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
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
beforesaid is blotted out be referred to Gods hand-writing then the Morall Law is abolished and blotted out for God wrote that with his owne finger Deut. 31. 18. but he added no other nor no more Deut. 5.22 And if the hand-writing of Ordinances which is blotted out Col. 2.14 be referred to Moses hand-writing then also the Morall Law is blotted out for as God spake all the words of the Law so you see proved that Moses wrote all the words of the Lord even untill all were finished Deut. 31.24 And he wrote no book of Ordinances but such as had and hath Morall Law-Ordinances frequently included in it his books now counted five books being then but one book or handwriting of Ordinances Deut. 31.26 Thus farre wee have observed that the Morall Law is abolished and blotted out as it is called the Law of Commandements or one hand-writing of Ordinances But now I pray you let us consider of the Morall Law as it is called the first Covenant Heb. 9.7 or first Testament ver 15. which was written and engraven in stones 2 Cor. 3.7 God having given no other Law ingraven or written in stones but the Morall Law only unto which Morall Law the Ceremoniall Law was appointed to be pacifically subservient Heb. 9.1 6. Also it is said that that Law also was but imposed upon the Jewes but untill the time of reformation Heb. 9.10 And as for the Morall Law it selfe which was written and ingraven in stones 2 Cor. 3.7 called there the ministration of death that it was to be done away see ver 7. And further in expresse words it is done away ver 11. and is abolished ver 13. and with the downfall thereof the very Ceremoniall Law and Priesthood to that Law belonging is abolished utterly and the Priesthood it selfe to that Law belonging at the comming in of the reformation so limited as is said in Heb. 9.10 is fully changed from the Tribe of Levi to the Tribe of Judah for our Lord sprang out of Judah Heb. 7.14 and therefrom the Apostle affirmeth that thereby is made upon necessity a change of the Law ver 12. Observe upon necessity the Law must be changed by that change of the Priesthood and for our further satisfaction in this point the Apostle saith that there is verily a disanulling of the Commandement going before ver 18. What can the Scripture say more And beloved I thinke you will not deny but it had been very frivolous for the Apostle to tell the Ephesians Eph. 2.15 that the Ceremoniall Law was abolished and to tell the Colossians Col. 2.14 hat the Ceremoniall Law was blotted out for them and as much vanity it had been for him to tell the Galathians Gal. 3.13 that Christ had redeemed them from the curse of the Ceremoniall Law for the Ceremoniall Law was never at enmity with those Nations nor against or contrary to them for the Ceremoniall Law was never in any measure imposed upon any of those people to observe except some few Proselytes Therefore as is before proved the Morall Law is abolished and blotted out for it was but added untill the seed came Gal. 3.19 Againe if the Morall Law be not so fully abolished and blotted out for all men but that it remaines in such force still that some men doe eternally perish under the curse or sentence of that Law and if any one man be lest out of the protection of the second Covenant to perish by the first Death eternally for the breach of that first Covenant or first Testament then the Morall Law is not abolished nor blotted out which to affirme is not onely a flat audacious contradiction against Gods manifest words beforesaid and is not only contrary to Rom. 5.20 21. and Heb. 9.15 where it is affirmed that Christs death was for the Redemption of the transgressions against that first Testament without any limitation but considering that the transgressions against that first Testament or Morall Law never were are or ever can be the unpardonable sin against the Holy Ghost as is by Scripture proved in my 9 10 and 11 Distinctions That affirmation to say that some men doe perish eternally by the Morall Law proveth also no lesse than a flat affronting opposition against our Saviour Christs owne words who affirmeth punctually that all manner of sins and blasphemies shall be forgiven unto the sonnes of men with this one only distinct reserve that he that blasphemeth the Holy Ghost shall not bee forgiven neither in this world nor in the world to come as appeareth Matthew 12.31 32. and in Mark 3.28 And I hope you will not tax our Saviour with indiscretion for so saying Yet notwithstanding though the curse or eternall condemning power or sentence of the Morall Law is abolished and blotted out as is proved herein and also in my 20 Distinction Yet the holy righteous requirings of Love both to God and men contained in the Law is required by the Gospell for it saith Love is the fulfilling of the Law Rom. 13.10 Thus though the Gospell destroyeth the eternall curse of the Law yet by its so amiably sympathizing with the holy requirings of the Law by a justiciall salutation of them both in Christ and his propitiatory performances MERCY and TRUTH are met together RIGHTEOUSnesse and PEACE have kissed each other Psal 85.10 Thus is the righteousnesse of the Law evangelically fulfilled in them that walk not after the flesh but after the spirit Rom. 8.4 in the first fruits of the spirit ver 23. and will be perfectly fulfilled in them at their resurrection and adoption or redemption of their bodies which beleevers wait for Rom. 8.23 Therefore we are not to reject or cast off the holy instructions which are rendered in the holinesse goodnesse and justnesse of the Law Romans 7.12 for our Saviour saith he came to fulfill the Law Matthew 5.17 And from this amiable conjunction of the Gospell with the holy requirings of the Law the Apostle saith do we make void the Law through faith yea we establish the Law Rom. 3.31 Therefore the Prophet speaking of seeking to and trusting in God saith concerning the Law Gospelized or testimony of Jesus to the Law and to the testimony if they speak not according to this word it is because there is no light in them Isa 8.20 And the Apostle speaking of the Saints overcomming of Sathan saith and they overcame by the blood of the Lamb and the words of the testimony Rev. 12.11 Also according to the proportion of ability allotted to us here in this life we may therein see the excellent perfect perfection holinesse and justnesse that is in our good God and in that pure glasse we may behold our own pollutions and deformities and though however slighted by some men yet it remaines to publick view as a famous antient pretious monument whereby we may behold the dangerous rock upon which without Christ's assistance we all mankind had eternally suffered shipwracke Rom. 3.19 and 5.12 19 20.
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
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
over no fewer than all men as in this Text Rom. 5.12 and Rom. 3.19 so answerably this Text affirmeth that grace did much more abound where sinne abounded by these Texts compared it is hereby proved even in the very litterall sense that as all have sinned even so grace did much more abound over all men which is the same still as before only further strengthned that all have sinned being justified freely by his grace And the reason why this justification in and by Christ is extended to all men is therewith given to be this in the same Chapter Rom. 5. That as sinne had reigned unto death even over all men ver 12. even so largely and timely might grace reigne through righteousnesse unto eternall life by Jesus Christ our Lord ver 21. and as it is here said that even so might grace reign So observe that it is said as hath been touched That he hath made him to be sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 Note that to set forth how many men is meant by the word we it is said in verse 15. that he dyed for all for the world verse 19. From thence is granted though not that all men are made but that all might be made in this life by beleeving if they resist not imputatively the righteousnesse of God in him and might be made at the resurrection of the body inherently and perfectly righteous in themselves Note herewith that no one of Adams posterity either had or shall have an inherent personall righteousnesse either in him by him or from him the first Adam yet by Creation it was possible that they all might have proceeded from him by generation inherently righteous but that possibility being lost by his fall we finde that there is a restored possibility in and by Christ the second Adam procured though not that all men are made but that by the good meanes by Christ performed for all men and in due season communicated to and in all men according to the Text as all men are by and in Christ made righteous before God by a non-imputation of their sinnes against the Law So thereby in their well usage of that ability given all men might be made imputatively personally righteous before God in this life time by their beleeving and in their so abiding might be all made as inherently righteous at the resurrection of the body as Adam was by Creation For beloved our Saviour Christ hath been and is but upon the work of eternall safety which he hath on his part intended and doth intend to finish for all if so be that men do not mar themselves wilfully upon his well-forming Potters wheele of restoration after ability given them to doe the contrary as Adam did for himselfe and all his posterity contrary to Gods gratious prime intent in the Creation For considering that a reconciliation is by Christ made to God for the sinnes of all men or the whole world so that thereby their sinnes against the first Testament Heb. 9.15 Rom. 5.18 20. are not imputed to them as is fully proved in my 20 Distinction This doth undeniably prove the justification of all men from all those sinnes by Christ before God and from this gratious justification of all men by Christ the transgressions against the first Testament Heb. 9.15 Rom. 5.18 or the sinnes accounted to be directly against the Father as in my 9 Distinction which sinnes are called the sinnes of the whole world 1 John 2.2 are called the sinnes past or the sinnes which are of God passed by Rom. 3.25 and from that reconciliation made they are called old sinnes from which some men are said through their wilfull unbeleefe to forget that they are purged 2 Pet. 2.9 and by that reconciliation those sinnes are counted transgressions not that are but which were under the first Testament Heb. 9.15 And from that reconciliation made those sinnes are said not to be sinnes that doe reign but that had reigned unto death Rom. 5.21 although some men doe by their wilfull unbeleefe and disobedience though having so escaped those pollutions yet doe returne with the dog to the vomit and with the sow that was washed to the wallowing in the mire of transgressions against the second Testament or Covenant of grace gratiously prefented to all men in due season by the Holy Ghost But notwithstanding this rebellious Apostacy of some men from God by their wilfull unbeleefe after their inabling abidingly to beleeve as is in my 6 and 7 Distinctions proved that all men are in due season Yet beloved we are to observe this still that all that doe beleeve are justified not only from the curse of the Law and the eternall power which would have thereby seised on them by the first death as all men are whether any man do beleeve it or not but also in a further sense they are justified from all things from which they could not be justified by the Law of Moses Acts 13.39 For the clearing of which Text I intreat you to take notice that notwithstanding Christs so effectuall and timely taking away the eternity of the curse of the Law or first Testament and abolishing the first death due for the transgressions against the covenant of workes even for all men as it is proved that he hath done in my 4 and 5 Distinctions from which the Law of Moses could not justifie any man so that no sinnes of that nature against the Covenant of works or the Fathers Covenant written with his owne finger on Mount Sinai Exod. 31.18 are imputed to the world 2 Cor. 5.18 Col. 1.20 Rom. 5.18 19 20 21. because God hath laid upon him the iniquity of us all Isa 53.6 even us all men and although this remission is effectually procured by Christ to remaine for ever for the benefit of all men whether any man do beleeve or do not beleeve the same Yet notwithstanding mens actuall sinnes even to an idle word Ma. 12.36 are ever since Christs ransoming all men by the Fathers estimation and application of the vertue of his blood as if it had been actually shed at Adams fall as is shewed in my ninth Distinction Sinnes not against the Law but against grace procured by Christ for all men from which also the Law of Moses cannot justifie any man which sinnes whilest they remaine in any man to be only sins of ignorance frailty and infirmity as Christ hath purchased a power to himselfe to forgive those sinnes as Sonne of man Mat. 9.6 Mark 2.16 So he hath promised that verily all those sinnes shall be forgiven unto the sonnes of men Mat. 12.32 Luke 12.10 even untill they prove sinnes persisted in against the Holy Ghosts gratious dictates as those Texts do manifest for then those men by those sins so far persisted in doe totally exclude from themselves the benefit of the Covenant of grace and those persons have then thereby no relation to receive pardon by
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
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
Prov. 1.23 being also according to that Text where it is said in whom after yee beleeved yee were sealed with the holy spirit of promise Eph. 1.13 These sealing testimonies and gratious and spirituall gifts are variable in respect of their quantity and are communicated according to the proportion of the first fruits of the spirit which is by grace to any beleever granted as beleevers by experience well know and this speciall salvation issueth according to Scripture naturally from the common salvation which common salvation however it hath been by some men slighted yet the beleeving of the large and effectually efficacy thereof concerning all men as it is discovered in my 26 and 7 Distinctions is by Scripture-warrant the most direct and most sure way to obtain faith and repentance whereby and wherewith the especiall salvation is by grace established to abiding beleevers 1 Tim. 4.10 In that estate beleevers do not only prove overcommers but also perseverers in overcomming according to Rev. 2.26 in this estate beleevers doe enter into rest Heb. 4.3 see the excellency of this estate Col. 2.7 1 Pet. 2.4 5. in this estate they are written in the book of remembrance to be made up with Gods Jewels Mal. 3.16 17. See also Col. 2.9 10. in this estate they by faith approach unto the very throne of grace Heb. 4.16 See Eph. 1. 12 13 14. Rom. 8.20 these men by faith by degrees do enter into that which is within the vaile Heb. 6.19 which place is in the Type called the holiest of all Heb. 9.3 and by faith they are said to see God who is invisible Heb. 11.27 they are passed from death to life John 5.24 to these beleevers he giveth power to be called the sons of God John 1. These in point of confidence therein cease from their own works as God did from his Heb. 4.10 in this estate there is an entrance administred unto them into the everlasting Kingdome of our Lord and Saviour Jesus Christ Eph. 2.6 and also by faith they do enjoy fellowship with the Father and with his Sonne Jesus Christ 1 John 1.3 These men with open face behold as in a glasse the glory of God and are changed into the same Image from glory to glory even as by the spirit of the Lord 2 Cor. 3.18 See also their admirable triumph Rom. 8.35 39. And though much more might be hereto proved yet to conclude they are blessed with all spirituall blessings in heavenly places in Christ Eph. 3. which estate they doe enjoy even in this restoed second life according to the proportion of the first fruits of the spirit which every beleever by grace receives therein The twentieth Distinction sheweth that as all men lost their peace with God by Adams fall which all Adams posterity had by propriety in him whilest be stood so all men are vertually in Christ and by Christ reconciled to God againe by restoration though some men after their inlightenment abuse that grace of their reconciliation in him and do thereby lose the benefit thereof HErein to pove that reconciliation of all men in Christ we are to note that the eternall curse of the Law is taken away for all men which is proved in my 4 Distinction And also to observe that Christs death was satisfactory for the transgressions not that are but were against the first Testament Heb. 9.15 Rom. 5.20 21. or Morall Law without Limitation to prove which it is said Christ hath redeemed us from the curse of the Law by being made a curse for us for it is written cursed is every one that hangeth on the tree Gal. 3.13 and to prove that by the word us is meant all men observe that that verse is grounded upon the fore going 8 verse where it is said and the Scripture foreseeing that God would justifie the Heathen through faith preached before the Gospell unto Abraham saying in thee shall all Nations be blessed according to those unlimited promises often repeated to Abraham Isaac and Jacob that in their seed no fewer than all the Nations and all the Families of the earth should be blessed as you may finde in Gen. 18.18.3.22 18. and 26 4.20.14 and as that 13 verse of Gal. 3. is immediately derived from that generall application in the 8 verse preceding So also the cause why Christ hath redeemed from the curse of the Law is shewed in the 14 verse being the very next verse following to be this expresly that the blessing of Abraham in whose seed as before is shewed that no fewer than all Nations and all Families of the earth shall be blessed might come on the Gentiles through Jesus Christ which generall promise made unto Abraham is called the Covenant which was confirmed before in Christ which the Law cannot disanul as appeareth plainly in the 15 16 17 18 verses next following in the very same Chapter as a conclusive confirmation of the very same discourse which evidently proveth that the taking away the curse of the Law is so large for all Nations and Families of the earth as to bring in the blessings in Christ abrahams seed over all men See Rom. 5.18 Note also by that his hanging on the tree he tasted death and hereto the Scriputre shews us that thereby and thereon he tasted death for no fewer than every man Heb. 2.9 whereby his hanging on the tree in that Text mentioned he become the propitiation for no fewer sins than the sins of the whole world 1 John 2.2 being the Transgressions against the first Testament Heb. 9.15 Rom. 5.20 21. And as the curse was by his so being made a curse taken away for all men so consider that accordingly as it is said that he is the Saviour of no fewer than all men 1 Tim. 4.10 as is before discovered So also the Apostle affirmeth that Christ dyed for all 2 Cor 5.15 and from that generall ground by him there laid downe that Christ dyed for all he in pursuance of the same discovery coherently gives us to wit in the 19 verse next following that God was in Christ reconciling the world unto himselfe not imputing their trespasses to them Herein is cleared to open view that by Christs being therein the worlds publick man and generall representative by hisbeing reconciled to God in the worlds behalfe for the world the world is accounted of as reconciled to God in Christ verse 18. even in him vertually for you see that by the worlds being so reconciled to God and God in his justice and attribute of his truth unto the world in Christ the worlds trespasses are not imputed to them which hath conherent relation unto that unlimited speech immediately going before that Christ dyed for all and upon the same ground it is affirmed God laid upon him the iniquities of us all Is 53.6 against the first Testament Heb. 9.15 Rom. 5.20 And accordingly in the discovery of the reconciliation of all men in Christ it is said that God had purposed in himselfe that in
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
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
the death of Christ as is fully proved in my 11 Distinction for Christ dyed only to take away the transgressions which were against the first Testament Heb. 9.15 Romans 5.18 19 20 21. Yet whilest these sinnes against grace are not so farre persisted in as is before said but do remain as Paul's sins and others before inlightenment 1 Tim. 1.13 Acts 12.17 which though indeed being sinnes against the very Gospell of grace yet being sinnes through ignorance infirmity and frailty acted Though the Law of Moses be much more unable to justifie those transgressors for those transgressions yet they have been are and shal be all pardoned as men being so restoredly inabled as before is proved that all men in due season are do faithfully indeavour to perform the condition annexed in the second Covenant which condition is beleevingly to confide in God and his mercy and goodnesse in Christ where the Gospell is vouchsafed and where it is not to confide in his grace and goodnesse only as in my ninth Distinction Notwithstanding the strictnesse of the Law of works and mens apparant and abundant falling short in the performances thereto required and notwithstanding their failings through frailty against the Covenant of grace also yet if they fixedly do confide in this only that God is good and gracious unto sinners and ungodly ones strivingly indeavouring to walk before God accordingly they are accepted of which goodnesse of God the Holy Ghost doth by one means or other discover to every man in due season 1 Tim. 2.4 6. Rom. 1.19 John 1.7 9. Yet further note that this faith though it be in beleevers yet also being considered of as in reference to themselves is defective and unworthy yet God is pleased by free grace to account them worthy and although their works also are accordingly imperfect yet he is pleased to impute righteousnesse unto them according to his new treaty made with the world by the application of the vertue of Christs blood as if it had been actually shed at the fall of Adam as hath been said and proved 1 Pet. 1.19 Rev. 13.8 So by this means it appears plainly to our apprehension not only how farre and from what all men even whilest they doe remaine in unbeliefe are fully and freely by Christs performances justified before God from all that from which the Law of Moses could not justifie them this justification remaining accomplished for ever for all men whether any man doe beleeve it or not That is to say from the eternity of the curse of the Law and first death from which the Law of Moses could not justifie them but also it is hereby made manifest that those that doe beleeve are justified not only from the curse of the Law and danger of the first death which was due for the transgressions against that Law of first Testament as it is proved all men are in my 4 and 5 Distinctions but also abiding beleevers according to that Text 3.39 are justified also from all other things or offences which never were or are nor can be punishable by that Morall Law or Covenant of works called here the Law of Moses neither could nor can nor shall the Law of Moses justifie them from those offences in any measure Yet as is said the obedient humble beleevers are with Paul and others justified by grace even from their failings by ignorance frailty or infirmity past present or to come by them so acted against the Covenant of grace also But this justification is peculiar to beleevers only in the speciall salvation expresly so accounted of in 1 Tim. 4.10 And the generall justification of all men by Christs performances from the eternity of the curse of the Law and first death are gratious effects issuing from the common salvation mentioned Jude 3. and accomplished by Christ for all men who by removing of the impossibility to be eternally saved which came over all men by Adams fall is the Saviour of all men and so stiled in the same verse 1 Tim. 4. Yet even the humble obedient beleevers though being by faith so justified before God and by grace imputed and counted just men before God yet even they must live by faith by the forsaking all selfe-conceited justification which sheweth us the meaning of that place where it is said that even the just man shall live by his faith Hab. 2.4 which is also affirmed in Rom 4.5 The twenty fourth Distinction wherein is proved by plaine Texts of Scripture that as all men by Adams fall were blotted out of Gods book of life that came in with the Creation so all men are in and by Christ and his performances alone againe written in the book of life that came into the world by Christs restoration and that no one man hath been is or shall be blotted out thereof but by his owne personall default shewing also herein the fundamentall eause of the hereticall errour of the Papists doctrine hinting herein also what the Lambs booke of life is HErein we are to consider that all men were by Creation respectively in the first Adam untill his fall innocent righteous and blessed of God Gen. 1.27 29. Eccl. 7.29 and also that God affirmeth that he blotteth none out of his book but in respect of their not fore-seen but actuall sinne as appeareth in Exod. 32.33 being compared with the 23 30 and 31 verses in the same Chapter preceding and with Ezek. 18. being in this point the scope of the whole Scripture testifying that God forsaketh no man whatsoever he foreknoweth that men will in future doe untill they doe personally and actually forsake him first as is also fully proved in my 16 Distinction And you know that before Adams fall no man had sinned nor actually forsaken him so that Adam himself and all his posterity respectively in him were all then overcommers in Gods estimation Hereto God promiseth saying of him that overcommeth I will not blot out his nome not of the book of life Rev. 3.5 But upon Adams being overcome by sinne he being the publick man of whom the Scripture saith the first father hath sinned Isa 43.27 and so was the procurer of wrath whereby he lost in that effect his fatherly place whereupon Christ gratiously accepts of that general government and is called the everlasting father the Prince of peace Isa 9.6 which hath been all along in this tract clearly testified that by the fall of the first father Adam who sinned no fewer than all men were blotted out of that book of life for although none of Adams posterity had then personally and actually sinned as appeareth by Jacob and Esau Rom. 9.11 who are said to have done neither good nor evill before they were born yet by the then comming in of sinne the earth and all the inhabitants thereof would even then have been dissolved if Christ the everlasting Father and Prince of peace had not assisted which dissolution would have plunged all Adams posterity in a non-being and would
have also separated Adam for ever from Gods blessed presence as is proved in my 9 Distinction and then by all mens being blotted out of that book of life thereby the blessedness intended of God for all men by Creation was extinguished and the blessed first life therewith was ended and then the first death entred which without Christ the everlasting Fathers gratious performances considered would have been eternall even over all men for there by one man sinne entred into the world and death by sinne and death passed over no fewer than all men Rom. 5.12 and that this death was the first death antecedent to the second death mentioned in Rov 2.11 and 20.6 14. appeareth plainly in this that this death passed over all men Rom. 5.12 but the second death set forth in those texts in the Revelations neither hath done doth nor shall passe over all men for there are some men are blessed by having a part in the first resurrection on whom the second death hath no power Rev. 20.6 Thus we find that the spirituall book of life pertaining to the observation of the first Testament established by God as appertaining to the very act of Creation was by the shall of Adam into sinne and rebellion utterly nullified so that all men by the fall of Adam as before is said were blotted out of the same But now beloved we may easily discerne that of free grace by Gods fore-knowledge of the fall the shedding of Christs pretious blood for a propitiation for those sinnes of no fewer persons than the sinnes of the whole world 1 John 2.2 John 1.29 was fore-ordained before the foundation of the world 1 Pet. 1.18 19 20. And that also by that unspotted Lamb of God his being in Gods acceptation and estimation accounted of as if he had been slaine from the foundation of the world Rev. 13.8 And also that by vertue of the same generall reconciliation made Col. 1.20 Eph. 1.10 by that prepared pretious antidote its being so timely and seasonably applyed to the contagion to expell the poison of those sinnes even at the very entrance of sinne into the world that by that same efficacious meanes the sinnes of the whole world 1 John 2.2 or transgressions against the Morall Law or first Testament Heb. 9.15 Rom. 5.20 or sinnes directly against the Father as in my 9 Distinction were perfectly not imputed to them the world 2 Cor. 5.18 for God laid upon him the iniquity of us all Isa 53.6 even of us all men considering hee tasted death for no fewer than all men 2 Cor. 5.15 or every man Heb. 2.9 Thereby abolishing the curse of the Law and the eternity of the power of the first death even for all men as it is proved in my 4 and 5 Distinctions Thus Christ who is the everlasting Father and Prince of peace is the light of the world John 8.12 and the truth and the life John 4.6 the infranchising restoring Adam Acts 3.21 who swalloweth up the first death in victory as is fully proved in my 5 Distinction by that means he did bring in a restored life and immortality to light through the Gospell 2 Tim. 1.10 whereby appeareth why it is peculiarly fixed on him that in him we live and move and have our being which is not that condition of life which came in by Creation for in that respect it s said In the beginning God created Heaven and Earth and in the plurall number let us make man in hiding the blessed Trinity Gen. 1.26 that life and being was to have stood by the perfect obedience to the Law of works but that blessed first life intended for mankinde being nulled by the fall of Adam for all men then this Gospell-restored living moving and being of all men as you see is appropriated to him our Lord Christ and his restoration for all power is given unto him in Heaven and in Earth Mat. 28.18 who in restored immortall life at the finall resurrection will fully take possession of all men good and bad beleevers and unbeleevers though wilfull unbeleevers will turne the blessednesse of that immortall life formerly intended for them into a curse as appeareth by those differing sentences pronounced concerning all men where it is said when the Sonne of Man shall come in his glory come yee blessed of my Father c. and depart from me yee cursed into everlasting fire Mat. 25.31 34 41. which saying fully proveth the immortality of that cursed life which is called the second death and although some men doe thus wilfully perish in the second death though being by Christ and his performances perfectly delivered from the first death yet wee finde as is before proved that life and immortality is brought againe to light through the Gospell by his restoration from the first death for and to all men to secure not only those Apostates but all men from perishing in that grisly cursed condition of the first death which otherwise would have been eternall to all By which means accomplished by Christ the everlasting Father and Prince of peace for all men the restored book of life wherein all men were then againe according to Scripture-language written entred into the world for from this very ground as I finde said the free gift came upon no fewer than all men unto justification of life in Rom. 5.18 So also I finde it thus verbatim in some reformed Bibles said Likewise then as by the sinne of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men Rom. 5.18 Thus the grace of God that bringeth salvation unto no lesse number than all men hath appeared Tit. 2.11 And hereby we find that there is a restored book of life brought into the world by and with Christ the free gift his being given to the world John 3.16 wherein by him and his costly gratious means used all men were againe written and also accordingly we finde God gratiously appearing to the world againe with this restored book of life by Moses his desiring of God for the preservation of the Jewish Nation saying blot me out of the book that thou hast written Exod. 32.32 Also there is expresse mention made of his book of life Psal 69.28 but we need no further in this cause to traverse those records for as hath been somewhat touched so more fully to satisfie the world in this very point it is plainly said he that overcommeth I will not blot his name out of the book of life Rev. 3.5 Is not this a cleare testimony of Scripture to maintain this canse we cannot shut our internall eyes so close if we be but rationall men but that we must needs know hereby considering the book of life which came in by Creation was extinguished by Adams fall that even those mens names which do not overcome were once again written in this book of life that came in by Christs restoration for else how is it possible
is but a fable of small profit But how far and how clearly this aforesaid tract doth confute these and many such like errors both schismaticall and hereticall and steps in to put an end to frivolous and fruitlesse contentions I leave to the judgement of any man who will vouchsafe to give this short Scripture-modell a considerate perusall and doth not shrink or draw backe from the averment of the truth which is infallibly by one gratious meanes or other in due season according to the will of God 1 Tim. 2.4 6. brought to the knowledge of every man and thus I doe conclude these my 24 Distinstions for the discovery of the effectual extent of the common salvation And the Temple was open in Heaven and the four and twenty Elders which sate before God on their seats fell upon their faces and worshipped God and cast their Crowns before the throne saying Thou art worthy Lord to receive glory and honour and power Rev. 5.11 14. and the 11.16 19. And accordingly that God in Christ may be truly glorified by his word and in all his holy attributes united together to the great increase of mankinds cordiall love and faith full obedience to God and mens augmented comfort in Gods abundant grace testified in mankinds Jubilee is the daily prayers of me his unworthy Instrument and thine officious servant by and under the protection and direction of Jesus Christ our eternall blessed Lord the everlasting father and Prince of Peace Christopher Wade Observations considerable appertaining to the former discourse HEreto I pray you be pleased to take notice that in the discovery of the wonderfull mysterious conjunction of the Jubilees with some remarkable passages of Gods gratious dealing with all men by Christ As I find by ancient acute Chronology that the first Judaicall Jubilee or the first year of their Jubilaicall generall redemption without any price paid for their imbondaged either in respect of Persons Lands or Good Lev. 25. did fall in just upon the 50 Jubilee of the world counting 50 years for every Jubilee from the Creation thereof for that first Jubilee of the Jewes fell in as I doe find it upon the 2500 year aster the Creation so being not a Jubilee of 50 years as the Jewes Jubilee was Lev. 25.10 11. but a Jubilee of 50 times 50 years for 2500 yeares containes 50 times 50 years so that thereby it appears that the first year of the Jewes Jubilee fell in upon a Jubilee which was a Jubilee composed of 50 Jubilees counting 50 yeares for every Jubilee from the Creation from thence being a Jubilee of Jubilees And also as I finde that the 30 Judaicall Jubilee did fall in just with the 30 year of Christs age about which time he began to preach compare Luke 3.28 with 4.17 22. Even so it proveth by providence not though of by me untill after I had intituled this Treatise Mankind's Jubilee that this former discovery of the extent of the common salvation or Mankind's Jubilee or good tidings of great joy for all people did fall in upon the 33 Jubilee being counted 50 years for every Jubilee from our Saviour Christs birth which number of 33 Jubilees being expired in the Jubilaicall year Anno Dom. â—â—50 in which year I wrote this tract agreeth exactly with the number of 33 year of our Saviour Christs age about which time he upon the Crosse did actually and personally finish Mankind's Jubilee or generall redemption in such manner and to such reall ends for all men as is discovered in this former tract But what Gods further intent is in the marvelous conjunctions of Jubilees with the typicall generall atonement Lev. 25.9 10. representing Christs gracious performances and with our blessed Saviour Christs beginning to preach the Gospell or deliverance to the captives that being the condition of all men by nature 2 Time 2.26 and also in the number conjoining this former discovery as aforesaid with the number of the 33 yeare of Christs age about which time he by his death finished the pacificall propitiation for no fewer sinnes than the sinnes of the whole world 1 John 2.2 I desire humbly to leave to Gods further gratious manifestation and your beloved serious consideration FINIS Errata PAge 11. line 21. read their freedome p. 40. l. 12. r. well usage p. 47. l. 7. r. it is said p. 48. l. 30. r. for them p. 59. l. 9. r. as if and l. 28. r. all the. and l. 37. r. are sinnes p. 62. l. 21. r. in the abuse p. 63. l. 18. r. and gathered p. 77. l. 18. r. that are p. 39. l. 21. r. doth not further