2.14 15. Also he dyed and offered himselfe in Sacrifice To procure pardon and remission of sinnes and favour and life into his owne hands for mankind that hee might dispose thereof according to the Tenor of the Gospel For without shedding of blood is no remission of sinnes Hebrewes 9.22 And hee was delivered to death for our offences Rom. 4.25 Also that hee might open a way for men to come in and partake of this grace through his Spirit in the Gospel In which hee is set forth to be a propitiation through faith in his blood c. Rom. 3.25 In which Gospel hee hath brought life and Immortallity to light 2 Tim. 1.10 That in the Testimony thereof all men might through him beleeve John 1.7 and in beleeving have life Joh. 3.16 17 18. And all these three ends that in respect of God that in respect of Christ and that in respect of mankind are all for the good of mankinde and meet all in this one end of his death for ransome sacrifice propitiation And this is affirmed in the Scripture throughout And each particular in this generall to be for the world for all men for every man and so and for such ends and in such sense appeares 1 Tim. 2.4.6 Heb. 2.9 to be meant And so the Proposition is also to be taken yet are there other ends of his death and so The second end of the Death and blood-shedding of CHRIST was to seale rattify and confirme the New Testament of precious Promises whence it is called The New Testament in his blood which was shedd c. Luk. 22.20 and his blood called the blood of the New Testament Mat. 26.28 That Christ is come and hath dyed for our sinnes and rose for our justification and is the Propitiation for the sinnes of the World That he is the Lord and all men are his and ought to live to him and that there is life in him for them Is the affirmation and Declaration of the Gospel and shall one day be knowne to be true whether men will beleeve it or no But for such as through grace doe beleeve it so that in that beleeving they repent and come in to Christ and depend on him There are for them many precious and gracious Promises from Christ and his Father 2 Pet. 1.4 Hebr. 8.6 contained in one generall which is of aeternall life 1 Joh. 2.25 and branched into many particulars as remillion of sinnes subduing of lusts Sanctification hearing of Prayers preservation in this Grace and guidance and protect on of spirit through all seruices of him and suffesings for him and to the possession of the Inheritance c. as before instanced A I which being by Covenant or as in a Will and Testament plainly recorded are called the New Testament Gal. 3.17 18. of which Testament Christ is the Mediator Heb. 9.15 And where a Testament is there must also be the death of the Testator for a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Heb. 9.16 17. but the Testator once dead if it be but a mans Testament yet if it be confirmed no man disannulleth or addeth thereto Gal. 3.15 How much more this Testament of Christ sealed with his blood Hebr. 8. and 9 10. And this end peculiarly is for and belongeth to his Called and chosen ones That they which are called might receive the Promise c. Hebr. 9.15 and 10.19 Such as have in beleeving received the Atonement Rom. 5.1.3.11 This end joyned with the former is the ground of their hope The third end of the death of Christ was to be a witnesse-bearing and a seale of the witnesse he had borne to the Truth in his declaration and ministration of the Gospel as he saith To this end was I borne and for this cause came I into the world That I should beare witnesse to the Truth Joh. 18.37 so it 's said Hee before Pontius Pilate witnessed a good confession 1 Tim. 6.13 or profession And in this end was included the testimony of his faithfulnesse and obedience also to his Father Ioh. 12.50 Phil. 2.8 And the Testimony of his compassion and care for the good of All where he had preached the Gospel Matth. 9.35.38 And the Testimony of his more speciall love and tender care and faithfulness toward those given him in the heavenly Call by his ministration watching to preserve them in the Truth even to the Adventuring and laying downe his life for them Joh. 10.11 18. which end in respect of testimony more neerly respected them among whom hee ministred and by instruction us also But especiall is this end and the holding of it forth also for our example to lay downe our lives for the Brethren 1 Joh. 3.16 Pâ—â—â— not as a Propitiation for sinnes He only did that and is that for all men 1 Joh. 2.2 Nor yet as the seale of the New Testament Hee onely did that and his blood is that for all his called and chosen Ones Heb. 9.12 14 15 16 17. But in witnesse-bearing to the truth In love and testimony of faithfulnesse to Brethren To goe on and be faithfull in all services of love for edifying in faith and love even to the death and laying downe our lives for the Brethren Phil. 2.1 8. Now these ends the Scripture making distinct and offirming the first more large then either of the two latter It is not for man to confound them or limit the former to the latter And understanding 1 Tim. 2.6 Hebr. 2.9 to affirme of the first end onely as indeed they doe and so the Proposition likewise This Consideration also leades to a right stating the Quistion concerning the sense and proveth it also to be as before set downe And answeres the Objections that by abusing of placer speaking of the peculiar ends are framed to gaine say that which the Scripture affirmes of the generall end of Christs death CHAP. III. Of the divers manner of mentioning these ends in Scripture and in what manner mentioned here THe death of JESUS CHRIST in respect of these fore-mentioned ends is diversly mentioned in the Scripture as may be seen First sometime more ends of his death then one are mentioned together Sometime that end of his death which was for propitiation and ransome is coupled together with that end which was to testify love and faithfulnesse in his ministration propounded for our example And then such generall words as the World All men c. are not used because his ministration on earth did not reach to all the World nor to all men at that time in the world And yet such a word as though it may in some sense be peculiarly applyed to some yet in another sense it may be applyed to all and so because the Ministration was not to all and yet the ransome for all he useth such a word as may be applyed to the one or the other sense and so carry both senses in one as for
the reading of the Scriptures and use of spirituall gifts 3. To compare words spoken by and of God and acts done by him with words spoken by and of men and acts done by them as of like large extent and signification as some have done to dishonour God and to flatter and Idolize men 4. To addde too diminish from or alter and mingle the sense and sentences of Scripture as some for their own ends doe and the Devill did 5. To set one place of Scripture against and in contrariety with another to make voide the appearing sense in one that they might choose that which best liketh them as hath been usuall with many Adversaries to the Truth 6. To turne plain places and Narrations of Scripture into Allegories it is usuall with such as use to denie the truth of the litterall Sense of the Scripture and of the Resurrection and of serving God with our bodies 7. To confound together in one without distinction such things and in such respects as the Scripture maketh cleerly distinct as to instance some of them The end of Christ's Death and the Application of his Death And the salvation wrought on earth by Christ in his own body with God for men and the salvation in the application thereof he worketh from heaven by his Spirit inmen to God And God his love of Compassion and his love of delight And Election to Sonship and Predestination to the Adoption of Sonnes And Secret Election in God and Actuall Election of and by God And the manner of the Declaration of the Gospel and the manner of outward Worship The portion of Spirit sent forth before Christ came in the flesh and since his comming and Ascention And spirituall gifts graces Administrations Operations and outward Callings and Offices in the Church c. All which the Scriptu e maketh distinct but they are usually confounded by the inconsiderate and such as denie and darken things appertaining to the Foundation 8. To make sayings in first and second Person and restrictive Applications and Propositions for example of like large extent with sayings in the Third Person generally and propositi ns for the ground of Faith and usuall course of the unlearned and inconsid rate 9. To alleadge the change of times to justifie a contrary Sense or Doctrine or way to that plainly appearing in the Scriptures as an order of Fryars did for their by them called Eternall Gospel for these times In which they said That delivered by Christ and his Apostles must give place as the Old rights and Ceremonies did at Christ his Ascention And other Papists doe for blotting out the second Commandement and having Images in the worshipping of God because they say No such feare of Idolatry and Superstition in these times as when that command was given And so doe the Rhemists for their Translation use such Allegations 10. To invent lyes and slanders to make infamous such as will not be of the same opinion with themselves In which the Antichristian brood abounds And so have too many done in thiâ— very businesse also inventing and conceiting to themselves and giving it out to others That whosever beleeveth and confesseth that Christ is the Saviour of the World that he gave himself a Ransome for All men and by the grace of God tasted death for Every Man and alledgeth for the same Joh. 4.42 1 Tim. 2.6 and Heb. 2.9 They are false witnesses against Christ and his Apostles And they are Papists or at the best Arminians and Time-servers and of loose lives And doe and must of necessity hold that Christ dyed alike for all men that all by nature have free will to spirituall good That there is no Election That there is no grace here attaineable but what a man may fall from That whosoever beleeveth that Christ dyed for all men shall undoubtedly be saved and such like loathsome opinions as the Doctrine such slanderers oppose condemnes and the slandered abhorres In use of which corrupt wayes and dealing with the Scripture and with Beleevers and that all under colour of Allegation and right Interpretation of Scriptures how God is dishonoured and the Scripture made of no force I hope thy self discerneth But when this is done so to shut the door of Repentance and Faith against All Men as withall to teach them to abuse Scriptures to denie Gods Creation of all men and to deny that All men have sinned and shall dye and rise againe and come to Judgement or that it is their duty to speake the truth and render their dues to every man and withall opens a way for ushering all manner Heresies and Popish Superstitions as in the ensuing Discourse will in some measure appeare this is still worse for which cause I have to my utmost shunned all these wayes and observed carefully all I have requested of thee And this being granted thy answer will be very acceptable and received so farre as truth appeareth in it to me and all others that desire not to close our eyes or harden our heart against any truth testified by Scripture fairely dealt withall Lastly I desire thou take not this I have said as a challenge of thee or any to answer what is written in this Treatise but onely as a Testimony of my willingnesse to 〈…〉 I have written to be by Scripture thyed and if errour be the 〈…〉 to be discovered that I may see and confesse it that so nothing may be done through strife and contention â—â—riving not for Victory but truth nor desiring any Victory but from being also encouraged hereto likewise by this perswasion That in some sort duety doth engage me for by Authority I was lead to make Protestation to maintaine so farre as lawfully I may the true Protestant Religion as it is exprest in the Doctrine of the Church of England against all Popery and Popish Innovations To which both the Tenet of Christ not dying for every Man and the abuse of Scripture and manner of arguing by which some would prove that contradictory Tenet doth set wide open the doore which is shut by the Doctrine of the Church of England which saith expresly Article 6. Holy Scripture containeth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be beleeved as an Article of the Faith or be thought requisite necessary to Salvation Article 20. It is not lawfull for the Church to ordaine any thing that is contrary to Gods Word Neither may it so expound one place of Scripture that it be repugnant to another wherefore although the Church be a witnesse and a keeper of holy Writt yet as it ought not to decree any thing against the same so besidâ—s the same ought it not to enforce any thing to be beleeved for necessity of Salvation Article 2. One Christ very God and very man who Suffered was Crucifyed dead and buryed to reconcile his Father to us and to
of many Jewish and Levitticall Rights and Observations they did not beleeve Likewise the free participation of the Priviledges of the Gospel by beleeving Gentiles and fellowship with them without being regulated to them in such Jewish Observances they neither yet fully beleeved nor could endure to see or well abide the hearing of it whence what hard conceptions they had of Paul is evident Acts 21.20.21 And to what a strait Peter was driven to please them and how reproved for it appeares Gallathians 2.11 14. Whence also this Epistle is without the Authours Name prefixed to it Nor is it so generall as the Epistles of Peter and John Nor is the stile like the stile in Pauls other Epistles nor could hee speak in such fulnesse of the height and extent of these priviledges to them as to the Beleeving Gentiles Hebr. 5.11 12 13. Yea he useth many phrases more common with and suitable to the Iewes then in his other Epistles his principall businesse in this Epistle being not so much the opening of the foundation as the leading them to perfection in the knowledge injoyment and usefulnesse of the New Testament of Precious Promises with the fruits thereof as is evident through the whole Epistle Besides in Hebr. 2. cap. the verses both before and following the 9. verse treat of farther things then the Ransome and Propitiation only or that also which is procured onely thereby and so belonging to All men even of the fruits of that and the pouring out of his Spirit also by vertue of his High-Priesthood at his Fathers right hand and so of higher Priviledges then can be affirmed for All men or to any but the called and chosen of CHRIST Hebr. 3.1 and 9.15 whence also the Phrase is changed in verses following which is not so in 1 Tim. 2.1 8. though yet some Phrase he such at if the Gentiles had been writ to and the Ransome and Propitiation only spoken of even some other Phrases also would have agreed in the same truth for whereas God made all Nations of â—ne blood Acts 17.26 Did not Christ partake of the same flesh and blood Joh. 1.14 Gal. 4.4 And did not be partake of the nature of Adam and not of Angels Luke 3.38 but here the Apostle writ to the Jewes and of farther things then the Ransome and Propitiation onely All which considered if at all in any place of Scripture the death of Christ as the Ransome and Propitiation speak of in the Third Person as a Propitiation for Faith could be sound spoken of as for Gods Elect and chosen onely or for any lesse then All men it would surely have been so found in this place there being so much cause for it if any such saying could have been in truth But behold 1. Here it is affirmed for All men not onely in a generall lumpe but for Every man as intimating all the particulars in the generall every singular man such the force of the word here Heb. 2.9 2. Here also the opposition is between God and men even men Created by him to whom it is appointed once to die and after that the Judgement Heb. 9.27 and the death of Christ for men be-between And is not that expresly said to be for Every man like thâ—â— to the Gentiles affirmed 2 Corinthians 3.10 14 15. 3. Did not God also for a little time make his Sonne inferiour to the Angels in giving him a body that might suffer death Hebr. 10.5 and is it not here expresly said to be for Every man as well as that in 2 Cor. 5.10.14 4. Did not God glorify Christ in setting him forth as a publike Person in the room of All men as the first Adam was who was a figure of him to come though he lost his honour and himself and us quickly Psal 49.7 8 20. that he might Ransome all the first Adam had lost and be their Lord is not that expresly said here to be every man as it is Rom. 14.9.11 12. and 2 Cor. 5.10.14 15. 5. Hath not God also glorified him at his owne right hand to be the Lord of the dead and the Living and that all shall come before him and how to him and be Iudged by him even because by the grace of GOD he tasted death for every man as is here expresse Phil. 2.7.11 Rom. 14.9 6. Is not this his death for every man affirmed to be in love and good-will by the grace of God and so for a gracious end and doth he not on this ground call all the ends of the earth to look to him and be saved Is 45.22 and is not that the ends of the earth that is of Gods creation Is 40.28 and is not that meant here of men in all the ends of the Eâ—â—th Prov. 8.4.31 32. and is it not here expresly said every man And so the force of the word with all the Circumstances and the drift of the Epistle and bufinesse treated of that would have required limiting if it might have been doe fully shew That if the question be asked For how many did JESUS CHRIST by the grace of GOD taste death Then without any equivocation limitation or Gloss to answer with Hebr. 2.9 For Every Man CHAP. XIII Of the Consideration of like places in Scripture speaking in like manner NOw other places of Scripture that speake of the same businesse namely of the death of Christ as the Ransome and Propitiation only and that which is the fruit of that only And this propounded in the third Person generally and as the ground of Faith and of Preaching the Gospel to all men and praying for all men and inviting them to Beleeve and waiting for the same c. must be viewed 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them Two things are here evident First that there is a Reconciliation and Pardon for the World which God hath already wrought in Christ while the world lies still in enmity and under sinne for not receiving the same so as it might reconcile them to Christ and so to God in and through Christ that they might receive that Not-imputation mentioned Psal 32.1 2. Rom. 4.5 6. which yet they have not for he saith not God is or God will be Reconciling the world to himself as speaking of the worke of his Spirit in the word of his grace with and in men nor doth he say God was in the World reconciling them as speaking of the spirituall application of the Blood of Christ in the hearts of men reconciling them to God but God was in Christ reconciling c. as speaking of the worke of God in Christ the Reconciliation hee hath already wrought in Christ for men as that Col. 1.20 and true though they beleeve it not And this expresly distinct from that Reconciliation effected in Men by his Spirit in beliefe of the former reconciling them in their hearts and Powers to GOD of which before Verse 18. Col. 10.21
Counsellor to teach Him Isai 40.13 Doth he need us Or shall not his Excellency make us afraid Job 1 4.9 11. Shall any presume to prescribe him fitter words for these times and then pull down his meaning to their owne and say What ever his words are they have not the meaning they seem to import but their words have and he meant as they doe O yee Heavens be astonished at this But here is not all the evill of this Reason for it doth not onely deny the truth and fitnesse of the words of the Gospel and dishonour God to put honour upon man but it pleadeth for and justifieth many ungodly and profane men for when Beleevers plead for their Brethrens waiting and praying for the spirit of grace to be more abundantly given them Luk. 11.13 Joh. 7.38 39. Acts 3.38 And to desire to have spirituall and gifted men to Preach the Gospel 1 Cor. 12.3 11. 1 Tim. 3.2 and to have much Preaching and praying 2 Tim. 4.2 Col. 4.2 and to have good order in our Assemblies 1 Cor. 14.40 and frequent Assemblies Hebr. 10.25 and brotherly Society 1 Pet. 2.17 and 4.8 11. and patient enduring the reproaches the World casteth on Christ and his Gospel Hebr. 13.13 and holding forth the Word of Life in the midst of a crooked generation Phil. 2.15 16. and having all demeanours in the Church and among Beleevers as like those approved in the Apostles time as wee can 1 Cor. 11.1 2. And alledge the Scripture for all these Doe not many oppose and put by all these things with this You must consider the difference of Times Those things were not only good but necessary in the Apostles times But they are not so necessary in these times And this Reason not onely justifieth their Plea but exceeds it in evill for it saith as much even of the words of the Doctrine of the Gospel Neither is this all but this Reason opens the door to prefer humane Reason before the Divine Testimony of Scripture and to yeeld rather to Reason then to Faith and so opens the door to all Superstition Yea what Heresy will not carnall Wisedome thus bring in of which wee are warned to take heed Col. 2.8 18 23. So that this Reason proves nought Yet that none be wronged I will set down what this Reason is and that to the full as serue have expressed it Who write thus THE REASON For did it not seeme by Christs owne words Matth. 15.24 That he was sent to none but the lost sheep of the House of Israel and Matth. 10.5 JESUS commanded his Apostles not to go into the way of the Gentiles nor enter into any City of the Samaritanes so Acts 16.6 7. They were forbidden of the holy Ghost to preach the Word in Asia They assayed to goe into Bithinia but the Spirit suffered them not ANSWER This is the first part of the Reason but it is very weak and frothy For it is evident to a mean understanding that our Saviour spake not in Matth. 15.24 of his mission to dye and give himself a ransome for men but of his mission for his ministration here on earth which was for the Jews the Circumcision Rom. 8.9 which mission with greater enlargednesse at his departure hee left with his Disciples Matth. 28.30 Ioh. 17.18 And yet this restraint of his mission to the Jewes not wholly exclusive for then the woman could not have been commended for her faith which shee still held and received helpe thereby Matth. 15.24 28. and of the same nature was the sending his Disciples and of no farther extent as yet Matth. 10. â— And this could be no Reason to darken or straiten the extent of the Death and Ransome of Christ much lesse a Reason of using such generall words as All men Every man The World when they meant but some onely For 1. Before either this mission of the Disciples by Christ or his so speaking to the Woman of Canaan hee was said to be sent into the World That the World through him might be saved Joh. 3.17 To be the Saviour of the World Joh. 4.42 To give his flesh for the life of the World Joh. 6.51 To take away the sinne of the World and to enlighten every man that commeth into the World Jo. 1.9 29. therefore those things which followed after could not be the cause or occasions of this manner of speaking that was so long and oft before 2. Their mission was after enlarged to goe into all the World and to preach the Gospel to every creature Mat 28.20 Mar. 16.15 and so then no necessity of using words importing more then truth nor before 3. While these generall words were frequent in use the same is still affirmed of the ministration of Christ That it was of or for the Jewes the Circumcision and that for the good of the Gentiles and so affirmed to them Rom. 15.8 9. so that hitherto this great Reason is reasonlesse As for that Act. 16.6 7. Paul had his Gospel revealed to him long before that time and that by Christ himself and was sent to the Gentiles And hee was kept back from those places but at that time because it was not Gods season or he had prepared other instruments for that People many of whom ere long received the Gospel sweetly Acts 19.10 1 Pet. 1.1 So as this gives no cause at all to doubt of the extent of that Ransome much lesse to use words inporting more then truth for all places could not be ministred to at once nor are the servants to appoint which first and which after That belongs to God So as yet the Reason gets no strength I will therefore adde the refidue of it to see if that will REASON III. And had not the Jewes for a long time been the onely people of God and might not other Nations think themselves excluded being called Strangers and Alians and was not this a mystery newly revealed to the Apostles themselves Act. 10.45 They of the Circumcision which beleeved were astonished because that on the Gentiles also was powred forth the gift of the holy Ghost Likewise Acts 11.18 they admired Now was there not great reason to make it knowne that Christ was come to be a Saviour of the World not of Jewes only but Gentiles also of all other Nations that hee gave himself a Ransom for all not onely the Jewes but also the Gentiles That the Elect throughout the whole world might the better be incouraged to take hold on Christ according to the saying Isai 45.22 Look unto me and 〈◊〉 ye saved all the ends of the Earth and without doubt this was one reason that the words All men and Every man the World and the whole World are so frequent in Scripture ANSWER This is the summe and the whole strength of the Reason which â—â—ll appears very weak and frothy for the ignorance of some in the mysteries of grace is no proof That the God of Truth will speak beyond the bounds
sinnes and is He not without sinne even the just One 1 Joh. 3.5 and 2.1 2. and hath not God accepted him and his Sacrifice and Ransome given Matth. 17 5. Heb. 7.8 9 10. even for all that for which hee gave it and is not God Righteous to give his Sonne even all that which by vertue of his Ransome onely belonged to Jesus Christ Surely God is Righteous but that were injustice not onely to require the whole Debt againe but even any part thereof either of him or of any other that are discharged by him or to detaine from him or any of his any thing that by vertue of that Ransome onely is due to be conferred on them Isa 53.10 11. Yet Gods owne Children have complained and cryed out by reason of trouble with the law of sinne in their members Rom. 7.15.24 Gal. 5.17 and God saith of his owne Children that are the members of Christ Psal 89.32 I will visite their transgressions with the rod and their iniquity with stripes and saith expresly They suffer for the punishment of their sinne Lam. 3.22 39. and in their Repentance will have them accept the punishment of their iniquity Levit. 26.41 Mich. 7.9 Now to say the punishments upon Gods Children are not punishments for sinne but onely corrections for amendment they being both is too weak an evasion and contradictory to the Scripture Hos 5.15 and 6.1 2. and 12.1 Now is God unrighteous that punisheth God forbid Rom. 3.4 5. Psal 51.4 But how will the urgers of this Reason for justifying the two Propositions justify God and get out of this snare they have laid for others I hope they will not say with the * See the Postscript Papists that Jesus Christ onely paid the greatest part of the debt to his Father wholly in respect of eternall punishments and left a part of the debt in respect of Temporall punishments for his people to pay in bearing the same here in sufferings and Penitentiall Satisfactions and making up what is wanting thereof in Purgatory for this will exceedingly derogate from the Sufferings and Satisfaction made by Christ to his Father and flying this as they have good cause to doe they have by joyning this Reason with the two former Propositions charged God with unjustice and left no way to justify him in punishing any of his Elect for whom Christ dyed and paid the price they being already justifyed and to be saved from wrath through him as the Proposition affirmeth and what presumptuous rashnesse was this so to Reason and affirme for the maintenance of two falshods Neither doth Rom. 5.9 say That all that Christ dyed and paid the price for shall be saved from wrath through him But speaking of Beleevers that had experimented justification through his blood and it declares the more abundance of their confidence That they should now much rather be saved by his life and from wrath through him 2. Here appeareth gross ignorance about the End of the Death of Christ as the price Satisfaction for sinne and Ransome which hee gave himself to God for mankind which was not that by that Act of his with God men should without any more done by him See Postscript be presently possessed of all that Justification freedome from deaths and enjoyment of life that is in him or which he hath wrought or purchased No no there was something else to be done by him from heaven in application of the former to effect that it was not that by that Act dâ—ne by himself and in his owne body onely any of the Sonnes of men should receive either justification from sinne in their Consciences or purgation of sinne out of their Natures which is to be effected by his Spirit in application of that blood speaking Peace and purging and renewing Heb. 12.24 9.14 Tit. 3.4.5 7. or Redemption of their bodies in a through and perfect Freedome from all misery and Death and trouble and sorrow of Soul mortallity weaknesse affliction and Death of body which is to be affected at his pleasure through his Divine Power by vertue of his resurrection from the Dead 1 Cor. 15. tot or the bringing them to and possessing them of all the life Righteousnesse and Inheritance that he hath obtained which is to be effected through the vertue of his blood by his life Spirit and Divine Power Rom. 5.10 1 Pet. 1.5 Heb. 7.25 But the End of His Death in respect of the Ransome only as perfected in and by himself in his owne body was That he might be Lord of all men and have them in his dispose That hee might have all released to him and have the pardon in his hands and Spirit and Life and inheritance to give freely as hee should thinke fit who is of one minde with his Father That hee might have Power and Authority to ease them of as much trouble exercise as much patience and shew them as much mercy and bounty as might be meet to lead them to Repentance And also to use such meanes as hee pleaseth to Call and bring them to Repentance and Faith and to send forth his Spirit to move at their Hearts that they might Repent and Beleeve That by Spirituall Application of his Blood and exercise of his Divine Power hee might justifie purifie and bring to eternall life those that in submission to his Spirit in the meanes doe Repent and come in to beleeve on him To harden and give up the rest in his Season To raise all out of their graves at the last and to bring all before his Judgement-seat and then to possesse of the Inheritance all that in the day of grace have beleeved on him and to sentence to a second death all that throughout the day of grace have rebelled against him and for those ends hee gave the ransome and paid the whole debt himself alone and without requiring it againe or any part of it of Christ or any other God hath given all this over into the hands of Christ and will not neither doth deprive him of any part nor any other of any part of that which by the dispensation of Christ appertaines to them And all this is already shewn in Chap. 1. in the Reconciliation wrought by Christ with God for men and the common Salvation extended to men and in Chap. 2. in the first end of the death of Christ in the three respects thereof and in Chap. 3. the second head therof and in the latter end of the 6. Chapter in stating the Question and in Chap. 9. Now then that any mercy in patience and bounty is vouchsafed to men that any means is used and any motion of Spirit afforded is the fruit of the Ransome of Christ to lead to Repentance That any misery yet that lies on them it is from the Wisedome and Justice of Christ whose season is not yet come to free them But that which holdeth any under finne and wrath and condemnation and deprives them of the benefit of
to beleeve in Christ and they for that cause under sinne if there were neither enough in the Atonement made by Christ for them nor truth in Gods offer of mercy to them nor Will or Power in the Spirits moving in any sort sufficient to have brought them to beleeve at one time or other And yet is this evident in Scripture and shall be by the holy Spirit to be their great sinne That fastens all other sinnes on them Joh. 3.18 19. and 8.24 12.48 15.22.24 and 16.8 9 10.11 PROOF V. God hath testified both by his Word and his Oath That hee would that his Sonne should so farre save as to worke a Redemption for All men and likewise that he should bring all to the knowledge of the truth that there-through Redemption might be wrought in and upon them 1 Tim. 2.4 with Joh. 3.17 So hee willeth not nor hath any pleasure in the death of him even the wicked That dyeth But rather that be turne and live Ezek. 18.23.32 33.11 And dare any of us say The God of Truth saith and sweareth that of which hee hath no inward and serious meaning Oh farre be such blasphemy from us 1 Ioh. 5.10 PROOF VI. The very words and Phrases used by the holy Ghost in Scriptures speaking of the death of Christ and the Ransome and Propitiation To whom it belongs and who may seek it and in beleeving finde Life implyeth no lesse then all men As to instance All Nations Matt. 28.19 20. The ends of the Earth Isai 45.22 and 49.6 Every Creature Mar. 16.15 All. 2 Cor. 5.14 15. 1 Tim. 2.6 Every man Hebr. 2.9 The world Ioh. 3.16 17. 2 Cor. 5.19 The whole World 1 Ioh. 2.2 That which was lost Luk. 19.10 Sinners Matt. 9.13 unjust 1 Pet. 3.18 ungodly Rom. 5.6 and that whosoever of these repent and beleeve in Christ shall receive this grace Ioh. 3.16.18 Act. 10.43 Now all these so often and indifferently used were it not Pride and Errour to devise Glosses to restraine the Sense the Scripture holdeth forth so full and large for All men PROOF VII That whereas there are certaine high and peculiar Priviledges of the Spirit contained in the New Testament Sealed by the blood of Christ which belongs not to all men But onely to the Saints the Called and Chosen of the Lord And when they are alone distinctly mentioned They are even so spoken of as belonging to them onely Mat. 13.11 Ioh. 14.17.21 22 23. and 16.13 14 15. 17.9 20. Act. 2.38 39. 1 Cor. 2.9 14. Heb. 9.15 8. tot 1 Pet. 2.3.9 Yet when any of these Pecullar Priviledges are so spoken of as joyned together with the Ransome and Propitiation which belongs to all Then are they not spoken of in such a restraining and exclusive manner or with such appropriating words But so and with such words as room is left to apply the Ransome to all men in speech And withall so hold out the Priviledges to them that beleeve that are Proper to them That they may both have their comfort and speciall hope And also hould forth the Ransom and keep open the doore for others In beliefe and receit of the Propitiation To come in and partake with them And so it is said for his Sheep for many But no where But or onely for his Sheep or but or only for many which is a strong Proof of the Ransome being given for all men as is shewne Chap. 3.10 PROOF VIII The Restauration wrought by Christ in his owne body for Mankind is set forth in Scripture to be as large and full for all men and of as much force as the fall of the first Adam by and in himself for All men In which respect the first Adam is said to have been a Figure of Christ the second Adam Rom. 3.22 23 24. and 5.12 14.18 1 Corin. 1.21 22 45 46 47. as is before shewne Chap. 8. PROOF IX The Lord Jesus Christ hath sent and commanded his Servants to Preach the Gospel to All Nations to every Creature and to tell them withall That whoever beleeveth and is baptized shall be saved Matt. 28.19 20. Mar. 16.15 16. and his Servants have so Preached to all 2 Cor. 5.19 Rom 10.13.18 And our Lord JESUS will make it to appeare one Day that he hath not sent his Servants upon a false Errand Nor put a lie in their mouthes nor wished them to dissemble In offering that to all which they knew belonged but to some even to fewest of all But to speak the Truth Isai 44.26 61.8 1 Tim. 1.12 PROOF X. The Lord willeth Beleevers to Pray even for the unjust and their Persecuters Matth. 5.44.48 Luk. 6.28 Yea even for all men Yea even for Kings and all in Authority When few in Authority loved Christianity yet yet he said Not some of that sort but for All in Authority and that on this ground It is good in the sight of God who will have All men saved and come to the Knowledge of the truth Luke 10.5 1 Tim. 3.1.4 Surely there is a Door of life opened for All men 2 Tim. 1.10 for God hath not said to the Seed of Israel Seek ye me in vaine Isai 45.19 Hee will not have his Children pray for vaine things PROOF XI The Lord hath given forth his Word and Promise to be with his Servants so preaching the Gospel to all and with his People so Praying for all where they come That they may goe on with Confidence in both Matth. 28.20 1 Tim. 2 3 8. Luk. 10.6 Isaiah 54.17 PROOF XII The Lord hath already performed and made good his Word to his Servants and People upon some of all sorts of men and all sorts of Sinners Shewing them mercy To this very end that none might exclude themselves But all be encouraged to Repent Beleeve and hope thereby Act. 2. and 3. 8. 9. 10. 11. 16. 19.28 1 Cor. 6.10 11. 1 Tim. 1.13 14 15 16 17. PROOF XIII The blessing of Life hath streamed in this Doctrine of the Love of God to Mankind yea in the Tender and Spirituall discovery of the Grace of God to Mankind in the Ransome given and Atonement made by Christ for all men with the fruits thereof Hath God in the first place overcommed his Chosen Ones to beleeve and turne to God Act. 13.48 Tit. 2.11.13 and 3 4 5. PROOF XIV Those that when the Gospel comes and any Spirituall Light therein to them when they refuse to Beleeve and suffer themselves to be withdrawne by other things They are affirmed to Love or choose darkenesse rather then Light Joh. 3.19 which how could it bee if no Light in truth were for them in following lying vanities to forsake their owne Mercies Jonah 2.8 To harden their owne hearts Rom. 2.5 To loose their owne Soules Matth. 16.26 and to destroy themselves Hos 13.9 and they being from Adam fallen Into Darknesse hardnesse and their Souls lost and Death passed on them How could these
Papists affirme a part to be suffered without such restrictions So as if not all suffered here It should remaine to be suffered in their devised Purgatory 2. Here these Sayings are not said to be Satisfactory and Propitiatory as the Papists imply and say in their Affirmation and the Sufferings themselves are also granted in the other sayings 3. The ground of the Papists assertion is to strengthen the opinion of Propitiatory Sacrifices to be offered by the Priests and the opinion of Purgatory and the practises of Prayers and Sacrifices for the dead whereas the former of these sayings yeelds no colour for such consequence and the latter yeelds all the Sufferings Yet have I inclined to the latter saying without thought of any difference but onely in the Expression The first coupling both the ends of the Death and Ransome of Christ and the second distinguishing speakes of the first end only which I being treating of I had cause to incline to speake in that manner That those that affirme that all that Christ dyed for are justified by his blood and shal be saved from wrath through him might see what is in their saying and such I leave to prove their assertion which I know they cannot or to free themselves from being snared with that Popish opinion which I know they would be glad to doe and to them onely it belongeth to doe it And so having no intention of blemishing a good saying nor contending without cause but only to maintain the truth against falshood I 〈…〉 that lawfull 〈◊〉 of Expression being also according to truth which I might if more Juditious will without impairing the Strength of the Truth against that Objection or removing my right conception thereof Give me a better expression I shall thankfully accept it and use it if not I desire that I have used be no otherwise taken Then it there appeares and I have Professed to have meant it And for a Conclusion this I adde The grace of God in the Redemtion wrought by Christ and fruits to all men there through extended binding much more to the Love of God and our Neighbour Then the grace testified in Creation all failings and sinnings herein are not only against the Law in the one but in both respects The Preface to the commands using also the motives from both Exod. 20. 1 Job 3.4 And all done by mans strength and humane Consideration of both motives is but Service according to Law and oldnesse of Letter and that impertect and short of it also Joh. 3.6 Rom. 7.5 6. Gal. 3.10 So that sinnes so locked on are against both Law and Gospel also Rom. 3.10 24. 2.4 5. The remaining of any part of Punishment till Christs time of taking it off may be rightly called Punnishment because it came on men for sinnes at first Gen. 3.19 Lam. 3.39 And so may the stripes imposed for sinnings against Grace because for such sinnings they are imposed Hos 12.2 Psal 89.30 31 32. Lam. 4.22 And they may be rightly called Punishments and Chastisements because they cause sense of Paine Corrections because they come to straighten and amend Levit. 26.41 Hab. 1.12 Afflictions because they Presse and cause to appeare what is in man Isai 26.16.19 Tryalls Becavse they serve to Prove Exercise and manifest Jam. 1.2 3. Pet. 1.6 7. Sufferings for Christ and the Gospel are in themselves an honour and blessing yet such sufferings may be also sometimes so mixt That they may have in some respect all the former names also Heb. 12.2.11 Yet in all this God is just and deprives Christ of no part of his due nor any other of that which is right for them by Christ's Dispensation to enjoy Nor are any of these Sufferings a requiring againe of the debt or any part of the debt Christ paid Nor in any sort to make up any want therein for Propitiation Satisfaction and Ransome for the end for which Christ gave it The cleering whereof is the scope of these fore-written Lines FINIS