the Question for how many Christ dyed and information of the sense and in such manner is 1 Tim. 1.6 Hebr. 2.9 propounded and so not to be limited by places in another manner propounded CHAP. V. Of the difference of the extent and force of the same Words when they are of men and by men and when of God and by God also when the Opposition is between men and men and when between GOD and MEN. THE words in this businesse that any difference is made about is the words All men and Every man and The World Now this is a thing so commonly knowne that the same word in divers sentences may differ much in signification and extent and yet by the Sentence in which the word is the signification and extent thereof cleerly import and discover it self That little need there is to say much hereof And as it were ungodly and unequall to compare God and man to make them alike and equall Isai 40.13 14 18. Psal 113.4 5. So it would be neere ungodlinesse and very unequall and rash to compare the Thoughts Words and Workes of God with the thoughts words and workes of men to make them equall and alike in extent and force Isai 55.8 9. So it is as easy for men to understand a great difference in the extent of the same word spoken of and by God and spoken of and by men and when the opposition is between God and men and when between men and men For if one speake of a houshold or family and say This man governes all even a child of twelve yeeres old of a reasonable understanding will understand The word All to extend but to the Family And if one say of a Corporation This man governes All hee will understand the word All to extend to the Corporation And if one say The King governes All He will understand the word All to extend but to the Dominion whereof he is King But if one say God governes All hee will understand the word All to extend to the whole world and All in it as Psal 103.19 And so if one say of a mans worke his fame is all the world over it will be understood to be far and neer in many Countries and a great way But if one say of the workes of God Their line is gone through all the earth and their words to the ends of the world It will be understood in the largest sense as Psal 19.4 And so it would be found either ignorance or rashnesse or consciousnesse of the weaknesse of a mans cause that he would prove thereby to goe about to compare and make of like large extent the word World where it is said There went out a Decree from Caesar Augustus that all the World should be taxed Luke 2.1 And where it is said The Worlds were made by Christ and hee is the Propitiation for the sinnes of the whole World Hebr. 1.2 Joh. 1.3 4. 1 Joh. 2.2 Much more to goe about to make of like large extent the words All men and the World when spoken by envious men that thought a few oâ— many to follow Christ Joh. 3.26 and 11.48 and 12.19 and when spoken by the Spirit of God of the workes of God and Christ 2 Cor. 5.19 1 Jo. 2.2 Much worse still when the extent of the All that came to Christ Luk. 15.1 is brought to expound and limitt The extent of the All Christ dyed for 2 Cor. 5.14 15. and that hee bids looke to him and bee saved Isaiah 45.22 or the every man of whom men spake Acts 2.8 with the every man of whom the holy Spirit speaketh Joh. 1.9 seeing the one is a speech of and by men and the other of and by God Besides the words all men and every man are evident not to be of like large extent in every place and yet of the largest extent the place where it is used doth import and the sentence in which it is used importing the sense 1. Sometime the words All men and EVERY MAN evidently signifying All and Every one of Mankind without exception so as none can deny it As God made all Nations of men of one blood Acts 17.26 He knoweth the hearts of all men Acts 1.24 death passed upon all men for that all have sinned Rom. 5.12 By the offence of One judgement came upon All Men to condemnation verse 18. All are gone out of the way Rom. 3.12 All have sinned verse 23. Wee must All appeare before the Judgement-seat of CHRIST 2 Cor. 5.10 That Every one c. Againe He is the Saviour of all men specially of Those that beleeve 1 Tim. 4.10 Hee giveth to all men liberally Jam. 1.5 At I live saith the LORD Every knee shall bow to mee and every tongue shall confesse to God c. Isa 45.23 Rom. 14.11 Phil. 2.10 11. All Nations that God hath made shall come and worship before him Psal 86.9 with divers like places where all cannot be meant but of some or some of all sorts but of All men that God made 2. Sometime in Scripture the word All Men is found to mean one and another rich and poore Beleevers and Unbeleevers All without exclusion of any or restraint to any one or some of all sorts as Though all men should be offended Matth. 26.33 I say unto All watch Matth. 13.37 Except yee repent yee shall all perish Luke 13.3.5 Provide things honest in the sight of All men Rom. 12.17 Render therefore to all their dues Rom. 13.7 Let your moderation of minde be knowne to All men Phil. 4.5 shewing all meeknesse to all men Tit. 3.2 If it be possible as much as in you lyeth live peaceably with all men Rom. 12.18 so Hebr. 12.14 and such like places not admitting restraint 3. Sometime All is found so used in Scripture so as it cannot be meant of Gods People good Men Saints hearers of the Word weake Brethren newly converted Beleevers or the Church of God at all much lesse of Gods Elect and chosen onely as All mâ—n 〈◊〉 not faith 2 Thess 3.2 Woe unto you when all men speak well of you Luke 6.26 Shee made all Nations drinke of the wine of the wrath of her fornications Revel 14.8 yet here all Unbeleevers are meant So that the Scripture speaking on divers occasions to divers purposes and concerning divers Subjects and in divers manners doth use the words All men and Every man in larger or scanter sense And yet alwayes in the largest sense the words with the scope of the place the Circumstances in it the preceeding and following words the businesse reated of the common accepted sense in view of those of and by and to whom they are spoken and between whom the opposition is will beare Whether for All upright 1 Cor. 4.5 for all that are or seem Beleevers 1 Cor. 7.7 for All spirituall men 1 Cor. 12.7 11. or for all evill and bad men 2 Thess 2.3 or for All both Elect or Reprobate Joh. 5.28 And All that come
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
knowne and applying the former enabling men to beleeve and therethrough reconciling their hearts and Powers to God so slaying the enmity in Nature 2 Cor. 5.18 19 20 21. Colloss 1.20 21 22. 3. A totall compleat and Perfect Salvation both of soul and body made glorious for which the Beleevers doe yet waite Ro. 8.23 Phil. 3.20 21. And of the second of these it plainly appeares to be meant Ephes 2.8 So that by Scripture it appeares and in this Ephes 2. also That the comming of Jesus Christ into the World and the Propitiation made by him for the sinnes of the World is the grace of God and his gift Joh. 4.10 Ephes 2.12 13. The Patience and bounty of God procured hereby and witnessing his mercy and leading to Repentance is the grace of God and his gift through grace also Mat. 5.45.48 Act. 14.17 Rom. 2.4 Eph. 2.1.4.7 The Declaration of the Gospel is also the grace of God and his gift through grace Luk. 1.77.79 Joh. 1.7 Eph. 2.17 The sending forth of Spirit in the Gospel to convince and turne men in to Christ is also the grace of God and his gift through grace whether men turne at his reproof Yea or no. Prov. 1.23 Joh. 1.4 5 9. Ephes 2.17 The subduing of the heart and bringing it in to beleeve is also the grace of God and his gift through grace of which meant Ephes 2.8 Phillip â— 29. 1 Pet. 1.21 22. And the establishing a man in the faith is also the grace of God and his gift through grace 2 Cor. 1.21 22. Ephes 2.18 Now God hath sent his Sonne into the World to be the Saviour of the World and Christ hath given himself a Ransome for All men whether men beleeve or not Christ at one time or other enlightneth and so tendereth convincements and Calls to everyone that commeth into the World whether they submit to it or no. Prov. 1.23 and 4.45 Joh. 1.4 5 9. And thus doth God in the meanes and by his Spirit that is able to worke it offer to give and tender the working of faith in men at one time or other Rom. 2.4 Act. 17.30 31. Gen. 6.3 Mat. 23.37 which is an admonition to all to seek faith of God in the meanes to yeeld to his Spirit when hee is about to work it To give him the glory when it is wrought but no cause at all from hence to raise a doubt of the extent of the Ransome which is in the grace it self that faith receiveth and so intimate vers 1.4 5 7 12 17. ANSWER Joh. 6.37 All that the Father giveth me shall come to me and him that commeth to me I will in no wise cast out Those that hence raise the Doubt about the extent of the Ransome doe it from the words giveth me though it be true that the words themselves give no cause thereof but let them be weighed 1. Giving as some would have it giving by Election to Sonship and eternall inheritance which election was in Christ without consideration or respect of good or evill righteousnesse or sinne and these are said to be chosen in Christ And so though not so spoken in Scripture may be truely said to be given him But not the onely number that were given him for as these are given him to be his members and Brethren and heires with him so were all the rest of mankind in the same Decree given him to serve him and his People as is before shewn Chap. 18. In Answer of Objection the Fift But where this Election and Decree is set forth under this terme of being given to Christ is hard to find in Scripture I cannot yet meet with two places nor with any that could shew me them and prove it so But surely in this place it neither is nor can be taken as so used Though such a groundlesse apprehension thereof is that whence some doe raise to themselves this Doubt 2. The Priviledges and life of all mankind was once put in the keeping of the first man that God made The first Adam a type of him that was to come and hee by one offence lost and overthrew himself and all mankind and God in his mercy to mankind Sent forth his owne Sonne made of a Woman in the likenesse of sinfull flesh and made him under the Law and laid on him the sinnes of the World and the curse due to Mankind That he might undertake for All Men to Ransome them and open a way for them to come to God againe And thus did God give All Men to Christ to Ransome them and pay the price for them and so worke a Redemption for them that they might be set alive before him Isai 49.6 Rom. 3.19.25 and 5.12.19 1 Cor. 15.21 22. 1 Joh. 4.14 Joh. 1.29 See Chap. 8. And giving may be found sometime though not often used in Scripture to set forth Gods giving of men to Christ to undertake for them to Ransome them and also given to him hee hath so payed the Price and satisfyed for that they shall all come to him and hee will raise them up and they shall acknowledge him Lord to the glory of God Isai 45.21 22 23. Joh. 12.22 Phil. 2.7.10 11. 1 Cor. 15.22 and of this giving is most likely to be meant Ioh. 6.39 Though giving be seldome so used 3. Giving is sometimes used to set forth that Act of God to Christ in respect of his acceptance of his Ransome and his victory in his Resurrection in which he hath given all men to Christ to be his and hee to be their Lord and they to live to him and hee to possesse them for an inheritance To give Inheritance to those that submit to his Government and judge the rest Rom. 14.9 2 Cor. 5.14 15. Acts 10.36 and in this sense the word Give is used Psal 2.6 8 9. and elsewhere in Scripture and in all these three Senses giving comprehends Adam and all that comes of him all men being given to Christ in every of these Senses as Scripture testifieth 4. Giving is sometime used for GOD'S giving Men to Christ in the heavenly Call when by his Spirit sent forth in the Gospel he not onely enlightens men in the knowledge of Christ and the Propitiation made by him and of Gods love therein and of that fulnesse of grace and truth that is in him to bestow So as thereby to convince them and begin to draw them with the bands of Love Taking the yoake from off the Jawes and laying meat before them without which none come to Christ Ioh. 6.45 and notwithstanding which many may draw back and not knowing aright this his goodnesse be yet unchosen Hos 11.2 3. Matth. 20.16 But in this heavenly Call giving them so to see the Excellency of Christ that all things else becomes as losse in comparrison of him and they so instructed and Prevailed with hereby that they come in to him and beleeve on him so as they are given up to him Phil. 3.7 8 9. Io.
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