And many more excellent discoveries and righteous exhortations may be by us viewed and collected from and in that transparent Chrystall glasse of the equity of the Law which for brevity sake I do omit to rehearse but still desiring you to take notice that notwithstanding the abolishing the eternall curse of the Law whereby mens accusing first husband is dead Yet in erroneous consciences that will not know that that their first husband is departed this world Rom. 7.13 and doe not by Gospell faith dye to the Law by the body of Christ that they should be married to another even to him that is raised from the dead ver 4. In such erroneous persons by their thoughts and consciences excusing or accusing one another by the effects of the Law written in their hearts they will wilfully judge themselves according to the Law of works and from thence are said to be judged by the Law Rom. 2.11 16. Yet it is not God that by that Law judgeth them but it is their so judging themselves erroneously thereby for it being indeed their erroneously chosen judge it will appeare in their consciences as an exact witnesse against them in a Gospell-way restifying their unthankfull walking towards God in his tenders of the grace of the second Covenant by the Holy Ghost But when God judgeth the secrets of mens thoughts and consciences then he judgeth not by the Law but by the Gospell as is annexed thereto in that Chapter ver 16. So not those words spoken and written by God in Mount Sinai being the Law but the words which Christ spake in the Gospell that shall judge men at the Last day John 12.48 And for further proof that the curse of the Law is abolished and blotted out for all men peruse my 20 Distinction Only to conclude hereto note that as Moses was not to lead the children of Israel out of the wildernesse into the earthly Canaan no he must dye and be buried in obscurity Deut. 34.5 6 before that was done and Joshua in the type which is by interpretation Jesus Heb. 4.8 was appointed to bring all those Jewes which had not themselves rebelliously destroyed their intended interest in that earthly Canaan Even so in this very cause though then but typified Moses Law or the first husband Rom. 7.1 4. must dye or be abolished by establishing such a Gospell-way so that Moses Law must not but Jepell-Covenant of grace by himselfe purchased with his owne pretious blood-shed to bring all those men into the heavenly Canaan which have not themselves destroyed their of God intended interest in that blessed inheritance in the spirituall Canaan in their walking through the wildernesse of this terrestrial world The fifth Distinction proveth also that to perfect the foundation of the common salvation Christ by his death hath abolished the first death for all men IN which discovery we are to take notice that there is a second death mentioned in Rev. 2.11 and 20.6 and 21.8 which undeniably proveth that there was a first death from which by Christs performances all men have escaped not medling here with the temporall death of mens bodies which by reason of the resurrection thereof is hardly allowed the name of death but is frequently in Scripture accounted to be a sleep 1 Cor. 15.20 Deut. 31.16 as in the 1 Kin. 1.21 or but a change of the body Job 14.14 1 Cor. 15.52 But of the other two deaths that is the first death which without Christs assistance would have been by the fall eternall over all men and the second death which doth remain eternall to all such men as wilfully and persisting refuse their owne mercies tendered to them by the Holy Ghost by the Gospell Of these two deaths we are to note that one of them is abolished 2 Tim. 1.10 and that Christ by his death swalloweth up one of these deaths in victory 1 Cor. 15.34 Hosea 13.14 But it may be that some men will make a question which of these two deaths is by Christs death abolished In answer whereof considering that Christ dyed for all 2 Cor. 5.15 and that he tasted death for no fewer than all men or every man Heb. 2.9 from hence is proved that it is that death which is abolished which by one mans sinne entred into the world and so death passed upon all men Rom. 5.12 17. This in Scripture is the first death for all men or every man doe not perish by the second death there be some men that have part in the first resurrection over whom the second death hath no power Rev. 19.6 but this death which is in 2 Tim. 1.10 mentioned to be abolished came in over all men in and with the first entrance of sinne into the world This sinne in respect it issued originally by one mans offence is called in the singular number the sinne of the world which the Lamb of God taketh away John 1.29 And in respect of the overspreading leprosie thereof throughout mankinde in their individuals it is in Scripture in the plurall number called the sins of the whole world for all which Christ hath also made a pacificall propitiation 1 John 2.2 These were sins naturally against the Morall Law of workes for they came in originally by Adams rebelliously acting against the Law of do and live Now our Saviour having by his tasting death of every man satisfied justice for no fewer sins than the sins of the whole world in reference to the first Testament Heb. 9.15 Rom. 5.20 21. for which the first death came upon all men it unavoidably followeth that all those sins being so by his death destroied which sins were the sting of that first death 1 Cor. 15.54 and the Morall Law or first Testament being abolished and blotted out which was the strength of that sinne ver 56. as is proved the Law is in my last Distinction from hence all those the worlds sinns are not imputed to the world 2 Cor. 5.19 but our iniquities against the first Testament Heb 9.15 Rom. 5.20 were laid upon Christ Isa 53.6 And Christ by his incomparable victorious conquest finished by his resurrection and ascension from under the charge of those the worlds sins and from under the power of the curse of the Law and power of the first death thereto due he swalloweth up not the second death but the first death in victory according to 1 Cor. 15.54 Hos 13.14 And hereto it is very remarkeable there is no first death named in Scripture by which any one man hath done doth or shall eternally perish for that is prevented by our Saviour Christs performances but when the death is named or distinguished by which any man doth perish eternally it is distinctly and plainely called the second death as appears plainly in Rev. 2.11 20. and 6.14 and 21.8 for the second death is the relative eternall punishment for the transgressions against the second Covenant which is of grace if by men gressions against the second Covenant which is
and prepared to that very end from or before the foundation of the world 1 Pet. 1.18 19 20. Rev. 13.8 Therefore considering that the first Testament or Fathers Law written in Tables of stone with his singer on Mount Sinai Exod. 31.18 is blotted our for all men and therewith the first death abolished for the benefit of all mankinde as is proved they are in my 4 and 5 Distinctions We are not to conceive that there are many sins remaining in the world which are accounted sinnes against the Father never since God then virtually applyed the Lambs blood as a timely antidote to expell the poison of those sinnes even at Adams fall Though indeed if we look upon the union of the God-head the least sinne is offensive to all the Trinity as united wherefore though all sins except the sin against the Holy Ghost are ever since the fall accounted to be directly against him the Son of man as distinct in the Trinity all power being given to him in heaven and in earth Mat. 28.18 so that the Father judgeth no man but hath committed all judgement to the Sonne Iohn 5.22 yet in his respect to honour the Father he exhorts men to pray to the Father for forgivenesse of sins that the Father may be glorified in the Sonne Iohn 14.13 Thus we are taught by Scripture that the sins against the Father were those sins which were against the first Testament Heb. 9.15 Rom. 5.20 21. the eternall punishment of which is abolished for all men even at the fall of Adam or at the very entrance of those sins for if there had been the least vacation or intervallum betwixt those sinnes then acted by Adam and the vertuall application of Christ the Lambs blood then those sins against the Father by the equity of his Justice being unsatisfied in that time of vacation would have justly dissolved the earth and all the inhabitants thereof as appeareth by Davids speech in the behalfe of Christ Psal 35.3 and by Isaiah his affirmation of Christ Isa 49.8 and by his admiration at that preservation Isa 26.18 see also Heb. 1.3 But those sins being all by the Father remitted as beforesad they are said to be not sins that are but sins past Rom. 3.25 not sins in being but old sins 2 Pet. 1.9 and transgressions not which are but which were against the first Testament Heb. 9.15 The tenth Distinction wherein is set forth what those sins are which in Scripture are accounted to be the sins against the Sonne or Son of man and that they also as in reference to eternall punishment shall verily be forgiven to the sonnes of men OBserve herein that there is but two deaths either mentioned or intimated in Scripture not medling here with the temporall death of the bodies of men which is the utmost out-going of the power of the first death which temporall death is hardly allowed in Scripture the name of death but is therein often in respect of the resurrection from it accounted but a sleep or change of tho body This considered we shall finde that though the Scripture doth discover a first death due for the transgressions against the Father he having no Incarnation with mankindes humane nature which first death would therefore have held eternall condemning power over all men if it had not been prevented by Christ as in my first Distinction and also that though the Scripture doe set forth a second death in and by which some men doe perish eternally by their own wilfull persisting in rebellion against the gratious dictates of the Holy Ghost being God also having no incarnation with makind humane nature Yet note seriously that the Scripture doth no where neither mention nor intimate any third death appropriated to be the executioner for mens transgressions against Christ the Sonne or Son of man having a fraternall incarnation with mankinds humane nature sin excepted From this palpable silence of the Scripture in this point and its agreeing so amiably with the Texts hereafter cited we may safely conclude that there is no eternall death at all appropriated for the transgressions against him the Sonne of man And not only so but as he hath freed all men for ever from the danger of the eternall sting of the first death due for the transgressions against the first Testament and so against the Father as is before proved in Distinction 5. Even so he doth out of his love to all men his brethren in the flesh so strongly assist all mankind as is proved in my 4 5 6 and 7 Distinctions that thereby in their wel usage of that means they might escape the eternall danger of the second death which is inflicted for the sinnes against he Holy Ghost Nay his love rests not here neither for although he doth intentionally in himselfe for good ends for men correct them afflict or chastise them and permit the temporall death to have dominion over them which may be called temporall punishments also intended of Gods part for good ends and uses for men yet he hath promised concerning eternall punishment that as there is no death appropriated for the transgressions against him the Sonne of man even so accordingly he hath affirmed that verily all sinnes shall be forgiven unto the sonnes of men and blasphemies wherewith soever they shall blaspheme or whosoever speaketh a word against the Sonne of man it shall be forgiven him but whosoever speaketh against or blasphemeth against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come compare Mat. 12.31 32. with Mark 3.28 for as all power and proceeding in judgement is given unto him as is proved therein and as he hath bought al men of God by the price of his pretious blood paid as is proved in my 8 Distinction even bought them that do deny him the Lord that bought them 1 Pet. 2.21 Yet by the vertue of his power purchased by God the Fathers so timely accepting of his blood as is shed at Adams fall as before said he hath been and is invested with power to forgive all the sins that have been acted by any man ever since the time of Adams fall or shall be to the ends of the world except such of them as do by wilfull persisting in unbeleefe prove to become sins a gainst the Holy Ghost And therefrom he doth as considering that men are ignorant of that his power use means to heale that their ignorance that the world may know that the Sonne of man hath power to for give sinnes upon earth as in Mat. 9.6 Mark 2.10 Luke 5.24 And although indeed the aforesaid sinnes against God the Father he having no incarnation with flesh and blood could not be sorgiven without satisfaction made to his justice and although for the sinnes committed against the Holy Ghost being God also having no incarnation with humane nature there is no ransome or propitiation provided not can be of or by any man expected for pardon thereof
have also separated Adam for ever from Gods blessed presence as is proved in my 9 Distinction and then by all mens being blotted out of that book of life thereby the blessedness intended of God for all men by Creation was extinguished and the blessed first life therewith was ended and then the first death entred which without Christ the everlasting Fathers gratious performances considered would have been eternall even over all men for there by one man sinne entred into the world and death by sinne and death passed over no fewer than all men Rom. 5.12 and that this death was the first death antecedent to the second death mentioned in Rov 2.11 and 20.6 14. appeareth plainly in this that this death passed over all men Rom. 5.12 but the second death set forth in those texts in the Revelations neither hath done doth nor shall passe over all men for there are some men are blessed by having a part in the first resurrection on whom the second death hath no power Rev. 20.6 Thus we find that the spirituall book of life pertaining to the observation of the first Testament established by God as appertaining to the very act of Creation was by the shall of Adam into sinne and rebellion utterly nullified so that all men by the fall of Adam as before is said were blotted out of the same But now beloved we may easily discerne that of free grace by Gods fore-knowledge of the fall the shedding of Christs pretious blood for a propitiation for those sinnes of no fewer persons than the sinnes of the whole world 1 John 2.2 John 1.29 was fore-ordained before the foundation of the world 1 Pet. 1.18 19 20. And that also by that unspotted Lamb of God his being in Gods acceptation and estimation accounted of as if he had been slaine from the foundation of the world Rev. 13.8 And also that by vertue of the same generall reconciliation made Col. 1.20 Eph. 1.10 by that prepared pretious antidote its being so timely and seasonably applyed to the contagion to expell the poison of those sinnes even at the very entrance of sinne into the world that by that same efficacious meanes the sinnes of the whole world 1 John 2.2 or transgressions against the Morall Law or first Testament Heb. 9.15 Rom. 5.20 or sinnes directly against the Father as in my 9 Distinction were perfectly not imputed to them the world 2 Cor. 5.18 for God laid upon him the iniquity of us all Isa 53.6 even of us all men considering hee tasted death for no fewer than all men 2 Cor. 5.15 or every man Heb. 2.9 Thereby abolishing the curse of the Law and the eternity of the power of the first death even for all men as it is proved in my 4 and 5 Distinctions Thus Christ who is the everlasting Father and Prince of peace is the light of the world John 8.12 and the truth and the life John 4.6 the infranchising restoring Adam Acts 3.21 who swalloweth up the first death in victory as is fully proved in my 5 Distinction by that means he did bring in a restored life and immortality to light through the Gospell 2 Tim. 1.10 whereby appeareth why it is peculiarly fixed on him that in him we live and move and have our being which is not that condition of life which came in by Creation for in that respect it s said In the beginning God created Heaven and Earth and in the plurall number let us make man in hiding the blessed Trinity Gen. 1.26 that life and being was to have stood by the perfect obedience to the Law of works but that blessed first life intended for mankinde being nulled by the fall of Adam for all men then this Gospell-restored living moving and being of all men as you see is appropriated to him our Lord Christ and his restoration for all power is given unto him in Heaven and in Earth Mat. 28.18 who in restored immortall life at the finall resurrection will fully take possession of all men good and bad beleevers and unbeleevers though wilfull unbeleevers will turne the blessednesse of that immortall life formerly intended for them into a curse as appeareth by those differing sentences pronounced concerning all men where it is said when the Sonne of Man shall come in his glory come yee blessed of my Father c. and depart from me yee cursed into everlasting fire Mat. 25.31 34 41. which saying fully proveth the immortality of that cursed life which is called the second death and although some men doe thus wilfully perish in the second death though being by Christ and his performances perfectly delivered from the first death yet wee finde as is before proved that life and immortality is brought againe to light through the Gospell by his restoration from the first death for and to all men to secure not only those Apostates but all men from perishing in that grisly cursed condition of the first death which otherwise would have been eternall to all By which means accomplished by Christ the everlasting Father and Prince of peace for all men the restored book of life wherein all men were then againe according to Scripture-language written entred into the world for from this very ground as I finde said the free gift came upon no fewer than all men unto justification of life in Rom. 5.18 So also I finde it thus verbatim in some reformed Bibles said Likewise then as by the sinne of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men Rom. 5.18 Thus the grace of God that bringeth salvation unto no lesse number than all men hath appeared Tit. 2.11 And hereby we find that there is a restored book of life brought into the world by and with Christ the free gift his being given to the world John 3.16 wherein by him and his costly gratious means used all men were againe written and also accordingly we finde God gratiously appearing to the world againe with this restored book of life by Moses his desiring of God for the preservation of the Jewish Nation saying blot me out of the book that thou hast written Exod. 32.32 Also there is expresse mention made of his book of life Psal 69.28 but we need no further in this cause to traverse those records for as hath been somewhat touched so more fully to satisfie the world in this very point it is plainly said he that overcommeth I will not blot his name out of the book of life Rev. 3.5 Is not this a cleare testimony of Scripture to maintain this canse we cannot shut our internall eyes so close if we be but rationall men but that we must needs know hereby considering the book of life which came in by Creation was extinguished by Adams fall that even those mens names which do not overcome were once again written in this book of life that came in by Christs restoration for else how is it possible
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
applyed to elect or beleever only then the sence of that Text cannot be read any otherwise than thus That God so loved the world of the elect or beleevers only that he gave his only begotten Sonne that whosoever of the world of the elect or beleevers doe beleeve in him shall not perish But considering that the Scripture no where saith the world of elect nor the world of beleevers I leave the grosse absurdity that is in that sence unto any rationall mans censure hereby also appears evidently the wrong that some men have done to that Text where it is said that Christ dyed for our sins according to the Scripture 1 Cor. 15.3 by their applying that expression our sinnes as if meant of the sinnes of beleevers only notwithstanding that the Scripture further saith that Christ tasted death for every man Heb. 2.9 and that Christ dyed for no fewer than all 2 Cor. 5.15 And that thereby he is the propitiation for the sinnes of the whole world 1 John 2.2 Also observe that this expression ye are bought with a price 1 Cor. 6.20 and the 7.13 is by some men applyed to the elect or beleevers only when as in truth those words doe appertaine to all men for the price paid was for redemption or ransome and the price to effect both of them was paid downe in full by Christs death 1 Pet. 3.18 1 Cor. 15.3 and therewith by his pretious blood shed 1 Pet. 1.19 Now beloved as the price paid hath reference to his death for redemption there it is said he tasted death for every man Heb 2.9 and as the price paid hath reference to his blood-shed you know that without shedding of blood there is no remission Heb. 9.22 And accordingly the atonement or propitiation was with our Types the Jewes made by the shedding of the blood of beasts the benefit of those extended though to all as in their Jubilee yet but to all the Jewes and proselytes only But herein we may behold the excellency of the price paid by Christs pretious blood-shed transcendently surmounting for by that propitiation made or price paid for atonement Christ is affirmed to be the pacifying propitiation for no fewer than the sins of the whole world as hath been in other causes said that is for the transgressions against the first Testament Heb. 9.15 Rom. 5.20 which were the sins accounted against the Father as in my next Distinction And againe as the price paid hath reference to Christ as a ransomer who alwaies pays the full value appointed for the ransomed or in bondaged then behold it is said he gave himselfe a ransome not for elect or beleevers or Christians only but for all 1 Tim. 2.6 Besides al this because no man should doubt to maintaine this large extent of the price paid the Scripture steps forth and tels us that there are some men though bought by Christ that do deny the Lord that bought them with that price paid and not God but themselves do thereby bring upon themselves swift destruction 1 Pet. 2.1 Againe observe that whereas it is said that if when we were enemies we were reconciled to God by the death of his Sonne Rom. 5.10 that this reconciliation is applyed by some men as appertaining to beleevers only whereas on the contrary the Scripture gives us to wit that God was in Christ reconciling not elect or beleevers or Christians only but the world unto himselfe not imputing their the worlds trespasses unto them 2 Cor. 5.19 in relation to the first Testament Heb. 9.15 Rom. 5.20 21. And to confirme it that the benefit of his reconciliation is to be applyed to all men the Apostle as a leading ground of that same speech affirmeth in the 15 verse immediately going before in the same Chapter 2 Cor. 5. that Christ dyed for all besides all this the reconciliation being made by his death and pretious blood-shed is none other by a price paid than an atonement or propitiation the benefit whereof as before is proved is in the Scriptures owne words appropriated to all men or every man and for the sins of the whole world as against the first Testament Heb. 9.15 Rom. 5.20 21. And beloved if you please you may see this unlimited sence in this very cause fully proved also in Col. 1.20 being compared with Eph. 1.10 wherein is plainly shewed that not only all men who are Gods most excellent earthly Creatures but also that all things both in Heaven and in earth are by the blood of his crosse reconciled to God himselfe by and in him and that all men are not only gathered together but are also reconciledly gathered together in Christ to God even in him as in those Texts being compared is manifest Thus for instance I have given you a little notice how that the application of these and such like words and expressions of Scripture hath been and are by scholasticall glosses too often drawn away from the true meaning of the Holy Ghost in holy writ which abuse hath very much dazled the judgements of the Christian world The ninth Distinction doth d scover what those sins were which are accounted in Scripture to have been the sinnes against the Father and that those sinnes also were the same sins which in Scripture are called the sinnes of the whole world and that they are all forgiven in and by Christ THey were those sins that were transgressions against the first Testament for the release of which to all men Christ suffered death Heb. 9.15 Rom. 5.20 These sins by Adams fall would have brought in an eternall separation of all men from Gods blessed presence and from their off-spring proceeding from one man they are called the sin of the world which sin the Lamb of God taketh away John 1.29 and by their originall over-spreading leprosie into all mankindes natures they are called the sins of the whole world for which sins also Christ is the propitiation John 1.29 These sins were against God the Father having no incarnation with mankinds humane nature wherefore those sins could not be forgiven without that valuable satisfaction made by Christ therefore out of his love to mankinde God the Father was in Christ reconciling the world unto himselfe not imputing those the worlds sins unto them but laid upon him his son the iniquity of us all Isa 53.6 This was represented unto us by the scape-Goat on which not only some but all the sins of the children of Israel were then put and on him sent away with that goat unto a Land not inhabited even into the Wildernesse Lev. 16.22 or Land of oblivion this significant type being compared with the large efficacy of Christ the Lamb offered without blemish Lev. 23.12 doth signifie to us that the Fathers justice was satisfied for those sins that were against him at the time of his accounting and accepting of the Lamb as if slaine and his pretious blood as if shed which was by the Fathers fore-knowledge of Adams fall timely fore-ordained
charge God with disabling them by a decreed preterition delusively affirming that thereby they cannot repent and that they cannot beleeve These men I do exhort to consider that no rationall man except he be justly given up of God to a reprobate mind dare affirme but that God hath at severall times strived with his conscience to convince him of his evill requitall of his gratious favours Neither dare they say that God hath not also all along in their own experience afforded them not only meanes but also much more ability to be humbly obedient to the faith then they ever did or were willing to act in accordingly These men as I doe hereby perswade them to take notice of the large extention of freedome and ability which God by grace communicates to every man as is declared in my 6 and 7 Distinctions hereafter following to take away that conceit of their fallacious sheltring cannots and to cause them to confesse to the glory of God and their own shame that the fault is in themselves that will not repent that wil not beleeve that will not be obedient So also I do perswade those men if they come to bee resolvedly willing to become obedient to Gods convincement then to take heed of building their faith upon the fading sands of their legall reformations For first the Scripture sets forth all men being considered of as meerly naturall to be Atheists the wisdome of this world is foolishnesse with God 1 Cor. 3.19 From hence it is said the fool hath said in his heart there is no Gods Psal 14.1 that being all mens prime condition after the fall And from thence it is affirmed that he that will come to God must beleeve that God is H b. 11.6 with these men whilest they so continue they are without God in the world Eph. 2.12 God is not in all their thoughts Psal 10.4 which is a terrible fearfull condition And Secondly when men are convinced by Gods spirit of their trnasgressions then thereby their atheisme vanisheth away and then they do most ordinarily earnestly presse into Popery to please God whom they have so offended by making him a mens in their future conversation by their doing and walking in any sort of superstition practised in the world rather than by faith to depend upon Gods grace and goodnesse only purchased by Christ which alwaies procures thankfull obedient walking and though some men are without their own desire or seeking nay it may be contrary to their desire by a nationall Law set free from the outward fantasticall trash of Popish Discipline and out ward doctrine of their supposed meritorious observations and are thereby constrained to be Protestants in conceit yet they doe retain inwardly though secretly the papisticall hereticall opinion of merit or justification by works or at best by faith and works mixed in the very fundamentall And although some others by the means aforesaid called Protestants verbally confesse that they ought not nor cannot conclude their being personally justified before God by their works yet also they will affirm as some of them have done that by their works of signs or supposed reformations they may fundamentally know and conclude that they shall be justified by Christ their faith in God being by this fancied tenent more strong or more weak according as their supposed reformations are more lively or dead in their actuall performances and although good actions are chearsully to be continued in yet to have faith strong or weak in the fund amentall according to their variation is a more secret deceit of Popery and therefore more dangerous to be convinced of Those seeming Protestants though they be transformed from the first condition of Atheists into the estate of Papists either in externall profession or internall confidence are still void of the fundamentall to confide only in Gods meer mercy grace and goodnesse purchased by Christ and upon that fundamentall ground to walke humbly obediently and thankfully before God The second direction is to such men as have so far yielded to convincement that in their obedience to the faith they have forsaken all legall confidences as fundamentall and are become earnest seekers to find out the good old way to finde rest to their soules that they doe not provoke God by their immoderate distrustfull importunacy by their not being in the first place contented to be of those who not only by faith but also by patience thereto annexed do attain to inherit the promises according to that exhortation Heb. 6.12 but will at all adventures rashly post over the expressions of the common salvation and Gods gratious generall promises declared therefrom in his written word to sinners and to the ungodly if turning to his grace not excepting one man Which written word the Apostle affirmeth plainly is the sure word of peophecie unto which men ought waitingly to take heed untill the day dawn and Christ the bright morning star Rev. 22.16 or the day star arise in their hearts as is fully proved 2 Pet. 1.19 20. but will by that their distrusting rashnesse aspiringly desire that the day star should arise in their hearts first even before they have patiently walked to and before God in honouring him by consenting to and making use of his abundant mercy and goodnesse declared by him in generall expressions for all men in his written word which inordinate distrustfull hast is reproved of God Psal 27.14 Isa 30.18 he that beleeveth shall not make hast Isa 26.18 and so much the rather I doe advise those so convinced ones though not to abate their importunacy yet to mix confiding waiting and depending patience therewith Because experience hath often presented to our view that diverspersons by their exercising such distrustfull rash importunacy and yet failing of their end by them so sought for that is by an immediate revelation to ascertaine them of their eternall life which being not then granted they have cast themselves headlong into a desperate dangerous and untimely death The third exhortation I humbly present to all such persons who have confidingly and persistingly abided by faith in the comfortable use of Gods generall gratious promises so far in all difficulties and temptations that God having srownd these abiding beleevers persistingly submitted in humble obedience to the faith and in faithfull indeavours in their thankfull walking hath established them in the benefits of the speciall salvation sealing them after they beleeved with his holy spirit of promise according to Eph. 1.13 These blessed people I do humbly intreat that now having their first nurse in the faith the common salvation more clearly unmasked unto them in this tract from whose breasts though they now slight her yet in the infancy of their faith they first sucked the streams of eternall life that now they will be pleased to own their first nurse whilest they were in the cradle concerning faith for the comfortable building and nursing up of Gods Church now comming in or hereafter to come in that by
peace with God by Adams fall which all Adams posterity had by propriety in him whilest he stood so all men are virtually in Christ by Christ reconciled to God againe by restoration though some men after their inlightenment doe abuse that grace of their reconciliation in him and doe thereby lose the benefit thereof p. 86 The one and twentieth Distinction proveth that whereas all men were involved under the curse of the Law by the destructive first Adams fall so all men are againe blessed virtually in Christ the restoring second Adam though some men will after inlightenment voluntarily lose the eternall benefit of that blessendesse p. 89 The two and twentieth Distinction sheweth that all men are by restoration sanctifyed in Christ vertually though some men doe abuse the same and so wilfully lose the benefit of that sanctification p. 91 The three and twentieth Distinction declareth that all men by restoration are justified in Christ vertually from the curse of the Law and first death though no man is by imputation personally justified untill he be a confiding beleever p. 94 The twenty fourth Distinction wherein is proved by plaine Texts of Scripture that as all men by Adams fall were blotted out of Gods book of life that came in with the Creation so all men are in and by Christ and his performances only againe written in the book of life that came into the world by Christs restoration and that no one man hath been is or shall be blotted out thereof but by his owne personall default shewing also herein the fundamentall cause of the hereticall error of the Papists doctrine hinting herein also what the Lambs book of life is p. 101 MANKINDS JVBILEE The first DISTINCTION The first Distinction which sheweth that as all men lost their blessed first Life of Creation by the Fall and thereby fell all of them into the first death that there is a common salvation wrought by Christ warranted by Scripture which doth relieve all men from the eternall danger of the first death and from that impassibility to be ternally saved which came in by Adams Fall shewing also the difference be wixt the Old man and New man and Rationall man NOw herein I doe humbly beseech you that you will not undervalue extenuate nor deface the fulnesse of the litteral sence expressed in divers places of Scripture by the Holy Ghost in its speaking of Christs performances on his part intended for the eternall salvation of all men as these following and the like That as God is not willing that any should perish but that no fewer than all should come to repentance 2 Pet. 3.9 That even so accordingly because all men are cast into unability to know the truth by the fall therefore God will have all men saved and come unto the the knowledge of the truth Note that it is not here said that God desires it only or would have it so or that he will have but some men saved but absolutely God will have no fewer than all men saved and come unto the knowledge of the truth 1 Tim. 2.4 And againe it is said of Christ who gave himselfe a ransome for all men 1 Tim. 2.6 Herein Christs obedience to performe that expresse will of his Father appeareth to be by Ransome a Saviour for no fewer than all men Also it is said that by the Grace of God he should taste death for every man Heb. 2.9 Here is the fundamentall means of effecting that absolute gratious will of God set forth to be for no lesse number than all men Also a believer hath testified unto beleevers in the word saying And he is the propitiation for our sins and not for our sins only but also for the sins of the whol world 1 John 2.2 By this the extent of Christs being a propitiation by his tasting death for every man is discovered to take full effect with God for the sins that were against the first Testament Heb. 9.15 Rom. 5.20 for no fewer than the sins of the whole world or every man Also it is said that God had purposed in himselfe that in the dispensation of the fulnesse of time to gather together in one not only all men but all things in Christ whether they be things in Heaven or things on Earth even in him Eph. 1.10 And to shew that this was a reconciled gathering together of all men in Christ it is said that God was in Christ reconciling the world unto himselfe not imputing their trespasses to them 2 Cor. 5.18 19 20 but he laid upon him the iniquity of us all Isa 53.6 And yet further plainly to shew that this reconcilsiation was not made onely for the world of the elect as some have vainly fained It is further affirmed that it pleased the Father that in him should all fulnesse dwell and having made peace by the blood of his Crosse by him to reconcile not only all men they being his choice earthly thing by Creation but also by him to reconcile all things to himselfe By him I say whether they be things in Heaven or things on earth Col. 1.19 20. Thus you see God in the attribute of his Justice and Truth reconciled to all men in Christ by free mercy and from this generall mercy of God in Christ towards all men in a common salvation that famous discovery of the Angell was publikely proclaimed and unanimously consirmed by a multitude of the Heavenly Host saying with a remarkeable ecce Behold I bring you good tidings of great joy which shall be to all people that this day is born unto you in the City of David a Saviour which is Christ the Lord on earth peace good will towards men Luke 2.10 11. herein not excepting any one man Thus is Christ proclaimed to be a Saviour for no fewer than all people or all men And the Apostle Jude in his diligent course to maintain that salvation which he expresly calleth the common salvation exhorteth that we should earnestly contend for the faith that was once given to the Saints which appears to be given to those Saints Abraham Isaac and Jacob which was by promise often repeated to them that in their seed should no fewer then all the Nations and Families of the Earth be blessed as in Gen. 18.18 and 26.4 and 28.14 without excepting any one man and accordingly Paul did so highly esteem of I it us in this respect that he called him his owne sonne after the common faith Tit. 1.4 And accordingly further teached him that the grace of God that bringeth salvation unto all men hath appeared Tit. 2.11 And all this generall mercy extended as in Romans 5. by the free gifts comming upon no fewer than all men unto Justification of Life or as I finde it in a reformed Bible in the same Chapter thus that as by the sinne of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men by which means as is
expressed in Eph. 1.17 21. such confiding beleevers and obedient walkers in faithfull indeavours shall never fall 2 Pet. 1.10 See briefly what the speciall salvation is distinct from the common salvation in my 19 Distinction and you shall find that the common salvation by its making the way smooth by discovering the foundation of faith and repentance and so for the entrance into the speciall salvation is a blessed salvation in excellency farre surmounting all temporall blessings in the world intended of God for mens temporall blessings only So that those mens opinions that do maintaine that Christ doth not effectually save all men except he doe eternally save all men is found fallacious As for the possibility or restored ability conferr'd on all men in due season to know the truth 1 Tim. 2.6 I conceive that the expression in due season in that text used is communicated in such a seasonable time for every mans benefit as God knowes to be fittest God cordially intending on his part to prevent mens future progresse in the sinnes of unbeliefe but however it must be communicated in this present life time and not when men are dead for there is no hope therefore whilst men are yet joyned to the living it is said a living dog is better than a dead lion Eccl. 9.4 As the tree falleth there shall it be Eccl. 11.3 The third Distinction sheweth that our Saviour Jesus Christ by a salvation first wrought by and in himselfe alone without men laid the foundation of the common salvation of all men by his descension from Heaven and personall performances upon the earth HErein we are to note that the effects of Christs performances and sufferings upon the earth is in Scripture called a reconciliation by his death Rom. 5.10 and what he doth for men by his spirit by his living againe resurrection and ascension into Heaven is distinctly called a much more being saved by his life in the same verse To performe the first of these he came downe from Heaven to the earth to perform the second he ascended up from the earth into heaven The first he effected by the effusion of his pretious blood upon earth for all men The second he operateth by the infusion of his spirit into all men by the the first in the common salvation he performed his fathers will who will have no fewer than all men saved 1 Tim. 2.4 By the second he finisheth the common salvation in bringing all men to the knowledge of the truth according to Gods will also as appeareth in the same verse And to the end he might be made capable to suffer death or taste death for every man according to Heb. 2.9 he became flesh John 1 14. And although he being in the form of God and thought it no robbery to be equall with God yet he made himselfe of no reputation and took upon him the form of a servant Phil. 2.6 7. Thus when the fulnesse of time was come God sent forth his sonne made of a woman Gal. 4.4 and so he became the man Christ Jesus 1 Tim. 2.5 made under the Law or same obligation which all men were under to redeem them that were under the Law Gal. 4.4 5. Note that it is not said that he redeemed the elect or beleevers or some part of men only but to redeem them that were under the Law in which condition by the fall all men were Rom. 3.19 and 5.18 19 20. And as without shedding of blood is no remission Heb. 9.22 So by the determination of God Acts 4.28 and grace of God he tasted death for every man Heb. 2.9 whereby his most pretious blood was shed 1 Pet. 1.19 Which blood of his in respect of his personall union as composed of the Divine and Humane nature is called Gods blood Acts 20.28 the shedding of which is more pretious and pacifically efficacious with God than if all the men in the whole world had suffered And therefore by this means he became the valuable propitiation for the the sins of no lesse than the whole world 1 John 2.2 for God the Father finding him to have become voluntarily for mans sake under the Law and same obligation into the which all men were by the fall inthralled God the Father attached him and laid upon him the iniquity of us all Isa 53.6 and that by those words the iniquity of us all is meant of all mankinde see my 20 distinction Now the effects produced by his suffering upon the earth are principally two The first is his abolishing thereby the eternall curse of the Morall Law or first Testament for every man And secondly that by his death he also swalloweth up the first death in victory for all men And first to prove the first of these I proceed as followeth The fourth Distinction proveth that one means to establish the common salvation purchased by himselfe is this This Christ by his death abolished the eternall condemning power of the Morall Law for all men yet briefly shewing the necessary use thereof HErein we are first to observe that there is a Law abolished by him sor it is said of Christ he having abolished in his flesh the enmity even the Law of Commandements conteined in Ordinances Eph. 2.15 And herewith we are to know that the strength of the word abolished is a disanulling a destroying a putting out of memory Note also another full expression in this very cause speaking of Christs not slightly crossing that generall accusing bill leaving it still condemnably legible but of his blotting out the hand-writing of Ordinances that was against us and was contrary to us and not only so neither but for our further security he took it out of the way nailing it to his Crosse Col. 2.14 Now I beseech you consider what more plaine or strong expressions can be used in this cause yet further to prove that hereby is meant the abolishing of the Morall Law observe that as it is herein affirmed that it is an hand-writing of Ordinances that is blotted out That God never wrote any other hand-writing of Ordinances but the Morall Law only Exod 31.18 for he added no more Deut 5.22 Neither did Moses write any Ordinances but such as were either totally Morall Law or mixed with Morall Law-Ordinances as is manifest in his written books for as God did first verbally declare the Morall Law at length before he wrote it Exod 20. Deut. 5.22 so Moses wrote not some of those words only but he wrote all the words of the Lord Exod. 24.4 in one book or hand-writing of Ordinances untill they all were finished Deut. 31.24 Thus in Scripture all those now counted five books of Moses are accounted but one book or hand-writing of Ordinances and being so composed in one Moses commanded the Levites to put not those books in the plurall number but that one book of his hand-writing into the side of the Ark of the Covenant Deut. 31.26 Therefore if the hand-writing of Ordinances that as
beforesaid is blotted out be referred to Gods hand-writing then the Morall Law is abolished and blotted out for God wrote that with his owne finger Deut. 31. 18. but he added no other nor no more Deut. 5.22 And if the hand-writing of Ordinances which is blotted out Col. 2.14 be referred to Moses hand-writing then also the Morall Law is blotted out for as God spake all the words of the Law so you see proved that Moses wrote all the words of the Lord even untill all were finished Deut. 31.24 And he wrote no book of Ordinances but such as had and hath Morall Law-Ordinances frequently included in it his books now counted five books being then but one book or handwriting of Ordinances Deut. 31.26 Thus farre wee have observed that the Morall Law is abolished and blotted out as it is called the Law of Commandements or one hand-writing of Ordinances But now I pray you let us consider of the Morall Law as it is called the first Covenant Heb. 9.7 or first Testament ver 15. which was written and engraven in stones 2 Cor. 3.7 God having given no other Law ingraven or written in stones but the Morall Law only unto which Morall Law the Ceremoniall Law was appointed to be pacifically subservient Heb. 9.1 6. Also it is said that that Law also was but imposed upon the Jewes but untill the time of reformation Heb. 9.10 And as for the Morall Law it selfe which was written and ingraven in stones 2 Cor. 3.7 called there the ministration of death that it was to be done away see ver 7. And further in expresse words it is done away ver 11. and is abolished ver 13. and with the downfall thereof the very Ceremoniall Law and Priesthood to that Law belonging is abolished utterly and the Priesthood it selfe to that Law belonging at the comming in of the reformation so limited as is said in Heb. 9.10 is fully changed from the Tribe of Levi to the Tribe of Judah for our Lord sprang out of Judah Heb. 7.14 and therefrom the Apostle affirmeth that thereby is made upon necessity a change of the Law ver 12. Observe upon necessity the Law must be changed by that change of the Priesthood and for our further satisfaction in this point the Apostle saith that there is verily a disanulling of the Commandement going before ver 18. What can the Scripture say more And beloved I thinke you will not deny but it had been very frivolous for the Apostle to tell the Ephesians Eph. 2.15 that the Ceremoniall Law was abolished and to tell the Colossians Col. 2.14 hat the Ceremoniall Law was blotted out for them and as much vanity it had been for him to tell the Galathians Gal. 3.13 that Christ had redeemed them from the curse of the Ceremoniall Law for the Ceremoniall Law was never at enmity with those Nations nor against or contrary to them for the Ceremoniall Law was never in any measure imposed upon any of those people to observe except some few Proselytes Therefore as is before proved the Morall Law is abolished and blotted out for it was but added untill the seed came Gal. 3.19 Againe if the Morall Law be not so fully abolished and blotted out for all men but that it remaines in such force still that some men doe eternally perish under the curse or sentence of that Law and if any one man be lest out of the protection of the second Covenant to perish by the first Death eternally for the breach of that first Covenant or first Testament then the Morall Law is not abolished nor blotted out which to affirme is not onely a flat audacious contradiction against Gods manifest words beforesaid and is not only contrary to Rom. 5.20 21. and Heb. 9.15 where it is affirmed that Christs death was for the Redemption of the transgressions against that first Testament without any limitation but considering that the transgressions against that first Testament or Morall Law never were are or ever can be the unpardonable sin against the Holy Ghost as is by Scripture proved in my 9 10 and 11 Distinctions That affirmation to say that some men doe perish eternally by the Morall Law proveth also no lesse than a flat affronting opposition against our Saviour Christs owne words who affirmeth punctually that all manner of sins and blasphemies shall be forgiven unto the sonnes of men with this one only distinct reserve that he that blasphemeth the Holy Ghost shall not bee forgiven neither in this world nor in the world to come as appeareth Matthew 12.31 32. and in Mark 3.28 And I hope you will not tax our Saviour with indiscretion for so saying Yet notwithstanding though the curse or eternall condemning power or sentence of the Morall Law is abolished and blotted out as is proved herein and also in my 20 Distinction Yet the holy righteous requirings of Love both to God and men contained in the Law is required by the Gospell for it saith Love is the fulfilling of the Law Rom. 13.10 Thus though the Gospell destroyeth the eternall curse of the Law yet by its so amiably sympathizing with the holy requirings of the Law by a justiciall salutation of them both in Christ and his propitiatory performances MERCY and TRUTH are met together RIGHTEOUSnesse and PEACE have kissed each other Psal 85.10 Thus is the righteousnesse of the Law evangelically fulfilled in them that walk not after the flesh but after the spirit Rom. 8.4 in the first fruits of the spirit ver 23. and will be perfectly fulfilled in them at their resurrection and adoption or redemption of their bodies which beleevers wait for Rom. 8.23 Therefore we are not to reject or cast off the holy instructions which are rendered in the holinesse goodnesse and justnesse of the Law Romans 7.12 for our Saviour saith he came to fulfill the Law Matthew 5.17 And from this amiable conjunction of the Gospell with the holy requirings of the Law the Apostle saith do we make void the Law through faith yea we establish the Law Rom. 3.31 Therefore the Prophet speaking of seeking to and trusting in God saith concerning the Law Gospelized or testimony of Jesus to the Law and to the testimony if they speak not according to this word it is because there is no light in them Isa 8.20 And the Apostle speaking of the Saints overcomming of Sathan saith and they overcame by the blood of the Lamb and the words of the testimony Rev. 12.11 Also according to the proportion of ability allotted to us here in this life we may therein see the excellent perfect perfection holinesse and justnesse that is in our good God and in that pure glasse we may behold our own pollutions and deformities and though however slighted by some men yet it remaines to publick view as a famous antient pretious monument whereby we may behold the dangerous rock upon which without Christ's assistance we all mankind had eternally suffered shipwracke Rom. 3.19 and 5.12 19 20.
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
because Christ dieth no more and death hath no more dominion over him Rom. 6.9 Yet our Saviour Christ though he be God also yet being therewith the Sonne of man by an Incarnation with humane Nature sin excepted He hath power to forgive and doth forgive as aforesaid as the aforesaid sins of all men as against himselfe without any oblation sacrifice atonement or propitiation made to him the Sonne of man and from thence he exhorteth all men so largely often and freely to forgive one another their trespasses as appeareth Mat. 8.21 22. and in the prayer he taught his Disciples and in Luke 17.4 Thus we finde that all the sins that have been are or are to be acted by any man or all men ever since God the Fathers virtually applying at Adams fall the effects of Christs blood shed for all mens sins And from that time unto the end of the world sinnes against Christ only and his in lightning in abling preparative worke and that they are all as concerning everlasting punishment all forgiven to all the sonnes of men excepting only our Saviour Christs former own exception concerning those of them sinnes which are by some men themselves rebelliously transformed into the sinnes against the Holy Ghost by their persisting obstinately and wilfully in unbeleese against the holy spirits gratious teachings which are alwaies by grace annexed in due season to our Saviours in lightning all men so effectually as is proved in my 6 and 7 Distinctions The eleventh Distinction sheweth what those sins are which in Scripture are accounted to be sinnes against the Holy Ghost and that they shall never be forgiven neither in this world nor in the world to come and the cause why whereby the second death is discovered also OBserve herein considering that Christ doth inlighten every man that commeth into the world so that no fewer than all men through him might beleeve John 1.7 9. And also that in obedience to his Fathers will he doth bring all men unto the knowledge of the truth accoding to 1 Tim. 2.4 as is largely proved in my 6 and 7 Distinctions And considering therewith that the Apostle absolutely affirmeth that if we finne wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearfull looking for of judgement and fiery indignation which shall devour the adversaries Heb. 10.26 27 so that effect Heb. 6.5 6. From hence we see proved that those sinnes which are sinnes against the Holy Ghost are the sinnes which some men doe commit against the holy Ghosts teachings after they are by Christ in due season inlightned and after they are helped to the knowledge of the truth and whereas those sins are by Christ said to be unpardonable as in Mat. 12.13 I find the cause to be first in respect that they are sinnes against the second Covenant being the Covenant of grace secondly that they are sins persisted in against the spirit of grace Heb. 10.29 its dictates and teachings who being so offended being God having no INcarnation with humanity These transgressions against God the Holy Ghost by transgressing against the second Testament in wilfull persisting cannot be forgiven without a valuable satisfaction made to satisfie justice with And thirdly I finde the irrecoverable cause to be because there cannot be any valuable satisfaction made for men to satisfie justice for a deity offended who hath no Incarnation with humane nature but by one who though being God and one in Union in the Trinity is made capable to suffer death by taking upon him humane nature And fourthly to conclude this cause I finde that although Christ being so made capable to suffer death did dye to satisfie God the Fathers justice for the sins which as an unresistible violent inundation overwhelmed all Adams posterity though sinners in the seed for sins by him acted without the personall consent much lesse actuall performance of any one of them so preserving all men from the curse of the Law and first death due for the transgressions against that Law ' as in my 4 and 5 Distinctions Yet concerning mens owne actuall and personall sinnes in their individuals wilfully and persistingly acted against the Holy Ghost and second Covenant after their inabsing and inlightenment considering that there is none other of the Trinity but Christ Jesus capable to suffer death nor any other to be found any wise able to make satisfaction to that deity the Holy Ghost so oftended having as God the Father no incarnation with humane nature From hence proceeds the irrecoverable eternall fearfull condition of such Transgressors openly discovered in these few words of Scripture where it is said that without shedding of blood is no remission Heb. 9.22 and by its affirming withall that Christ being raised from the dead dyeth no more and that death hath no more dominion over him Rom. 6.9 From which cause those wilfull persisting transgressors of the second Covenant against God the Holy Ghost must in justice unavoidably perish in the eternall second death Thus I have briefly hinted what the sins against the Holy Ghost are and what the cause is that they are unpardonable as appeareth also Rev. 10.14 15 21 8. Now beloved if you please herewith to take farther notice of the impossibility of their recovery Mat. 12.31 32. and Heb 6. and some particulars of their eternall punishment discovered in Heb. 10.26 27. 2 Pet. 21. Rev. 21.8 Jude 12. 2 Pet. 9.10 2 Thes 1.7 8 9. I shall not need to make any further discovery to shew you what the second death is which is to be a much more sorer punishment then pertained to the breach of Moses Law Heb. 1.29 Only I do intreat you to take notice that because our Saviour Christ hath said that all sinnes and blasphemies shall be forgiven unto the sons of men but only the sinnes or blasphemies against the Holy Ghost That some men have cavilled at this our Saviours affirmation saying then all unbeleevers actuall sins are remitted without any punishment because in that sence the unbeleevers doe perish eternally for their unbeleefe only They herein contrary to Scripture separating the act of unbeleefe it selfe from the evill actions of men or actuall sins of men wilfully persisted in after inlightenment until those men prove to be of that sort of men that are called Goats Mat. 25.32 33. and of the serpentine seed Gen. 15. their actuall sins being also thereby by them transformed into the same nature by their wilfully becomming the children of the Devill John 8.44 From hence that fearfull affirmation ariseth that some men are twice dead that were not only once dead by that one mans offence Rom. 5.12 by the first death but though being fully set free by Christ from the eternall danger of that first death and law of works as in my 4 and 5 Distinctions they doe through their owne wilfull defaults fall into the danger of the eternall second death for their wilfull
personall injuries that Esaus posterity in that long time had despitefully acted against the off-spring of Iacob as amongst other things appeareth in Num. 20.17 Obad. 1. and 21. and other places Then and not while then God after his so long experience of Esau and his posterities actuall and personall evill behaviour both against himselfe and his people he putteth the question to Malachi saying was not Esau Jacobs brother yet I loved Jacob and hated Esau and laid his mountaines and his heritage waste Mal. 1.2 3. but why so was it because God by preterition had left him first without any hope of saving means or had as these people conceive reprobated him before he was born or before he had done good or evill no such matter but saith God because of his hatred and shedding the blood of the children of Israel Eze. 35.5 Hereby signifying to the Jewes that as Esaus wickednesse could not escape punishment by his being brother to Iacob who was so wel beloved so their wickednesse could not be sheltred from punishment by their glorying we have Abraham to our Father so at least resting in the Covenant of works as the Apostle instanceth in that same Rom. 9.7 8 11. hereby you may see how far distant God was off to hat Esau as eternally destructive before he was born or had done good or evill Againe the Scripture fully confuteth that aforesaid tenent for whereas you take Gods being said to hate Esau to be no lesse then eternall reprobation or preterition the Scripture divers times renders hatred to be but a lesser degree of love as amongst other places plainly appears by comparing Ge. 29.30 with the next verse following and by comparing Luke 14.26 with Mat. 10.37 And to apply this to Esaus condition you may see that notwithstanding that his inveterate eternally destructive hatred to Esau which you without any grounds imagine yet out of his tender care to Esau and his posterity even after they had personally rebelled yet he gave speciall charge to Moses in his march towards Canaan that they should not wrong no not so much as any wayes provoke the children of Esau in their possessions Deut. 2.4 8. The refore that false surmise that God did everlastingly distructively hate Esau before he was born so that thereby he could not actually or personally doe any good doth prove utterly fallacious for you cannot prove that God actually forsaketh any one man first before they actually forsake him for the Scripture frequently maintaineth the contrary as is by Scripture fully proved in my last and 16 Distinctions Then thereto considering that the Text Rom. 9.11 12. doth in no sort expresse any everlasting hatred but only an earthly temporall servitude which is all the hatred concerning Esau that ever God spake of at any time to any person as before Jacob and Esau were born and that the Scripture useth the word hate or hatred when meaning a lesser degree of love only as is herein proved And that God never mentioned any sort of hatred towards Esau by the name of hatred no not so much as in temporall effects untill God spake of it to Malachi Mal. 1. after he had many hundred years of experience of Esaus personall and actuall malice and prophanenesse and of his posterities actuall tyrannicall dealings with Jacobs posterity as also in Obad. And considering that accordingly the election reserved for Jacob in that very Text mentioned extends no further in the utmost effects but to an earthly temporall superiority over Esau or his posterity and also that the surmised reprobation wrested from Rom. 9.11 12. is in that very text declared by the Holy Ghost to be in the utmost effects but an earthly and so a temporall servitude of Esau to Jacob and also considering that God predestinates or rejecteth men according to his fore-knowledge of mens qualifications arising from their well or evill personall actings in the ability by grace given them in the common salvation as is proved he doth in my 17 and 18 Distinctions it doth manifestly appear that God in your sence hateth no one man nor forsaketh any one man untill a just cause be first given wilfully persistingly actually and personally by that man but for the further discoverie of the fallacies which men have put upon Rom. 9. I pray you to peruse my 14 15 16 17 18. short distinctions so much the rather because God on the contrary doth affirme that he is not only good but good to all and that not only his mercies but also his tender mercies are over not only some but over all his works and that he is not willing that any should perish 2 Pet. 3.9 The fourteenth Distinction wherein some mens misconstructions are discovered concerning that Text where it is said So then it is not of him that willeth nor of him that runneth but in God that sheweth mercy Rom. 9.16 FRom this Text some men have conceived that God by an Almighty power by his shewing mercy over-powreth some men meerly looking upon them as Creatures only so that those persons neither shall nor can avoid it but they shall eternally be saved whereas the Text sheweth that it is not in any mans naturall running or willing but only in Gods mercy who in mercy by Christ to satisfie justice hath provided a way whereby he may shew mercy to mankinde and by him then doth in mercy by an Almighty power in a common salvation compell all to receive ability in themselves by infranchisement of their will that thereby in their well usage of that ability so by Gods mercy freely given them they may obtain eternall life as is proved in my 6 and 7 Distinctions Hereto in the first place we are to take notice that no one meer man can will or runne acceptable in Gods accompt any wise rending to eternall salvation as he is naturally descended from polluted Adams loines for on the contrary in him the will and affections being ruled by the naturall sathanically deluded judgement doth follow the wisedome of the world which is so farre from Gods imputation of righteousnesse thereto that the wisdome of this world is foolishnesse with God 1. Cor. 3.19 and enmity with God James 4.4 in this sense it is impossible that imputation of righteousnesse should be setled upon him that so willeth or runneth how industrious soever he be for he is yet in the snare of the Devill and is taken captive at his will 2 Tim. 2.26 therefore in this condition it is no way of him that willeth nor of him that runneth but in God only that sheweth mercy who in mercy so loved the world that he gave his only begotten sonne unto the world Iohn 3.16 who inlightneth not only some men but every man so that through him all men might beleeve Iohn 1.7 9. So by free mercy investing all men with an ability or possibility in themselves to be eternally saved which possibility Adam lost for all see Distinct 6 and 7. Thus Christ was not
is proved in my 14 and 15 Distinctions But it may be some men will say hereto that if God doth by Christ only set all mens wils free and so only enable all men to beleeve and abide in beleeving and doth further by an almighty power over power some men to beleeve and to abide in beleeving but then leaves it to their will as he did to Adam our publick pattern Then God at all adventure did commit his dearely beloved Sonne to suffer death for all men not being sure that any one of them would accept of any benefit there-from so that God was not sure that the glory of his mercy should be magnified by any of the sonnes of men and so you by this your tenent in this respect say Christ might have suffered his agonies and torments of death in vain To which I answer that Gods mercies aforesaid would have been magnified in all men although all men had refused it And for example herein note that even those that doe refuse that mercy purchased for they by Christ shall one day bow the knee to him and not only those that do beleeve in him but every tongue shal confesse even those that in this life time will not that Christ should reigne over them by his spirit Luke 18.14 shall confesse that Jesus Christ is the Lord to the glory of God Phil. 2.11 for the wilfull unbeleefe of men shall not make the faith or faithfulnesse of Gods intentions towards them without effect Rom. 3.3 for God shall be justified of all men when he is judged Romans 4.26 Psalme 51.4 And in this point the unrighteousnesse of men shall commend the righteousnesse of God Rom. 3.5 because his operations to for and in them were really and gratiously intended for their salvation though they have abused his mercy and the Apostle to this end affirmeth if wee beleeve not yet he abideth faithfull he cannot deny himselfe 2 Tim. 2.13 which I pray observe Thus we finde that whether men do make good use of Gods mercies or not which as the golden Scepter is holden forth to all men yet not only all men but according to Scripture Luke 2.10 all the glorious Host of Heaven shall or will glorifie God not only in his justice but also for his faithfulness on his part gratiously intended and accordingly extended forth to all men or every man You know beloved that though God did fore-know that the Angels that fell would abuse his mercy yet he estated them in his mercy and also inabled them to remaine therein and he dispossest not them of that blessed estate but it was they that kept not their first estate and left their own habitation Jude 6. You know also that God did fore-know that Adam would not continue in his grace and goodnesse extended unto him by Creation yet you see that God proceeded on and did Create the world for Mankinds use and also gave Adam power to keep that his first blessed estate and forsook not him untill he forsook God first therefore it is no strange thing that God proceeded on and did by Christs performances establish the restoration of all men in inabling them in the inward man though he did foreknow that some men though infranchised and inabled by the restoration would reject his mercy purchased therein for them by Christ But in further answer know that although Adam did rebelliously refuse to continue in Gods grace of Creation yet accordinly as hath been proved that as all men are inabled by Christ so God did fore-know that some men would by that ability given them by their well usage thereof accept of and abide in his mercy by Christ procured for all and did fore-know that some men would chearfully yield obedience to the faith so that I hope you shall not need to be further troubled with that fallacious feare thus knowing that God runs not into any hazard in anything that he hath done doth or ever will doe or suffer to be done Observe herewith that Gods foreknowledge of what mankinde the Creature will in future doe puts no necessity upon any man so to doe but leaveth all men after inablement in a voluntary estate by restoration as our grand patterne ADAM was left by Creation The eighteenth Distinction is a short application of these last six Distinctions for further clearing the cause of election and reprobation FOR the discovery of Election and Reprobation and what is the cause of them if it please you we will take a little review of what to that purpose hath been said in my last six Distinctions In my twelfth Distinction which is concerning the Potter and his Clay it is proved that God maketh no dishonourable vessels unlesse it be by way of just punishment for marring of themselves under his well-intending forming hand and that God doth sharpely reprove such men that do charge him to make an imperfect work or dismembred one or a work that is worth nothing as some translations have it Isa 45.9 and also it is therein proved that Jeremy plainly setteth forth that by that one lump or same lump Rom. 9.21 It is not meant the one totall lump of all mankinde as some men fallaciously to maintaine eternall reprobation would have it but that by that one or same lump is meant the particular lumps of severall Kingdomes distinguished Nations and particular persons which God hath on his part first by Christ put into a good condition and would upon his Potters wheel by good meanes used with them under his well intending hand so preserve them for ever if they the Clay do not persist in resisting his good intent finding fault of and for themselves with his good form put on them by restoration as Adam did for all at the blessed Creation in effect complaining against the former good why hast thou made me thus to be governed by thee and to depend on thee no I will doe the abomination of my evil heart as those very men the Clay answered their gratious exhorting Potter as amongst many places so in Jer. 18.12 wherein the originall description of the Potter and his Clay is recorded from whence Rom. 9.21 is derived and that God doth not forsake any one man before that man doth actually and personally forsake him first And considering that it is proved in my 13 Distinction that God doth no where say that before Esau was born he hated Esau with an eternall hatred but that expression of hatred is only a recitall of what God did speake to Malachi concerning Esau many hundred of years after Esau was born in which long processe of time God had received long and exact experience not only of Esau's prophanenesse but also of all his personall and his posterities tyrannicall injurious behaviour both to himselfe and the posterity of Jacob. And that the expression of God concerning his hatred of Esau mentioned in Mal. 1.2 3. was but exemplary to shew that no mans wickednesse shall be sheltred from Gods indignation
over no fewer than all men as in this Text Rom. 5.12 and Rom. 3.19 so answerably this Text affirmeth that grace did much more abound where sinne abounded by these Texts compared it is hereby proved even in the very litterall sense that as all have sinned even so grace did much more abound over all men which is the same still as before only further strengthned that all have sinned being justified freely by his grace And the reason why this justification in and by Christ is extended to all men is therewith given to be this in the same Chapter Rom. 5. That as sinne had reigned unto death even over all men ver 12. even so largely and timely might grace reigne through righteousnesse unto eternall life by Jesus Christ our Lord ver 21. and as it is here said that even so might grace reign So observe that it is said as hath been touched That he hath made him to be sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 Note that to set forth how many men is meant by the word we it is said in verse 15. that he dyed for all for the world verse 19. From thence is granted though not that all men are made but that all might be made in this life by beleeving if they resist not imputatively the righteousnesse of God in him and might be made at the resurrection of the body inherently and perfectly righteous in themselves Note herewith that no one of Adams posterity either had or shall have an inherent personall righteousnesse either in him by him or from him the first Adam yet by Creation it was possible that they all might have proceeded from him by generation inherently righteous but that possibility being lost by his fall we finde that there is a restored possibility in and by Christ the second Adam procured though not that all men are made but that by the good meanes by Christ performed for all men and in due season communicated to and in all men according to the Text as all men are by and in Christ made righteous before God by a non-imputation of their sinnes against the Law So thereby in their well usage of that ability given all men might be made imputatively personally righteous before God in this life time by their beleeving and in their so abiding might be all made as inherently righteous at the resurrection of the body as Adam was by Creation For beloved our Saviour Christ hath been and is but upon the work of eternall safety which he hath on his part intended and doth intend to finish for all if so be that men do not mar themselves wilfully upon his well-forming Potters wheele of restoration after ability given them to doe the contrary as Adam did for himselfe and all his posterity contrary to Gods gratious prime intent in the Creation For considering that a reconciliation is by Christ made to God for the sinnes of all men or the whole world so that thereby their sinnes against the first Testament Heb. 9.15 Rom. 5.18 20. are not imputed to them as is fully proved in my 20 Distinction This doth undeniably prove the justification of all men from all those sinnes by Christ before God and from this gratious justification of all men by Christ the transgressions against the first Testament Heb. 9.15 Rom. 5.18 or the sinnes accounted to be directly against the Father as in my 9 Distinction which sinnes are called the sinnes of the whole world 1 John 2.2 are called the sinnes past or the sinnes which are of God passed by Rom. 3.25 and from that reconciliation made they are called old sinnes from which some men are said through their wilfull unbeleefe to forget that they are purged 2 Pet. 2.9 and by that reconciliation those sinnes are counted transgressions not that are but which were under the first Testament Heb. 9.15 And from that reconciliation made those sinnes are said not to be sinnes that doe reign but that had reigned unto death Rom. 5.21 although some men doe by their wilfull unbeleefe and disobedience though having so escaped those pollutions yet doe returne with the dog to the vomit and with the sow that was washed to the wallowing in the mire of transgressions against the second Testament or Covenant of grace gratiously prefented to all men in due season by the Holy Ghost But notwithstanding this rebellious Apostacy of some men from God by their wilfull unbeleefe after their inabling abidingly to beleeve as is in my 6 and 7 Distinctions proved that all men are in due season Yet beloved we are to observe this still that all that doe beleeve are justified not only from the curse of the Law and the eternall power which would have thereby seised on them by the first death as all men are whether any man do beleeve it or not but also in a further sense they are justified from all things from which they could not be justified by the Law of Moses Acts 13.39 For the clearing of which Text I intreat you to take notice that notwithstanding Christs so effectuall and timely taking away the eternity of the curse of the Law or first Testament and abolishing the first death due for the transgressions against the covenant of workes even for all men as it is proved that he hath done in my 4 and 5 Distinctions from which the Law of Moses could not justifie any man so that no sinnes of that nature against the Covenant of works or the Fathers Covenant written with his owne finger on Mount Sinai Exod. 31.18 are imputed to the world 2 Cor. 5.18 Col. 1.20 Rom. 5.18 19 20 21. because God hath laid upon him the iniquity of us all Isa 53.6 even us all men and although this remission is effectually procured by Christ to remaine for ever for the benefit of all men whether any man do beleeve or do not beleeve the same Yet notwithstanding mens actuall sinnes even to an idle word Ma. 12.36 are ever since Christs ransoming all men by the Fathers estimation and application of the vertue of his blood as if it had been actually shed at Adams fall as is shewed in my ninth Distinction Sinnes not against the Law but against grace procured by Christ for all men from which also the Law of Moses cannot justifie any man which sinnes whilest they remaine in any man to be only sins of ignorance frailty and infirmity as Christ hath purchased a power to himselfe to forgive those sinnes as Sonne of man Mat. 9.6 Mark 2.16 So he hath promised that verily all those sinnes shall be forgiven unto the sonnes of men Mat. 12.32 Luke 12.10 even untill they prove sinnes persisted in against the Holy Ghosts gratious dictates as those Texts do manifest for then those men by those sins so far persisted in doe totally exclude from themselves the benefit of the Covenant of grace and those persons have then thereby no relation to receive pardon by
the death of Christ as is fully proved in my 11 Distinction for Christ dyed only to take away the transgressions which were against the first Testament Heb. 9.15 Romans 5.18 19 20 21. Yet whilest these sinnes against grace are not so farre persisted in as is before said but do remain as Paul's sins and others before inlightenment 1 Tim. 1.13 Acts 12.17 which though indeed being sinnes against the very Gospell of grace yet being sinnes through ignorance infirmity and frailty acted Though the Law of Moses be much more unable to justifie those transgressors for those transgressions yet they have been are and shal be all pardoned as men being so restoredly inabled as before is proved that all men in due season are do faithfully indeavour to perform the condition annexed in the second Covenant which condition is beleevingly to confide in God and his mercy and goodnesse in Christ where the Gospell is vouchsafed and where it is not to confide in his grace and goodnesse only as in my ninth Distinction Notwithstanding the strictnesse of the Law of works and mens apparant and abundant falling short in the performances thereto required and notwithstanding their failings through frailty against the Covenant of grace also yet if they fixedly do confide in this only that God is good and gracious unto sinners and ungodly ones strivingly indeavouring to walk before God accordingly they are accepted of which goodnesse of God the Holy Ghost doth by one means or other discover to every man in due season 1 Tim. 2.4 6. Rom. 1.19 John 1.7 9. Yet further note that this faith though it be in beleevers yet also being considered of as in reference to themselves is defective and unworthy yet God is pleased by free grace to account them worthy and although their works also are accordingly imperfect yet he is pleased to impute righteousnesse unto them according to his new treaty made with the world by the application of the vertue of Christs blood as if it had been actually shed at the fall of Adam as hath been said and proved 1 Pet. 1.19 Rev. 13.8 So by this means it appears plainly to our apprehension not only how farre and from what all men even whilest they doe remaine in unbeliefe are fully and freely by Christs performances justified before God from all that from which the Law of Moses could not justifie them this justification remaining accomplished for ever for all men whether any man doe beleeve it or not That is to say from the eternity of the curse of the Law and first death from which the Law of Moses could not justifie them but also it is hereby made manifest that those that doe beleeve are justified not only from the curse of the Law and danger of the first death which was due for the transgressions against that Law of first Testament as it is proved all men are in my 4 and 5 Distinctions but also abiding beleevers according to that Text 3.39 are justified also from all other things or offences which never were or are nor can be punishable by that Morall Law or Covenant of works called here the Law of Moses neither could nor can nor shall the Law of Moses justifie them from those offences in any measure Yet as is said the obedient humble beleevers are with Paul and others justified by grace even from their failings by ignorance frailty or infirmity past present or to come by them so acted against the Covenant of grace also But this justification is peculiar to beleevers only in the speciall salvation expresly so accounted of in 1 Tim. 4.10 And the generall justification of all men by Christs performances from the eternity of the curse of the Law and first death are gratious effects issuing from the common salvation mentioned Jude 3. and accomplished by Christ for all men who by removing of the impossibility to be eternally saved which came over all men by Adams fall is the Saviour of all men and so stiled in the same verse 1 Tim. 4. Yet even the humble obedient beleevers though being by faith so justified before God and by grace imputed and counted just men before God yet even they must live by faith by the forsaking all selfe-conceited justification which sheweth us the meaning of that place where it is said that even the just man shall live by his faith Hab. 2.4 which is also affirmed in Rom 4.5 The twenty fourth Distinction wherein is proved by plaine Texts of Scripture that as all men by Adams fall were blotted out of Gods book of life that came in with the Creation so all men are in and by Christ and his performances alone againe written in the book of life that came into the world by Christs restoration and that no one man hath been is or shall be blotted out thereof but by his owne personall default shewing also herein the fundamentall eause of the hereticall errour of the Papists doctrine hinting herein also what the Lambs booke of life is HErein we are to consider that all men were by Creation respectively in the first Adam untill his fall innocent righteous and blessed of God Gen. 1.27 29. Eccl. 7.29 and also that God affirmeth that he blotteth none out of his book but in respect of their not fore-seen but actuall sinne as appeareth in Exod. 32.33 being compared with the 23 30 and 31 verses in the same Chapter preceding and with Ezek. 18. being in this point the scope of the whole Scripture testifying that God forsaketh no man whatsoever he foreknoweth that men will in future doe untill they doe personally and actually forsake him first as is also fully proved in my 16 Distinction And you know that before Adams fall no man had sinned nor actually forsaken him so that Adam himself and all his posterity respectively in him were all then overcommers in Gods estimation Hereto God promiseth saying of him that overcommeth I will not blot out his nome not of the book of life Rev. 3.5 But upon Adams being overcome by sinne he being the publick man of whom the Scripture saith the first father hath sinned Isa 43.27 and so was the procurer of wrath whereby he lost in that effect his fatherly place whereupon Christ gratiously accepts of that general government and is called the everlasting father the Prince of peace Isa 9.6 which hath been all along in this tract clearly testified that by the fall of the first father Adam who sinned no fewer than all men were blotted out of that book of life for although none of Adams posterity had then personally and actually sinned as appeareth by Jacob and Esau Rom. 9.11 who are said to have done neither good nor evill before they were born yet by the then comming in of sinne the earth and all the inhabitants thereof would even then have been dissolved if Christ the everlasting Father and Prince of peace had not assisted which dissolution would have plunged all Adams posterity in a non-being and would
sent to condemne the world but in Gods mercy that the world through him by their well usage of that ability might will and run acceptably and might be saved compare John 1.7 9. with John 3.17 Thus it is only of God that sheweth and dispenseth this his mercy in freely giving ability to all men by Christ and from this large distribution of ability their owne acting therein is expected and called for for from this ground God commandeth no fewer than all men every w here to repent Acts 17.30 and to purge themselves to put off the old man and to put on the new man to work out their own salvation Phil. 2.12 and many such like commands are given unto all men And the incouragement is therewith given saying for it is God that worketh in your the ability both to will and to doe even to all men as it is proved in my 6 and 7 Distinctions and that of his good pleasure Phil. 2.13 or by his freely shewing mercy according to this Text. Secondly we are herewith to take speciall notice that even the wils and affections of those men which by their well acting in that ability or infranchisement so by mercy given them doe abide in beleeving that in those very beleevers also their affections faith and works are all imperfect so that it is not any of their willings or runnings neither that deserveth mercy no no For if God should take notice of the imperfections that are in their strongest faith and most exact obedience to marke the iniquity of theirs that is therein who shall stand Psal 130.3 And this was spoken by a beleever to beleevers saying if we say we have no sinne we deceive our selves and the truth is not in us 1 John 1.8 Therefore even in the very beleevers salvation also is not of him that willeth nor in him that runneth but in God only that sheweth mercy as before First in providing a way in mercy by Christ to doe so by his pacifying the Fathers justice Secondly as before by giving ability to all men Thirdly by passing by the imperfections even of abiding beleevers by free mercy Fourthly by his free mercy manifested by his giving of his Sonne to and for mankinde not only in all these and the like but also therefrom establishing abiding beleevers in the speciall salvation in due season though they doe not merit it but as is by mercy granted for Christs sake Yet further observe that considering that it is Gods act in them to inable all men by setting all mens wils free both to will and to do of his good pleasure or of his free mercy as is proved he doth in my 6 and 7 Distinctions that those men that do humbly act with God in that ability by mercy given them strivingly indeavouring thereby by faith to be obedient to God retaining alwaies the sence of their unworthinesse and unprofitablenesse These men though they be in themselves ungodly yet God is pleased according to the second Covenant by his free mercy established to impute righteousnesse to these men that doe beleeve in him that justifieth the ungodly Rom. 4.5 And so herein is not the least tincture of any cause why any such by imputation accepted beleever should boast or glory before God otherwise than in the living use of his abundant mercy Because those beleevers cannot but know and also faithfully confesse to the glory of Gods mercy that they have done do nor can do any thing savingly acceptable to God by any ability whatsoever but what they have in mercy received from God and are notwithstanding so far from performing their obliged duty as that they are therein unprofitable servants according to our Saviours direction Luke 17.10 although God in mercy is pleased by Christ to account them worthy as in Luke 21.36 Acts 5.41 Thus you see that in the very condition of abiding beleevers that it is not of him that willeth nor in him that runneth but in God that sheweth mercy Therefore impossible to men that remaine in unbeleefe to besaved by their willing and running how earnest soever considering that they also are by Gods will inabled by beleeving to will and run acceptably but they persistingly will not See my 6 and 7 Distinctions The fifteenth Distinction wherein the mistake is discovered which some men have fastned on that Text where it is said Therefore hath he mercy on whom he will and whom he will he hardneth Rom. 9.18 and also sheweth that there is but one will in God HErein to avoid misconceptions we are to know that whereas it is said or supposed spoken who hath resisted his will ver 19. that there is one will in God no distinction of wils in God as some men have imagined that is his secret will and his revealed will his absolute will and his conditionall will for God worketh all things according to his owne will Eph. 1.11 not according to his wils but his will the act of Creation and all the glorious various dispensations of his providence proceedeth from the counsell of that his one will it is his owne one and absolute will that some of his works shall be secret and that some of them shall be revealed some absolute some conditionall and though some men are said to be resisters Acts 7.51 Yet it is not so much as the least turning aside of the effects and dispensations of the counsell of that one will of God for as all men are by the counsell of that one will of God by grace enabled to know the truth and accept of grace as is proved they are all in my 6 and 7 Distinctions So the effects proceeding from that one will of God doth uncontrolably proceed directly on in its fixed course and deales with every man as he finds him persisting in obedience or disobedience to the Gospell-condition and that his one will doth dispose of every man accordingly Therefore we are in this cause now in hand seriously to consider of the two maine dispensations proceeding from that his one will concerning mans salvation for the counsell of his one will was at the Creation to propound to man his inabled Creature a Covenant of works and if he failed in performance of that condition then to apply a propitiation before provided to satisfie his justice for that offence or transgression against the first Testament Heb. 9.15 Rom. 5.20 for all men as is many waies proved in this tract And also in pursuance to perform the further effects proceeding from that his one will he then also determined that upon his acceptation on of that satisfaction made by Christ by that unsported Lamb prepared before the foundation of the world 1 Pet. 1.19 20. and by him accounted of as if slain from the foundation of the world Rev. 13.9 to propound a new conditionall Covenant to all men which is that he that beleeveth shall be saved and that he that beleeveth not shall be damned Mark 16.16 Now beloved we are in rightly