aforesaid in the common salvation Christ sets forth the same seeds-man sowing of the same seed even the word of the Kingdome upon foure sorts of ground representing thereby all the sorts of ground or of men which were compelled all alike to receive the sowing or falling of the seed upon them for the simile holds not nor maintains not that any of those sorts of ground no not the best sort of ground used any means or desired that the seed should be cast upon them yet it is said in effect that all those grounds were by the act of sowing the seed upon them made to hear the word and also some of the bad grounds did receive it with joy Mat 13.19 23. and also some of the bad grounds sprang up Luke 8.6 which shewes that there is an ability given by the seed sowing even on the bad grounds for they had no such ability of their own but they by one means or other in that ability suffered one interruption or other to fasten upon them so that only that ground called the good ground did bring forth good fruit thereby But still note here with that the goodnesse thereof is not attributed to a surmounting Almighty power of God extended to that ground over and above or more than the other grounds but it is attributed as in the simile in effect to the due obedience of the ground or of men being found well acting in the ability by grace restored to all men by Christ the seeds-man by sowing the same seed upon it which seed he also soweth on all persisting disobedient men for if the goodnesse thereof were not attributed to its own wel acting in ability of will by grace so restored but to a surmounting Almighty power of God unresistibly overpowring it more then was granted to the other grounds then it were grosse absurdity with men much more for us to conceive of our impartiall good God who is no respecter of persons Acts 10.34 Deut. 10.17 Rom. 2.11 That he should esteem of that ground and that he should so partially and highly prefer that ground as being good rather than the other grounds considering that if those bad grounds had been so over-powred they could not have avoided it but they must perforce have brought forth as good fruit as that ground accounted good ground did But These grounds to say as the truth is do represent the rationall man consisting of body and soule in all men which rationall man is set forth distinct from the Old and New man in the latter part of my 1 Distinction the rationall man being in all men inthralled in an utter unability in respect of Saving Acts by Adams fall yet are all in due season Thus by this generall seeds-man that as you see pro ed sowes his seed or the word of the Kingdome on all grounds or all men so that so that all were infranchised in their naturall dease condition so as to heare the word with the ears of internall minds as Mat. 13.19 23. plainly declareth that all the sorts of ground did And herein is represented some rationall men so inlightned by the title of the good ground as found well acting or fruitfully by faithfull indeavours acting in the use of that their infranchisment when the other grounds also so inabled by the same seeds-man and seed yet are found rebelliously acting and for secondary carnall ends casting oft the benefits by that grace given unto them and therefore are called bad grounds And yet observe that though one ground is imputatively by grace commended to be good
peace with God by Adams fall which all Adams posterity had by propriety in him whilest he stood so all men are virtually in Christ by Christ reconciled to God againe by restoration though some men after their inlightenment doe abuse that grace of their reconciliation in him and doe thereby lose the benefit thereof p. 86 The one and twentieth Distinction proveth that whereas all men were involved under the curse of the Law by the destructive first Adams fall so all men are againe blessed virtually in Christ the restoring second Adam though some men will after inlightenment voluntarily lose the eternall benefit of that blessendesse p. 89 The two and twentieth Distinction sheweth that all men are by restoration sanctifyed in Christ vertually though some men doe abuse the same and so wilfully lose the benefit of that sanctification p. 91 The three and twentieth Distinction declareth that all men by restoration are justified in Christ vertually from the curse of the Law and first death though no man is by imputation personally justified untill he be a confiding beleever p. 94 The twenty fourth Distinction wherein is proved by plaine Texts of Scripture that as all men by Adams fall were blotted out of Gods book of life that came in with the Creation so all men are in and by Christ and his performances only againe written in the book of life that came into the world by Christs restoration and that no one man hath been is or shall be blotted out thereof but by his owne personall default shewing also herein the fundamentall cause of the hereticall error of the Papists doctrine hinting herein also what the Lambs book of life is p. 101 MANKINDS JVBILEE The first DISTINCTION The first Distinction which sheweth that as all men lost their blessed first Life of Creation by the Fall and thereby fell all of them into the first death that there is a common salvation wrought by Christ warranted by Scripture which doth relieve all men from the eternall danger of the first death and from that impassibility to be ternally saved which came in by Adams Fall shewing also the difference be wixt the Old man and New man and Rationall man NOw herein I doe humbly beseech you that you will not undervalue extenuate nor deface the fulnesse of the litteral sence expressed in divers places of Scripture by the Holy Ghost in its speaking of Christs performances on his part intended for the eternall salvation of all men as these following and the like That as God is not willing that any should perish but that no fewer than all should come to repentance 2 Pet. 3.9 That even so accordingly because all men are cast into unability to know the truth by the fall therefore God will have all men saved and come unto the the knowledge of the truth Note that it is not here said that God desires it only or would have it so or that he will have but some men saved but absolutely God will have no fewer than all men saved and come unto the knowledge of the truth 1 Tim. 2.4 And againe it is said of Christ who gave himselfe a ransome for all men 1 Tim. 2.6 Herein Christs obedience to performe that expresse will of his Father appeareth to be by Ransome a Saviour for no fewer than all men Also it is said that by the Grace of God he should taste death for every man Heb. 2.9 Here is the fundamentall means of effecting that absolute gratious will of God set forth to be for no lesse number than all men Also a believer hath testified unto beleevers in the word saying And he is the propitiation for our sins and not for our sins only but also for the sins of the whol world 1 John 2.2 By this the extent of Christs being a propitiation by his tasting death for every man is discovered to take full effect with God for the sins that were against the first Testament Heb. 9.15 Rom. 5.20 for no fewer than the sins of the whole world or every man Also it is said that God had purposed in himselfe that in the dispensation of the fulnesse of time to gather together in one not only all men but all things in Christ whether they be things in Heaven or things on Earth even in him Eph. 1.10 And to shew that this was a reconciled gathering together of all men in Christ it is said that God was in Christ reconciling the world unto himselfe not imputing their trespasses to them 2 Cor. 5.18 19 20 but he laid upon him the iniquity of us all Isa 53.6 And yet further plainly to shew that this reconcilsiation was not made onely for the world of the elect as some have vainly fained It is further affirmed that it pleased the Father that in him should all fulnesse dwell and having made peace by the blood of his Crosse by him to reconcile not only all men they being his choice earthly thing by Creation but also by him to reconcile all things to himselfe By him I say whether they be things in Heaven or things on earth Col. 1.19 20. Thus you see God in the attribute of his Justice and Truth reconciled to all men in Christ by free mercy and from this generall mercy of God in Christ towards all men in a common salvation that famous discovery of the Angell was publikely proclaimed and unanimously consirmed by a multitude of the Heavenly Host saying with a remarkeable ecce Behold I bring you good tidings of great joy which shall be to all people that this day is born unto you in the City of David a Saviour which is Christ the Lord on earth peace good will towards men Luke 2.10 11. herein not excepting any one man Thus is Christ proclaimed to be a Saviour for no fewer than all people or all men And the Apostle Jude in his diligent course to maintain that salvation which he expresly calleth the common salvation exhorteth that we should earnestly contend for the faith that was once given to the Saints which appears to be given to those Saints Abraham Isaac and Jacob which was by promise often repeated to them that in their seed should no fewer then all the Nations and Families of the Earth be blessed as in Gen. 18.18 and 26.4 and 28.14 without excepting any one man and accordingly Paul did so highly esteem of I it us in this respect that he called him his owne sonne after the common faith Tit. 1.4 And accordingly further teached him that the grace of God that bringeth salvation unto all men hath appeared Tit. 2.11 And all this generall mercy extended as in Romans 5. by the free gifts comming upon no fewer than all men unto Justification of Life or as I finde it in a reformed Bible in the same Chapter thus that as by the sinne of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men by which means as is
the dispensation of the fulnesse of time to gather together in one all things in Christ whether they be things in Heaven or thing on Earth even in him Eph. 1.10 And further to make it to appear that this large affirmation is spoken of a reconciled gathering not only of all men who are Gods choice earthly things as in reference to the Creation but of all things together in one in him observe that the Apostle affirmeth that it pleased the Father that in him should all fulnesse dwell and having made peace by the blood of his Crosse by him to reconcile note by him to reconcile all things unto himselfe by him I say whether they be things on earth or things in Heaven Col. 1.20 Here also we finde proved by Scripture that this generall reconcilement of all men for the transgressions against the first Testament Heb. 9.15 Rom. 5.20 or Convenant of works was made to God in Christ according to the good pleasure of God will by the blood of his Crosse by the shedding of which blood thereon he tasted death upon the Crosse But note this that it was not for the elect or beleevers or Christians only but for no fewer men than every man Heb. 2.9 or all 2 Cor. 5.15 not excepting any one man and also he thereby became the reconciling propitiation for no fewer sinnes than the sins of the whole world against the first Testament as hath been said for this his reconciledly gathering together of all things in one unto himselfe in Christ doth unavoidably prove that all men being his choice earthly things are all of them no one excepted reconciledly to himselfe gathered together in one in him even in him according to the said Text Eph. 1.10 Col. 1.20 being compared in him vertually though some men wilfully through unbeleefe after their infranchisement as in my 6 and 7 Distinctions will lose the benefit of that reconciliation personally besides to conclude this point all the Nations and Families of the Earth could not be blessed in him as it is proved they all are in my next Distinction except all men be as in these former Texts reconciled to God in him even in him The one and twentieth Distinction proveth that whereas all men were involved under the curse of the Law by the destrucvtive first Adams fall so all men are againe blessed virtually in Christ the restoring second Adam though some men will after inlightenment voluntarily lose the eternall benefit of that blessednesse IN this point though we have many proofes yet considering that the Scripture useth the very same language to confirme the same truth I will only cite to your consideration the large extent of Gods promises made to Abraham Isaac and Jacob as where he saith of Abraham all the Nations of the earth shall be blessed in him Gen. 22.18 And againe to Isaac in thy seed shall all the nations of the earth be blessed Gen. 26.4 and as unlimitably againe to Jacob in thy seed shall all the families of the earth be blessed Gen. 28.14 For as hath been proved that Christ as a reall cause of great joy for all people according to Luke 2.10 is the Saviour of all men 1 Tim. 4.10 as a saving ransomer or ransoming Saviour according to 1 Tim. 4. and 6. verses compared together by a ransoming price paid 1 Cor. 6.20 to recover all men or ransome all men out of the impossibility without Christ considered to be eternally saved which came over all men by Adams fall and to estate all men in the inward man minde and will into an ability or possibility in themselves to be eternally saved as is largely proved in my 2 6 7 Distinctions which is a blessing far furmounting all temporall blessings whatsoever therefore if we will but vouchsafe to mortifie our owne naturall inclination to interpose our owne interpretations and faithfully grant as we ought to doe that in those unlimited promises made to abraham Isaac and Jacob that in their feed no fewer number than all the Nations and all the Families of the earth are blessed That the Holy Ghost doth without any mysterious mentall reservation include all men and doth not confine some men to temporall blessings only and also that in plaine words the Scripture speaks the full and plaine truth in the litterall sence there will be no cause for me to being any further proofe to confirme this affirmation especially considering that the Apostle sheweth us the hard conditions that be in such blessings which are but temporall blessings only saying If in this life we have hope in Christ we are not only of some men but of all men not only miserable but of all men most miserable 1 Cor. 15.19 Therefore considering that Christ is a reall cause not only of joy but of great joy not only to some but to all people according to the scope of Luke 2.10 I conceive that you will not or dare not account much lesse maintaine that these blessings proceeding by that blessed promised seed to all Nations and all the Families of the earth to be intended of God but for temporall ends only to any man or some men for then to those men by reason they are to give account for the exact proportion of quality and quanity and time they have enjoied them The gift of them though from a gracious God will in reality prove to be to those men rather an intended mentall cause of of aggravation of curses than reall blessings But observe herewith though all men be in Christ vertually blessed in their generations yet that no man is by imputation personally blessed untill he abide in beleeving for though Christ hath taken away the eternall curse of the Law or first Testament and the eternall sting of the first death as is proved he hath done in my 4 and 5 Distinctions for all or every man and so reconciled all men unto God in the attributes of his justice and truth unto all men in himelfe and so are all blessed in him and doth inable all men in the inward man in due season to accept of that blessing and abide therein in beleeving as is proved he doth in my 6 and 7 Distinctions Yet some men doe not or will not accept of that great act of grace and so though being delivered from the eternall curse of the Law or first Testament their thoughts and actions prove to be sinnes against grace and so are sinnes against the second Covenant and by their wilfull persisting in that unbeliefe they prove and are by themselves converted into the sinnes against the Holy Ghost as in my 10 and 11 Distinctions Thus these men though having by Christ escaped the eternity of the first death yet do involve themselves into the irrevocable eternal cursed condition of the second death but to abiding beleevers though their faith and obedience be imperfect and in the outward man they be ungodly yet to the beleevers God will not impute their sinnes or frailties or