I said may be called his people and that upon a special a peculiar account The Lord knoweth them that are his his by Election 2 Tim. 2.19 saith our Saviour speaking to his Father of his Apostles John 17.6 Thine not by a pious kind of disposition as Grotius fouly corrupteth that Text but by a gracious pre-election Pietatis quodam affectu Grot. Annot. ad loc And such are all those who are given to Christ to believe on him and to be saved by him they are Gods chosen ones a chosen generation as St. Peter hath it 1 Pet. 2.9 chosen by him out of the world before the world was As he hath chosen us in him before the foundation of the world Eph. 1.4 And thus are they his people Even as the people of Israel were in an outward and visible way whom Moses tells Deut. 7.6 Thou art an holy people unto the Lord thy God the Lord thy God hath chosen thee to be a special people unto himself So are all Gods Elect ones in an inward and invisible way God having set a special love upon them and chosen them they are his people And being thus his by Election 2. Gods Elect given to Christ now in the third place in order to the executing and bringing to pass his gracious purpose towards them he giveth them to his Sonne Christ Thine they were and thou gavest them to me saith our Saviour there of his Apostles Ioh. 17.6 And so is it with all those who are ordained to eternal life being God the Fathers by Election he giveth them unto his Son Christ So we find believers frequently described as in the verse next but one after the Text v. 39. This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing And so in that 17. of Iohn the Disciples are divers times set forth under that Periphrasis Those whom thou hast given me v. 9 11 12. And so all other believers all that then did or afterwards should believe on him Of them speaketh the 24th v. Father I will that they also whom thou hast given me be with me All believers are given to Christ Quest But how are they said so to be Ans To this it may be Answered they may be said so to be two wayes Intentionally and Actually Intentionally before time Actually in time 1. Intentionally before time 1. Before time in Gods eternal purpose and decree In his Decree of Election God ordaining them to the end to obtain salvation ordaineth them also to the meanes giving them unto his Son Christ choosing them in him So saith the Apostle in that Text forecited Eph. 1.4 As he hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ whom God his Father constituted and appointed to be as it were the Head and Root of the Election into whom his elect people were by his decree as it were ingrafted as all mankind by nature was into the first Adam that so they might be made partakers of those saving benefits by and through him of Grace here and Glory hereafter as before all men were of sin and death brought in by the first Adam Thus they are given to Christ before time 2. Actually in time 2. In time in the execution of that decree when they are brought actually to believe on Christ to receive him as their Saviour and Lord. Behold I and the children whom the Lord hath given me saith Christ speaking of his Disciples as that Text is by many expounded Isa 8.18 And upon this account our Saviour saith of his Apostles in some of those Texts forecited Iohn 17.9 11. that they were given to him by his Father viz. actually given to believe on him to follow him to own and acknowledge him for their Lord and Master Quest Now of which of these shall we understand our Saviour here to speak in the Text Ans Here Expositors are not all agreed The former here understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his cum affectu aliquo intelligitur Grot. ad loc Tradit autem pater cum effectu Christo eos qui pietati student Idem ibid. Quos per inspirationem internam inclinat ad me Carthus Com. in loc Dari â Patre est docibilem esse Dei. Maldonat ad Text. Omne quod dat mihi pater per aeternam electionem temporalem vocationem Gorran Enac in Text. Donandi verbum perindè valet ac si dixisset Christus Quos elegit Pater c. Calvin in Text. Donat viz. pro aeterno suo decreto eligens in me ad vitam aeternam Piscat Schol. ibid. Innuit hoc verbum quod Deus ab aeterno aliquos elegerit c. Ferus ibid. Vel quos ab aeterno elegit praedestinavit in me Carthus ibid. Some understanding it of the latter of these So Grotius who interprets it of an effectual giving Gods preparing men for Christ and working faith in them in such saith he as have a precious disposition thereunto And so Carthusian conceives it may be here looked upon All that he giveth me i. e. saith he such as by his secret inspiration he inclineth to come unto me And so Maldonate and some other Romish Commentators would have it But this were to confound these two parts of the Text Gods gracious Donation with mans Effectual Vocation his Giving with mans coming which are here set forth as two distinct acts the one of them antecedaneous to the other going before as in Order so in Time All that the Father giveth me shall come unto me Gods giving goeth before mans believing Others there are who put both together Gods Election before time and his calling in time So Gorran But others and that more rightly restrain it rather to the former of these Gods giving before time in his decree of Election So our Protestant Divines generally look upon it not without the consent of some Romanists And with them I shall choose to go along as I assure my self I warrantably may hereby understanding as judicious Diodate and our own Annotators have it all Gods Elect who are given unto Christ by God his Father before they come to him before they actually believe on him And hence it is that our Saviour speaking of the Elect among the Gentiles he calleth them his sheep John 10.16 Other sheep have I which are not of this fold them also must I bring and they shall hear my voice Though as yet they were not come into his fold they did not own him for their Shepherd yet he had an interest in them they were his sheep given to him by God his Father Wherefore God gave his Elect unto Christ Quest And wherefore did God thus give his elect people unto Christ Ans Here for further illustration I might shew you the several ends of this Donation the principal whereof is that he might be a Prince and a Saviour unto them saving and delivering them out of the
good our benefit To which end he willingly subjected himself unto that Law whereof as God he was Lord. God sent forth his Son made of a woman made under the Law Gal. 4.4 that is subjected to it which he was as to the Moral so to the Ceremonial Law both which were fulfilled in and by him It becometh us to fulfill all righteousness Mat. 3.15 I am not come to destroy the Law but to fulfil Mat. 5.17 So he did the Ceremonial Law which had the full accomplishment in him And so he did the Moral Law which was fulfilled by him by his exact observation of it and perfect obedience to it which was done not only in reference to himself but others that so The righteousness of the Law might be fulfilled in us as the Apostle hath it Rom. 8.4 though not by us which it could not be being now made weak through the flesh as the verse there foregoing hath it not able to justifie man before God in as much as it could not be kept and fulfilled by him in this corrupted state yet in us through the imputation of Christs Active as well as Passive obedience unto us Thus as by one mans disobedience viz. of the first Adam many were made sinners so by the obedience of one viz. Christ the second Adam many are made righteous viz. by the Imputation as of the sin of the one so the righteousnesse of the other as we have it Rom. 5.19 Thus was he given for us in his Life 4. In his Death 4. And so in his Death He ossered up himself a sacrifice for us Of which more anon 5. In his Resurrection 5. In like manner in his Resurrection he rose again for us He dyed for all that they which henceforth live should not live unto themselves but unto him which dyed for them and rose again 2 Cor. 5.15 Those for whom Christ dyed he also rose again for them Being delivered for our offences he was raised again for our Iustiflcation Rom. 4. last thereby evidencing and assuring unto his people the truth of that reconciliation which by his death he had purchased and obteined for them 6. In his Ascension 6. So again in his Ascension wherein hee went before to prepare a place for us as he tells his Disciples Joh. 14.2 7. And in like manner in his Intercession 7. In his Intercession Being ascended up into heaven he there sitteth at the right hand of God his Father as our Advocate as he is called 1 Joh. 2.1 to plead our cause It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8.34 Thus hath Christ loved us and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour as the Apostle sets it forth Eph. 5.2 An Offering and a Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ an Offering and a Sacrifice alluding to those two kind of Altars and Offerings which were in the Temple the bloody sacrifice offered upon the Brazen Altar and the Incense offering upon the Golden Thus did Christ give himself for his people as a Sacrifice in his death so an offering in his Intercession perfuming their prayers with that sweet Incense the pretious odours of his merits as that Text is commonly expounded Rev. 8.3 All these wayes may Christ be said to have given himself for us Christs giving himself in his Death here properly intended Each of these tending to our good our benefit But there is one of them which is here principally eyed and intended in the Text viz. his giving himself a Sacrifice which he did in and by his death This is the giving of Christ which we so frequently meet with in Scripture Who gave himself for our sins Gal. 1.4 I live by the faith of the Son of God who loved me and gave himself for me Gal. 2.20 Christ loved his Church and gave himself for it Eph. 5.25 All which with many the like Texts are to be understood of Christs giving himself to death And so understand we it here in the Text who gave himself for us viz. Dying for us as we have it Rom. 5.8 Christs Death fitly called a giving himself for us It being Which may well be called a Giving himself for us In as much as what Christ herein did he did it for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nostro bono nostra vice both for our good and in our stead 1. For our good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus se morti devovit nostrâ causâ Grot. in Text. The Socinians sense of the Phrase 1. For our good our benefit So much Socinians will readily yeeld us that Christ in yeelding himself to the death intended chiefly the good of mankind suffering for their sakes viz. that he might first set them an Example And secondly that he might the better know how to compassionate and succour them in all their sufferings These are the two principal if not the only ends which they assign of Christs dying And there is a truth in each of these 1. To set us an Example 1. Christ dyed to set us an Example So Saint Peter giveth it us in express words 1 Pet. 2.21 Christ also suffered for us leaving us an example that we should follow his steps which Christians are to do as in his Active obedience learning of him how to do the will of God which he taught them in his Life so in his Passive Obedience learning of him how to suffer that will which he taught them as in his Life so specially in his Death 2. He dyed and suffered what he did That he might be the more compassionate to us that having experience of such sufferings he might the better know how to pity and succour others in their sufferings This also the Apostle clearly holdeth forth in that known Text Heb. 2.18 For in that he himself suffered being tempted he is able to succour them that are tempted Christ was tempted tryed So he was in his Life having experiences of many Temptations from Satan and sufferings from his Instruments Being then as the Prophet calls him Is 53.3 vir dolorum á man of sorrows But specially in his death That was to him an hour of temptation as that troublesome time is called Rev. 3.10 a time of Tryal wherein he was tempted both in Body and Soul as I shall shew you anon And having been thus tempted he is able to succour them that are tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potest anxiliari pro potest moveri ad auxiliandum as Grotius well interprets it Able that is the more readily inclined thereunto in regard of that experience which himself hath had in his own person Thus we read of every High Priest Cap. 5. v. 2. of that Epistle that he is one who being taken from among men can have eompassion on the ignorant c. for that
All flesh shall see the Salvation of the Lord that is all sorts of men some of all Nations to whom Christ the Saviour of the world should be revealed And in such a sense must we understand that passage Matth. 3.5 where it is said that There went out to Iohn the Baptist to hear him preach Ierusalem and all Iudea and all the Region round about Iordan Not that all the people wenr forth but great multitudes some of all sorts from all places And so that of Peter Act. 10.12 where he tells us that in the sheet which he saw in his Vision there were All four-footed beast of the earth and wild beasts c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that is some of all kinds All manner of beasts as our Translation explains it And in this sense is the word most fitly to be understood in the Text alleged Christ gave himself a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all sorts of men of all Nations Gentiles as well as Iewes So the Apostle clearly explains his own meaning in the verse there next following v. 7. Who gave himself a ransome for all to be testified in due time Whereunto I am ordained a Preacher and an Apostle a Teacher of the Gentiles plainly intimating what there he meant by All viz. Gentiles as well as Iewes And so are we to understand the fourth verse of that Chapter where it is said God will have all men to be saved Not all particular persons but some of all sorts So much is convincingly collected from the verses there foregoing where the Apostle exhorts that Prayers and Intercessions giving of thanks be made for all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What for all and every particular person Not so There being some whom Saint Iohn will not allow Christians to pray for 1 Ioh. 5.16 But all kinds of Men Iewes and Gentiles Christians or Infidels Publick or Private persons So the next verse explains it instancing in one rank of men whom he would have in a special manner remembred For Kings and for all that be in Authority And in such a sense we yeeld it Christ gave himself a ransome for all all sorts of men some of all Nations herein joyning in Consort which that heavenly Quire who are brought in singing this Halelujah unto the Lamb Rev. 5.9 Thou wast slain and hast redeemed us unto God by thy blood out of every kindred and tongue and people and Nation Here is the All which Christ hath redeemed not universally all particular persons but some of all Nations all Conditions In which sense the Apostle tells us Gal. 3.28 There is neither Iew nor Greek there is neither bond nor free there is neither male nor female for we are all one in Christ Iesus Repl Yea but saith the Adversary though these Texts may seem to be thus eluded Repl. Rom. 5.18 2 Cor. 5.14 explained and vindicated yet some other there are which will not be so evaded as viz. that which we meet with Rom. 5.18 and that other which answers to it 2 Cor. 5.14 15. In the former of which we read that As by the offence of one Iudgement came upon all men unto condemnation even so by the righteousness of one the free gift came upon all men unto Iustification of life In the latter We thus judge that if one dyed for all then were all dead And that he dyed for all Hence they infer that as all men were dead in and by sin so Christ dyed for all all that were so dead Ans But neither will these Texts carry it Ans Not the former where by All men upon whom that free Gift of Iustification is bestowed we are to understand not all universally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellige omnes qui ipsi sicut oportet credunt Grot. Com in loc but all those who are given unto Christ and are ingrafted into him by Gods decree before time and by faith in time even all true believers So much the learned Grotius no back friend to the Remonstrants doth freely there acknowledge And it must needs be so understood in as much as no others are made partakers of that Gift Nor yet the latter which clearly admits the same Exposition Christ dyed for all Not all that were dead in the first Adam but all who did belong unto him and were by Gods decree ingrafted into him as aforesaid who by nature were in the common condition of man-kind dead in the first Adam as well as others For them All them he dyed and rose again as it there followeth which Arminians will not say that he did for any but his Elect intending the Application of his death only to them Those Texts counterpoizes Christ said to dye for Many Thus you see also these Text cleared which speak of Christ dying for all men For the counterpoizing whereof if need were we might yet cast into the opposite Balance that which is no lesse remarkable in Scripture than this viz. that whereas in some places it is said Christ dyed for all in others again it is said that he dyed for many So we find it Isai 53. Where the Prophet having first said speaking of Christ The Lord hath layed on him the iniquity of us all v. 6. in the two last verses he restrains that universal particle by putting Many for All. By his knowledge shall my righteous servant justifie many for he shall bear their iniquities v. 11. He bare the sin of many v. 12. Which latter may be looked upon as an Explication of the former shewing what before he meant by All not generally the whole world but the decreed number of the Elect as Diodate there expounds it And so we find it elsewhere as Matth. 20.28 where it is said The Son of man came to give himself a ransome for many And Cap. 26.28 Christ blessing the Sacramental Cup This saith he is my blood of the New Testament which was shed for many for the remission of sins Which Texts to an unprejudiced spirit seem to put a limitation upon this All restraining it to some amongst man-kind viz. to Gods Elect. Repl. I am not ignorant what the Adversary doth hereunto reply that this word Many Repl. Many sometimes put for All. is sometimes put for All as Dan. 12.2 Many of them that sleep in the dust of the earth shall awake that is all And so Rom. 5.15 Through tht offence of one many are dead Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e ferè omnes excepto Enocho si fortè fuere alii de quibus id scriptum non est Grot. Com in Loc. however Grotius qualifies it with a ferè omnes Almost all except Enoch and some other who were translated without seeing of death yet it seemeth rather to relate to all the posterity of Adam all which were through his sin become lyable unto death Of whom also the 19th verse there speaketh in the same language By one mans
he himself is also compassed with infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens Beza Gr. Annot in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rursus ad affectus pronitatem referendum est Grot. ibid. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza expounds it aptus idoneus one fit and meet to take compassion And so is the Lord Jesus our great High-Priest rendered by his sufferings Having in his own person had experience of them he is made more compassionate towards others in like condition as the same Apostle hath it Heb. 4.15 We have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin All this we acknowledge to be truth 2 Christ giving himself in our stead as our Surety But not the whole truth Christ as he dyed for our good so secondly in our stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us Even as David lamenting the death of his Son Absalom is said to have wished would God I had dyed for thee O Absalom 2 Sam. 18. last that is dyed in his stead that so by his own temporal death he might have prevented the danger of his Eternal death Thus the Lord Iesus Christ out of that wonderful love which he bare to man-kind he gave himself for them dying for them that by his death he might prevent theirs which otherwise he saw them bound over to In this sense Christ is said to have dyed for us in that Text Rom. 5.8 God commendeth his love towards us in that while we were sinners Christ dyed for us that is in our stead as our surety to save and deliver us from death So the verse there foregoing explains it where it is said scarsly for a righteous man will one dye yet for a good man some would even dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a good man that is in his stead to prevent his death And thus did the Lord Jesus give himself for his people dying for them in their room and stead so to free and deliver them from death And so most fitly and properly are we to understand the word in the Text. Who gave himself for us viz. as our Surety making satisfaction to the Justice of God for our sins So the next words clearly explain it who gave himself for us to redeem us from all iniquity from the guilt and punishment of sin of which God willing more hereafter And in this way did Christ give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole self Thus he gave his whole self both Body and Soul as was in part shewed before Both which were partakers in his sufferings Not only his Body to which by a Synecdoche this is sometimes attributed and referred Thus our Saviour speaking to his Disciples Joh. 6.51 tels them The bread which I will give is my flesh which I will give for the life of the world And Heb. 10.10 we are said to be sanctified through the offering of the Body of Christ Not by presenting it in heaven as Grotius would expound it but offering it upon earth upon the Altar of the Crosse Which Texts and the like we are to understand Synecdochically Not that only the Body of Christ was interested in these his sufferings but his soul also So it was before his Passion having divers conflicts specially with the apprehension of that death which he was to undergo Now is my soul troubled saith he to his Disciples Ioh. 12.27 and what shall I say Father save me from this hour And so again in the Garden he complaineth in the like manner to some of them My soul is exceeding sorrowful even unto death Matth. 26.38 And as before so much more in his Passion where conflicting with the wrath of God being under a cloud of spiritual desertion he cryeth out in the anguish of his soul My Lord my God why hast thou forsaken me Matth. 27.46 Thus was his soul also made a partner in this suffering as the Prophet Isai expresseth it in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin v. 10. He shall see of the travail of his soul v. 11. He hath powred out his soul unto death v. 12. Thus did he in his suffering give himself wholly his whole humane nature both Body and Soul The divine nature in the mean time supporting of the Humane as I said and seeming as it were to suffer with it And thus you have seen this first Particular in the Text somewhat largely opened and explained wherein hath been shewed unto you both what this Gift was and how said to be given Now adjourning the Application till afterwards not having as yet so full a rise for it as I desire proceed we to the second which acquaints us with 2. Partic. The Giver of this Gift Christ himself The Doner who it was that thus gave this gift which is Christ himself So it is the Gift and Giver here are both one who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it often elsewhere Gal. 1.4 who gave himself for our sins c. 2. v. 20. who gave himself for me Eph. 5.25 Christ loved his Church and gave himself for it 1 Tim. 2.6 who gave himself a ransome for all All speaking the same thing with this in the Text. The great God even our Saviour Iesus Christ who gave himself for us Obj. Gave himself But what Obj. 1. God the Father gave his Son do we not elsewhere read that he was given by his Father God so loved the world saith that known Text Ioh. 3.16 God the Father that he gave his only begotten Son In this was manifested that love of God towards us saith the same Evangelist because that God sent his only begotten Son into the world that we might be saved through him 1 Ioh. 4.9 And again in the verse following Herein is love not that we love God but that he loved us and sent his Son to be the propitiation for our sins It was God the Father that sent his Son upon this errand Him hath God the Father Sealed Joh. 6.27 given him Commission to do what he did Yea and sending him into the world he delivered him up unto death He spared not his own Son but delivered him up for us all Rom. 8.32 And the Prophet Isai describing his Passion tels us Isai 53.10 It pleased the Lord to bruize him he hath put him to grief when thou shalt make his soul an offering for sin speaking of God the Father And so much we may learn from Christs own mouth who speaking to the woman of Samaria calls himself The Gift of God Joh. 4.10 How then is he said to give himself Ans Father and Son concurring in this Donation Ans To this the Answer is obvious God the Father gave his Son yet his Son gave himself both concurring in the same Act. So it is in all
1 Iohn 5.19 where it is said The whole world lyeth in wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the unregenerate world all men out of Christ Now if they be so called because they are the greater part why may not Gods Elect be so in as much as they though they be the lesser yet they are the better part Thus we find the Roman Empire called Rev. 12.9 where it is said of the great Dragon the Devil that he deceived the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning that he drew all the Roman Empire into Idolatry which being a great and the most considerable part of the world is there called the whole world And so Colos 1.6 Synecdoche significans illustrissimas â—orbis partes Grot. Com in loc Paul telleth his Colossians that the Gospel was come unto them as it was in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the most eminent parts of it as Grotius expounds it In which sense also it is used as he notes Rom. 1.8 where the same Apostle telleth his Romans that their faith was spoken of throughout the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the chief parts of it And thus may Gods Elect In Electis praescitis specialis quaedam censetur universitas ut de toto mundo toâ—us mundus liberatus de omnibus hominibus omnes homines videantur assumpti Prosper de vocat Gent. Lib. 1. being the flower and choycest part of the world be called the whole world There being among them as Prosper saith a kind of special universality a world in the world Ans 2. The whole world all Nations Jewes and Gentiles Ans 2. But secondly if this satisfie not by the whole world there we may understand all Nations in the world both Iewes and Gentiles Christ is the propitiation for our sins who are Iewes not for ours only but for the sins of the whole world that is of the Gentiles also Thus doth Saint Iohn there as Christ and other of the Apostles often did cross that high conceit which the Iewes had of themselves who looked upon themselves as the only people beloved of God and thought that the promise of the Messia belonged only to them Not so saith this our Apostle for how ever the Gentiles in times past had been over-looked yet now he would have them to know that they were called to the participation of the Covenant of grace as well as themselves and that the benefit of Christs death and Intercession belonged as well to them as any other Ans 3. Ans 3. Christ the only Propitiator for the whole world Yet in the third place if this content not Christ may truly be said to be the Propitiation for the sins of the whole world in as much as he is the only Propitiator there being none made partakers of that benefit to have their sins remitted but by and through him In such a sense it is that Saint Paul saith 1 Cor. 15.22 In Christ shall all be made alive that is all those who are so made alive quickned up unto that eternal life shall be made alive by him And so Saint Iohn speaking of Christ saith This is the true light which inlightneth every man that cometh into the world John 1.9 that is every man that is inlightned And in such a sense may he fitly here be said to be the Propitiation for the sins of the whole world in as much as all who are reconciled unto God they receive that benefit by and through him and no other Thus to make use of a plain Illustration he who was the first Founder of some Invention as of Printing or Guns may be said to have taught the whole world that Art not that every man in the world hath learned it from him but that all who have learned it they are beholding to him for it Even thus may Christ be said to be the Propitiation for the sins of the whole world not that all persons have their sins pardoned but that all those who are partakers of this benefit they have it by and through him But they go on in the third place telling us that Christ is said to dye for all men Arg. 3. Christ dyed for All men So Scripture speaketh it expresly and frequently as Rom. 8.32 God spared not his own Son but delivered him up for us all So 1 Tim. 2.6 Who gave himself a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which what can be more full for a Vniversal Redemption Ans The word All diversly taken in Scripture Ans So indeed it may seem at the first hearing but not so upon more advised thoughts which will let us know that this word All is not alwayes to be taken in such a latitude as it sounds and as vulgarly apprehended viz. as a note of universalîty taking in every particular person in the world But sometimes restrictively with limitation and determination to some kind of Persons And sometimes Indefinitely for some of all sorts and kinds Now in the former of these senses may the fnrmer of those Texts be most fitly understood Restrictively for the Elect. He delivered him up for us all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not for All but for us all us Beleevers or us and all other the Elect people of God So the next verse there expounds it Who shall lay any thing to the charge of Gods Elect Rom. 8.33 These are the All there spoken of for whom God delivered up his Son viz. his Chosen ones Those for whom Christ maketh Intercession So the verse next following hath it v. 34 It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Now this is a favour which Arminians themselves will not allow to all universally at least not all alike that Christ should perform that part of his Priestly Office for them to intercede for them but only for his Elect such as believe on him So as we may well conclude them to be the All there spoken of for whom Christ was delivered up In the latter sense understand we the word in that other Text. Indefinitely for all sorts and kinds of men Christ gave himself a ransome for all that is All kinds and sorts of men So the word All is elsewhere frequently used Pro generibus singulorum not singulis generum for some of all sorts So we find it Ioel 2.28 where the Lord promiseth I will pour out my Spirit upon all flesh that is upon all sorts of persons So the words following explain it And your Sons and daughters shall prophesie your old men shall dream dreams your yong men shall see visions And also upon the servants and upon the handmaids in those dayes will I poure out my Spirit v. 29 that is upon all sorts and conditions of persons So again Luke 3.6 Our Saviour citing the Text of the Prophet Isai c. 40.3 saith
Scripture Arguments from Reason Arg. 1. Every man bound to believe that Christ dyed for him the assertors of this Doctrine come to Reason arguing after this manner That which every one is bound to believe must needs be true But is this a thing which every man is bound to believe that Christ dyed for him Therefore this is true This is the Argument which is taken up at all hands by the Adversaries and cryed up as unanswerable But upon a due weighing of it it will be found to be but a shadow without a substance For Answer let the Minor the Assumption Ans be examined viz. Whether every man be bound to believe this that Christ dyed for him This they assume and take for granted But this we deny Taking notice 1. That there are some 1. Not Heathens who never heard of Christ yea the greatest part of the world who never heard of the name of Christ And not having heard of him how is it possible that they should thus believe in him as the Apostle concludeth it Rom. 10.14 So then all and every man is not bound to believe this that Christ dyed for him Repl. Yea but say they all those to whom the Gospel is Preached are 2. Nor yet all Christians absolutely Ans Not so neither not to believe this absolutely and without Condition True it is all those to whom the Gospel is Preached are bound to believe that Christ is the Saviour the only Saviour of the world the Saviour of all that shall be saved Neither is there Salvation in any other c. Act. 4.12 This they are bound to believe As also that he is an All-sufficient Saviour that he hath paid a price in it self sufficient for them and that he is able perfectly to save all those that come unto God by him And that upon their coming to him receiving of him as their Saviour and Lord he will do this for them applying the merit of his death unto them for their Justification and Salvation But that all should believe that these benefits of Christs death belong unto them we find no where injoyned Nay for some to believe this viz. wicked and ungodly persons continuing in their sins and resolving so to do it were no other but a groundlesse presumption a thing which they have no warrant to do As for such let it be said to them as Iehu once spake to Ioram when he enquired of him concerning Peace Is it Peace Iehu What hast thou to do with Peace saith he so long as the whordoms of thy Mother Iezabel and her witchcrafts are so many 2 King 9.22 So say I concerning this Prince of Peace the Lord Iesus who hath shed his blood to make peace betwixt God man what have you to do with him or with his blood to lay any claim to the merit of his death to believe that this blood was shed for you whilest you thus trample it under your feet by your continuing going on in your sinful provocations So then all are not bound to believe this that Christ dyed for them Not they who thus daily crucifie him afresh as the Apostle speaketh Heb. 6.6 Nay thus continuing in their impenitency they are rather bound to believe the contrary that Christ never intended to spend any drop of his blood for them that any benefit of his death should redound unto them and so that he dyed not for them Thus to apply the death of Christ and bring it home to a mans self is a thing which is peculiar to some viz. to broken-hearted humbled sinners Such Christ calleth to come unto him Come unto me ye that labour and are heavy laden For such it was Christ gave himself whereof they may rest assured Not so others Repl. Yea but it may be said upon repenting and believing they may Ans True herein we shall close with them concluding it as an undoubted truth that Christ dyed for all such and consequently that if all were such Christ dyed for all But this I shall have occasion to deal with more fully afterwards For the present passe it by Taking notice of another Argument as trite and common as the former Arg. 2. Christ offered to all in preaching of the Gospel and all required to believe on him If Christ did not dye for all and every one why then is he offered to all and every one to whom the Gospel is Preached and they required under the penalty of eternal condemnation to believe on him This is his Commandement that we should believe on the name of his Son Iesus Christ 1 Joh. 3.23 We All and every one to whom the Gospel is Preached He that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Joh. 3.18 Now if Christ did not dye for all to what purpose is this offer this command or what justice in this doom Ans 1. Christ offered to all for the Elects sake For the former first Christ is thus offered unto all for the Elects sake Thus many things are done in the world and in the Church for their sakes For their sakes it is that the Gospel is Preached For their sakes it is that God sends forth his Ministers Even as at the last day he shall send forth his Angels to gather together his Elect from the four winds from one end of the heaven to the other Matth. 24.31 So to bring them into his Kingdom of Glory even so now he sendeth forth his Ministers the Angels of the Churches to gather together his Elect to gather them out of the world and to bring them into his Kingdom of Grace So as were it not for their sakes the Ministers of Christ should not be sent forth neither should the Gospel be Preached at all This was the Reason which the Lord giveth unto his Servant Paul why he would have him abide at Corinth and Preach the Gospel there For saith he I have much people in that City many who belonged to his Election of grace whom he intended to bring home effectually to call by his Ministery Act. 18.10 intimating that had it not been for their sakes Paul should not have Preached there And upon this ground it was that Paul himself both did and suffered what he did Therefore saith he I endure all things for the Elects sake that they may also obtein the Salvation which is in Christ Iesus so he tels Timothy 2 Tim. 2.10 And for their sakes it is that in the Preaching of the Gospel Christ is offered unto all and every one In as much as the Election of God is secret known only to himself The Lord knoweth who are his 2 Tim. 2.19 Not so to others not to Man And therefore is it that the Ministers of Christ must Preach the Gospel to every creature as their Commission runs Mark 16.15 Offering Christ to all and every man that so Gods Elect may be gathered out of all
2. To which might be added 2 That others may be left without excuse this is done also for the sake of others that they who believe not may be left without excuse If I had not come and spoken unto them saith our Saviour concerning the Jewes they had not had sin comparatively their sin had not been such as now it is or they might have excused themselves by their ignorance but now they have no cloak no excuse for their sin Joh. 15.22 Christ coming and Preaching of the Gospel among them and so tendering himself to them rendered them inexcusable And so doth the Preaching of the Gospel and the offering of Christ to those that reject him will not believe on him it leaves them without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any pretence or excuse renders them inexcusable And upon this account again is the Gospel preached unto all So as it cannot be inferred from this universal offer that Christ dyed for all Ans 2. Unbelievers refusing the offer of grace justly condemned For the latter how can this stand with the Justice of God that they should be condemned for not believing on Christ for whom he did not dye We Answer Yes in as much as they do resist the Holy-Gbost putting the word from them and so judge themselves unworthy of everlasting life as the Apostles Peter and Paul charge it upon the Jewes Act. 7.51 and 13.46 refusing that Salvation which is offered and tendered to them Which they do not upon any such account because Christ dyed not for them which is a thing that they are no wayes privy to no more than others for whom he did dye And upon this ground viz. their refusing to accept of what is offered to them they fall under a just condemnation Repli They cannot receive this offer Repl. Why but they cannot receive this offer though tendred unto them So saith our Saviour himself concerning the Spirit of truth whom he promised to send The world cannot receive him saith he Ioh. 14.17 And even the like may be said concerning himself though he be tendered in the preaching of the Gospel yet the Reprobate world cannot receive him cannot of themselves believe on him Faith being the Gift of God Ans 1. This impotency is from man himself Ans 1. Suppose it that they cannot of themselves do what is required from them yet whence is that impotency and inability Not from God but from themselves who in Adam lost that ability which God had once given and is not now bound to restore unto them being lost Secondly 2. Unbelievers wilfully obstinate Here is not only a simple impotency but a wilful obstinacy Not only Negative but also Positive Infidelity As of themselves they cannot so they will not receive Christ and believe on him And for this voluntary refusing of him being offered and tendered unto them they are justly condemned Repl. Repl. This Grace belongeth not unto all Yea but still this Grace doth not belong unto all And therefore why should any be condemned for refusing that which doth not belong to them Ans Answ Gods secret will no plea for those who obey not his Revealed True did they know that this Grace belonged not to them and that Christ did not in his own and his Fathers intention dye for them now indeed this might plead some excuse for their non-acceptance of this offer But this as I said is to them a secret And therefore can be no warrant for what herein they do who are to attend only to the revealed will of God Secret things belong unto the Lord but those things which are revealed belong unto us and to our Children Deut. 29.29 So it is the Gospel holdeth forth Christ unto them wherein God commandeth them to believe on him promising life to all who obey that command Now they voluntarily rejecting that offer refusing to obey that command they justly fall under the Censure of Eternal Condemnation Arg. 3. In receiving the Sacramēt all are told that Christ died for them To these adde one Argument more a trivial one If Christ did not give himself and that alike for all how is it that in administring of the Sacrament of the Lords Supper it is told all those that receive it that Christ dyed for them that his Body was broken for them his Blood was shed for them Ans This is spoken according to the Judgement of Charity To this it is soon answered Thus the Ministers of Christ according to their Masters direction speak looking upon those to whom they hold forth that Ordinance as Believers which they all ought to be to whom that Sacrament is dispensed And so looking upon them they reach forth unto them this Seal of the Covenant to assure them of their interest in the death of Christ that the merit thereof doth appertain unto them To proceed no futher Ye now see what can be said for and on the behalf of this plausible Doctrine of Vniversal Redemption by the Patrons and defenders of it Which finding insufficient to maintain it Arguments against Universal Redemption Come we now in the second place briefly to see what may be said against it Where I shall proceed in the very same Method First Arguing from Scripture then from Reason Begin with the former From Scripture Scripture Where we shall frequently meet with some restrictions limiting and restraining the death of Christ as intended in a peculiar way for some among man-kind The death of Christ restrained to some amongst man-kind So are we to understand those Texts forenamed where it is said of Christ that he bare the sins of many Is 53.12 Heb. 9.28 that he gave himself a ransome for many Matth. 20.28 Not Universally and Indifferently for all but for some among all Even his Elect people who being simply considered are not a few but Many So much may be demonstrated from some other Texts which do clearly and convincingly hold forth this truth that God the Father in giving his Son and Christ in giving himself had a peculiar eye upon a select company whom God having set his love a peculiar love upon chosen out of the world gave unto his Son to be Redeemed Iustified Sanctified Saved by him For this begin with the Text we have now in hand Arg. 1. From the Text. Those for whom Christ gave himself he Justifies and Sanctifies which plainly sets forth to us the Ends of Christs death for what he dyed and consequently for whom he dyed He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Mark it This was Christs design in giving himself that he might Redeem Iustifie and Sanctifie those for whom he gave himself that Redeeming and delivering them from the guilt and power of sin he might purifie unto himself a peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people exempt and separate from the rest of the
was what he hath done and to what end but Believe in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe on me He that believeth on him shall not be confounded 1 Pet. 2.6 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Joh. 3.18 This it is and only this which must make the death of Christ to become effectual unto you so it is agreed at all hands even your applying the merit thereof to your selves by faith Be a plaister or potion never so soveraign yet if it be not applyed if it be not drunk it will never do the Cure which it is proper for Even so is it with the blood of Christ which in it self as we find the Ancients often comparing it is such a Soveraign Medicine of vertue sufficient to cure all sin-sick soules in the world yea were they ten thousand times more than they are so as if all did take it Populum hoc immortalitatis habet quidem in se ut omnibus prosit sed si non bibitur non medetur Prosper Resp 1. ad Object Vincent all should certainly be recovered But as Prosper adds Si non bibitur non medetur If it be not drunk it cures not Not being applyed by faith it becomes in effectual And therefore as ever you desire to receive any benefit from the death of Christ see that you apply it by believing on him receiving him as your Saviour resting and relying on him for the obteining of what he hath merited Remission of sins and eternal Salvation Object Obj. How can they thus come unto Christ who are not assured that he dyed for them I but here a poor soul taking a shaft out of the Arminian quiver to wound it self with will hapily reply How can I do this How can I thus believe on him when as I do not know whether he intended this for me whether he gave her self for me or no This being dubious and uncertain what warrant or incouragement have I thus to come unto him thus to lay my hand upon the head of that sacrifice which I know not whether it was offered for me or no Thus do the Patrones of Vniversal Redemption by this Argument of theirs stane those off from coming to Christ who are not of their perswasion But herein let them not be hearkned to Ans All sin-sick soules invited and incouraged to come unto him Neither let this discourage or dishearten any from coming to him and believing on him Art thou only such a one as feelest the needs thou hast of him seest thy self lost without him One that feelest the weight and burden of sin and art weary and heavy laden under it so as thou earnestly desirest to be Redeemed from all iniquity and to be Purified to be freed and delivered from the guilt and power of sin now come and come boldly unto Jesus Christ laying hold on him by faith as thy Saviour Arguments inducing poor sinners thus to come unto Christ as one who hath given himself for thee so applying the merit of his death unto thy self In order whereunto to put thee upon this attempt of so great concernment take into consideration these few particulars 1. Thine own pressing necessity the need thou hast of a Saviour 1. Their absolute Necessity of a Saviour being in thy self a lost creature and without a Saviour for ever lost not being able to any thing of thy self for thy self for thy recovery out of this lost estate Such is the condition of all men by nature They are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotent without strength as the Apostle hath it Rom. 5.6 When we were yet without strength Christ dyed for us Not able to do any thing for the reconciling of themselves unto God And it must needs be so Being all dead in sin as the same Apostle sets forth mans natural state Eph. 2.1 and elsewhere Now what can a dead man do for the raising up of himself No more can a poor sinner do for the freeing of himself from that wretched accursed state and condition wherein he is by reason of sin So as there is an absolute necessity of a Saviour 2. And secondly thus seeing and feeling thy self to stand in need of a Saviour now take notice that there is but one Saviour no other Saviour but Jesus Christ 2. No other Saviour but Jesus Christ no other way or means of Salvation but by through him Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Act. 4.12 No other Mediator whether of Redemption or Intercession but only Jesus Christ There is one God and one Mediator betwixt God man the man Christ Iesus 1 Tim. 2.5 No hope in any other way of obteining reconciliation with God Now this thy condition being so desperate as that there is but this one way left to save thee what should hinder thee from putting thy soul upon this way Should a Shipwrackt man floating among the waves of the Sea ready to perish espy a raft cast forth and seeing no other way whereby he can possibly be saved but by that he should not need to be perswaded to take hold of it he would not spend time in demurring whether it was cast forth for him or whether it would save him or no but he would forthwith cast himself upon it and there hang. Thus standeth the case all men by nature are in a shipwrackt condition all plunged into a Sea of misery by reason of sin all in a perishing state ready every moment of time to sink into the bottom of hell Now loe Iesus Christ is cast forth as such a Plank to such an end Him hath God set forth to be a Propitiation through faith in his blood Rom. 3.25 And other way or means of salvation there is none What then should hinder poor sinners who see themselves in this condition to put themselves upon this way Not standing to reason whether this Plank was cast forth for them whether Christ was given for them and whether they shall be sure to be saved by him but to take hold of him casting themselves upon him as knowing that if this way save them not they must perish and that for ever Such adventures men often make in desperate cases they put themselves upon any wayes which may give them any hopes of succour And such is the case here Poor sinners are in a desperate condition as to whatever themselves or any Creature whether Man or Angel is able to do for them Onely in this way it cannot be denyed there is hope for them And why then should they not put themselves upon the adventure It was the incouragement which Shecaniah gave unto Ezra to set upon a work of Reformation among the people for the diverting of Gods judgements from them Ezra 10.2 We
have trespassed against the Lord saith he yet now there is hope in Israel concerning this thing And so upon the like ground it is that the Prophet Ioel exhorts the people to turn unto God by Repentance For who knoweth saith he if he will return and repent and leave a blessing behind him Joel 2.13 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal judgements which then lay upon them Yet knowing that there was no other way for the obteining of such a mercy but this and that there was hope in this way therefore they will have them put themselves upon it So standeth it with all poor sinners be their state and condition whatever it will be yet there is hope in Israel concerning this thing God hath provided a means of Salvation for such as they are And who knoweth but that he intendeth upon their coming to his Son Christ to apply it unto them So as were there nothing else yet this alone should be sufficient to put poor sinners upon this way of coming unto Christ and believing on him 3. But to this adde in the third place the All-sufficiency of this Sacrifice 3. The Al-sufficiency of his Sacrifice The death of Christ is sufficient for all Mark it Though we do not say what hath commonly but unwarily been received from the Schools and so asserted by many Orthodox Divines that Christ dyed sufficiently for all for that intimates that there was a purpose and intention in God the Father in giving his Son and in Christ giving himself that he should dye for all and so become a surety for all dying in their room and stead which will not be safe in any sense to yeeld Yet we affirm what I suppose will not be denyed or questioned that his death was and is in it self sufficient for all So it must needs be This Blood being the blood of God as the Apostle calleth it in that Text formerly made use of Act. 20.28 God purchased the Church with his own blood And so Saint Iohn 1 Joh. 3.16 God layed down his life for us that is that person who was truly God as well as Man Hence it is that the death and passion of Christ was and must needs be of an infinite value and vertue being the suffering of an infinite person Thus was it sufficient for all men for the whole world yea for thousands of worlds Now were it so that there were such a receit as would cure all diseases who is there but being sick would make tryal of it not standing to question whether it was prepared for him or no. Thus standeth the Case here All men by reason of sin are sick sick unto death Now the Blood of Iesus Christ is such a Panacea a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Catholicon The Blood of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 How it is then that any poor sinners who are sensible of this spiritual aylement should make any demur about the drinking of this blood the applying of the merit of Christs death unto themselves by faith 4. The experience of all who have thus come unto Christ 4. To this in the fourth place add the experience which others have had those who have put their souls upon this way of whom never any one miscaried All have found cure who have rightly applyed this remedy And why then should not others do the like As it was with the Brazen Serpent set up in the wilderness as a cure for the stinging of the fiery Serpents there however at the first erecting of it happily some might look upon it as a meer Pageant having no such vertue in it and so would not trouble themselves to go up to it yet when once they saw by experience that all who came unto it received benefit from it now we may suppose that none should need to perswade those who felt themselves stung to repair unto it Thus standeth the case here For such an end was the Lord Iesus of whom that was a Type lifted up upon the Cross that whosoever believeth on him should not persh but have eternal life as our Saviour himself explains the mystery of it Ioh. 3.14 15. And of the vertue of this mystical Brazen Serpent the Saints in all ages have had experience Those before Christ after The one looking upon him as to come the other as already come Yet believing on him they were all saved by him Even as the Israelites which looked upon that Serpent whether it was before or behind or on which side soever we do not find but they were all cured Thus have the Ages before Christ since the Fathers under the old Testament and Saints under the New both alike found benefit by coming unto Christ and looking up unto him by faith We believe saith Peter that through the grace of our Lord Iesus Christ we shall be saved even as they Act. 15.11 We Iewes as they Gentiles None that ever came to Christ in a right way but have been saved by him So was it when he was here upon earth None came to him for cure of their Bodies but received it And so hath it been since his removal to heaven None ever came to him for the Cure of their souls but have found what they came for And what an incouragement then should this be to all poor sinners to take the same course to come unto him upon the same account These are all strong inducements to put Christians upon this way But behold yet more yea and stronger Arguments drawing more forcibly as viz. 5. Gods purpose in giving his Son 5. In the 5th place consider what is the Intimation which we have of God the Fathers purpose in giving his Son which we have in that Text before insisted on Ioh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish c. Now then taking notice what is the Condition whereupon depends the benefit of Christs death and which being performed it shall undoubtedly be made effectual what remains but that without any over-curious enquiry concerning the former part of that verse what is there meant by the world which God is said to have loved or how he may be said to have loved that world you apply your selves to the latter to the performance of what is there required Which shall you through the grace of God inabling make good on your parts do not doubt but God will make good unto you what he hath engaged on his part 6. Christs serious Invitation 6. To which add the Sons Invitation Christs calling you to come unto him which you may hear him doing in that known Text Matth. 11.28 Come unto me ye that labour and are heavy laden viz. under the burden of sin seriously desiring as I said to be freed from the guilt and power of it As also in that
other Ioh. 7.37 Where Christ himself being on earth maketh this open Proclamation in the hearing of the Jewes If any man thirst let him come unto me and drink And that there is the same mind in him still being in heaven you may take notice from the like Proclamation Rev. 22.17 Let him that is athirst come and whosoever will let him take the water of life freely Thus doth he set open that Fountain spoken of Zach. 13.1 Offering all the benefits of his death Graee and Glory to all that will come unto him for it 7. 7. Assurance of a gracious reception and Intertainment And what he so offereth he will certainly make good receiving and intertaining all that come unto him For this you have that known promise to assure you Ioh. 6.37 Him that cometh unto me I will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not at any hand reject him but receive and imbrace him giving unto him what he cometh for there being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Phrase as you lately heard more intended than said I will bid him welcome giving him a gracious reception and bountiful entertainment communicating unto him what ever I shall merit Come unto me ye that labour and are heavy laden and I will give you rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will secure you against the guilt and power of sin against Hell and Death and all the enemies of your Salvation giving you abundant satisfaction in what ever you do or can desire Now had poor needy beggars in a Town such an Invitation to a Feast with such an assurance of welcome which of them is there that would refuse to come upon this account because he is not invited by name 8. The Command of God the Father 8. To this yet add that which may serve to silence all reasonings even the Command of God the Father concerning this This is the Commandement that we should believe on the name of his Son Jesus Christ 1 Joh. 3.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Commandement of his the great Commandement of the Gospel Now who is there that questions whether he ought to yeeld obedience to any Commandement of the Law And why then to any Commandment of the Gospel Especially to this which is as I said the great Commandement that which the Lord requireth from all those to whom the Gospel is preached And that under the penalty of Eternal Condemnation 9. Not to receive Christ offered the condemning sin 9. Which let it be the last nayl fasting all the rest This is a Condemning sin Not to receive Christ being thus offered Nay this is the condemning sin He shall convince the world of sin because they believe not on me Joh. 16.8 9. This is the sin the great sin and the condemning sin under the Gospel He that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Quid non crediderunt i.e. Sola incredulitas sufficiens causa est condemnationâ—s Aret. Com. in Loc. Joh. 3.18 Had a man no other sin yet this alone of incredulity were enough to condemn him And on the other hand were iâ— not for this sin all other sins should not condemn him But who so standeth guilty of this sin refusing to believe on Christ being tendered to him as he is in a state of condemnation already upon the account of other sins Original and Actual so continuing in this sin under this unbelief he shall as certainly be condened as if he were in hell already Put these considerations together and now see what it is that can have any colour to keep you off from coming to Christ from receiving him as a Priest believing on him Only in the third place whilest you thus receive him in the two former Relations 3. Come unto Christ as a King forget not the third whilest you receive him as a Prophet and a Priest receive him also as a Prince Him hath God exalted with his right hand to be a Prince and a Saviour Act. 5.31 And so let him be to every of you Would you have Christ to be your Saviour let him also be your Prince your King ruling not only over you but in you Thus yeeld up your selves to his Government that he may set up his Scepter in your hearts governing of you by his Laws his word his Spirit So doing now doubt not to take up the Apostles words here in the Text applying them to your selves saying The great God and our Saviour Iesus Christ who gave himself for us Being assured that what Christ hath done he hath done it for you and that the merit of his death doth belong unto you Which being assured of Vse 3. Admire the love of God and Jesus Christ in thus giving himself for us now stand and admire that love which was expressed and shewn unto you herein The love of God the Father and the love of God the Son which was the only ground and motive of bestowing this Gift The love of God the Father So God loved the world that he gave his only begotten Son The love of God the Son Hereby perceive we the love of God towards us because he layed down his life for us 1 Joh. 3.16 And what love like this love Circumstances herein considerable So it will appear if we do but ponder and consider these few circumstances formerly touched upon 1 The Person giving and given 1. Who it was that gave himself Even the Great God our Saviour Iesus Christ as you have heard 2. For whom 2. For whom given it was that he gave himself For us Wherein divers particulars 1. For us Men. 1. For us Men. Not for the Angels some of which stood in as much need of a Saviour as we did Yet he took not hold of them but suffered them that were fallen to lye perish everlastingly But he took hold of us Heb. 2.16 gave himself for us 2. Us Sinners 2. For us Sinners Herein God commendeth his love towards us that while we were yet sinners Christ dyed for us Rom. 5.8 3. Us Enemies 3. For us Enemies Greater love hath no man than this that a man should lay down his life for his friends Joh. 15.13 Yet behold here greater love than this When we were Enemies we were reconciled unto God by the death of his Son Rom. 5.10 4. Us rather than others 4. And fourthly for us rather than others When the world of Man-kind lay in the same condition of sin and miserie Christ layed hold on us giving himself for us whilest he hath passed by many others of equal nay it may be of far better deserts than our selves 3. How given 3. To which I might add How he gave himself Not only to be born and live but to dye for us to dye that painful shameful accursed death the death of the Cross 4. As also to
what end 4. To what end he thus gave himself That he might Redeem us Save us And O what love was this Every of us who can evidence our interest in it stand for ever admiring and adoring of it And admiring it let us now indeavor to answer it Answering love with love Vse 4. Answer this love with love Loving the Lord Iesus Which who so doth not how well doth he deserve that Anathema denounced by the Apostle against all such If any man love not the Lord Iesus let him be Anathema Maranatha let him be had in execration for ever 1 Cor. 12.22 And loving him Vse 5. Express our love to Jesus Christ let us express our love to him And that 1. By giving up our selves to him 1. Giving our selves to him to live unto him He dyed for all saith the Apostle that they which live should not henceforth live unto themselves but unto him which gave himself for us 2 Cor. 5.15 Live according to his Prescripts to his Honour and Glory Ye are bought with a price wherefore Glorifie God in your Body and in your Spirit 1 Cor. 6.20 2. And thus giving our selves to him 2. Being ready to give our selves for him be we also ready to give our selves for him I am ready not only to be bound but to dye at Ierusalem for the name of the Lord Iesus such was Pauls resolution Act. 21.13 And let the like be ours Not thinking our dearest blood too dear for him who thought not his too dear for us 3. And thus giving our selves to him 3. Giving our selves to and for his and for him in imitation of him do we the like to and for his Being ready to do all offices of love to them Walk in love as Christ hath loved us and given himself for us And as to do so to suffer for them I endure all things for the Elects sakes saith Paul 2 Tim. 2.10 Yea and if need be refuse not to lay down our lives for them Because he layed down his life for us we ought also to lay down our lives for the Brethren 1 Joh. 3.16 viz. if their necessity requireth it and our calling bindeth us to it Especially for the procuring of their eternal happiness and welfare For this it was that Christ layed down his life for us And for this we should not think our lives too dear for others Paul who tells us that he could even have wîshed himself an Anathema accursed from Christ for his Brethren his kins-men according to the flesh as we have it Rom. 9.3 being not unwilling if it had been possible to have redeemed and saved the souls of those his Countrey-men the Jews with the utter loss of his own would much more have been willing to have shed his blood for them I will very gladly spend and be spent for you saith he to his Corinthians 2 Cor. 12.15 And the like he tels his Philippians cap. 2. v. 17. Yea and if I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all And the like let all of us in conformity to our heavenly pattern be ready to do Christs giving himself for believers a ground of strong Consolation Many other uses and improvements might be made of this great Gospel Doctrine As viz. that of Consolation to all true believers Hath Christ thus given himself for them then who shall lay any thing to their charge Who shall lay any thing to the charge of Gods Elect It is God that justifieth who shall condemn It is Christ that dyed Rom. 8.33 So may they upon this ground triumph over Hell and death and all the Enemies of their salvation Christ having engaged for them given himself for them as their surety he hath made a plenary satisfaction unto the Justice of God for all their sins so undertaking for them as that they shall certainly be delivered both from the guilt and power of them being justifyed and sanctifyed and consequently saved by and through him So it followeth in the Text Who gave himself for us that he might redeem us from all iniquity c. To which I now pass That he might redeem us from all Iniquity WE are now come to the 4th and last main part of the Text Finis donationis Part 4. The ends of Christs giving himself Redempton and Purification the End or fruit of Christs thus giving himself Of which there are many Two of them we have here assigned as serving the Apostles purpose viz. Redemption and Purification Of which severally beginning with the former That he might redeem us from all Iniquity Wherein we may take notice of three Particulars The Redeeemer The Redeemed End 1. Redemption Whete 3. particulars and from What they are redeemed 1. The Redeemer 1. The Redeemer The great God and our Saviour Jesus Christ Two sorts of Redeemers in Scripture who gave himself that he might redeem Two sorts of Redeemers we meet withall in Scripture Principal and Instrumental 1. Instrumental Temporal Saviours 1. Instrumental such as God made use of as his Instruments in working of temporal salvations for his People Such a one was Moses whom we find so called Act. 7.35 Him did God send to be a Ruler and a Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original which Erasmus following the vulgar Latin renders according to the proper signification of the word Redemptorem a Redeemer an Instrument which God made use of for the working of that great deliverance for his people Israel in bringing them out of Egypt In which sense other of the Iudges are called by the name of Saviours Neh. 9.27 Thou gavest them Saviours who saved them out of the hands of their Enemies Instrumental Saviours and Redeemers 2. Principal Jesus Christ 2. Principal this is onely Iesus Christ whom we finde sometimes so stiled I know that my Redeemer liveth saith Iob Job 19.25 The Redeemer shall come unto Sion saith the Prophet Isai Isa 59.20 pointing at Christ as the Apostle citing that Text applies it Rom. 11.26 Christ the Redeemer The Author of all deliveracees And well may he be so called being the Author of all such deliverances as his people are made partakers of The Angel which redeemed me from all evil saith Iacob speaking of Christ Gen. 18.11 both Temporal and Spiritual deliverances 1. Temporal 1. Temporal Wherein whoever be the Instrument he is the principal agent So he was in that deliverance of the Israelites out of Egypt wherein Moses was only his Instrument a staff in his hand So much is held forth in that Text forenamed Act. 7.35 Where it is said that God sent Moses to be a Ruler and a deliverer or Redeemer by the hand of the Angel which appeared in the Bush 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc referendum est ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mandata ei per Angelum dedit Grot. Annot. in loc 〈◊〉 〈◊〉
but so is not yours Death shall not set you at liberty but let you in to a farther bondage even the bondage of Hell where you shall for ever ly bound and fettered in those everlasting chains of darkness O then be excited in the sense and apprehension hereof to look out for your Redemption your deliverance betimes Which where you are to look for this Text will inform you pointing out unto you the one and only Redeemer even the Lord Iesus who gave himself for us that he might redeem us Quest 3. From what the Lords people are Redeemed Q. Redeem us from what That leadeth me to the third Branch A. To which I might return Answer from all the aforesaid Particulars wherein that our bondage consisteth Ans Sin Satan Law Death From all these the Lord Christ redeemeth those for whom he gave himself As 1. From death 1. To begin first with the last from Death though not from the Power yet from the fear of it This was one end of his assuming the nature of Man of being made Man as the Apostle tells us in that Text forecited Heb. 2.14 15. That through death he might deliver them who through fear of death were all their life time subject unto bondage Which he did by conquering of death and taking away the sting of it which was sin So as they who believe on him now have no more cause to fear that enemie which he hath so conquered and disarmed as it shall not be able to hurt them and from the power whereof in due season they shall be fully delivered Thanks be to God saith Paul speaking in the person of all believers which giveth us the victory through our Lord Iesus Christ 1 Cor. 15.57 viz. both over Sin and Death 2. From the Law 2. And so for the Law When the fullness of time was come God sent forth his Son made of a Woman made under the Law to Redeem them that were under the Law Gal. 4.5 Christ being himself made under the Law by a voluntary subjection undertaking the fullfilling of it for himself and his Elect people he thereby hath Redeemed them from that slavery wherein they were under it by reason of the rigorous exaction of it requiring that from them which they are not able to perform as also from the Curse of it Christ hath Redeemed us from the Curse of the Law being made a Curse for us Gal. 3.13 undergoing that penalty which the Law had denounced against all the Transgressors of it 3. And the like for Satan 3. From the power of Satan Who hath delivered us from the power of darkness Col. 1.13 that is from the power of Satan who is the Prince of darkness Him did Christ destroy in and by his death Through death he destroyed him that had the power of death the Devil Heb. 14. Here did that promised seed of the Woman bruiz and break the serpents head according as it was foretold Gen. 3.15 Christ trampled upon Satan that old serpent Him he conquered in his death Which he manifested in his Resurrection and Ascension wherein he triumphed over him Having spoiled Principalities and Powers he made a shew of them openly triumphing over them Col. 2.15 When he ascended up on high he led Captivitie Captive Eph. 4.8 leading Captive all the spiritual Enemies of his Church which before had held his people Captive Satan among the rest 4. But I shall not insist upon any of these 4. From Sin My Text directing and confining me to the first of them Redemption from Sin Here begins all that servitude and bondage to which man is now subject And from this hath Christ redeemed his people He gave himself for us saith the Text that he might redeem us from all iniquity Christs people Redeemed from Iniquity All iniquity From Iniquity 1. From Iniquity from All iniquity so I shall divide the words In the one taking notice of the substance of this benefit in the other of the Extent of it Deal with them severally That he might redeem us from Iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from Sin Which is fitly expressed by this word properly signifying an Illegality what ever is done besides or contrary to the Law Such is Sin So Saint Iohn defines it 1 Iohn 3.4 Sin is the transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity And from this Christ hath redeemed his people There shall come out of Sion the Deliverer and he shall turn away ungodliness from Iacob so the Apostle citeth that Text of the Prophet Isaies pointing at Christ Rom. 11.26 Which in effect speaketh the same thing with this in the Text He gave himself for us that he might redeem us from Iniquity Quest How redemed from Iniquity Q. And how is Christ said to have done or to do this A. Here if we will hearken to Socinians Ans The Socinians sense rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nempe per praedicationem Apostolorum fultam illo spiritu quem Christus ipsis impetraverat Groti Annot. ad loc whom Grotius herein complyeth with they will tell us what he doth that this was done by the preaching of the Apostles who being supported and enabled by that Spirit which Christ had impetrated and obtained for them their Ministery became effectual to such an end for the turning of men from those iniquities those sinful wayes and courses which formerly they were given over to But this I let go as savouring of a spirit which is but too willing to conceal and darken the truth whilest it holdeth forth but a part a small part of it A. Ans The word Redemption opened For a more full and satisfactory Answer consult we the word which is here and elsewhere made use of That he might Redeem us To Redeem in common use we know what it is to procure the liberty of a Captive Now this may be done two wayes By Price or Power Which is by price or Power By price paying a Ransome for him By power freeing him by a strong hand Both of these in Scripture we find called by the name of Redemption The former most commonly and properly So the word in the Text naturally signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem viz. by paying of a Price That is the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as the Latin word Solvo answering to it also doth both to pay and to loose it properly imports a Ransome the Price which is payed for the Redeeming of one This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemptionis precium And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is properly a Redemption in such a way by the paying of a price Of such Redemption we often read As elsewhere so in that Chapter Lev. 25. where we read of the Redeeming of land that is sold or morgaged v. 25. and of Persons who have sold
themselves for slaves by paying the price of their Redemption v. 51 52. Sometimes we find it in that other way Redemption by Power In this sense God is said to have been the Redeemer of his people Israel whom by a strong hand he brought out of Egypt They remembred that God was their Rock and the high God their Redeemer Psal 78.35 And in such a sense God is said to Redeem the lives of men by working temporal deliverances and salvations for them Who redeemeth thy life from destruction saith David of himself Psal 103.4 He redeemed them from the hand of the enemy it is spoken of Gods delivering Israel from the hands of the Egyptians at the red sea Psal 106.10 Christ redeeming his people both these wayes Q. Now in which of these senses shall we take the word here in the Text A. Why take it which way we will we cannot take it amiss both suiting well with the matter in hand Both these wayes may Christ truly and fitly be said to Redeem his people from their Iniquitie This he hath done and doth by Priee and Power by the one freeing them from the Guilt by the o-from the Dominion of sin Consistebat ea servitus in duobus affectu Reatu Estius Com. in Text. In these two consisteth the servitude and bondage of men under sin that they lie under the Guilt and Power of it And from both these Believers are freed and delivered by Christ 1. 1. By Price freeing them from the Guilt of sin Begin with the former Christs freeing and delivering his people from the guilt and punishment of sin This he hath done and that by paying a Price for them the Price of his own Blood So the Apostle clearly sets it down in that known Text Eph. 1.7 repeated in the same words Col. 1.14 In whom we have redemption through his blood the forgiveness of sins Christ thereby making satisfaction unto the Justice of God hath merited and obtained the Remission of sins for his Elect. In this way it was that he put away sin as the Apostle hath it Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself To put away sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the abolishing of it as to the guilt and obligation thereof whereby it bindeth sinners over unto eternal condemnation This hath Christ taken away by that Sacrifice which he offered up upon the Cross the Sacrifice of himself Upon this account it is that Christ is called the Propitiation 1 John 4.10 God sent his Son to be the Propitiation for our sins 1 John 2.2 He is the Propitiation for our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a means to Propitiate to appease the wrath of God due unto man for sin This hath Christ done by that sacrifice of himself by shedding his Blood Him hath God set forth to be a Propitiation through faith in his Blood Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Propitiatorie Placatorie alluding unto the Mercy-seat under the Law which covered the Ark of the Covenant wherein the Tables of the Law were which is called by that name The Propitiatory being a token of Gods Reconciliation to his people and of his grace and favour towards them shadowed out by the Clouds sitting and resting upon it This Propitiatory this Mercy-seat was a type of Christ the ttue Propitiatory through whom God is reconciled and made propitious unto his people by the shedding of his blood and their sins covered from his sight as the Tables of the Law were covered by the Mercy-seat from the eyes of men Christ giveth himself a ransom for his peoplet And thus hath Christ redeemed his people by paying a Price giving himself a Ransome for them So he himself sets down the end of his coming into the world Math. 20.28 The Son of man came to give himself a Ransom for Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of their Redemption which is as I said the proper signification of that word And so in that other Text 1 Tim 2.6 Who gave himself a Ransom for all where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word never elsewhere met with in the New-Testament properly signifying a Counterprice when one giveth himself for another body for Body engaging himself to do or suffer what he should have done for the obtaning of his liberty or saving his life And such a Ransom did the Lord Jesus give himself for all his Elect people laying down his life for them that so making satisfaction to the Justice of God for their sins he might redeem them free and deliver them from the Guilt and Punishment of them 2. And as from the Guilt so also from the Power and Dominion of them This benefit he merited for his people by his death 2. Freeing them from the Dominion of sin which he merited for them by his death Ye were not redeemed with corruptible things as Silver Gold from your vain conversation but with the precious blood of Christ saith Saint Peter to the believers to whom he writeth 1 Pet. 1.18 19. Such was their Conversation before their conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation They then walked in the vanity of their minds as Paul saith of the unbeleeving Gentiles Eph. 4.17 being given over to those unfruitfull works of darkness as he calleth sinfull waies and courses Eph. 5.11 doing those things whereof they had no fruit but shame as he tells his Romans Rom. 6.21 Such was their Conversation before Conversion A vain yea and a wicked conversation We also had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind so he telleth his Ephesians Cap. 2. v. 3. But from this conversation they were redeemed by the blood of Christ he having merited this benefit for them that they should be freed as from the Guilt so from the Power and Dominion of of sin And what he hath thus Merited for his Elect he also effecteth in them Effecteth in them by his spirit which he doth by the powerfull operation of his Spirit whereby he setteth them free from the service of sin Being then made free from sin ye became the servants of righteousness Rom. 6.18 Now being made free from sin and become servants to God ye have your fruit unto holiness v. 22. Free though not from the in-being in-dwelling and working of sin yet from the power and dominion fo it so as though it did still abide in them yet it did not rule over them And thus are all believers made freemen and that by the spirit of Christ Where the spirit of the Lord is there is libertie 2 Cor. 3.17 Liberty as from the yoak of the Ceremonial and Rigour of the Moral Law so much more from the Law of sin Libertatem hic intellige a vitiis Grot. Annot. ad loc which no longer ruleth in the beleever The
Law of the Spirit of life which is in Christ Jesus hath made me free from the Law of sin saith Paul of himself Rom. 8.2 Thus doth Christ set his Elect people at liberty from those sins wherin they were before intangled Such were some of you saith the same Apostle to his Corinthians viz. fornicators Idolaters c. but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 As they were justified by his Merit so sanctified by his Spirit Thus is Christ made unto all true beleevers as Righteousness so Sanctification as the same Apostle tels them 1 Cor. 1.30 Righteousnesse by his Satisfaction and perfect obedience for their Justification Sanctification by the gift and work of the Spirit of Regeneration whereby he subdueth Corruption in them So Purifying them to be a peculiar people to himself as it followeth in the Text. Of which God willing I shall speak more fully when I come to handle that latter Branch to which this part of Redemption more properly belongeth 2. Thus you see how Christ may be said to Redeem his people from Iniquity 2. Christ Redeeming his people from All iniquity And this he hath done and doth from All Iniquitie There is the Extent of this Benefit of which but a word This Redemption reacheth to all Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From all Iniquity Iniquity or Sin is twofold Original and Actual Original Adams sin imputed with Natural Corruption inherent Actual accursed fruits springing from that Root sinfull thoughts words Actions Every of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transgression of the Law and so sin Iniquity Now from all these doth Christ Redeem his people The bloud of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 from Original sin Actual sin Taking away the guilt of it He hath loved us and washed us from our sins in his blood Rev. 1.5 Yea and the filth and pollution of it If the blood of Bulls and of Goats c. sanctified to the purifying of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot unto God purge your consciences from dead works to serve the living God Heb. 9.13.14 Such vertue there is in the blood of Iesus Christ being applyed to the Soul by faith Now it both satisfies and sanctifies freeth both from the guilt and power of sin And that of All sin He shall save his people from their sins Matth. 1.21 Not from one or many but all sins To this end he gave himself for his people that he might Redeem them from All iniquitie R. And so it must be otherwise his Redemtion had been an imperfect Redemption R. This Redemption a perfect Redemption One debt not discharged is sufficient to keep a prisoner in the goal One foot in the snare is enough to detain the intangled bird But Christ is a perfect Saviour a perfect Redeemer And therefore those whose Redemption he undertaketh he redeemeth them from all iniquity from the Guilt and Power of all sin Thus have you the Doctrinal part opened with a touch of Application by the way which come we now to prosecute Applic. Directing it in the first place by way of Confutation Here taking up a stone to cast at a three-fold Adversary Applic. Confutation of a three-fold Adversary Socinians Papists Arminians 1. Begin with the first and worst Socinians Socinians opposing Christs satisfaction who will not indure to hear of any such Redemption properly so called that Christ should thus Redeem his people by paying a price for them making satisfaction unto the Justice of God for their sins Against them we take up this word in the Text which we oft meet with elsewhere where Christ is said to give himself for his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem them which word as you have heard properly signifieth such a Redemption viz. by paying a price And that it must be so taken in this and the like places not Metaphorically as they would have it but properly we may learn from the Apostle who plainly expounds this phrase in that known Text 1 Cor. 6.20 repeated Cap. 7. v. 23. where he sheweth us how Believers are said to be Redeemed Ye are bought with a Price saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. with the precious blood of Jesus Christ Sensus est Christus vos â peccatis redemtâ—s sibi manci-pavit sed magno ei statis morte ipsius cruenta Grot. Annot. in 1 Cor. 6.90 as St. Peter explaines it 1 Pet. 1.19 A Text so clear that Grotius though but too willing to evade all Texts of that nature is enforced to interpret it in such a sense To which might be added the Context here He gave himself for us that he might redeem us Where the Apostle plainly sheweth how and in what way Christ Redeemed his people viz. by giving himself for them giving himself a Ransome a Counterprice for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we found it it these forecited Texts Matth. 20.28 1 Tim. 2.6 But as for this pernicious and damnable doctrine of theirs I have so fully discussed it heretofore among you in handling of that Text Obj. The One and Onely Mediator printed Anno 1651. 1 Tim. 2.5 whereof I have also given an account to the world as that I hope I shall not need to insist upon it again To leave them 2. 2. Papists who teach that In the next place come we to the Papists Did Christ thus give himself for his people to Redeem them from all iniquity How is it then that they they tell us 1. That though the sin be forgiven yet the punishment may remain 1. The sin being pardoned the punishent may remain Though not Eternal yet Temporal The former being satisfied for by Christ yet the other may be left for us to undergo and suffer either in this Life or in Purgatory Which if so then must Christ be but a partial Redeemer not having redeemed his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from All and the All of Iniquity Which how doth it derogate from the merit of his death Obj. But why then was David punished in the death of his Child Obj. David punished in the death of his child notwithstanding the Prophet had assured him that God had forgiven his sin as we find it 2 Sam. 12. v. 13 14. A. This was not to him any wayes a satisfactory but Castigatory punishment A Chastisement rather than a Punishment Ans A chastisement rather than a punishment as many of the tryals and afflictions wherewith God exerciseth his people are Propter hoc imponit nobis poenam Propter hoc imponit nobis poenam non de peccatis sumens supplicium sed ad futura nos corrigens Chrysost Hom. de Penit. For this cause saith Chrysostome doth God inflict punishments upon his people
not to take vengeance for their sins past but to correct and instruct them for the future Obj. Obj. Death being the punishment of sin stil remaineth But how is it then that death which is the proper punishment of original sin still remaineth alike to all A. Ans The quality altered by Christ To this it is Answered as to the former True it is Death at the first came in by sin and in it self it is a punishment of sin but not so to those that are in Christ to true believers To them it is Medicinalis non poenalis not properly penal but Medicinal Death remaines but the sting is pulled out which is sin Even as it is with sin it self that remains in the Regenerate as to the being of it whilest the guilt and power are taken away So it is with Death That remaines as to the power of it Gods Saints being subject to it as well as others but the poyson the bitterness is taken away To them it is no longer a punishment of sin from which all which Christ hath Redeemed them 2. That man is bound to make satisfaction for himself 2. Again If Christ hath Redeemed his people from all Iniquities how is it that they tell us that they are yet bound to make satisfaction for themselves Redeeming and delivering themselves from Temporal yea from Eternal punishment by their own doings or sufferings by their good works prayer fasting alms-deeds by inflicting corporal punishments upon themselves or undergoing what Penances are injoyned them by the Priest Which what is it still but to derogate from this work of Redemption as if Christ had done it but by halves He satisfied for some sins and left us to satisfie for others and so in part to be our own Redeemers to Redeem our selves from our Iniquities Obj. But how is it then that Daniel giveth this Counsel to King Nebuchadnezzar Dan. 4.27 Dan. 4.27 explained Peccata tua Eleemosynis redime U. L. Redeem thy sins by righteousnesse and thine iniquities by shewing mercy to the poor A. So indeed the vulgar Latin as also Montanus and other their Expositors read that Text but Tremellius whom our own Translations therein follow renders it more properly Abrumpe Break off thy sins That is the proper signification of the word Parach Rupit abrac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pit c. which we find so used and rendered Gen. 27.40 where Isaac speaking to his son Esau tells him When thou shalt have the dominion thou shalt break the yoke from off thy neck Vparacta franges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 franges jugum saith Montanus Excutias solvas saith the vulgar Latin thou shalt break off shake off And thus Daniel there adviseth that cruel Tyrant that he should break off his former sinnes of Tyranny and Oppression by betaking himself to the practice of Righteousnesse and Mercy Which doing with an upright heart he might thereby hope to divert those judgments of God which hung over his head Divert them though not by way of merit no It is not one good work or yet many being all but Duties that can make satisfaction to the Justice of God for the least sin But by a way of a gracious Remuneration God being free in rewarding what ever services are done to his name 3. That one may satisfie for the sins of another One may bear the burden and discharge the debt of another c. And it was a ridiculous heresie of Wickleffe to deny the same Rhem. Annotat. 〈◊〉 1 Col. 24. Yet again in the third place If Christ have redeemed his people from all Iniquity how is it then that they affirm that one may satisfie for the sins of another So the Rhemists in express terms lay it down in their Annotation upon Col. 1.24 Censuring it for a ridiculous heresie in Wickleff that he denyed it But what is this again but to make others sharers with Christ in this great work of Redemption As if he had not given himself to this end to redeem his people from all iniquities As for us know we no other Redeemer but him As for Man not being able to Redeem himself how shall he redeem another A thing which we may hear the Psalmist in express terms disclaiming Psal 49.7 No man can redeem his Brother nor give unto God a ransome for him Not redeemed him from Temporal death much less from Eternal But I shall not any longer detain you in the refutation of these Errors which having been so fully discovered by many hands already I hope there is no fear of any infection from them A word in the third place for those whom at present you are in more danger of Arminians 2. Arminians who teach a universal Redemption Whose Doctrine is as you have heard that Christ dyed and dyed alike for all earnestly contending for an Vniversal Redemption Vniversal Redemption This in a good sense we readily grant viz. in that which the Text holdeth forth that Christ gave himself to Redeem his people from all iniquity But not so in their sense that he dyed alike for all impetrating and obtaining the like benefits for all Which if so then must all be Redeemed from all iniquity All not redeemed from all iniquity not onely from Original sin which they look upon as wholly discharged by the death of Christ so as none are condemned for it but from all Actual sins Commissions Omissions And if so how is it then that they are not all made partakers of this benefit to have their sins actually pardoned and persons reconciled unto God A. To this I know they will readily Answer The Cause of this is onely the want of faith Ans Want of faith the cause of this because men do not beleeve on Christ who dyed for them This is it that renders his death ineffectual unto them Repl. But to this we rejoyn Is this Infidelity of theirs an Iniquity Repl. Infidelity an Iniquity or no Surely this they will not deny And if so how is it that they are not redeemed by Christ from it both from the Guilt and Power of it Both these did Christ merit as you have heard for all those for whom he gave himself Giving himself to this end that he might redeem them from all iniquity not onely from sin against the Law but sins against the Gospel Christs people redeemed from sins against the Gospel as well as against the Law Christ meriting faith for his people In particular from this of Vnbelief from which Christ hath merited and obtained that those for whom he gave himself should be freed having among other things merited faith for them and that not onely a power to beleeve that so they may beleeve if they will as they would have it but also the Habit and Act of faith that they shall beleeve To you it is given on the behalf of Christ not onely to beleeve an him but also to suffer for his
an unholy thing Now this in a degree do all presumptuous Backsliders who having been sacramentally washen in the blood of Christ and professed faith in him to look for Redemption through him do afterwards return with the Dog to the vomit and with the Sow that is washen to the Wallowing in the mire as Saint Peter describes such kind of persons 2 Pet. 2. last what do they herein but trample upon their Redeemer O take heed it be not so with any of us Take heed brethren lest there be in any of you an evil heart of unbelief in departing or to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius observes from the living God Heb. 3.12 Such Apostacie beware of lest thereby we put our selves into a desperate hopeless condition As for such how can they expect any benefit from the death of Christ whilest they thus directly cross the end for which he dyed which was to redeem those for whom he gave himself from iniquity free them as from the guilt so from the power of sin Which let all those who expect to have any share in this benefit have a special regard unto Being Redeemed by Christ bought with his blood as you believe do not now sell your selves as Ahab did to work wickedness so as to give ovet your selves to any sinfull way or course whatsoever In so doing what do you but sell your selves for nought As the Lord tells his people the Iews Isa 52.3 By their sins they had sold themselves into the hands of the Babylonians for which they had not so much as thanks from those their hard Masters And truly so do all revolting and backslding Christians by returning to their former sinfull wayes they sell themselves for nought yea that which is worse than nouhht for naught for that which without spedy repentance will bring them to nought prove their utter ruine Which far be it I say from every of us Is it so that we profess our selves to be in the number of these Redeemed ones now let this Grace of God bringing salvation which hath herein appeared unto us teach us and that effectually this great Gospel-Lesson here held forth that denying ungodliness and worldly lusts we live soberly Righteously godly in this present world This is our Apostles drift and scope in the Text where he maketh use of this as an Argument to press and enforce that Lesson upon Christians that they should so live in as much as Christ gave himself for them for this end viz. to Redeem them from Iniquity And such use let all of us make of it Not turning this Grace of God into wontonness taking liberty to sin because Christ hath redeemed us from it but therefore denie all ungodliness and worldly lusts living soberlie righteouslie and Godlie Such it becomed the Lords Redeemed ones to be They shall call them the holy people the Redeemed of the Lord saith the Prophet speaking of the Iewes when returned from their Babilonian Captivity Isa 62. last And such let all the Lords people be such as lay claim to this Benefit Being the Redeemed of the Lord let them be a holy people such a are redeemed from their vain conversation as Saint Peter describes true beleevers 1 Pet. 1.19 so walking as becometh those who have interest in so great a mercy Vse 5. Comfort to all true beleevers who are the Lords Redeemed ones To close up all in the 5th and last place Hath the Lord Jesus given himself for his people to redeem them from All iniquitie Why then let me hear for the Comfort and Consolation of all true beleevers take up the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is he that condemneth It is Christ that dyed Rom. 8.34 what though Satan the great Accuser do now bring against you many indictments charging upon you many and great sins yet let none of them dismay or discourage you Remember what you heard from Saint John that the blood of Jesus Christ cleanseth us from all sin Which in effect speaketh the same thing with this in the Text. Christ gave himself to redeem us from all iniquity Who then is it that shall lay any thing to the charge of Gods chosen Having such a Surety who hath undertaken for them and discharged their debt to the uttermost farthing True indeed had he made satisfaction in part and left them to do the rest as Papists would have it well might they the best of them be thought full about their condition The least sum undischarged by the surety and left upon the account of the Debtor who hath nothing to pay it with is enough to keep him indurance And so would the least sin left unsatisfied for be enough to detain us under the Curse of the Law which runs in that latitude Cursed is every one that continueth not in every thing Gal. 3.10 But here is the Comfort of true beleevers The Redemption which Christ hath purchased for them is a full and plenary Redemption even from All iniquity and the All of iniquity And therefore whilest blinded Papists busie themselves about their Labour in vain studying how to make satisfaction for their sins let the Lords people onely study how to testifie their thankfulness unto him who hath taken this work out of their hands and done it for them To this Great God and our Saviour Iesus Christ who hath thus given himself for us to Redeem us from all Iniquitie To him with the Father and Eternal Spirit be praise honour and glory now and for ever Amen Thus have I done with the former of those Ends wherefore Christ gave himself the first and immediate end Redemption Come we now to the latter which is a consequent following upon it viz. Purification And purifie unto himself a Peculiar people c. Parts 3. IN the handling of which words I shall propound these 3. things to be considered The Agent Act End The Purifier the Purification and the Design therein Who it is that doth this How he doth it and Wherefore he doth it Deal with them severally 1. The Agent the Purifier Part 1. The purifier Christ himself who it is that undertaketh this work which is even he that undertook the former Redeemer and Purifier are both one even the great God our Saviour Iesus Christ He it is that Purifieth those whom he hath Redeemed Of which more anon Part 2. The Act Purification 2. But how doth he do this That is the second thing the Act. To which Answer may be returned This he may be said to do two wayes Sacramentally Really Christ said to purify his people two ways 1. Sacramentally 1. Sacramentally Such were the Jewish Purifications under the Law which were made by divers kinds of Offerings and Washings Oblations and Ablutions and other Ceremonial observances Of which the Apostle speaking Heb. 9.13 tells us that they sanctified to the hurifying of the flesh making those who made
the Church before the coming of Christ there shall be a Discipline o that our eyes might see it so exact as that no profane person shall be tolerated in it But much more in heaven where no unclean thing shall enter No unrighteous person shall inherit the Kingdom of God 1 Cor. 6.9 So then Christ that he may in due season bring his people thither he there prepares them for it by this his Purifying of them Even as it was with the Maides which were to go in to King Ahasuerus to bed with him they were first to be purified for a certain time for twelve moneths together which was to be done with Myrrh and other sweet Odours as we may read the manner of it Hest 2.12 Thus must it be with all those who are to have Communion with Christ in his Kingdom of glorie they must first be purified by way of Sanctification by washing them and pouring out the sweet graces of the Spirit upon them And in order hereunto Christ undertaketh and effecteth this work Having Redeemed his people by his blood from Death and Hell and purchased eternal life for them now he purifyeth and sanctifieth them by his Spirit that so they may be prepared as a Bride adorned for her Husband as we have it Rev. 21.2 made meet to be partakers of the inheritance of the Saints in light as the Apostle hath it Col. 1.12 Thus you see that it is so and why it is so that Christ having Redeemed his people he also Purifyeth Sanctifieth them That which remains of this is Application Applic. Unsanctified sinners can have no assurance of their Redemption Vse 1. Which in the first place let it be directed by way of Conviction Do these two thus go together then may diverse from hence take notice that they can have no assurance of any interest in the former in as much as they have no share in the latter Not being purified let not them reckon themselves among the Lords Redeemed ones Not being freed from the filth of sin let not them flatter themselves that they are freed from the Guilt of it Not being sanctified by the Spirit of Christ let not them perswade themselves that they are justified by his Merit Which let it take hold of all presumptuous sinners who not withstanding they live and go on in a course of sin yet will call Christ their Redeemer pretending to rest securely upon him for Iustification Salvation Such was the security of the Princes Priests Prophets of Iudah as the Prophet Micah sets it forth Mick 3. v. 9 10 11. the one abhorred Iudgement and perverted all equity c. the other taught for hire and divined for mony the whole state both Political and Ecclesiastical were all corrupted given over to Covetousness Oppression Bribery c. Yet saith the Prophet they will lean upon the Lord and say is not the Lord among us none evil can come upon us Notwithstanding that they committed such horrid and execrable sins yet they would presume upon the presence of God with them and his grace and favour towards them that he would be a Saviour unto them And is it not so with too many among us who though they take liberty to indulge themselves in their sinfull waies and courses not at all indeavouring any Reformation in their hearts or lives As for Purity it is a thing they abhor the very name is odious to them much more the thing yet they will lean upon the Lord they will profess confidence in Iesus Christ looking upon him as their Saviour and their Redeemer But as for such whilst such let them know that what ever acquaintance they may take of this their Redeemer he will take none of them neither let them ever expect to receive any benefit from his death No Christ will either be a Perfect Saviour or no Saviour where he saveth from the Guilt of sin he will also save from the Power of it whom ever he Redeemeth he Purifieth Art thou then still an impure wretch one that lyest and wallowest in the mire of an impure and filthy conversation allowing thy self in any sinfull practice what ever take this as an evidence that thou art one who as yet hast no part or portion in this great benefit of Redemption I will not say but Christ might intend it unto thee might shed his blood for thee and that upon Repentance and Reformation the merit thereof may be applyed unto thee But as yet I say unto thee as Simon Peter once did to Simon Magus Act. 8.21 Thou hast neither part nor lot in this matter Which that we may all of us have and be assured of let us in the second place be exhorted and excited to seek after this Purification Vse 2. All excited to seek after Purification that the Lord Christ may thus wash us It is that which our Saviour told Peter when out of modesty he refused to let him wash his feet If I wash thee not saith he thou hast no part with me Joh. 13.8 If we be not washen by Christ never look for any benefit from him And therefore let all of us say unto him what Peter upon second and better thoughts there did v. 9. Lord not my feet only but also my hands and my head Thus do we yeeld up our selves to the Lord Iesus that we may be washen by him as from the Guilt of sin by his Blood so from the filth of it by his Spirit This is Davids prayer in that Penitential Psalm of his Ps 51. v. 2. Wash me throughly from mine iniquity and cleanse me from my sin And such a through-washing let all of us seek after not only to have our sins pardoned but mortified that so we may not ly under any defilement but may be cleansed not only from open but even from secret sins as he elsewere prayeth Psal 19.12 For which mercy look we up unto the Lord Iesus by faith that so we may receive this benefit from him which he hath merited for his people waiting upon him in the use of all holy means for the obtaining of it so seeking after an entire and perfect sanctification Perfect Sanctification to be sought after both the Negative and Positive parts of it 1. The Negative part 1. The Negative part of that we may be freed and delivered from the power of Corruption so as there may not be a sin left to reign or yet to bear any sway in us Let not sin reign in your mortal bodie that ye should obey it in the lusts thereof Rom. 6.2 But that all may be mortified In which work be we subservient to the design of Jesus Christ Washing and purifying our selves Chsists people to wash themselves This indeed is Christs work which he worketh in his people yet so as he doth not work it without them Christ never purifieth a man but he maketh him willing to be purified And having wrought his will to desire it he
works to speak for you I mean to speak to the World and your own consciences so as to evidence the truth of your faith never reckon your selves in the number of true beleevers For this Saint James speaketh fully and expresly in that known place Jam. 2. Where he sheweth how faith without works is but a mock-faith a dead faith Faith if it have not works is dead being alone v. 17. Being alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self not being accompanyed with good works works of Holiness and Righteousness which are the inseparable companions of a true justifying faith it cannot be a true living faith Which if it were it would be a working faith True faith a working faith So Paul describeth it Gal. 5.6 Faith working by love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word being taken Passively as it proPerly signifieth it imports a faith actuated by love thereby quickned and moved to the doing of good works or Actively as it is commonly understood it denotes an active operative faith which putteth forth and sheweth it self in the exercises of love love to God love to his Saints in doing of good works works of Piety and Charity Hereby faith sheweth it self to be a true living faith So doth the Body by the Operations of it it sheweth it self to be a living body And so doth faith shew it self to be a living faith by its works which are Indicativa fidei I will shew thee my faith by my works saith St. Iames Jam. 12.18 No such sure and certain token of a true saving justifying faith as an uniform impartial and universal obedience Which where it is not in an unfeigned desire and endeavour it is a clear evidence of a dead faith As the body without the spirit is dead so faith without works is dead also so that Apostle there closeth up that Chapter Iam. 2.26 As the body without the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that works are to faith as the soul is to the body the form of it and giving life to it which some would from hence infer that were to stretch the similitude beyond the staple beyond the scope and intent for which it is here made use of which is onely to illustrate what before was laid down viz. that Faith without works is dead So is the body without the soul or without breath as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred which our new Translation in the Margin mindeth us of Where there is no breathing there can be no life breath being though not a Cause yet an Indication of it And so where faith doth not breath forth and shew it self by good works the evidence is plain it is no other but a dead faith Solitary faith not to be trusted to Which in the fear of God let it be brought home to you who reckon your selves in the number of true believers putting your confidence in Christ hoping that as you are Redeemed so you shall be saved by and through faith What is this your faith fides solitaria a solitary faith faith alone having no good works to attend it do not think that Christ will ever own you for his True it is it is not for your works sake that he will own and accept you but he will not do it without them But what then shall we say to those evil workers Evil workers none of Christs people whose works testifie against them shewing to whom they belong Good works they have none to speak for them but evil ones too many to speak against them Being such as our Apostle speaketh of in the last verse of the Chapter fore-going Tit. 1.16 Such as professe that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Such as it may be give over themselves unto all lasciviousnesse to work all uncleannesse with greedinesse as he saith of the impure Gentiles Eph. 4.19 working the works of the flesh which what they are we may learn from the same Apostle who giveth us a bedroll of them Gal. 5.19 20 21. Now the works of the flesh are manifest which are these Adultery Fornication c. And are not these the works which some and too many who bear the names of Christians are given over to Evil works which they live and lie in and make a trade of A plain evidence that whatever acquaintance they may take of Jesus Christ calling him their Saviour yet they are in truth strangers to him It is that which Paul saith of his Colossians before their conversion Col. 1.21 They were then alienated and enemies in their minds by wicked works And surely so are all they who are workers of iniquity Giving themselves over unto wicked works to the practice of them whatever their profession be this their practice sheweth that they have no true acquaintance with God and Jesus Christ They are alienated from him and enemies to him So as whatever acquaintance they may take of him as I said he will take none of them Depart from me all ye workers of iniquity That is the answer which the Master of the house giveth unto some who would take acquaintance of him as you have it Luke 13.26 We have eaten say they and drank in thy presence and thou hast taught in our streets they had had familiar acquaintance with him But he shall say to them as it followeth I tell you I know you not whence you are Depart from me all ye workers of iniquity Workers of iniquity such as make a trade of sin living in the practice of it for such are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not every one that falleth into sin but such as live in a course of sin they are workers of iniquity And being such whatever outward visible communion they have had with Christ in his Ordinances in his Word and Sacraments yet let not them think that he will own them for his another day No those that are Christs are such as have their Consciences purged from dead works to serve the living God as the Apostle describeth them Heb. 9.14 From dead works that is sinful works which are fitly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as they naturally proceed from a man that is spiritually dead and make him that doth them lyable unto death From such works true believers have their consciences purged being freed as from the guilt so from the habit and power of them so as henceforth they do not serve sin which sometimes they did God be thanked that ye were the servants of sin saith Paul of his believing Romans Rom. 6.17 Such they were before their conversion but not such now Now they served another Master From the time that they came to obey that form of doctrine which had been delivered unto them to receive and imbrace the doctrine of the Gospel now being freed from sinne they became the servants of righteousnesse as it there followeth v. 18. And so is it