actuall and personall persisting abuse of grace and so are twice dead and not only so but plucked up by the roots also to whom is reserved blacknesse and darknesse for ever Jude 12 13. This is the second death so much mentioned in Scripture Rev. 20.6 14. and else where And now for the clearing the cause of Election and Reprobation these six objections next following are distinctly answered The twelth Distinction wherein the wrong application of the simile of the Potter and his clay is discovered OBserve herein that whereas it is said hath not the Potter power over the Clay of the same lump to make one vessell unto honour and another unto dishonour Rom. 9.21 Wherein the mistakes arise because the same lump herein mentioned hath by some men been understood to be the whole Creature lump of mankinde whereas in truth God doth not challenge any more or larger prerogative to himselfe in that aforesaid Text of Rom. 9.21 than he doth in that antient president of his concerning the Potter and his Clay plainly recoded in Jer 18. From which antient Scripture Grancouther or lively description what is meant by the Potter and his Clay that Text of Rom. 9.21 is punctually derived which antient exact platforme exemplarily doth make manifest unto any man in all the world that desire to know the truth that by the Clay on the Potters wheel is not meant the generall Creature Lump of all mankinde considered of as in one lump out of which one lump God takes some men and refuses others by his will and power only as some men have vainly imagined but that by the same lump is meant as in Ier. 18. the house of Israel vorse 6. or the Lump of a nation-or a Kingdome verse 7. or the severall lumps of particular mens persons in their individuals verses 11 12. where is much to be observed however some godly men have overlooked this true sense that though all men were made dishonourable vessels by Adams fall yet that God hath by the Grace of restoration made all men honourable vessels virtually in Christ by Christ as appeareth that not only all men but all things are reconciled to God gathered together in one in Christ even in him as by Scripture is fully proved in my 20 Distinction and hath made all men all Nations or all families of the earth blessed in him as is proved in my 21 Distinction and hath sanctified all men in him as is proved in my 22 Distinction and hath by reconciling the world unto himselfe in him by non-imputation of the worlds sinnes unto them justified all men in him vertually from all their transgressions against the first Testament as is by Scripture proved in my 22 Distinction And though all men by Adams fall were blotted out of Gods book of life which came in with the Creation yet he hath by Christ written all men in his book of life againe which came in by Christs restoration as is by Scripture proved in my 24 Distinction By this means by him making all men honourable vessels vertually in him though no man be in himselfe actually and personally reconciled or blessed or sanctified or justified or doth unalterably remaine written in Gods restored book of life untill he be actually and personally thankfully contented with Christ the Potter his so well forming him upon his restoring Potters wheele and doe patiently abide in thankfull beleeving and because all men are unable to beleeve by nature therefore he enableth all men to beleeve as is proved in my 6 Distinction primarily intending to preserve all men on his Potters wheele of restoration that they being so by grace inabled might by their complyance to his well-forming hand thereon be so farre honourable vessels as to be eternally saved as is by holy writ fully proved in my 6 and 7 Distinctions which I doe intreat you to peruse Thus it evidently appeareth that God is so farre from marring any people Nation Kingdome or particular person before they persistingly doe marre themselves as that on his part his tender care is so great over every one of them lest they should contrary to his gratious prime intention marre themselves under his gratious hand upon his Potters wheele and so by their rebellion provoke him their gratious intending and inabling Potter justly to make of them the same particular lumps or persons dishonourable vessels that to prevent their marring themselves he by his spirit gratiously sends his Prophets Apostles and Word and Ministers and glorious creatures throughout the world Dinstinction 6 and 7 as he did his servant Ieremy not only to that Nation in generall but also to every one of them to perswade every one of them to turn from their evill waies but those persons the similized clay said we will walk after our evill devises and we will every one note every one doe the imagination of his evill heart as those that refused to hearken and did stop their ears at the gratious counsels of God and not God by reprobation but they themselves doe make their hearts as an adamant stone lest they should heare the Law and the words which the Lord of Hosts hath sent in his spirit Zech. 7.12 to those persisting rebellious people Thus finding fault with God not for his making them dishonourable vessels first as some men have vainly imagined but for finding fault for themselves with Gods care over them and good means used with them as Adam did once for all men by their in effect saying to him that so well formed them why hast thou made me thus yet no doubt God doth for gratious reproving ends put men into many hard afflictions and conditions which some men by making a wrong use thereof doe rebelliously struggle against God and do wrongfully charge him to have made them dishonourable vessels even in the time of his mercifull chastisements to purge and refine them Such men the Apostle doth advise to take heed as Ieremy had done for example to the Jewes for feare that though God hath made them honourable vessels vertually in his Son as in my 20 21 22 23 24 Distinctions Yet for their resisting or finding fault with the well-forming hand of their Maker as Adam did he doth then and not till then justly make of those lumps of particular mens persons dishonourable vessels Which truth is fully and particularly maintained in this sence in that antient patterne of the Potter and his Clay in Jer. 18. And herein I do intreat you to note that if the same lump herein mentioned be taken for the whole lump of Mankinde then behold how injurious that sence is both to God and man for from thence they say though I passe by mens grossest application that God foreseeing all men or that whole lump to be polluted with sin by Adams fall that God by his prerogative royall power and absolute will only did then by preterition passe by or did decree to leave some men without any hope of effectuall means
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
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
a wedding garment and therefore little notice can be taken of that man being but one I answer thereto that that one being there so found compelled in is sufficient to confute that their fancyed imagination But behold that our Saviour maketh a farre larger application thereof for as there was some bad found compelled in to this condition called or counted like the Kingdome of Heaven whereas no bad person can be compelled in nor enter into Gods heavenly habitation And our Saviour affirmeth upon that very example of the casting out of that one man though there be but one mentioned that as he had said before that all were gathered or compelled together both good and bad so accordingly even from that one his being cast out he concludeth that though many are called yet but few are chosen in the very next ver 14. Now taking but a few out of the many called this sets forth a greater number of men who though called in to receive the word of the Kingdome and know the truth and reality of Gods goodnesse prepared for them by the Feast yet by their wanting their wedding garments there of thankfull loving obedient acceptance and faithfull indeavours to walk humbly therein they are all of them cast out and few are chosen Hereto if you will be pleased to owne it that no fewer than all is very often in the Scripture comprehended in the word many as is fully proved in my 8 Distinction and that all men are called by Christs inlightning no fewer than every man that commeth into the world so that no fewer than all men through him might beleeve as in John 1.7 9. and that by him all are so farre called that they are all in due season made to come unto the knowledge of the truth according to the 1 Tim. 2.4 by Gods owne shewing it even to the Heathens also Rom. 1.19 and 2.14 15. From hence and many such like Texts we may warrantably conclude that all men are by the spirit invited or called and inabled though none be chosen but such men only as do make good use of their infranchisement and inlightenment and by their ability received in the call do themselves abide in beleeving and so are not only called or compelled in as all men are but are accounted to be faithfull and are chosen Rev. 17.14 And the sence of the Greek word Biazetai used Luke 16.16 as the Learned say is to be read the Kingdome of God is preached and every man is pressed into it which can bee but by infranchisement to receive the word of the Kingdome for no man is further so compelled than as Adam was to be inabled by grace in himselfe to obtaine eternall life though some men so inabled by their persisting in and abiding in obedient beleeving after some tryall of their faith are by Grace established in the priviledges of the speciall salvation as is elsewhere said and is proved in Eph. 1.12 13. 1 Tim. 4.10 And considering that all men are utterly disabled by Adams fall and so by nature cannot be obedient to the faith then if all men be not inabled by Christs spirit to become obedient to the faith and abide therein but as they are compelled by a surther Almighty power of God then that tenent being maintained doth cast a grosse soile in the face of our just dealing impartiall faithfull Creator and all his serious exhortations dehortations reproofes promises threatnings rewards and punishments which is recorded in the holy Scripture to be proceeded in for or against men according to all mens own actuall and personall obedience or disobedience to the faith for by that tenent obedience is required of some men and promises and threatnings are declared to be dispensed to them according to their personall obedience or disobedience whereas they are utterly disabled by Adams fall and by Gods withholding means of inabling them from them it proves totally impossible for them to perform the least part of the obedience required and if that tenent were true then also obedience to the faith is required of some men and promises and threatnings declared to them also to be dispensed according as they personally do prove obedient or disobedient to the faith whereas those men by a surmounting power of God granted more to them than to the other men shall not nor cannot possibly be able to doe or act otherwise than to be savingly obedient to the faith neither can they be able to resist against their eternall salvation But to rip open the bowels of this fallacy we see it is here proved by Scripture that all men are in due season so inabled by Christ by a common salvation savingly to beleeve and repent and thereby those strained extreams are vanished and that thereby the perfect holinesse of all the attributes of God is unitedly cleared whereby also no lesse than all occasion for any one mere man to boast before God is totally destroyed and that no man is in the least measure wrorged although God doth not only require but also command no fewer than all men in all places to repent as he doth in Acts 17.30 and to recover themselves 2 Tim. 2.26 and to give an account of himselfe to God Rom. 14.12 and to be obedient to his reproofe Prov. 1.23 and to humble themselves Mat. 23.12 1 Pet. 5.6 purge themselves as in 2. Tim. 2.21 and to turne themselves Nehe. 19. and that hereby it doth plainly appeare that considering all mens inablement by Christ not any one man is in the least measure injured although God doth actually proceed in judgement with every particular man according to that which he himself hath actually and personally done in his body whether it be good or bad 2 Cor. 5.10 for God doth not judge every man nor any man according to works inforced to be done in his body by the corruption that unavoidably came over him by Adams fall nor according to unbeleeving works which any man is necessitated to doe by a decreed reprobation or preterition of God by his withholding means of inabling from them as some men grosly imagine neither doth he judge any man according as he is inforced to act beleevingly whether he will or not by an over-ruling Almighty power of God by God wrought in his body but being inabled of God by Christ he judgeth every man according to the things he himselfe hath done in his body whether it be good or bad 2 Cor. 5.10 as hath been touched or according to works not inforced by God or Adams fall but according to their works Rev. 20.13 being as is said first inabled by God to be obedient then God proceedeth strictly without partiality or any respect of persons 1 Pet. 1.17 Acts 10.34 all which particulars are proved and is one maine drift of this whole tract And further to prove that God doth not by a surmounting Almighty power compell any man after that he is inabled to beleeve so that then unalterably he shall abide in
and prepared to that very end from or before the foundation of the world 1 Pet. 1.18 19 20. Rev. 13.8 Therefore considering that the first Testament or Fathers Law written in Tables of stone with his singer on Mount Sinai Exod. 31.18 is blotted our for all men and therewith the first death abolished for the benefit of all mankinde as is proved they are in my 4 and 5 Distinctions We are not to conceive that there are many sins remaining in the world which are accounted sinnes against the Father never since God then virtually applyed the Lambs blood as a timely antidote to expell the poison of those sinnes even at Adams fall Though indeed if we look upon the union of the God-head the least sinne is offensive to all the Trinity as united wherefore though all sins except the sin against the Holy Ghost are ever since the fall accounted to be directly against him the Son of man as distinct in the Trinity all power being given to him in heaven and in earth Mat. 28.18 so that the Father judgeth no man but hath committed all judgement to the Sonne Iohn 5.22 yet in his respect to honour the Father he exhorts men to pray to the Father for forgivenesse of sins that the Father may be glorified in the Sonne Iohn 14.13 Thus we are taught by Scripture that the sins against the Father were those sins which were against the first Testament Heb. 9.15 Rom. 5.20 21. the eternall punishment of which is abolished for all men even at the fall of Adam or at the very entrance of those sins for if there had been the least vacation or intervallum betwixt those sinnes then acted by Adam and the vertuall application of Christ the Lambs blood then those sins against the Father by the equity of his Justice being unsatisfied in that time of vacation would have justly dissolved the earth and all the inhabitants thereof as appeareth by Davids speech in the behalfe of Christ Psal 35.3 and by Isaiah his affirmation of Christ Isa 49.8 and by his admiration at that preservation Isa 26.18 see also Heb. 1.3 But those sins being all by the Father remitted as beforesad they are said to be not sins that are but sins past Rom. 3.25 not sins in being but old sins 2 Pet. 1.9 and transgressions not which are but which were against the first Testament Heb. 9.15 The tenth Distinction wherein is set forth what those sins are which in Scripture are accounted to be the sins against the Sonne or Son of man and that they also as in reference to eternall punishment shall verily be forgiven to the sonnes of men OBserve herein that there is but two deaths either mentioned or intimated in Scripture not medling here with the temporall death of the bodies of men which is the utmost out-going of the power of the first death which temporall death is hardly allowed in Scripture the name of death but is therein often in respect of the resurrection from it accounted but a sleep or change of tho body This considered we shall finde that though the Scripture doth discover a first death due for the transgressions against the Father he having no Incarnation with mankindes humane nature which first death would therefore have held eternall condemning power over all men if it had not been prevented by Christ as in my first Distinction and also that though the Scripture doe set forth a second death in and by which some men doe perish eternally by their own wilfull persisting in rebellion against the gratious dictates of the Holy Ghost being God also having no incarnation with makind humane nature Yet note seriously that the Scripture doth no where neither mention nor intimate any third death appropriated to be the executioner for mens transgressions against Christ the Sonne or Son of man having a fraternall incarnation with mankinds humane nature sin excepted From this palpable silence of the Scripture in this point and its agreeing so amiably with the Texts hereafter cited we may safely conclude that there is no eternall death at all appropriated for the transgressions against him the Sonne of man And not only so but as he hath freed all men for ever from the danger of the eternall sting of the first death due for the transgressions against the first Testament and so against the Father as is before proved in Distinction 5. Even so he doth out of his love to all men his brethren in the flesh so strongly assist all mankind as is proved in my 4 5 6 and 7 Distinctions that thereby in their wel usage of that means they might escape the eternall danger of the second death which is inflicted for the sinnes against he Holy Ghost Nay his love rests not here neither for although he doth intentionally in himselfe for good ends for men correct them afflict or chastise them and permit the temporall death to have dominion over them which may be called temporall punishments also intended of Gods part for good ends and uses for men yet he hath promised concerning eternall punishment that as there is no death appropriated for the transgressions against him the Sonne of man even so accordingly he hath affirmed that verily all sinnes shall be forgiven unto the sonnes of men and blasphemies wherewith soever they shall blaspheme or whosoever speaketh a word against the Sonne of man it shall be forgiven him but whosoever speaketh against or blasphemeth against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come compare Mat. 12.31 32. with Mark 3.28 for as all power and proceeding in judgement is given unto him as is proved therein and as he hath bought al men of God by the price of his pretious blood paid as is proved in my 8 Distinction even bought them that do deny him the Lord that bought them 1 Pet. 2.21 Yet by the vertue of his power purchased by God the Fathers so timely accepting of his blood as is shed at Adams fall as before said he hath been and is invested with power to forgive all the sins that have been acted by any man ever since the time of Adams fall or shall be to the ends of the world except such of them as do by wilfull persisting in unbeleefe prove to become sins a gainst the Holy Ghost And therefrom he doth as considering that men are ignorant of that his power use means to heale that their ignorance that the world may know that the Sonne of man hath power to for give sinnes upon earth as in Mat. 9.6 Mark 2.10 Luke 5.24 And although indeed the aforesaid sinnes against God the Father he having no incarnation with flesh and blood could not be sorgiven without satisfaction made to his justice and although for the sinnes committed against the Holy Ghost being God also having no incarnation with humane nature there is no ransome or propitiation provided not can be of or by any man expected for pardon thereof
because Christ dieth no more and death hath no more dominion over him Rom. 6.9 Yet our Saviour Christ though he be God also yet being therewith the Sonne of man by an Incarnation with humane Nature sin excepted He hath power to forgive and doth forgive as aforesaid as the aforesaid sins of all men as against himselfe without any oblation sacrifice atonement or propitiation made to him the Sonne of man and from thence he exhorteth all men so largely often and freely to forgive one another their trespasses as appeareth Mat. 8.21 22. and in the prayer he taught his Disciples and in Luke 17.4 Thus we finde that all the sins that have been are or are to be acted by any man or all men ever since God the Fathers virtually applying at Adams fall the effects of Christs blood shed for all mens sins And from that time unto the end of the world sinnes against Christ only and his in lightning in abling preparative worke and that they are all as concerning everlasting punishment all forgiven to all the sonnes of men excepting only our Saviour Christs former own exception concerning those of them sinnes which are by some men themselves rebelliously transformed into the sinnes against the Holy Ghost by their persisting obstinately and wilfully in unbeleese against the holy spirits gratious teachings which are alwaies by grace annexed in due season to our Saviours in lightning all men so effectually as is proved in my 6 and 7 Distinctions The eleventh Distinction sheweth what those sins are which in Scripture are accounted to be sinnes against the Holy Ghost and that they shall never be forgiven neither in this world nor in the world to come and the cause why whereby the second death is discovered also OBserve herein considering that Christ doth inlighten every man that commeth into the world so that no fewer than all men through him might beleeve John 1.7 9. And also that in obedience to his Fathers will he doth bring all men unto the knowledge of the truth accoding to 1 Tim. 2.4 as is largely proved in my 6 and 7 Distinctions And considering therewith that the Apostle absolutely affirmeth that if we finne wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearfull looking for of judgement and fiery indignation which shall devour the adversaries Heb. 10.26 27 so that effect Heb. 6.5 6. From hence we see proved that those sinnes which are sinnes against the Holy Ghost are the sinnes which some men doe commit against the holy Ghosts teachings after they are by Christ in due season inlightned and after they are helped to the knowledge of the truth and whereas those sins are by Christ said to be unpardonable as in Mat. 12.13 I find the cause to be first in respect that they are sinnes against the second Covenant being the Covenant of grace secondly that they are sins persisted in against the spirit of grace Heb. 10.29 its dictates and teachings who being so offended being God having no INcarnation with humanity These transgressions against God the Holy Ghost by transgressing against the second Testament in wilfull persisting cannot be forgiven without a valuable satisfaction made to satisfie justice with And thirdly I finde the irrecoverable cause to be because there cannot be any valuable satisfaction made for men to satisfie justice for a deity offended who hath no Incarnation with humane nature but by one who though being God and one in Union in the Trinity is made capable to suffer death by taking upon him humane nature And fourthly to conclude this cause I finde that although Christ being so made capable to suffer death did dye to satisfie God the Fathers justice for the sins which as an unresistible violent inundation overwhelmed all Adams posterity though sinners in the seed for sins by him acted without the personall consent much lesse actuall performance of any one of them so preserving all men from the curse of the Law and first death due for the transgressions against that Law ' as in my 4 and 5 Distinctions Yet concerning mens owne actuall and personall sinnes in their individuals wilfully and persistingly acted against the Holy Ghost and second Covenant after their inabsing and inlightenment considering that there is none other of the Trinity but Christ Jesus capable to suffer death nor any other to be found any wise able to make satisfaction to that deity the Holy Ghost so oftended having as God the Father no incarnation with humane nature From hence proceeds the irrecoverable eternall fearfull condition of such Transgressors openly discovered in these few words of Scripture where it is said that without shedding of blood is no remission Heb. 9.22 and by its affirming withall that Christ being raised from the dead dyeth no more and that death hath no more dominion over him Rom. 6.9 From which cause those wilfull persisting transgressors of the second Covenant against God the Holy Ghost must in justice unavoidably perish in the eternall second death Thus I have briefly hinted what the sins against the Holy Ghost are and what the cause is that they are unpardonable as appeareth also Rev. 10.14 15 21 8. Now beloved if you please herewith to take farther notice of the impossibility of their recovery Mat. 12.31 32. and Heb 6. and some particulars of their eternall punishment discovered in Heb. 10.26 27. 2 Pet. 21. Rev. 21.8 Jude 12. 2 Pet. 9.10 2 Thes 1.7 8 9. I shall not need to make any further discovery to shew you what the second death is which is to be a much more sorer punishment then pertained to the breach of Moses Law Heb. 1.29 Only I do intreat you to take notice that because our Saviour Christ hath said that all sinnes and blasphemies shall be forgiven unto the sons of men but only the sinnes or blasphemies against the Holy Ghost That some men have cavilled at this our Saviours affirmation saying then all unbeleevers actuall sins are remitted without any punishment because in that sence the unbeleevers doe perish eternally for their unbeleefe only They herein contrary to Scripture separating the act of unbeleefe it selfe from the evill actions of men or actuall sins of men wilfully persisted in after inlightenment until those men prove to be of that sort of men that are called Goats Mat. 25.32 33. and of the serpentine seed Gen. 15. their actuall sins being also thereby by them transformed into the same nature by their wilfully becomming the children of the Devill John 8.44 From hence that fearfull affirmation ariseth that some men are twice dead that were not only once dead by that one mans offence Rom. 5.12 by the first death but though being fully set free by Christ from the eternall danger of that first death and law of works as in my 4 and 5 Distinctions they doe through their owne wilfull defaults fall into the danger of the eternall second death for their wilfull
over no fewer than all men as in this Text Rom. 5.12 and Rom. 3.19 so answerably this Text affirmeth that grace did much more abound where sinne abounded by these Texts compared it is hereby proved even in the very litterall sense that as all have sinned even so grace did much more abound over all men which is the same still as before only further strengthned that all have sinned being justified freely by his grace And the reason why this justification in and by Christ is extended to all men is therewith given to be this in the same Chapter Rom. 5. That as sinne had reigned unto death even over all men ver 12. even so largely and timely might grace reigne through righteousnesse unto eternall life by Jesus Christ our Lord ver 21. and as it is here said that even so might grace reign So observe that it is said as hath been touched That he hath made him to be sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 Note that to set forth how many men is meant by the word we it is said in verse 15. that he dyed for all for the world verse 19. From thence is granted though not that all men are made but that all might be made in this life by beleeving if they resist not imputatively the righteousnesse of God in him and might be made at the resurrection of the body inherently and perfectly righteous in themselves Note herewith that no one of Adams posterity either had or shall have an inherent personall righteousnesse either in him by him or from him the first Adam yet by Creation it was possible that they all might have proceeded from him by generation inherently righteous but that possibility being lost by his fall we finde that there is a restored possibility in and by Christ the second Adam procured though not that all men are made but that by the good meanes by Christ performed for all men and in due season communicated to and in all men according to the Text as all men are by and in Christ made righteous before God by a non-imputation of their sinnes against the Law So thereby in their well usage of that ability given all men might be made imputatively personally righteous before God in this life time by their beleeving and in their so abiding might be all made as inherently righteous at the resurrection of the body as Adam was by Creation For beloved our Saviour Christ hath been and is but upon the work of eternall safety which he hath on his part intended and doth intend to finish for all if so be that men do not mar themselves wilfully upon his well-forming Potters wheele of restoration after ability given them to doe the contrary as Adam did for himselfe and all his posterity contrary to Gods gratious prime intent in the Creation For considering that a reconciliation is by Christ made to God for the sinnes of all men or the whole world so that thereby their sinnes against the first Testament Heb. 9.15 Rom. 5.18 20. are not imputed to them as is fully proved in my 20 Distinction This doth undeniably prove the justification of all men from all those sinnes by Christ before God and from this gratious justification of all men by Christ the transgressions against the first Testament Heb. 9.15 Rom. 5.18 or the sinnes accounted to be directly against the Father as in my 9 Distinction which sinnes are called the sinnes of the whole world 1 John 2.2 are called the sinnes past or the sinnes which are of God passed by Rom. 3.25 and from that reconciliation made they are called old sinnes from which some men are said through their wilfull unbeleefe to forget that they are purged 2 Pet. 2.9 and by that reconciliation those sinnes are counted transgressions not that are but which were under the first Testament Heb. 9.15 And from that reconciliation made those sinnes are said not to be sinnes that doe reign but that had reigned unto death Rom. 5.21 although some men doe by their wilfull unbeleefe and disobedience though having so escaped those pollutions yet doe returne with the dog to the vomit and with the sow that was washed to the wallowing in the mire of transgressions against the second Testament or Covenant of grace gratiously prefented to all men in due season by the Holy Ghost But notwithstanding this rebellious Apostacy of some men from God by their wilfull unbeleefe after their inabling abidingly to beleeve as is in my 6 and 7 Distinctions proved that all men are in due season Yet beloved we are to observe this still that all that doe beleeve are justified not only from the curse of the Law and the eternall power which would have thereby seised on them by the first death as all men are whether any man do beleeve it or not but also in a further sense they are justified from all things from which they could not be justified by the Law of Moses Acts 13.39 For the clearing of which Text I intreat you to take notice that notwithstanding Christs so effectuall and timely taking away the eternity of the curse of the Law or first Testament and abolishing the first death due for the transgressions against the covenant of workes even for all men as it is proved that he hath done in my 4 and 5 Distinctions from which the Law of Moses could not justifie any man so that no sinnes of that nature against the Covenant of works or the Fathers Covenant written with his owne finger on Mount Sinai Exod. 31.18 are imputed to the world 2 Cor. 5.18 Col. 1.20 Rom. 5.18 19 20 21. because God hath laid upon him the iniquity of us all Isa 53.6 even us all men and although this remission is effectually procured by Christ to remaine for ever for the benefit of all men whether any man do beleeve or do not beleeve the same Yet notwithstanding mens actuall sinnes even to an idle word Ma. 12.36 are ever since Christs ransoming all men by the Fathers estimation and application of the vertue of his blood as if it had been actually shed at Adams fall as is shewed in my ninth Distinction Sinnes not against the Law but against grace procured by Christ for all men from which also the Law of Moses cannot justifie any man which sinnes whilest they remaine in any man to be only sins of ignorance frailty and infirmity as Christ hath purchased a power to himselfe to forgive those sinnes as Sonne of man Mat. 9.6 Mark 2.16 So he hath promised that verily all those sinnes shall be forgiven unto the sonnes of men Mat. 12.32 Luke 12.10 even untill they prove sinnes persisted in against the Holy Ghosts gratious dictates as those Texts do manifest for then those men by those sins so far persisted in doe totally exclude from themselves the benefit of the Covenant of grace and those persons have then thereby no relation to receive pardon by
the death of Christ as is fully proved in my 11 Distinction for Christ dyed only to take away the transgressions which were against the first Testament Heb. 9.15 Romans 5.18 19 20 21. Yet whilest these sinnes against grace are not so farre persisted in as is before said but do remain as Paul's sins and others before inlightenment 1 Tim. 1.13 Acts 12.17 which though indeed being sinnes against the very Gospell of grace yet being sinnes through ignorance infirmity and frailty acted Though the Law of Moses be much more unable to justifie those transgressors for those transgressions yet they have been are and shal be all pardoned as men being so restoredly inabled as before is proved that all men in due season are do faithfully indeavour to perform the condition annexed in the second Covenant which condition is beleevingly to confide in God and his mercy and goodnesse in Christ where the Gospell is vouchsafed and where it is not to confide in his grace and goodnesse only as in my ninth Distinction Notwithstanding the strictnesse of the Law of works and mens apparant and abundant falling short in the performances thereto required and notwithstanding their failings through frailty against the Covenant of grace also yet if they fixedly do confide in this only that God is good and gracious unto sinners and ungodly ones strivingly indeavouring to walk before God accordingly they are accepted of which goodnesse of God the Holy Ghost doth by one means or other discover to every man in due season 1 Tim. 2.4 6. Rom. 1.19 John 1.7 9. Yet further note that this faith though it be in beleevers yet also being considered of as in reference to themselves is defective and unworthy yet God is pleased by free grace to account them worthy and although their works also are accordingly imperfect yet he is pleased to impute righteousnesse unto them according to his new treaty made with the world by the application of the vertue of Christs blood as if it had been actually shed at the fall of Adam as hath been said and proved 1 Pet. 1.19 Rev. 13.8 So by this means it appears plainly to our apprehension not only how farre and from what all men even whilest they doe remaine in unbeliefe are fully and freely by Christs performances justified before God from all that from which the Law of Moses could not justifie them this justification remaining accomplished for ever for all men whether any man doe beleeve it or not That is to say from the eternity of the curse of the Law and first death from which the Law of Moses could not justifie them but also it is hereby made manifest that those that doe beleeve are justified not only from the curse of the Law and danger of the first death which was due for the transgressions against that Law of first Testament as it is proved all men are in my 4 and 5 Distinctions but also abiding beleevers according to that Text 3.39 are justified also from all other things or offences which never were or are nor can be punishable by that Morall Law or Covenant of works called here the Law of Moses neither could nor can nor shall the Law of Moses justifie them from those offences in any measure Yet as is said the obedient humble beleevers are with Paul and others justified by grace even from their failings by ignorance frailty or infirmity past present or to come by them so acted against the Covenant of grace also But this justification is peculiar to beleevers only in the speciall salvation expresly so accounted of in 1 Tim. 4.10 And the generall justification of all men by Christs performances from the eternity of the curse of the Law and first death are gratious effects issuing from the common salvation mentioned Jude 3. and accomplished by Christ for all men who by removing of the impossibility to be eternally saved which came over all men by Adams fall is the Saviour of all men and so stiled in the same verse 1 Tim. 4. Yet even the humble obedient beleevers though being by faith so justified before God and by grace imputed and counted just men before God yet even they must live by faith by the forsaking all selfe-conceited justification which sheweth us the meaning of that place where it is said that even the just man shall live by his faith Hab. 2.4 which is also affirmed in Rom 4.5 The twenty fourth Distinction wherein is proved by plaine Texts of Scripture that as all men by Adams fall were blotted out of Gods book of life that came in with the Creation so all men are in and by Christ and his performances alone againe written in the book of life that came into the world by Christs restoration and that no one man hath been is or shall be blotted out thereof but by his owne personall default shewing also herein the fundamentall eause of the hereticall errour of the Papists doctrine hinting herein also what the Lambs booke of life is HErein we are to consider that all men were by Creation respectively in the first Adam untill his fall innocent righteous and blessed of God Gen. 1.27 29. Eccl. 7.29 and also that God affirmeth that he blotteth none out of his book but in respect of their not fore-seen but actuall sinne as appeareth in Exod. 32.33 being compared with the 23 30 and 31 verses in the same Chapter preceding and with Ezek. 18. being in this point the scope of the whole Scripture testifying that God forsaketh no man whatsoever he foreknoweth that men will in future doe untill they doe personally and actually forsake him first as is also fully proved in my 16 Distinction And you know that before Adams fall no man had sinned nor actually forsaken him so that Adam himself and all his posterity respectively in him were all then overcommers in Gods estimation Hereto God promiseth saying of him that overcommeth I will not blot out his nome not of the book of life Rev. 3.5 But upon Adams being overcome by sinne he being the publick man of whom the Scripture saith the first father hath sinned Isa 43.27 and so was the procurer of wrath whereby he lost in that effect his fatherly place whereupon Christ gratiously accepts of that general government and is called the everlasting father the Prince of peace Isa 9.6 which hath been all along in this tract clearly testified that by the fall of the first father Adam who sinned no fewer than all men were blotted out of that book of life for although none of Adams posterity had then personally and actually sinned as appeareth by Jacob and Esau Rom. 9.11 who are said to have done neither good nor evill before they were born yet by the then comming in of sinne the earth and all the inhabitants thereof would even then have been dissolved if Christ the everlasting Father and Prince of peace had not assisted which dissolution would have plunged all Adams posterity in a non-being and would
have also separated Adam for ever from Gods blessed presence as is proved in my 9 Distinction and then by all mens being blotted out of that book of life thereby the blessedness intended of God for all men by Creation was extinguished and the blessed first life therewith was ended and then the first death entred which without Christ the everlasting Fathers gratious performances considered would have been eternall even over all men for there by one man sinne entred into the world and death by sinne and death passed over no fewer than all men Rom. 5.12 and that this death was the first death antecedent to the second death mentioned in Rov 2.11 and 20.6 14. appeareth plainly in this that this death passed over all men Rom. 5.12 but the second death set forth in those texts in the Revelations neither hath done doth nor shall passe over all men for there are some men are blessed by having a part in the first resurrection on whom the second death hath no power Rev. 20.6 Thus we find that the spirituall book of life pertaining to the observation of the first Testament established by God as appertaining to the very act of Creation was by the shall of Adam into sinne and rebellion utterly nullified so that all men by the fall of Adam as before is said were blotted out of the same But now beloved we may easily discerne that of free grace by Gods fore-knowledge of the fall the shedding of Christs pretious blood for a propitiation for those sinnes of no fewer persons than the sinnes of the whole world 1 John 2.2 John 1.29 was fore-ordained before the foundation of the world 1 Pet. 1.18 19 20. And that also by that unspotted Lamb of God his being in Gods acceptation and estimation accounted of as if he had been slaine from the foundation of the world Rev. 13.8 And also that by vertue of the same generall reconciliation made Col. 1.20 Eph. 1.10 by that prepared pretious antidote its being so timely and seasonably applyed to the contagion to expell the poison of those sinnes even at the very entrance of sinne into the world that by that same efficacious meanes the sinnes of the whole world 1 John 2.2 or transgressions against the Morall Law or first Testament Heb. 9.15 Rom. 5.20 or sinnes directly against the Father as in my 9 Distinction were perfectly not imputed to them the world 2 Cor. 5.18 for God laid upon him the iniquity of us all Isa 53.6 even of us all men considering hee tasted death for no fewer than all men 2 Cor. 5.15 or every man Heb. 2.9 Thereby abolishing the curse of the Law and the eternity of the power of the first death even for all men as it is proved in my 4 and 5 Distinctions Thus Christ who is the everlasting Father and Prince of peace is the light of the world John 8.12 and the truth and the life John 4.6 the infranchising restoring Adam Acts 3.21 who swalloweth up the first death in victory as is fully proved in my 5 Distinction by that means he did bring in a restored life and immortality to light through the Gospell 2 Tim. 1.10 whereby appeareth why it is peculiarly fixed on him that in him we live and move and have our being which is not that condition of life which came in by Creation for in that respect it s said In the beginning God created Heaven and Earth and in the plurall number let us make man in hiding the blessed Trinity Gen. 1.26 that life and being was to have stood by the perfect obedience to the Law of works but that blessed first life intended for mankinde being nulled by the fall of Adam for all men then this Gospell-restored living moving and being of all men as you see is appropriated to him our Lord Christ and his restoration for all power is given unto him in Heaven and in Earth Mat. 28.18 who in restored immortall life at the finall resurrection will fully take possession of all men good and bad beleevers and unbeleevers though wilfull unbeleevers will turne the blessednesse of that immortall life formerly intended for them into a curse as appeareth by those differing sentences pronounced concerning all men where it is said when the Sonne of Man shall come in his glory come yee blessed of my Father c. and depart from me yee cursed into everlasting fire Mat. 25.31 34 41. which saying fully proveth the immortality of that cursed life which is called the second death and although some men doe thus wilfully perish in the second death though being by Christ and his performances perfectly delivered from the first death yet wee finde as is before proved that life and immortality is brought againe to light through the Gospell by his restoration from the first death for and to all men to secure not only those Apostates but all men from perishing in that grisly cursed condition of the first death which otherwise would have been eternall to all By which means accomplished by Christ the everlasting Father and Prince of peace for all men the restored book of life wherein all men were then againe according to Scripture-language written entred into the world for from this very ground as I finde said the free gift came upon no fewer than all men unto justification of life in Rom. 5.18 So also I finde it thus verbatim in some reformed Bibles said Likewise then as by the sinne of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men Rom. 5.18 Thus the grace of God that bringeth salvation unto no lesse number than all men hath appeared Tit. 2.11 And hereby we find that there is a restored book of life brought into the world by and with Christ the free gift his being given to the world John 3.16 wherein by him and his costly gratious means used all men were againe written and also accordingly we finde God gratiously appearing to the world againe with this restored book of life by Moses his desiring of God for the preservation of the Jewish Nation saying blot me out of the book that thou hast written Exod. 32.32 Also there is expresse mention made of his book of life Psal 69.28 but we need no further in this cause to traverse those records for as hath been somewhat touched so more fully to satisfie the world in this very point it is plainly said he that overcommeth I will not blot his name out of the book of life Rev. 3.5 Is not this a cleare testimony of Scripture to maintain this canse we cannot shut our internall eyes so close if we be but rationall men but that we must needs know hereby considering the book of life which came in by Creation was extinguished by Adams fall that even those mens names which do not overcome were once again written in this book of life that came in by Christs restoration for else how is it possible
the discovery of the large extent of his love to and care over all men he may come to be more and more admired in his saints desiring those blessed people no longer to endeavour to deprive the world of the most sure most ready and most comfortable foundation of faith and patience and repentance presented frequently in Gods written word in generall promises on his part intended for the benefit of all men And that those Saints of God will be pleased what ever other ignorant people doe no longer with dubious interpretations to discourage but with Scriptures plaine and full sayings to direct infants in the faith first to feed upon that generall milke of the word and not to forsake their importunacy to ask and seek and knock but yet with patience to wait upon the lively use of Gods generall promises untill the day-star do arise in those tender waiting hearts as formerly it did in their own when they resolvedly with patience waited for establishment Thus intreating thee to take notice that I do not by this insuing tract maintaine that any one man hath free will as he is descended from fallen Adam to incline to or to think much lesse to act any thing acceptable to God in point of eternall salvation but that hereby I do by Scripture prove the contrary Secondly that I do not herein maintain that all men are eternally saved but that some men after their inlightenment and infranchisement in the common salvation in due season wil wilfully refuse their own mercies choose their own destruction and will draw back even to eternall perdition Thirdly that I do not in this ensuing tract maintaine that any one man though found beleevingly well acting in the ability by grace given unto him in the common salvation can in the least measure merit or deserve reward of due debt from God otherwise them God is pleased by the mercy of his own second Covenant to impute righteousnesse unto him as is largely proved in my 14 Distinction Thus also desiring thee to read and conclude without partiality I rest thine in the Lord Jesus Christopher Wade The Heads of my 24 Distinctions insuing to set forth the extent of the common salvation with the necessity and benefit thereof concerning all men and in what page to find them THE first Distinction which sheweth that as all men lost their blessed first life of Creation by Adams 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 impossibility to be eternally saved which came in by Adams fall shewing also the difference betwixt the old man and the new man and the rationall man page 1 The second Distinction declareth what the common salvation is and the extent thereof for the benefit of all men whereby is set forth in good part the excellency of the restored second life of mankind gratiously intended on Gods part by Christ to preserve all men from the eternall second death p. 7 The third Distinction sheweth that our Saviour Jesus Christ by a salvation first wrought by and in himselfe alone without men laid the soundation of the common sulvation by his descension from Heaven and personall performances upon the Earth p. 16 The fourth Distinction proveth that one means to establish the common salvation purchased by himselfe is this that Christ by his performances hath abolished the eternall condemning power of the Morall Law yet shewing the necessary use thereof p. 17 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 p. 22 The sixth Distinction sheweth accordingly that at Christ hath by the said salvation first wrought in himselfe laid the foundation of the common salvation of all men by his personell performances upon the earth without men So herein is declared how he fin sheth the same by his spirit in all men by is resurrection and ascension into Heaven and his there being p. 24 The seventh distinction setteth forth that our Saviour Jesus Christ perfects the common salvation even to all the Heathens also where neither written Law nor Gospell is vouchsafed unto them otherwise then the effects thereof are written in their hearts p. 49 The eighth Distinct on which sheweth the mistakes of some en concerning divers considerable expressions of Scripture which hath bred and doth nurse up many vain contentions even amongst the Christians about the extent of the common salvation p. 52 The ninth Distinction doth discover what those sinnes 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 p. 56 The tenth Distinction wherein is set forth what those sins are which in Scripture are accounted to be the sinnes against the Son or Son of man and that they also as in reference to eternall punishment shall beverily forgiven unto the Sons of men p. 57 The eleventh distinction sheweth what those sins are which in Scripture are accounted to be the sins 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 p. 60 The twelfth Distinction wherein the wrong application of the simile of the Potter and his Clay is discovered p. 62 The thirteenth Distinction wherein the mistakes of some men concerning Gods dealing with Iacob and Esau is laid open p. 67 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 p. 70 The fifteenth Distinction wherein the mistake is discovered which some men have fastined on that Text where it is said therefore hath he mercy on whom he will and whom he will he hardneth also sheweth that there is but one will in God p. 72 The sixteenth Distinction sheweth the unwarranted dealing of some men with Gods prerogative by a wrested application of Gods hardning Pharaohs heart p. 75 The seventeenth Distinction is to rectifie some mens mistakes of that Text where it is said for whom he did foreknow he also did predestinate Rom. 8.29 and of that Text where it is said elect according to the fore knowledge of God 1 Pet. 1.2 p. 77 The eighteenth Distinction is a short application of those last six Distinctions for further clearing the cause of election and reprobation p. 81 The nineteenth Distinction is briefly to shew what the speciall salvation is mentioned 1 Tim. 4.10 as distinct from the common salvation which is in that Text there with coupled p. 85 The twentieth Distinction sheweth that as all men lost their
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
have not the written Law or Gospell otherwise than the effects thereof are written in their hearts even they by their beleeving and confiding in the goodnesse of him only or of God only that railed up Jesus our Lord from the dead is warrantably according to the scope of that Text accounted to them for righteousnesse which they may doe by their ability received in themselves by Christ in the common salvation by their being all of them brought to the knowledge of the truth of Gods grace and goodnesse as is proved in my last Distinction although the very name of Jesus and particulars of his performances which procureth that goodnesse for them be not discovered unto them and this is made apparant for the unthankfulnesse of the very Heathens as is proved where it is said despisest thou the riches of his goodnesse and forbearance and long suffering not knowing or remembring as in some translations that the goodnesse of God leadeth thee to repentance Rom. 2.4 As if said dost thou behave thy selfe so unthankfully to God not knowing of his goodnesse will thy conscience say that thou art not acquainted with his goodnesse no no that is not the cause it is the hardnesse and impenitencie of thy heart that treasurest up unto thy selfe wrath ver 5. And that this is spoken of those people that have not so much as the Law written vouchsafed them otherwise than the effects thereof written in their hearts See the 14 and 15 verses following And this need not seem strange to any man For behold beloved that even Christs chosen Apostles and Disciples were ignorant of his sufferings death and resurrection even after they had remained with him a considerable time as appeareth in Mat. 16.21 By his there instructing them that he must suffer and be killed and be raised againe the third day and so also in Mark 8.31 and herewith is very much to be obserued that in the very time of that their great ignorance Christ doth affirme directly that they were blessed as in Mat. 13.16 as also he affirmeth that Peter was blessed even before Peter knew of Christs sufferings death and resurrection as in Mat. 16.17 And more than this for Peter James and John were ignorant what the rising from the dead should mean Marke 9.10 And to prove that they were all by Christ affirmed to be then blessed even in the time of that their ignorance or before they knew of his sufferings death and resurrection compare Mat. 13 16. and 16.17 foregoing wherein they are affirmed to be blessed even in the time of that their ignorance with Mat. 16.20 21 22 23. following wherein is made apparant that Christ at that time before when he affirmed them to be blessed had not then acquainted them with his sufferings death and resurrection and also that then they were utterly ignorant of those particulars therefore it is no strange thing to beleeve that the Heathens may by the effectuall inabling means used with them by the spirit in the visible book of the Creatures beleeve and confide in Gods goodnesse who raised up Jesus our Lord from the dead which faith by vertue of that name is imputed for righteousnesse as is before said although they never heard of the name of Jesus nor are made acquainted with the particulars of his sufferings death and resurrection for most of the antient Saints before Christs Incarnation had either none or very little knowledge of Christs name and particulars of his sufferings death and resurrection the knowledge of which particulars now since Christs Incarnation death and resurrection is required where the Gospell comes as main Articles of our Christian Faith And observe herewith yet further that as it said the manifestat on of the spirit is given to every man to profit withall 1 Cor. 12.7 that though some men apply this Text to beleevers only because there spoken to beleevers yet to testifie to the world that the very heathens though not instructed in Christian principles have effectuall manifestations used with them it is said that that which may be known of God is manifest in them and the reason is therewith given for God hath shewed it unto them Rom. 1.19 Which manifestation of the spirit to the Heathen maketh the very letter of 1 Cor. 12.7 to appear in full for every man and also amiably agreeth with that Text where it is said that Christ inlightneth no fewer than every man that commeth into the world so that no lesse number than all men through him might beleeve John 1.7 9. Now you know that every man and all men must needs include all the Heathen men and the bookes wherewith God by his spirit doth teach those Heathens are also made known to us in the word saying For the invisible things of him that is his eternall power and Godhead are seen by the Creation of the world so that they are without excuse Rom. 1.20 That whereas all men are brought to the knowledge of the truth of Gods goodnesse as hath been largely proved whereby those persons of those Heathens that having the truth do hold the truth in unrighteousness ver 18. and having the truth do change the truth into a lye ver 25. such of those Heathens though so having the knowledge of God who is truth Isa 65.16 communicated to them yet do not glorifie God as God Rom. 1.21 and having the knowledge of God doe not like to retaine that knowledge ver 28. such are without excuse as verse 20. because God hath shewed these unto them as before by the manifestation of the spirit in the Creature-booke wherein note that if the means were not an effectuall discovery then in equity they were excusable So also the testimony of the Prophet David concerning this very point where he also setteth forth to view by what books God by his spirit doth declare himselfe and his goodnesse even to those very Heathens saying the Heavens declare the glory of God and the firmament sheweth his handy worke day unto day uttereth speech night unto night sheweth knowledge there is no speech nor language where their voice is not heard their line is gone through all the earth and their words unto the end of the world Psal 19.1 2 3. which sort of Preaching though Christs name nor the particulars of his sufferings death and resurrection be not discovered to them thereby yet the Apostle Paul from hence doth affirme it to be a Gospell preaching to all Rom. 10.18 saying have they not heard yes verily their sound went into all the earth and their words unto the end of the world alluding here to the same words used in Psalm 19. before recited and the persisting in the abuse of this knowledge of God causeth a delivering up to a reprobate minde Rom. 1.28 Now beloved considering that all the Heathens are so effectually enabled spiritually to heare see and understand and confide in Gods goodnesse as it is proved that all men are in my Last Distinction take notice
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
thing and doe despite to the spirit of grace ver 29. which you know no man could be rightly said to doe if they were not so first bought and so drawn to Christ and so reconciledly gathered together in him and first sanctified with the blood of the Covenant in him even before they doe deny the Lord that bought them and before they doe account the blood of the Covenant an ungodly thing with which saith the Apostle if we will beleeve him even those Apostates were sanctified Heb. 10.19 then what need any further proofe in this point 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 BUT in this discovery I will first if you be pleased distinguish what the nature or extent of this justification of all men in him is Therefore thus First all men are by Christs performances in the common salvation mentioned Jude 3. and 1 Tim. 4.10 justified vertually in Christ before God from the transgressions against the Morall Law or first Testament and first death according to the scope of Rom. 5.18 20 21. and Heb. 9.15 Secondly that by beleeving such beleevers are by imputation personally justified not only before God but also in their own sence and feeling by a well grounded peace in their consciences by faith setled Thirdly that by good works and words men are declaratively justified in the view of the world In the first of these sences all men are justified in Christ before God by Gods non-imputation of the worlds sins unto them 2 Cor 5.15 compared with the 18 and 19 verses following and with Rom. 5.20 21. In the second sense abiding beleevers are not only personally justified before God by a non imputation of the worlds sinnes as before but also by Gods imputation of Christs righteousnesse unto them they are apprehensively justified by the pacification of their own consciences by the blood of Jesus Heb. 4.3 In the third sence one man is justified in the sight of another as farre as men may judge Mat. 5.16 Now beloved take this for granted that in all causes concerning the common salvation of all men I do alwaies mean in the first of these three senses Hereto note that as all men lost their righteousnesse by the destructive first Adams fall which all his posterity had respectively in him whilest he stood to shew unto us that that great losse is repaired in Christ the restoring second Adam Acts 3.21 Observe that in this point it is said and he shall be called the Lord our righteousnesse Jer. 23.6 So accordingly it is said he hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him 2 Cor. 5.21 This is Gods end on his part in him for all men and to make it appeare clearly that the expressions our us and wee in those Texts used are not usually meant of the elect or beleevers only as some men doe vainly imagine but of the world or all men of the world Note that this 21 verse is naturally derived from the 19 verse immediately going before where it is said that God was in Christ reconciling the world unto himselfe not imputing their trespasses unto them also that both these verses doe relatively follow in his direct pursuance of his discovery to confirme the largenesse and effectuall extent of Christs dying for no fewer than all as in the 14 15 verses preceding in the same Chapter being his fundamentall foundation of that his large discovery And for further proofe herein the Apostle having shewed that by the Law all the world became guilty before God Rom. 3.19 then from that very ground he saith in the 23 verse all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Christ Jesus Rom. 3.23 and 24. Now note it is not here said all have sinned and the elect or beleevers only or that some men only are justified but the coherence of the Text saith all have sinned being just fied but as in his ground-plat he said that by the Law all the world became guilty before God and in this Text that all have sinned So in clearing that generall guiltinesse he brings in that pretious antidote of Christs the Lambs blood for no fewer than all that as all have sinned and become guilty before God so all are justified all have sinned being justified but still freely by his grace through the redemption that is in Christ Jesus And you know that redemption by a price paid by his pretious blood-shed is no other in effect but a ransome paid then hereto note to shew the largenesse of redemption that he gave himselfe a ransome for no fewer than all men 1 Tim. 2.6 And the genuine sense of that Text Rom 3.23 is utterly destroied if we do not grant that there are as many justified in him before God by that redemption which is in Christ Jesus as have sinned which the Text tels us is no fewer than all men for saith the Text in substance all have sinned being justified freely by grace from the curse of the Law or first Testament Hebrewes 9.15 Romans 5.19 20 21. But note further though all men are thereby so justified in him whether any man doe beleeve or not yet not any man but beleevers do personally injoy the comfortable use of the benefit thereof neither are any imputatively justified in themselves from their sinnes of frailty against grace also but beleevers only Againe to justifie the truth of the justification of all men by and in Christ before God from all the aforesaid transgressions it is said therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Rom. 5.18 And to make this more plain I finde it in another reformed Bible thus Likewise then as by the sin of one condemnation came on all men even so by the justifying of one commeth the righteousnesse that bringeth life upon all men Here you see fully proved that by Christ the free gift his being given to the world John 3.16 such a justification proceedeth therefrom as doth bring life upon no fewer than all men though some men after their infranchised ability restored doe wilfully refuse life and light and do love and choose darknesse which our Saviour saith is the punctuall cause of condemnation John 3.19 And beloved the litterall Text maketh this truth yet more plaine even to open view for from the same ground in the same Chapter as it is affirmed that the Law entred that the offence might abound so it also restifieth with this reserve But where sinne abounded grace did much more abound ver 20. So hereby is exprest that as sinne abounded
hereby what pregnant speaking voices and preaching manifestations as the Text saith fitted for all languages are communicated by Gods spirit by the Creatures to every one of them Heathens and all the world to make manifest the goodnesse of God to them and all other men and in their conscience to cause them to confide therein if they resist not also it is said he that beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 Now you know it is God that justifieth Rom. 8.33 though Christ be the only means of justification propitiatory here also you see that faith in God justifieth by Christ although Christ by name in his performances be not discovered Againe all Kings of the earth and all people are called upon to praise his name Psal 148.11 Then certainly although many Kings and people have not Christ crucified or them revealed to them yet there is a true reall cause besides acfcountable temporall mercies whereby they are all obliged to praise his name and ability given them whereby they may so doe else that command were injurious and fallacious which is the highest degree of blasphemy to affirme those to be in God But if we will be ruled by the Apostle he tels us that there is no difference between the Jew and the Greeke for the same Lord over all is rich unto all that call upon him Rom 10.12 though Christs name be not discovered to some men and though in outward Ordinances they differ and this he affirmeth in a leading way to discover the generall Creature teaching in the 18 verse of the same Chapter and as fully Acts 10.34 35. Also our Saviour commendeth and incourageth men in that sort of beleeving in God where the knowledge of himselfe is not obteined saying for their incouragement that so confide in God Let not your hearts be troubled ye beleeve in God beleeve also in me John 13.1 Thus though confirming their faith which they were in yet thereby gently instructing them to beleeve in him also where he is made known Thus the grace of God bringeth salvation unto no fewer than all men Tit. 2.11 and by this means aforesaid we find how that the Gospell was and is preached to every Creature that is under Heaven according to Col. 1.23 And why should the Christians stumble at this truth shall their eye be evill because God is good Mat. 2.15 or why should any Christian offer to part those whom God hath joyned together in the great and good Gospell-tidings Luke 2.10 and in the generall blessing in Christ promised often to Abraham Isaac and Jacob that in their seed should no fewer than all the Nations of the earth and all the families of the earth be blessed But what now beloved hath God lest us without evident examples of this his gracious dealing even with the heathens also to confirme this Scripture Doctrine Hath he not for our further confirmation therein set forth Lydia who is honoured with respect to to be one that worshipped God even before shee closed in with the religious principles either of the Jewes or Christians Acts 16.14 Also Rahab the Harlot a Gentile is ranked amongst those worthies Heb. 11. her faith being only a confiding in the God of Israels power and goodnesse Joshua 2.9 10. there being no mention of her faith in Christ for she was then no proselyted Jew much lesse a Christian We have also the example of Job and his godly friends which were neither Jewes nor Christians Also the Centurion the Roman Officer who though he was no Jew nor then joined to the Christians yet our Saviour exceedingly commends his faith Mat. 8.10 Also we have for example a woman of Canaan having also no knowledge of Christ as a Saviour by his sufferings death and resurrection and yet our Saviour did not only approve of her faith but rather admires at it saying O woman great is thy faith Mat. 15.23.28 Also we have for example Cornelius whose prayers and almes same as for a memorial before God Acts to 4. he being then no proselyted Jew and before he was by Peter made acquainted with the vertue of Christs sufferings death and resurrection Whereupon Peter after he was instructed by an efficacious vision that he should not call any man note that he should not call any man common or unclean Acts 10.28 then by way of admiration he opened his mouth and said of a truth I perceive that God is no respecter of persons but in every Nation he that feareth him and worketh righteousnesse is accepted of him hereby including any person in any Nation whatsoever whether they be Christians or not that fear God and worke righteousnesse as Cornelius was found to doe before he was instructed in Christianity And further to clear Gods impartiality amongst very many other places peruse Deut. 10.17 Romans 2.11 1 Peter 1 17. And considering that Paul was instructed of God not to call any man common or uncleane I hope it will be a sufficient caveat for all Christians to be wary of slighting or undervaluing of such multitudes of Heathens which have been and are or probably may hereafter be in the world As if God hath not nor doth not afford them effectuall means whereby in their good use thereof they might be eternally saved because he doth not afford them the outward priviledges of Christianity for from this number of godly Heathens by Scripture nominated we cannot but in all probability conclude that there hath been is and will be great multitudes of such godly Heathen Saints from the beginning of the world to the end thereof Thus as before I gave you a hint what Christ did by his personall performances upon the earth by his descension from Heaven by that salvation wrought in himself for all men to plant the foundation of the common salvation of all men So now herein I have presented to you a taste of what our Saviour Christ hath done and doth in men by his being ascended and sitting at his Fathers right hand from thence by his spirit finishing the common salvation of all men whereby also considering that all men are therein inabled with a possibility or ability in themselves whereby in their well usage thereof they may obtaine eternall life A great part of the excellency of the restored second life of all mankinde by Christ procured by his swallowing up mankinds first death in victory which came over all men Rom. 5.12 by Adams fall is laid open to publick view and without this ability of grace on all men even on them that doe choose darknesse rather than light those refusers could neither know saving truth from falfhood nor light from darknesse nor could not depart from the faith 1 Tim. 4.1 they never had neither could any man make ship wrack of faith and a good conscience as some did 1 Tim. 1.19 and so their refuall of grace would be in the ballance of justice and equity excusable Especially considering that all