ground yet know that no man though being found well acting by faith and obedience in his infran hisement represented by the seed sowne on all when as some other men being so inabled also are found rejecting those works of grace or seed sown on them also yet as the Angels that never fell nor Adam if he had remained in his created innocency could not have merited reward as due debt from the Creators hand otherwise than he is pleased to maintain his second Covenant by his free grace given so much lesse doth this ground or those men here called or accounted or imputed good merit any reward at Gods hand but as God is pleased by grace according to his second Covenant to account and to impute them to be good that beleeve in him that justifyeth the ungodly Rom. 4.5 by Christ Againe the Kingdome of Heaven is compared to a net cast into the sea which gathereth together every kind which when it was full they drew to shore and sate down and gather d the good into vessels and cost the bad away Mat. 13.47 48. Note herein that all men represented by the fishes good and bad are inforced to receive the word of the Kingdome in this sence here by the simile of the drag-net called the Kingdome of Heaven for all both good and bad will they nill they were compelled to partake of the same condition in the net though some was found in that drag-net compared to the Kingdome of Heaven that in their continued badnesse were cast away Note that no man is or was created bad but as he makes himselfe bad as is often proved in this tract And now consider how lively both these parables represent the common salvation where our Saviour saith and I if I be lifted up will draw all men unto me John 12.32 He will not only by his spirit invite all men to come unto him but he will draw as in the drag-net not only some men but all men unto him not in the least measure on his part for destructive ends to any one of all men so drawn to him but for saving ends on his part for every man for his Father sent not his Sonne into the world to condemn the world but that the world through him might be saved John 3.17 Which yet appears more clearely where it is said that God doth reconciledly gather together in one to himselfe not only all men but all things by the blood of his Crosse in him even in him as Col. 1.20 and Eph. 1.10 being compared together doe plainly render Thus this reconciled gathering or drawing together of all men in Chri8st even in him includeth all men good and bad reconciledly gathered to God in him though some men being so gratiously gathered together in him in the common salvation will notwithstanding by their wilfull persisting in the abuse of the benefit thereof be cast out or cast a way But how comes it to passe that no fewer than all men good and bad are in that sence drawn to or are made partakers of the word of the Kingdome or Kingdome of Heaven or the knowledge of the truth 1 Tim. 2.4 In answer to this the means how is shewed by our Saviours comparing the large and secret working of the spirit to Leaven our Saviour saying the Kingdome of Heaven is like leaven which a woman tooke and hid in three measures of meale untill no lesse than all was leavened Note that untill no lesse than all was leavened Herein is the Kingdome of Heaven or the word of the Kingdome as it is called in the same Chapter Mat. 13.19 comparatively set forth to be as Leaven infusing it selfe effectually not only into some part but into all parts of the meale similizing thereby that light and therewith ability to know the truth and choose it is effectually by a secret yet powerfull operation of the spirit infused into all men as in John 1.7 9. and 1 Tim. 2.4 is proved Againe our Saviour saith the Kingdome of Heaven is like unto a certaine King which made a marriage for his sonne Mat. 22.2 Unto which Feast the first that were compelled or made to know thereof by invitation having refused he commanded to gather together bad and good and the wedding was thereby furnished with guests ver 10. Note that this gathering together of all by command is rendered to be no lesse than a compelling of them all good and bad to come into in the aforesaid sence into a terrestriall Kingdome of Heaven or thereto likened compell them to come in Luke 14.23 or gather together good and bad and bring them in no man can conceive that all good and bad were to be brought together into one locall place or into Gods celestiall Kingdome but into one condition of ability to see and to know of the truth and reality of Gods goodnesse and mercy extended by the slaying of Christ the unspotted Lamb that by faith they might feed thereon for none of them were further compelled to feed thereon as by the words of the Text is cleared and the first refusers were so farre compelled by invitation But beloved this compelling or bringing in of all men good and bad to come into the terrestriall Kingdome of Heaven so called or likened to in this Scripture sence or to receive the word of the Kingdome so called Mat. 13.19 doth no way countenance that opinion which some men have vainely hatched from those words affirming that there is no man saved eternally but only such men as are compelled by an Almighty power of God more than some other men are not only to know the truth as is proved that all men are according to 1 Tim. 2.4 But also that those men are compelled to abide in the truth by beleeving so that infallibly whether they will or no they shall not faile nor be able to resist against their eternall salvation in Gods Celestiall Kingdome whereas in truth there is no such matter maintained in Scripture for herein by comparing Scripture with Scripture we find the clean contrary that is that in a common salvation all men good and bad are compelled in and gathered in to receive the word of the Kingdome or the knowledge of the Feast of Gods goodnesse not only intended but also prepared for them by the self same mens as the forcibly inclosing and drawing of all good and bad in the parable of the drag-net doth discover And thereby some gathered together and by command compelled in were found there not having on a wedding garment therefore cast out as those that followed Christ for the loaves sake John 6.2 whereas no bad or unclean person no tpurifyed by faith can be compelled in neither can possibly enter into Gods celestiall eternall blessed habitation represented Rev. 1.8 27. nor any being once there can be cast out and though some men for an evading shift have reply thereto saying that it was but one person that was found there compelled in who had not on
8.12 And lest we should mistake what is here meant by the word world as many men have ignorantly done by applying the word world in this and divers other places to be meant of the elect and beleevers only therefore to prevent that absurdity John Baptist steppeth forth and punctually affirmeth that Christ is not only the light of the world but also that he is the true light that inlightneth not some men only but every man that commeth into the world Iohn 1.9 And to prevent that any man should affirme this generall light to be only a temporary light to some men God no waies intending that thereby those men should beleeve as is required in the Gospell Behold that Iohn Baptist presseth still more forward and tels us thereto plainly that that light by Christ communicated unto every man not one man excepted is of such efficacy that no fewer than all men through him might beleeve compare Iohn 1.7 with the 9 ver And this he doth for all men without price or reward by them paid by virtue of his attonement Isa 45.13 As in the Type no lesse number than all the Jewes were set free by the atonement made in their year of Jubilee without mony and without price Lev. 25.9 Thus according to Gods absolute expresse will 1 Tim. 2.4 Christ doth in due season by his inlightning every man that commeth into the world bring all men out of their natural darknesse unto the knowledge of the truth Now you know that no man can be brought to the knowledge of the truth but first that mans judgement must upon necessity be convinced so farre as that he doth beleeve that the truth so by Christ tendered is the truth for no man knoweth nor can know that to be truth which he first in his judgement beleeveth not to be truth so that Christ by his bringing all men to know the truth of God in his goodnesse and mercy doth thereby also inable all men to beleeve the truth to betruth in which beleeving they might abide which is full to Iohn 1.7 9. and 1 Tim. 2.4 though some men will not retaine that their beleeved knowledge of God Rom. 1.21 and 28. and will when they are inabled to know and also beleeve which cannot be separated that the light is light distinct from darknesse yet will love or choose darknesse which our Saviour saith is the condemnation Iohn 3.19 Thus we find that as God is not willing that any should perish but that all should come to repentance that so he doth not only as in the Type lay meat before them by presenting Gods gratious goodnesse to them for them to confide in only but he also taketh the spirituallyoke from off the jawes of all men that they may feed on the reality of that his goodnesse by faith confiding in the same only which simile is teachingly presented to us in Hos 11.4 Now herein we have a fit opportunity to take notice of the manifest dangerous errors that some men have fallen into by overlooking of this imprisonment of all mens spirits under Sathan by the fall and Christ by his spirit inlighteningly preaching to all mens spirits so imprisoned in this life time upon the earth according to Luke 4.18 where our Saviour saith the spirit of the Lord is upon me because he hath anointed me to preach the Gospell to the poore he hath sent me to heale the broken hearted to preach deliverance to the captives and recovering of sight to the blind and to set at liberty them that are bruised Now as all men are by nature blinde and captives so this preaching of his by his spirit to the blind and the captives is unlimited for by the mistake of some men in that Christ by his spirit preacheth to all mens spirits so imprisoned in this life time upon the earth The Papists to maintain their painted purgatory have fained that Christ went downe into hell in the daies of Noah to preach to the spirits there in prison grosly abusing 1 Pet. 3.19 20. For Peter did not say that Christ by his spirit preached to the spirits that were in prison in hell no such matter for he saith that Christ by his spirit preached to the spirits in prison which were disobedient when once the long suffering of God waited in the daies of Noah while the Arke was preparing as you know upon the earth never in the Texts mentioning the spirits in hell but at that time by his spirit preaching then upon the earth to those rebellious spirits that were upon the earth while the Arke was preparing And to say as the truth is some godly Protestants by their overlooking the said imprisonment naturally of all mens spirits upon the earth under Sathans captivity by the fall and Christ by his spirit preaching not only in the daies of Noah as the Text saith he once did but that also by his in ightning of every man that commeth into the world he preacheth to all mens spirits all men being by nature imprisoned in the darknesse of that spirituall prison house their judgements also have been dazled with this Text although it be said of Christ concerning even rebellious spirits which all men are by nature thou hast ascended on high thou host led captivity captive Sathan and all his power in captiving al mens spirits in darknesse is by Christs performances and power led into captivity under Christs inlightenment of every man Thou hast received gifts for men or in the man yea for the rebellious also that the Lord God might dwell amongst them Psal 69.18 Observe the generality of this free donation and though some rebellious spirits will not yet all men might accept of this freedome for Christ the just hath suffered for the unjust not that he doth infallibly over-powre all men so when he hath brought them to the knowledge of the truth which is God for God is truth that they never can depart from him but Christ the just hath suffered for the unjust not excepting any one man all men being unjust to open a passage with God the Father that he might bring all men to God which is the lively coherence of 1 Pet. 2.18 though some men will rebelliously depart from the living God though so brought to him and so draw back even to perdition Heb. 10.38 39. But now beloved we are seriously to observe that every man must upon necessity be compelled or over-powred to receive the possession in him elfe of his inlightenment and ability by grace given unto him in the common salvation for our Saviour Christ hath a harder taske to accomplish the restoration of all men to the knowledge of the truth then was in the Creation to make man for Adam who was first formed of the earth made no resistance to his Creation but by restoration after the fall Christ hath to deale with a world of men who are all by the fall naturalized in rebellious resistance against Christ his well forming hand upon his
apprehending the true sence of this Text. Rom. 9.18 to look upon the one will of God as it is by his own determinate counsell to be by Christ dispensed ever since the restoration before mentioned accordingly as men do beleeve or not beleeve Also note that though it be said that he that beleeveth shall be saved yet you know or ought to know that all beleevers during this life are in themselves unworthy their faith and works are imperfect and though their imperfections are such by the inhabitation of the remainders of the old man in them that men indeed considering of themselves as in themselves may admire why God should be merciful unto them yet as his second Covenant was established by that his one will so according to that his Covenant of grace he will have mercy on all such men though unworthy in themselves as by faithfull indeavours doe humbly aime at the performance of that his condition annexed to the second Covenant as is fully proved in Eph. 1.11 12 13. Heb 6. Chap. 2 Thes 2.3 4 5. James 2.5 And also considering that those conditions annexed to the Gospell are according to his will in holy writ published and propounded to the world to be observed John 1.16 What a preposterous injurious taxation doe you that stand to maintaine the effects of his power and will only in this point as separated from all his other holy attributes cast upon our just impartiall God and faithfull Creator by your from this Text and such like affirming that notwithstanding what condition soever that God hath in his owne word by his one will so published to declare to the world what his will is concerning mans salvation by their obedience to the faith Yet that he hath as you conceive in effect in this text declared that his secret mentall reserve is to proceed by his power and will only to harden some men to eternall destruction without any respect of their actuall and personall disobedience against the Gospell-Covenant though so propounded to them by himselfe Thus yee render up God by his exalting his power and will to destroy his Gospell-grace which is according to conditions performed by men to be obteined Doe you not bring in God placed upon the theatre of the world by you wrapped up in deâ—uding Simon Magus his cloathes making shew to do that for some men which in truth he doth not nor really never did intend to doe for them Therefore beloved with consent of Scripture to gather up our gratious Gods holy attributes together which such people have so farre dispersed asunder let us chearfully conclude this cause maintaining Gods impartiality with the very words of this Text that God will have mercy on whom he will have mercy and whom he will he hardneth that he will have all men come to the knowledge of the truth 1 Tim. 2.4 and though even beleevers are in themselves ungodly yet he by his not starting from his second Covenant and the conditions thereto annexed made by him he will have it so it must be so though there be no cause in them deserving it yet he will have mercy on those and impute righteousnesse unto them that beleeve in him that justifyeth the ungodly and that it is his declared will also that he will 〈◊〉 have mercy upon any such man that after ability given him by grace to be obedient to the faith yet will wilfully persist in the sinne of unbeleefe contrary to the condition of grace by God himselfe annexed to the Gospell The sixteenth Distinction sheweth the unwarranted dealings of some men with Gods prerogative by a wrested application of Gods hardning Pharaohs heart SOme men have applyed these words where it is said and whom he will he hardeneth Rom. 9.18 as if God by his absolute prerogative will doth harden some mens hearts without any regard of their hardning their owne hearts first and they doe attempt to prove that their surmized tenent by their bringing in Gods hardning of Pharaohs heart Exod. 4.21 as they suppose not in respect of Pharaohs hardning his heart first to be the moving cause of God thereto therein they though being Christians and intrusted with his word yet ill requiting Gods loving kindnesse by making advantage of a wrong sence thereof which makes against his impartiality and will not on his part therein take notice of the true procuring cause of Pharaohs misery where it is said that Pharaoh hardned his owne heart Exod. 8.15 neither doe they once own but rather conceale Pharaohs proud blasphemous answer given to Gods message which was first of all delivered by Moses and Aaron to him in a peaceable way to prevaile with him Exod. 5.15 nor of this tyrannicall dealing with his people before that message was delivered unto him nor of his multiplying afflictions upon his people after that first message from ver 6. to ver 11. Neither have they on Gods side shewed that Pharaoh hardned his heart againe Exod. 8.32 nor that Pharaoh sinned yet more and hardned his heart he and his fervants Exod. 9.34 But behold yee Christians that thus in effect doe maintaine that God is the compulsive author of sin and rebellion in some men even against himselfe and be ye astonished for behold the very Heathen Idolatrous Philistines that even their Idolatrous I Priests and Diviners did to provoke the people to send speedily away the Ark of God from among them reprove them saying Wherefore then doe you harden your hearts as Pharaoh and the Egyptians did when he had wrought wonderfully amongst them 1 Sam. 6.6 Thus you see here that the very Idolatrous Heathens have gotten the start of all such Christians in this point by their laying the fault rightly upon the Creatures as Pharaoh and the Egyptians thereby vindicating the impartiality of the Creator according to 1 Pet. 1.17 which such Christians will not vouchsafe to do but rather hide the same although in that Text 1 Pet. 1.17 it is said that God judgeth without respect of persons according to every mans works then not according to his first hardning of some mens hearts see the proud rebellious answer of those people the similized clay to the gratious exhorting message sent from God their similized Potter Ier. 18.12 and the people hardning their own hearts as an adamant stone in direct rebellion against Gods generall exhortations lovingly propounded unto them Zech. 7.9 10 11 12. See also in Rom. 1 chap. how gratiously God manifests and shewes himselfe to them ver 19 20. and yet how rebelliously they behave themselves towards him See also the unstained impartiality that is in our faithfull Creator confirmed in that he forsaketh no man before they actually and personally forsake him 2 Chron. 15.2 Ezek. 18 chap. Isa 5.2 3 4. compared with chap. 6.9 10. and Isa 44.18 compared with Mat. 13.15 and John 1.7 9. and Acts 8.27 as also Psal 145.9 Pro. 21.29 Jer. 7.25 26 27. besides God doth not harden any mans heart first nor forsake
men for them themselves to do or leave undone who will have by Christ in due season their wils and apprehensions freed as is by Scripture proved in my 6 and 7 Distinctions so that thereby they are inabled spiritually to heare and understand and feare and love and be obedient to the faith How far this tract discovereth what fallacious scholasticall shifts some erroneous Protestants are in many considerable Scripture points inforced to use by reason of their not being guided by the litterall sense of the plaine Texts of Scripture which doe unanimously confirm the common salvation or infranchisement of all men in the inward man in due season and that thereby some of them have and doe confirm that God did by decree by his absolute will and power only reprobate some part of mankinde without any respect by him had to their doing evill merely as Creatures without any cause done or fore-seen to be done on the creatures part Thus they charging God contrary to his own word with palpable tyrannicall partiality and respect of persons or else with some other Protestants that dare not stand to that horrid and hideous affirmation do say that God did not so tyrannically reprobate any man But they thinking to moderate the businesse yet by being deluded also by humane art do as fallaciously maintaine that God fore-knowing all men fallen into Adams sinning did only by preterition passe by some men so as decreedly they should not have any such means used with them whereby they might be inabled in their good use thereof to obtaine eternall life but that some men of Adams posterity must upon necessity eternally perish though it then could not be in their own actuall sinnes yet in those sins which unavoidably as a violent irresistible inundation overwhelmed them originally by another mans offence to which sins they never actually consented and to which transgressions they much lesse personally acted it being committed by Adam before they had a being or before they were born They by that means rendering our good God who is a faithfull Creator unfaithfully forsaking some men of Adams posterity even whilest they were as concerning their own personall consent or act innocent Creatures and also before they were after the fall inabled to depend on him and also before they had actually or personally forsaken him which tenent is proved by Scriptures to be absolutely false in my 16 and 17 Distinctions which preterition by them imagined if you doe but view the intrals of it you shall finde it to bee in effect no other than a disguised or masqued tyrannicall decreed reprobation for as hath been said he that hath power and doth keep from a man his sood of lively-hood may as really kill that man so as if he cut off his head with a sword How far this tract doth detect the error that is in the protestant tenent concerning Christs giving himselfe a ransome for all men by their affirming that Christ doth not effectually ransome any man except that man be eternally saved which fallacy is ripped open to view in my 2 6 and 7 Distinctions wherein is proved that Christ doth effectually ransome all men and save all men from the impossibility to be eternally saved that came over all by Adams fall and estates them by himselfe with a possibility in themselves to be eternally saved How far also though not medling with the impertinent tradition of popery this tract doth shew plainly that the many hereticall errours of the Papists upon which the whole rabble of their false destructive doctrine and fantasticall ceremoniall discipline doth depend was hatched and is nursed by their not making use of the large and true Scripture extent of the common salvation of all men in setting free all men in due season in the inward man minde and will by free grace so that in their well usage of that meanes they might beleeve and might be eternally saved for by the Papists casting away this Scripture-truth confirming the gratious setting free of all mens by the fall diabollically captived wils they do fallaciously affirm that man hath free will by nature or by originall descent from Adams loines which naturall freedome of will by its consenting to good is the disposing cause of our justificarion For as I finde recorded they say that works Congruo are the disposing cause of our justification Andrad in Conc. Trid. Ses 6. which as they say is of mens selves and standeth of the assent of mens wils and reason and this faith say they is Catholike and perfect but yet unformed and as soon as works are thereto joined they call it formed and then say they it is meritorious condigne and justifieth for say they we are justified by faith and charity together as the disposing cause of our justification as a necessary cause to obtaine at Gods hand the grace of justification but rather by charity Conc. Trid. Ses 6. than by faith because say they that charity goeth before our justification as a necessary cause to obtaine at Gods hand the grace of our justification and adoption of his children Thus by the Papists rejecting the Scripture-testimony concerning the setting free all mens wils by free grace by Christ procured in the common salvation as is proved in my 6 and 7 Distinctions they are so wildred an deluded that they doe heretically appropriate the disposing power to act meritoriously well unto mens well acting in the freedome of their natural wils Conc. 6.9 And because the Scripture doth maintain so strongly that no mere man hath freedome of his will by nature and that as in the tract is proved that no mere man whatsoever no not Adam if he had stood in his estate of innocency much lesse any beleever who are all as concerning themselves defective cannot nor could not have the least footstep at any time in any one thing to challenge the least reward as due of debt to them from their Creators hand otherwise than he by whom they are what they are and from whom they have received whatsoever good they have is pleased according to his Covenant made by his owne free grace to account them worthy and that though all beleevers are not in themselves in this life righteous yet by Christ to impute righteousnesse unto them that doe beleeve in him that justifieth the ungodly But this scripture-Scripture-truth is so mortally destructive to their fancied meritorious life with God that rather then they will lay down their bosome-imbraced delusions and humane traditions they will venture at one stroke desperately to hazard to deface the Holy writ it selfe and as I find recorded that some of their deceived Grandees have thrust into the world this blasphemous conceit that the written Gospell is but as a nose of was Vita Pont. which may be set or turned divers waies as it best pleaseth the humours of men that steer the course for their doctrine and discipline or as some of them have said the written Gospell
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
terrible second death and from hence appears clearly that some men that are really ransomed as is before said yet are not eternally saved Yet though our Saviour Christs offices of Ransomer or Redeemer by a price paid doe but deliver all men from the impossibility to be eternally saved which came over all men by Adams fall yet the Scripture further affirmeth that to those men that by and in that freedome and ability procured by that ransome or price paid that do turne them at his reproofe he will then abundantly poure out his spirit unto them and make known his words unto them Prov. 1.23 yet those and such additionall high favours are not part of the barely Ransomed Condition though that made way for it but is only Gods performing of the grace freely given by a promise to such by vertue of the second Covenant even to all such men as doe walk before him thankfully and obediently by the ability by grace given them in their ransomed Condition or their Redemption by a price paid from the first Covenant or Morall Law God having had experience of their beleeving in the freedome by the ransome procured And now beloved because this cause is very weighty be pleased with patience to take yet further notice how gratiously God doth discover to us the extent of the common salvation and of the strength of ransome and redemption by a price paid by his coupling the offices of Christ as Saviour of all men or ransome of all in one Text together where it is said I exhort therefore that first of all prayers and intercessions and giving of thanks be made for all men note this for all men For this is good and acceptable in the sight of God our Saviour who will have all men to be saved and to come unto the knowledge of the truth For there is but one Mediatour between God and man the Man Christ Jesus who gave himselfe a ransome for all to be a testimony or to be testified in due time 1 Tim. 2.1 3 4 5 6. Thus you see that God in expresse positive words will have no fewer than all men saved he will have it so But here the question may be how far will God have no fewer than all men to be saved This question is answered by God himselfe in that very Text first that as all men are utterly disabled by Adams fall to know the truth so God absolutely will by Christ the Ransomer have all men saved and come unto the knowledge of the truth which is to know God for God is truth Tit. 1.2 And no man can be brought to the knowledge of the truth but he must also be inabled to beleeve that the truth presented to him is the truth Thus removing the impossibility that came in by Adams fall Secondly the common salvation of all men without accepting any one man mentioned in 1. Tim. 2.4 is so farre there limited in its kinde that it shall be of no larger extent for the benefit of all men in generall then Christs office of a Ransomer will afford or maintaine Thus we finde here that all men in the generality are only so farre really saved in the common salvation according to the 4 verse as his office of a Ransomer by a price paid will extend according to verse 6. that is by his owne performances to recover to all men the knowledge of the truth as is manifest by comparing verse 4 and verse 6 together which ability to know God and the truth of Gods grace and goodnesse all men lost by Adams fall which without Christs assistance would have procured the eternall destruction of all Which truth so to all men made known being by any man thankfully and obediently accepted and faithfully and abidingly confided in will give those men possession of entrance into eternall life here in this life and in the life to come fulnesse of injoyment thereof with all the blessed eternall priviledges and blessings thereto belonging which were all lost for all men by Adams fall Thus by these Texts compated Christ is declared to be for all men a saving Ransomer or a ransoming Saviour by a price paid to take away the impossibility and to bring all men to the knowledge of the truth which is the utmost which those texts maintain to belong to a Ransomer by a price paid But beloved take notice that I doe not insist herein upon any other redemptions which God exerciseth by a strong hand without a consideration given or price paid for so he brought forth or redeemed Israel out of Egypt with a strong hand and so he establisheth confiding beleevers out of the common salvation wherein men may make shipwrack of faith and a good co science 1 Tim. 1. 19. into the speciall salvation keeping them by his power that they shall never perish 1 Pet. 1.5 So he may be said to redeem any man without any price paid from manifold dangers these redemptions or ransomings which God doth without giving or receiving a consideration or price paid are innumerable and though the price of of the pretious blood of Christ hath first made way for all these that they may be in due season afforded to men yet are they not in their single branches acted by God according to mens necessities by a price paid the refore I pray you to observe that I herein doe insist only upon the extent of deliverance of all mankind for whom Christs pretious blood-shed was made the consideration laid down in full pay in hand to take away the impossibility to be eternally saved which unavoidably came over all Adams posterity by his fall that so all men might be made capable subjects to receive at Gods gratious hand all other redemptions ransomings or deliverances without any price paid as God in his heavenly wisdome will communicate Thus beloved we find that although the common salvation perfected by Christ alone for all men barely considered in it selfe doth but remove the impossibility which came upon all men by Adams fall to be eternally saved and doth but estate all men at one time or other in due season in a reall possibility or restored ability in themselves in the inward man to obtaine eternall life yet that it is a reall salvation of it selfe intended on Gods part therein and thereby to inable all men so as in their well usage of that ability they might attaine to enjoy eternall salvation and all the eternall blessed priviledges thereto belonging which ability conferred on all men in the common salvation being by any man beleeved and chearfully and obediently made use of it it doth not only open the door into but also puts such beleeving men into the speciall salvation wherein in due season in their patient and faithfull striving indeavours to keep close in their dependance in God alone they come to be established rooted and built up in him Rom. 1.11 Col. 2.7 with such inlarged knowledge and experience of God and his goodnesse as is
have not the written Law or Gospell otherwise than the effects thereof are written in their hearts even they by their beleeving and confiding in the goodnesse of him only or of God only that railed up Jesus our Lord from the dead is warrantably according to the scope of that Text accounted to them for righteousnesse which they may doe by their ability received in themselves by Christ in the common salvation by their being all of them brought to the knowledge of the truth of Gods grace and goodnesse as is proved in my last Distinction although the very name of Jesus and particulars of his performances which procureth that goodnesse for them be not discovered unto them and this is made apparant for the unthankfulnesse of the very Heathens as is proved where it is said despisest thou the riches of his goodnesse and forbearance and long suffering not knowing or remembring as in some translations that the goodnesse of God leadeth thee to repentance Rom. 2.4 As if said dost thou behave thy selfe so unthankfully to God not knowing of his goodnesse will thy conscience say that thou art not acquainted with his goodnesse no no that is not the cause it is the hardnesse and impenitencie of thy heart that treasurest up unto thy selfe wrath ver 5. And that this is spoken of those people that have not so much as the Law written vouchsafed them otherwise than the effects thereof written in their hearts See the 14 and 15 verses following And this need not seem strange to any man For behold beloved that even Christs chosen Apostles and Disciples were ignorant of his sufferings death and resurrection even after they had remained with him a considerable time as appeareth in Mat. 16.21 By his there instructing them that he must suffer and be killed and be raised againe the third day and so also in Mark 8.31 and herewith is very much to be obserued that in the very time of that their great ignorance Christ doth affirme directly that they were blessed as in Mat. 13.16 as also he affirmeth that Peter was blessed even before Peter knew of Christs sufferings death and resurrection as in Mat. 16.17 And more than this for Peter James and John were ignorant what the rising from the dead should mean Marke 9.10 And to prove that they were all by Christ affirmed to be then blessed even in the time of that their ignorance or before they knew of his sufferings death and resurrection compare Mat. 13 16. and 16.17 foregoing wherein they are affirmed to be blessed even in the time of that their ignorance with Mat. 16.20 21 22 23. following wherein is made apparant that Christ at that time before when he affirmed them to be blessed had not then acquainted them with his sufferings death and resurrection and also that then they were utterly ignorant of those particulars therefore it is no strange thing to beleeve that the Heathens may by the effectuall inabling means used with them by the spirit in the visible book of the Creatures beleeve and confide in Gods goodnesse who raised up Jesus our Lord from the dead which faith by vertue of that name is imputed for righteousnesse as is before said although they never heard of the name of Jesus nor are made acquainted with the particulars of his sufferings death and resurrection for most of the antient Saints before Christs Incarnation had either none or very little knowledge of Christs name and particulars of his sufferings death and resurrection the knowledge of which particulars now since Christs Incarnation death and resurrection is required where the Gospell comes as main Articles of our Christian Faith And observe herewith yet further that as it said the manifestat on of the spirit is given to every man to profit withall 1 Cor. 12.7 that though some men apply this Text to beleevers only because there spoken to beleevers yet to testifie to the world that the very heathens though not instructed in Christian principles have effectuall manifestations used with them it is said that that which may be known of God is manifest in them and the reason is therewith given for God hath shewed it unto them Rom. 1.19 Which manifestation of the spirit to the Heathen maketh the very letter of 1 Cor. 12.7 to appear in full for every man and also amiably agreeth with that Text where it is said that Christ inlightneth no fewer than every man that commeth into the world so that no lesse number than all men through him might beleeve John 1.7 9. Now you know that every man and all men must needs include all the Heathen men and the bookes wherewith God by his spirit doth teach those Heathens are also made known to us in the word saying For the invisible things of him that is his eternall power and Godhead are seen by the Creation of the world so that they are without excuse Rom. 1.20 That whereas all men are brought to the knowledge of the truth of Gods goodnesse as hath been largely proved whereby those persons of those Heathens that having the truth do hold the truth in unrighteousness ver 18. and having the truth do change the truth into a lye ver 25. such of those Heathens though so having the knowledge of God who is truth Isa 65.16 communicated to them yet do not glorifie God as God Rom. 1.21 and having the knowledge of God doe not like to retaine that knowledge ver 28. such are without excuse as verse 20. because God hath shewed these unto them as before by the manifestation of the spirit in the Creature-booke wherein note that if the means were not an effectuall discovery then in equity they were excusable So also the testimony of the Prophet David concerning this very point where he also setteth forth to view by what books God by his spirit doth declare himselfe and his goodnesse even to those very Heathens saying the Heavens declare the glory of God and the firmament sheweth his handy worke day unto day uttereth speech night unto night sheweth knowledge there is no speech nor language where their voice is not heard their line is gone through all the earth and their words unto the end of the world Psal 19.1 2 3. which sort of Preaching though Christs name nor the particulars of his sufferings death and resurrection be not discovered to them thereby yet the Apostle Paul from hence doth affirme it to be a Gospell preaching to all Rom. 10.18 saying have they not heard yes verily their sound went into all the earth and their words unto the end of the world alluding here to the same words used in Psalm 19. before recited and the persisting in the abuse of this knowledge of God causeth a delivering up to a reprobate minde Rom. 1.28 Now beloved considering that all the Heathens are so effectually enabled spiritually to heare see and understand and confide in Gods goodnesse as it is proved that all men are in my Last Distinction take notice
hereby what pregnant speaking voices and preaching manifestations as the Text saith fitted for all languages are communicated by Gods spirit by the Creatures to every one of them Heathens and all the world to make manifest the goodnesse of God to them and all other men and in their conscience to cause them to confide therein if they resist not also it is said he that beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 Now you know it is God that justifieth Rom. 8.33 though Christ be the only means of justification propitiatory here also you see that faith in God justifieth by Christ although Christ by name in his performances be not discovered Againe all Kings of the earth and all people are called upon to praise his name Psal 148.11 Then certainly although many Kings and people have not Christ crucified or them revealed to them yet there is a true reall cause besides acfcountable temporall mercies whereby they are all obliged to praise his name and ability given them whereby they may so doe else that command were injurious and fallacious which is the highest degree of blasphemy to affirme those to be in God But if we will be ruled by the Apostle he tels us that there is no difference between the Jew and the Greeke for the same Lord over all is rich unto all that call upon him Rom 10.12 though Christs name be not discovered to some men and though in outward Ordinances they differ and this he affirmeth in a leading way to discover the generall Creature teaching in the 18 verse of the same Chapter and as fully Acts 10.34 35. Also our Saviour commendeth and incourageth men in that sort of beleeving in God where the knowledge of himselfe is not obteined saying for their incouragement that so confide in God Let not your hearts be troubled ye beleeve in God beleeve also in me John 13.1 Thus though confirming their faith which they were in yet thereby gently instructing them to beleeve in him also where he is made known Thus the grace of God bringeth salvation unto no fewer than all men Tit. 2.11 and by this means aforesaid we find how that the Gospell was and is preached to every Creature that is under Heaven according to Col. 1.23 And why should the Christians stumble at this truth shall their eye be evill because God is good Mat. 2.15 or why should any Christian offer to part those whom God hath joyned together in the great and good Gospell-tidings Luke 2.10 and in the generall blessing in Christ promised often to Abraham Isaac and Jacob that in their seed should no fewer than all the Nations of the earth and all the families of the earth be blessed But what now beloved hath God lest us without evident examples of this his gracious dealing even with the heathens also to confirme this Scripture Doctrine Hath he not for our further confirmation therein set forth Lydia who is honoured with respect to to be one that worshipped God even before shee closed in with the religious principles either of the Jewes or Christians Acts 16.14 Also Rahab the Harlot a Gentile is ranked amongst those worthies Heb. 11. her faith being only a confiding in the God of Israels power and goodnesse Joshua 2.9 10. there being no mention of her faith in Christ for she was then no proselyted Jew much lesse a Christian We have also the example of Job and his godly friends which were neither Jewes nor Christians Also the Centurion the Roman Officer who though he was no Jew nor then joined to the Christians yet our Saviour exceedingly commends his faith Mat. 8.10 Also we have for example a woman of Canaan having also no knowledge of Christ as a Saviour by his sufferings death and resurrection and yet our Saviour did not only approve of her faith but rather admires at it saying O woman great is thy faith Mat. 15.23.28 Also we have for example Cornelius whose prayers and almes same as for a memorial before God Acts to 4. he being then no proselyted Jew and before he was by Peter made acquainted with the vertue of Christs sufferings death and resurrection Whereupon Peter after he was instructed by an efficacious vision that he should not call any man note that he should not call any man common or unclean Acts 10.28 then by way of admiration he opened his mouth and said of a truth I perceive that God is no respecter of persons but in every Nation he that feareth him and worketh righteousnesse is accepted of him hereby including any person in any Nation whatsoever whether they be Christians or not that fear God and worke righteousnesse as Cornelius was found to doe before he was instructed in Christianity And further to clear Gods impartiality amongst very many other places peruse Deut. 10.17 Romans 2.11 1 Peter 1 17. And considering that Paul was instructed of God not to call any man common or uncleane I hope it will be a sufficient caveat for all Christians to be wary of slighting or undervaluing of such multitudes of Heathens which have been and are or probably may hereafter be in the world As if God hath not nor doth not afford them effectuall means whereby in their good use thereof they might be eternally saved because he doth not afford them the outward priviledges of Christianity for from this number of godly Heathens by Scripture nominated we cannot but in all probability conclude that there hath been is and will be great multitudes of such godly Heathen Saints from the beginning of the world to the end thereof Thus as before I gave you a hint what Christ did by his personall performances upon the earth by his descension from Heaven by that salvation wrought in himself for all men to plant the foundation of the common salvation of all men So now herein I have presented to you a taste of what our Saviour Christ hath done and doth in men by his being ascended and sitting at his Fathers right hand from thence by his spirit finishing the common salvation of all men whereby also considering that all men are therein inabled with a possibility or ability in themselves whereby in their well usage thereof they may obtaine eternall life A great part of the excellency of the restored second life of all mankinde by Christ procured by his swallowing up mankinds first death in victory which came over all men Rom. 5.12 by Adams fall is laid open to publick view and without this ability of grace on all men even on them that doe choose darknesse rather than light those refusers could neither know saving truth from falfhood nor light from darknesse nor could not depart from the faith 1 Tim. 4.1 they never had neither could any man make ship wrack of faith and a good conscience as some did 1 Tim. 1.19 and so their refuall of grace would be in the ballance of justice and equity excusable Especially considering that all
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
actuall and personall persisting abuse of grace and so are twice dead and not only so but plucked up by the roots also to whom is reserved blacknesse and darknesse for ever Jude 12 13. This is the second death so much mentioned in Scripture Rev. 20.6 14. and else where And now for the clearing the cause of Election and Reprobation these six objections next following are distinctly answered The twelth Distinction wherein the wrong application of the simile of the Potter and his clay is discovered OBserve herein that whereas it is said hath not the Potter power over the Clay of the same lump to make one vessell unto honour and another unto dishonour Rom. 9.21 Wherein the mistakes arise because the same lump herein mentioned hath by some men been understood to be the whole Creature lump of mankinde whereas in truth God doth not challenge any more or larger prerogative to himselfe in that aforesaid Text of Rom. 9.21 than he doth in that antient president of his concerning the Potter and his Clay plainly recoded in Jer 18. From which antient Scripture Grancouther or lively description what is meant by the Potter and his Clay that Text of Rom. 9.21 is punctually derived which antient exact platforme exemplarily doth make manifest unto any man in all the world that desire to know the truth that by the Clay on the Potters wheel is not meant the generall Creature Lump of all mankinde considered of as in one lump out of which one lump God takes some men and refuses others by his will and power only as some men have vainly imagined but that by the same lump is meant as in Ier. 18. the house of Israel vorse 6. or the Lump of a nation-or a Kingdome verse 7. or the severall lumps of particular mens persons in their individuals verses 11 12. where is much to be observed however some godly men have overlooked this true sense that though all men were made dishonourable vessels by Adams fall yet that God hath by the Grace of restoration made all men honourable vessels virtually in Christ by Christ as appeareth that not only all men but all things are reconciled to God gathered together in one in Christ even in him as by Scripture is fully proved in my 20 Distinction and hath made all men all Nations or all families of the earth blessed in him as is proved in my 21 Distinction and hath sanctified all men in him as is proved in my 22 Distinction and hath by reconciling the world unto himselfe in him by non-imputation of the worlds sinnes unto them justified all men in him vertually from all their transgressions against the first Testament as is by Scripture proved in my 22 Distinction And though all men by Adams fall were blotted out of Gods book of life which came in with the Creation yet he hath by Christ written all men in his book of life againe which came in by Christs restoration as is by Scripture proved in my 24 Distinction By this means by him making all men honourable vessels vertually in him though no man be in himselfe actually and personally reconciled or blessed or sanctified or justified or doth unalterably remaine written in Gods restored book of life untill he be actually and personally thankfully contented with Christ the Potter his so well forming him upon his restoring Potters wheele and doe patiently abide in thankfull beleeving and because all men are unable to beleeve by nature therefore he enableth all men to beleeve as is proved in my 6 Distinction primarily intending to preserve all men on his Potters wheele of restoration that they being so by grace inabled might by their complyance to his well-forming hand thereon be so farre honourable vessels as to be eternally saved as is by holy writ fully proved in my 6 and 7 Distinctions which I doe intreat you to peruse Thus it evidently appeareth that God is so farre from marring any people Nation Kingdome or particular person before they persistingly doe marre themselves as that on his part his tender care is so great over every one of them lest they should contrary to his gratious prime intention marre themselves under his gratious hand upon his Potters wheele and so by their rebellion provoke him their gratious intending and inabling Potter justly to make of them the same particular lumps or persons dishonourable vessels that to prevent their marring themselves he by his spirit gratiously sends his Prophets Apostles and Word and Ministers and glorious creatures throughout the world Dinstinction 6 and 7 as he did his servant Ieremy not only to that Nation in generall but also to every one of them to perswade every one of them to turn from their evill waies but those persons the similized clay said we will walk after our evill devises and we will every one note every one doe the imagination of his evill heart as those that refused to hearken and did stop their ears at the gratious counsels of God and not God by reprobation but they themselves doe make their hearts as an adamant stone lest they should heare the Law and the words which the Lord of Hosts hath sent in his spirit Zech. 7.12 to those persisting rebellious people Thus finding fault with God not for his making them dishonourable vessels first as some men have vainly imagined but for finding fault for themselves with Gods care over them and good means used with them as Adam did once for all men by their in effect saying to him that so well formed them why hast thou made me thus yet no doubt God doth for gratious reproving ends put men into many hard afflictions and conditions which some men by making a wrong use thereof doe rebelliously struggle against God and do wrongfully charge him to have made them dishonourable vessels even in the time of his mercifull chastisements to purge and refine them Such men the Apostle doth advise to take heed as Ieremy had done for example to the Jewes for feare that though God hath made them honourable vessels vertually in his Son as in my 20 21 22 23 24 Distinctions Yet for their resisting or finding fault with the well-forming hand of their Maker as Adam did he doth then and not till then justly make of those lumps of particular mens persons dishonourable vessels Which truth is fully and particularly maintained in this sence in that antient patterne of the Potter and his Clay in Jer. 18. And herein I do intreat you to note that if the same lump herein mentioned be taken for the whole lump of Mankinde then behold how injurious that sence is both to God and man for from thence they say though I passe by mens grossest application that God foreseeing all men or that whole lump to be polluted with sin by Adams fall that God by his prerogative royall power and absolute will only did then by preterition passe by or did decree to leave some men without any hope of effectuall means
any man first witnesse that famous proclamation 2 Cor. 15.2 And to testifie Gods habituall and accustomable impartiality it is left to our view upon record that although God did foreknow that some Angels would fall voluntarily yet it is evident God did not forsake them first it is they that did first forsake or leave their own blessed habitation which God had given them Jude 6. neither although God did fore-know that Adam would voluntarily fall by hardning his owne heart yet you know that God did not forsake him first but on the contrary part God gave him directions how he might keep that blessed estate of which he was possest and not only so but therewith gave him power also to observe those his directions and to perform them and did not with-draw that power neither untill the very time that he himselfe wilfully expelled and cast off Gods gratious protection And this is much to be noted because he was the great patterne of Gods extention of mercy to mankinde yet to draw neerer to our own condition we finde in our Types that though God did fore-know that the people of the Jews would in future forsake him and harden their hearts against him even unto the height of Idolatry and told Moses so yet it is very observable that God on his part in love used preventing means with them by his word declared and daily mercies extended unto them and did not forsake them untill the very time or that very day as the Text saith in which they actually forsook him first Deut. 31.15 17 18. And hereto you cannot choose but know that throughout the Scripture that although God doth foreknow what men will in future doe yet he neither bestowes his rewards except inabling ones nor actually executes his judgements except gratious teaching ones untill the very time that men are either actually obedient or persistingly and actually disobedient to the Gospell Covenant besides to conclude this point I intreat you to beare in minde what blasphemous desperate resolutions and fearfull effects this their tenent may and often doth beget in the hearts of men thus delusively to tell them that God by his power and will only doth harden all mens hearts first that ever hardned whether they doe harden their owne hearts first or not The seventeenth Distinction is to rectifie some mens mistakes of that Text where it is said For whom he did fore-know he also did predestinate Rom. 8.29 and of that Text where it is said elect according to the fore-knowledge of God 1 Pet. 1.2 COncerning these Texts we are to observe that the very Coherence of these words Rom. 8.29 doth lead us to take notice of something before spoken to be the cause of Gods predestinating according to his fore-knowledge and looking back but to the very next verse we finde that the Apostle affirmeth to and for those Roman Saints saying we known that all things work together for the best unto them that love God ver 28. And therefore from these words let us consider what the object is upon which his foreknowledge doth fasten by which he doth predestinate if you say that God predestinates only some men meerly as Creatures then his power and will so inordinately exalted without his other holy attributes annexed will render all his Gospell-conditions which are in point of acceptation required to be performed of all men Acts 17.30 to be absurd and ridiculous what shall we say then shall we say that his predestination proceedeth accordingly as men are of more noble Parentage then some others no these are denyed 1 Corinthians 1.26 James 2.1 2 3. What then is it in respect of Gods fore-knowledge of some men as bred up in the most famous Kingdomes or Nations no for in this very respect Peter saith that God is no respecter of persons Acts 10.34 What then shall we say that God predestinates according to his fore-knowledge of some mens qualifications in fearing God and working righteousnesse by their well acting in their infranchisement to this the Scripture answereth chearfully yes for in this respect Peter absolutely concludeth even with admiration saying of a truth I perceive that God is no respecter of persons but in every Nation he that feareth him and worketh righteousnesse is accepted of him Acts 10.34 35. and as for the transcendent benefits that proceed from that his foreknowing men we have them expresly related in the 29 30 verses Rom. 8. to be in relation to such lovers of God leadingly set forth in the 18 verse preceding in the very same Chapter Thus we finde that Gods predestination and other gratious dispensations doe conjunctively worke together for the best it is not said to those whom he predestinated by his will and power only no no such matter but unto those that love God as the lively coherence of that Text Rom. 8.28 and 29 verses confirmeth Those fore-known lovers of God are those objects or those men which are said to be elect according to the fore-knowledge of God 1 Pet. 1.2 and in further confirmation of this truth behold that Gods gratious predestination proceedeth from Gods fore-knowing of mens actuall first trusting in Christ and that God doth not actually seale men with his holy spirit of promise untill after their actuall beleeving To prove the first of these it s said in whom also we have obteined an inheritance being predestinated note this being predestinated according to the purpose of him who worketh all things after the counsell of his owne will See here what the counsell of his will is that that we should be to the praise of his glory who first trusted in Christ Eph. 1.11 12. Note this who first trusted in Christ or that we which before beleeved in Christ should be to the praise of his glory as some translations render it See also Psal 4.3 Know that the Lord hath set apart him that is godly for himselfe See also John 6.40 Heb. 6.10 12. 2 Thes 1.3 4 5. So that hereby appeareth plainly that Gods gratious predestination of men proceedeth from his fore-knowing them first to be trusters in Christ where the Gospell comes or such as doe trust in Gods goodnesse only where the written Gospell is not vouchsafed as is proved in my 7 Distinction And as for beleeving it is not said after you were sealed yee beleeved but flat contrary note this after yee beleeved ye were sealed with the spirit of promise Eph. 1.13 for in truth their beleeving estates them to be in person imputatively in Christ and they and only they are thereby by their foreknowne abiding in him those men which are chosen in him before the foundation of the world Eph. 1.4 These submissive abiding beleevers and trusters are after their actuall and personall beleeving and trusting in Christ in Gods foreknowledge by him predestinated before time to adoption of children in time yet still according to the counsell of Gods will Eph. 1.5 by Christ although in themselves ungodly and undeserving ones as
by his having to his parent or brother or kinsman such a person whom God loveth And that sometimes in Scripture-phrase hatred is but the expression of a lesser degree of love as there in that saying the elder shall serve the younger And considering that Gods hatred in their sence as applyed to mans eternall reprobation or preterition is so destructively opposite to Gods owne words that he is not willing that any should perish but that all should come to repentance 2 Pet. 3.9 and that he desires not or delighteth not in the death of him that dieth but exhorteth them to turn themselves and live Ezck. 18.32 and that he is good to all and that his tender mercies are not onely over some but over all his works Psal 145.9 And that quite contrary to their imagined conceipt that God forsaketh some men eternally before after their infranchisement they actually forsake him God affirmeth that he doth not willingly afflict no nor so much as grieveth the children of men Lam. 3.33 Why then should not we beleeve God rather than men considering the election and hatred there mentioned extends but to an earthly superiority for Jacob and a temporall servitude for Esau and that their fancied preterition from reall means before men doe actually and personally forsake God is in truth if ript open but a disguised reprobation for one that hath power to doe it and doth keep from a man his food may as really kill that man so as if he cut off his head with a sword And considering that it is proved by Scripture in my 14 Distinction that it is not of him that willeth nor of him that runneth in that darknesse or by that ability which he hath by generation naturally from fallen Adams loines but of God who doth set free all mens wils in due season and so doth enable all men by his free grace that they by their well usage of that ability may acceptably by imputation will and runne by their beleeving And considering that even then also it is of God that sheweth mercy even to beleevers in mercy by Christ opening a way for it and then in mercy forgiving their imperfections both in their faith and in their works also And considering that even beleevers are in themselves ungodly it is only of God that sheweth mercy it is of him that will have it so according to his second Covenant in that he doth predestinate according to his owne purpose who worketh all things after the counsell of his own will not that those predestinated by his absolute will and power only should but that those who in his fore-knowledge first trusted in Christ or before beleeved in Christ as some translations have it or fore-known lovers of God should be to the prais of his glory and that those men should be sealed with the holy spirit of promise not before by Gods absolute will and power only but after they beleeved as the coherence of the Text in plain words rendereth Eph. 1.11 12 13. Thus God will have mercy on him and will impute his faith for righteousnesse that maketh war against sinne and yet in the lively apprehension of his owne ungodlinesse departeth not from the goodnesse of the living God but confidingly doth beleeve in him that justifieth the ungodly according to Rom. 4.5 So by those Scripture-testimonies spunging out that grosse delusive construction from that Text derived that God will have mercy on some men and will harden the residue of men considered of as Creatures only as by his absolute will and power only or for fore-known sin before men do or can actually or personally forsake him And considering of the same impartiality of our faithfull Creator concerning his equall and just dealing with all men according to 1 Pet. 1.17 as is proved in my 15 Distinction and that their mentally conceal'd partiality of God doth destroy his Gospell-grace published which is according to mens performances of his conditions annexed thereto by them to be obtained And considering that it is proved by Scripture in my 16 Distinction that God hardneth no mans heart before he hath persisted in hardning his owne heart and that the very Idolatrous Philistines to the shame of some Christians did apply Pharaohs and his peoples misery to be by himselfe brought upon himself justly by his and his peoples hardning of their own hearts first as exemplary concerning all men so persisting And considering that it is proved in my 17 Distinction that God doth predestinate some men to bee conformed to the image of his Sonne but not according to his absolute will and power only nor as he fore-knoweth men to be of more noble parentage nor as being more wealthy nor as being born in more famous Kingdomes or Nations than some others are nor meerly as Creatures without having respect in his fore-knowledge either to their doing good or bad but that the Scripture affirmeth that God predestinates according as he fore-knoweth men to belovers of God according to Rom. 8. and that in every Nation he that feareth God and worketh righteousnesse is accepted of him Acts 10.34 35. And moreover considering that God doth choose no man but in Christ Eph. 1.4 then you know that no man is in Christ actually by imputation untill he be an actuall beleever therefore he chooseth none to salvation but such as either are or he fore-knoweth will in future be in Christ by actuall beleeving for it is manifest that though God doth choose or set apart some men for himselfe yet that he maketh not that choice according to his absolute will and power only but know that the Lord hath set apart him that is godly for himselfe Psal 4.3 And affirmeth that those men doe turne his glory into shame and do love vanity that do affirm the contrary ver 2. From all these considerations herein mentioned and many more in Scripture we may warrantably and safely conclude that neither predestination election preterition or reprobation do proceed from God upon any one man by vertue of Gods absolute will and power only nor that he doth forsake any one man for fore-known sinnes but doth continue in using good means whereby all men in their well usage thereof might be eternally saved untill that man doth give a just occasion for God to forsake him by his wilfull forsaking of God first personally persistingly and actually after his inlightenment and infranchisement The nineteenth Distinction is briefly to shew what the speciall salvation is mentioned in 1 Tim. 4.10 as distinct from the common salvation which is in that Text therewith coupled HErein we are to take notice that as all men are enabled by and in the common salvation to beleeve and abide in beleeving so the speciall salvation is that condition or estate which after mens turning in at wisdomes reproofe by their abiding in beleeving and depending on Gods goodnesse only shee doth then poure out her spirit unto them and maketh knowne her words unto them according to
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
that their names should or could be blotted out of the book of life for their not overcomming But as you see that this is proved in the negative so for further satisfaction behold the same truth also confirmed in the affirmative where in Scripture it is said If any man shall take away from the words of the book of this prophecie God shall take away his part out of the book of life Rev. 22.19 Hereby we are inforced to grant that even such offenders have a part in the book of life untill it be taken away even out of that book of life for their offence For you know those offenders parts cannot be taken away out of the book of life if even those so transgressing men had not formerly a part even in the book of life And whereas at the last great judgement Rev. 20.11 12. there is mention made of books opened in the plurall number These manifold books may be fitly understood to be every particular mans book of his own conscience and whereas it is said another book was opened in the singular number which is the book of life from hence it appeareth that those books of the secrets of every particular mans conscience their consciences bearing witnesse and their thoughts accusing or else excusing one another according to Rom. 2.15 shall be then and there opened together with that one book of life in the daies of that great judgement aforesaid or in the day when God shall judge the secrets of men according to the Gospell ver 16. whereby will manifestly appeare as it were by a true paire of tallies that there is no more mens names cut off from that tally nor blotted out of Gods book of life then that the book or tally of their owne Consciences being comparedly put together to that tally of Gods book of life shall clearly make manifest that God hath not blotted out any one mans name out of his book of life nor taken away any one mans part out of that book but only the names and parts of such men as have first on their parts personally and actually given a just occasion for God to deale so with them the books of every mans conscience then and thereto clearly justifying God in all his proceedings And from these Scripture-discoveries aforesaid being considered of together it appears plainly that the Lambs book of life also mentioned Rev. 13.8 21 27. and 10.15 is composed of those and only of those over-commers names which are then found written in that book of life not blotted out this the Lambs book of life is the book of remembrance which by that means proveth the book wherein Gods jewels are recorded Mal. 3.16 17. But how far this Scripture-modell of the discovery of the common salvation in this tract set forth to view doth vindicate the glorification of our gratious God in all his holy attributes united How it presenteth the amiable consent and concord of Scripture agreeing and declaring it selfe by it selfe with out humane glossing or interpretation or jarring with it selfe as some men would enforce it to doe by interposing humane art And by proving the extent of the common salvation how excellent faire comfortable and sure foundation is thereby rendered in Christ for all distressed consciences to procure repentance and to build their faith and hope upon as upon a rock or the sure word of prophesie untill the day dawn and the day-star arise in their hearts in the mean time by their patient waiting for their establishing in the speciall salvation depending on the comfortable generall promises proceeding from God in a common salvation expressed in his written word when as on the contrary all rotten sandie foundations of faith built up upon mens altered qualifications or legall reformations doe either beget doubting with unsatisfied unbeleeving Thomas concerning the extent and gratious effects of Christs actuall death and personall resurrection especially as in relation to their own eternall happinesse or else for want of their election being discovered to them from Heaven supernaturally confirming their acceptation with God to eternall life they do either drown themselves in superstition or else they doe desperately cast themselves headlong into a dangerous untimely death How far this tract by proving the infranchisement or setting free of all mens wils in the inward man minde and will in due season doth take away from men the occasion of these and such like blasphemous speeches by their saying or at least in their secret thoughts concluding thus or in the like manner if God doe bestow the ability to repent and beleeve but upon a few men and hath decreed accordingly who be those persons as I am by some learned men taught Then why should I wast my selfe with melancholy dispute about my acceptation with him for if I be elected then how carelesse soever I be on my part yet I shall be saved and if I be reprobated then how industrious soever I am for safety yet I shall be damned therefore why should I strive for my salvation as if I could and would alter or hinder Gods decree To prevent which evils how farre the beliefe of this Scripture-modell concerning the infranchisement of the wils of all men in due season will inable all men experimentally to confesse to the glory of God and mens own shame that the fault is not in the supposed preterition of God as some men imagine but in themselves in that they will not repent and in that though they being by God inabled thereto yet will not beleeve or be obedient whereas otherwise by their being taught that God decreedly withholdeth saving means from some men they are ready to make advantage of that desperate doctrine and to satisfie carnall affections to lay the fault on God and his partiality affirming that they cannot repent and that by the operation of his decree they cannot beleeve and so become carelesly desperate And although indeed this tract doth by Scripture maintaine that no one meer man hath freedome of will so much as to think one good thought much lesse to act in the least measure as savingly acceptable to God no not by imputation as he is naturally descended from polluted Adams loins Yet how firmely this tract proveth by Scripture contrary to the Protestant tenent who do limit the ability given of God but to some men that God doth by the grace of the generall propitiation mentioned 1 John 2.2 effectually set free every man in the inward man minde and will in due season so that no one man shall perish eternally by Gods preterition for fore-seen sinners before act as some men have vainly imagined that some men as meer Creatures or for foreseen sins do by Gods eternall reprobation or preterition but only through his own personall default actually committed after his inlightenment and infranchisement From hence how far God is hereby glorified and justified in all his promises threatnings rewards and punishments exhortations and dehortations being frequently spoken to all