against whom become an enemy The Second in respect of JESUS CHRIST the Mediatour between God and man kind The third in respect of mankind fallen and mediated for each of which it is meet wee should understand 1. In respect of God offended with mankind The end of the death of and ransome given and Sacrifice offered by Christ was to fulfill the truth and satisfie the Justice and performe that good will of God who would have all men saved Mankind having sinned and fallen the truth of God will have it so That hee that sinneth must the And the Justice of God will have it so That 〈…〉 faileth in any thing of that Law which hee ought to performe to God shall suffer the Curse Gene. 2.17 and 3.19 Ezek. 18.20 Deut. 27.26 Gal. 3.10 Psal 49.7 8. And God may as soone cease to be God as faile in his truth or Justice and mankind if they suffer this death and curse must perish and never get out of it againe so as man being under this judgement no mercy can be shewne him no peace afforded him but it would be as it were crosse to the holy Nature of God But Jesus Christ by the Fathers appointment and his owne will becomming a second Adam Rom. 5.14 a publike Person as the first Adam In the room of all mankind Hee by the grace of God tasted death for every man Hebr. 2.9 And suffered the curse for all that by the Law were under the Curse Gal. 4.4 and 3.13 And this is with God as if all had dyed 2 Cor. 5.14 So that now in Christ mercy and truth are mett righteousnesse and Peace have kissed Psal 85.10 Now God may bring men into a new Treaty and shew mercy and extend Peace to them his truth and Justice as brightly shining therein as his Mercy and Peace Christ his Sonne having in mans nature and stead fulfilled his Truth and satisfyed his Justice and so farre saved all men according to his will Rom. 8.3 1 Tim. 2.4 And thus it is said God was in Christ reconciling the world to himself 2 Cor. 5.19 and Christ speaking of his comming to die and offer himself a Sacrifice saith of this end Loe I come to doe thy will O God Hebr. 10.6 9. 2. In respect of Jesus Christ the Mediatour between God and man The end of the death of ransome given and sacrifice offered by JESUS CHRIST was that he might be the Lord of All have them all as his owne to dispose and judge to command and accordingly to condemne or forgive as he saw fit Christ was the Lord of all as the Father for all were created by him Joh. 1.1 2 3. But mankind being fallen into sinne and so under death and curse became without Christ and without God in the world Alienated from his favour and presence Ephe. 2.1 2 12. Gene. 3.24 and became dead in sinne Rom. 5.12 18. And though God and Christ lost not their right of Lordship over men yet man being fallen the liberty of exercise was on mans part barred and there was no way but one that God and Christ should judge and dedestroy mankinde for the sinne and in the verse and death under which they were fallen mankind being now like a fallon and Traytor with sentence past upon him and upon the ladder or Tree with the rope about his neck and ready to be turned off having neither benefit of Law nor Pardon nor freind among all the Creatures that can helpe him and so no way for favour or comming into any new treaty or Judgement or living to God any more but onely in this new way agreed on between God and Christ That Christ should take this cause in hand beare this sinne goe upon the ladder and suffer this death and curse upon the tree whioh he once having suffered and overcome all mankind should be his and he become their Lord that they might live to him and so be all brought out of this first death by him And those that did in the day of grace accept him for Lord and yeeld to his government hee might give them aeternall life and those that would not so doe he might sentence them to a second death 2 Cor. 5.21 Gal. 3.13 Jo. 3.18 Also mankind in their sinne and fall by reason of the conquest Sathan had over them therein were become his slaves and vassalls and hee by his conquest and power got such interest and mastery over man that hee was their Lord by the right of warre Now Jesus Christ by his conquest over the Devill in the wildernesse and through his life and by his Resurrection and in his Ascension did overthrow the Devill and conqvered him and spoiled him of all his right of Lordship and led Captivity captive and so himselfe became Lord by vertue of his conquest also Mat. 4. Jo. 12.31 Col. 2.15 Ephes 4.8 so hath he redeemed all men by purchase and ransome of his Father and by strong hand and conquest from the Devills right of Lordship and so is the Lord of all men by a double right namely of ransome and conquest and hath all into his dispose and for a new treaty And all shall be made alive to stand at his judgement and he hath a new and aeternall life to bestow on all that in the day of grace doe in beleeving submit to his Spirit And another even a second death for such as through the day of grace rebell against him and hee is the Judge and so it is said For to this end Christ both dyed and rose and revived that he might be the Lord both of the dead and living Ro. 14.9.12 And that he dyed for all that they which live should not henceforth live unto themselves but unto him that dyed for them and rose againe 2 Cor. 5.15 Whether wee live therefore or dye wee are the Lords Rom. 14.8 And wee must all appear before the judgement seat of Christ 2 Cor. 5.10 Rom. 14.11 12. And then all shall acknowledge him that dyed to be Lord and hee shall judge Phil. 2.7 11. Rom. 2.16 3. In respect of mankind for whom Christ did mediate The end of the death of the ransome given and sacrifice offered by Christ was To remove out of the way all that stood between God and man which was as a barre that kept back all streames of mercy and peace that none tending to salvation could be shewne to man as the bondage of the Law that held under sinne the power of death that lay on man by reason of sinne and the Lordship and power of the devill that held under both And so Christ dyed for all that all are dead 2 Cor. 5.14 And wee are dead to the Law by the body of Christ Rom. 7.4 and he hath abolished death by his comming 2 Tim. 1.10 In a word hee hath blotted out the hand-writing of Ordinances that was against us and contrary to us and took it out of the way having spoiled Principallities and Powers c. Col.
themselves understand nor will any spirituall good SCRIPTURE Turne you at my reproof behold I will powre out my Spirit unto you I will make knowne my words to you Prov. 1.23 QUEST X. What hope is there for them if they doe fubmit to his Call and so by his Spirit be drawn in to him to beleeve SCRIPTURE To him give all the Prophets witnesse that through his Name whoseever beleeveth in him shall receive remission of sinnes Acts 10.43 him that commeth to me I will in no wise cast out hee that beleeveth on me hath everlasting life Joh. 6.37 47. being made perfect hee became the Author of eternall salvation unto all them that obey him Hebr. 5.9 in beleeving on him Joh. 3.14 15 16 18. QUEST XI May this newes be plainly declared to all men SCRIPTURE Goe yee therefore and teach all nations Matth. 28.20 Goe yee into all the world and preach the Gospel to every creature Mar. 16.15 QVESTION XII To what end will God and Christ have this Gospel declared and testified to and among all men SCRIPTVRE That all men through him might beleeve Joh. 1.7 And hee that beleeveth and is Baptized shall be saved but he that beleeveth not shall be damned Mar. 16.16 Joh. 3.18.36 So that by Scripture it plainly appeareth that Jesus Christ hath so dyed for every man that hee hath redeemed all Mankind and satisfyed God's Justice and is become the Propitiation for the sinnes of all men and hath made them saveable and hath opened the door that they might bee saved and is so faithfull and able and useth such means that whosoever perisheth it will be through their own fault And now the sense so explained and Question stated I will proceed to more enlarged proof CHAP. VIII An entrance to the more enlarged proof of the Proposition FOr the enlarging the proof of the Proposition first set down In the sense in the five first Considerations explicaâ—ed and according to the Question stated in the latter end of the sixth Chapter and opened and answered in the seventh Chapter I shall take this course keeping the bounds before hinted 1. By considering CHRIST as the common Person in the room of all Mankind in what hee did on earth of whom the First was a figure 2. By considering the joynt mentioning of Greation and Bedamption by Christ 3. By considering the constancy of the Scripture in changing the Person when having spoken of that which is generall it mentions any speciall 4. By considering the places themselves in the force of the words the scope and circumstances of the place whence the Proposit on is affirmed 5. By considering like places of Scripture speaking of like things in like manner 6. By answering the most usuall and strongest Objections frumed against it 7. By adding some Arguments to satisfie such as must have reason satisfyed 1. Of the consideration of Jesus Christ as the common and publike Person JESUS CHRIST in this great Worke of the Redemption of Mankind is set forth in the Scripture as a publike Person in the room and stead of all Mankind as the first Adam was whence the first Adam is affirmed to be the figure or Type of Christ Rom. 5.44 and so as the one is called the the first Adam and the other is called the last Adam The one the First man the other the Second man 1 Cor. 15.45 47. for our better understanding whereof there are three things to be premised before wee confider the Gomparison PREMISE I. That the businesse wee are here to view and deale about is the worke of Redemption of mankind wrought by Jesus Christ and so of those Workes of God that are from God outward and toward his Creatures and so not of that or those workes of God which are in himself and so onely in Christ and for Christ as his wonderfull and secret Counsells in the Election of Christ Man to Union of Person with the Sonne of God and so to Sonne-ship and aeternall inheritance And in that Election electing some to Sonneship and Inheritance in and with him And his praeterition and appointment of others to be servants to this his Sonne and those chosen in him for in respect hereof Christ was before Adam and all other Creatures yea so as Adam himself and all things were made by him and for him Col. 1.15 16 17. Rom 11.36 1 Pet. 1.20 Prov. 8.22 27. Ioh. 1.1 2 3. Where as in the businesse wee are now about It is expresly said That was not first which is spirituall but that which is naturall and afterwards that which is spirituall And Christ is called the last Adam the Second man 1 Cor. 15.45 47. and Adam is called the First Adam The First man and the figure of him that was to come Rom. 5.14 PREMISE II. That however Christ was figured by Adam in respect of the common place he stood in The publikenes and account of that in that publike place done by him and therefficacy and fruit thereof for and to all in whose place he stood And the prevailing power thereof in all that come to have being from him yet there is great difference between these two Adams and their work The first man was made a living soul who might have stood and so with him all naturally theseending from him but no power if fallen to rise and live again The last Adam was made a quickning Spirit so as he might be able not onely to rise from the death himself but to quicken and raise those fallen and dead The first man of the earth made of the dust and by his fall became more earthy returning to dust againe weak and mortall The Second Man the LORD from heaven who though for mankind dying yet could not be holden of death and being risen can die no more but liveth ever 1 Cor. 15.45 48. with Gene. 2.7 and 3.19 and Acts. 2.24 Revel 1.18 The worke of the First Adam should have been to have continved in that integrity and righteousnesse and likenesse of God in which God had made him and to have kept himself and all his Posterity that Sinne and death might not have entered on them But he did turne aside and so fell and lost himself and all his Posterity and so sinne and death entered and his worke is called disobedience Gene. 2.17 and 3.1 7. Eccles 7.29 Rom 5.12 19. The work of the Second Adam was to take away sinne and abolish death and destroy the worke of the Devill and so worke redemption for mankind that he might bring them all out of death and set them alive before him and that he may conferre aeternall life on such as beleeve on him in the day of grace And this worke fit for this end he hath perfectly done so that in him is no sinne and his worke is called Obedience 1 Joh. 3.5 8. Hebr. 9.26.2 Tim. 1.10 Rom. 3.22 24. and 5.18 19. And these and such-like differences and dissimilitudes the Scripture affirmeth PREMISE III. 3. In that and
such respects as the first Adam was a figure and Type of CHRIST Yet this is also so to bee understood even in those things whereof hee was a Figure and Type according to other Figures and Types mentioned in the Law having a shadow of good things to come and not the very image of the things themselves Hebr. 10.1 So that there is an abundance in Christ beyond that which appeares in the Type Shaddow or Figure so that therein Christ commeth not short but goeth beyond the figure in that wherein it figured him So that the Redemption and restauration wrought in and by himself in his owne body for men is not onely as full and large as the fall by Adam in and of himself but much more full and large For though by one offence in him sinne entred yet the Pardon procured by Christ and in his hands to bestow is of many offences to justification of life Rom. 5.16 Besides the Power of his grace in such as through the receit of it come into Christ is much more abundant and prevailing and leades to a better life then the Power of the corruption in that one offence in those that naturally come of Adam or the life that by the power of death it overthrowes Rom. 5.17.19 21. Yea not onely doth this restauration by Christ extend it self to the resurrection and alive making of Adam and all that fell and became dead through the First Adam 1. Cor. 15.21 22. And to the aeternall life of all that in the day of grace beleeve on him Rom. 3.26 and 5.21 and to a restauration of the whole creation or Creatures that were blemished and weakned through the fall Rom. 8.20 21. Col 1.20 1 Tim. 4.4 5. But the benefit extendeth to such as neither hurt Adam nor were hurt with any overthrow by or with him 1 Pet. 1.12 Ephes 2.9 10. 1 Tim. 3.16 Hebr. 12.22 yea unexpressibly doth Christ exceed his Figure And these Premises considered let the comparison it self wherein Christ is set forth a Publike Person be viewed And that First in the state and condition of the place hee stood in The first Adam stood in a publike place not singly for himself alone but hee was in the roome and place of all Mankind not of some as onely for those elected to Sonneship nor of some others as for those appointed to be servants but for all Mankind not onely as and because they were in his loines for so they were also after his fall and losse therein of the honour and vertue of that publike place But by vertue of the account and worke of God and agreement and Covenant between God and Adam so at what God did to and for him he did it to and for all mankind So as in him God made all righteous when he made him so and blest all when hee blessed him so as all were there in him once righteous and blessed Eccles 7.39 Gen. 1.27 28. And he was then to look to his abiding with God and keeping the charge given him for and in the behalfe of all mankind who indeed were by Propagatioo to come of him and so hee is called The man as hee that alone by and in himself represented all men and stood or fell for all men He The first Adam The first man The Man and so the publike one in the roome of all 1 Cor. 15.45.47 Genes 2.15.16 and 3.22 Rom. 5.12 18 19. a Figure of him that was to come even CHRIST The Second Adam also stood in a publike place not for mimself but for all mankind not onely for some Elect and Chosen but for all mankind for recovery not of Election or appointment to service for they were never in Adams keeping nor lost by him but of the priviledges of sonnes and servants and bringing out of that death into which all were fallen Hee stood in the room of all else in that respect he had been short of his figure whereas God did more honour to Christ then to Adam for though he made Adam a publike Person to stand in the room of all mankind to keep them in that righteousnesse God had made them and so farre honoured Adam yet he glorified his Sonne in making him a publike Person by death to restore all men lost by the first Adam Hebr. 2.9 And so Christ tooke flesh subjected to mortallity became under Law and bare the sinne of mankind and underwent the curse undertaking by Sacrifice of himself to sarisfy Gods Justice and make such peace with him as to overthrow death and Devill and present himself 〈◊〉 live and just before his Father and this for and in the room of all mankind who indeed are given him and shall be brought to him Rom. 14.9 Phil. 2.8 11. and so he is also called the last Adam The Second man The man as he that alone in and by himself came and undertooke and suffered and rose and wrought this Redemption and Righteousnesse with God for and in the behalfe of all men being indeed the publike Person 1 Cor. 15.45.47 1 Tim 2.5 Rom. 5. and in this his publik place not betrusted with fewer then the first Adam Secondly in the motion acting and performance of the business put on them and accepted by them to perform and so the businesse undermaken by the first Adam in that publike place was a publike businesse The businesse of all mankind and concerning them all and so though without their personall knowledge will motion or Act. Yet by vertue of the place Adam stood in and by vertue of the account of God it was the disobedience and sinne of all when hee disobeyed and sinned and deserved death being in the room of all Rom. 5.12 18 and so the businesse undertaken by the second Adam here on earth in his publike place was a publike businesse the busiof all mankind and concern'd them all and though without their personall knowledge will motion or act yet by vertue of the place hee stood in and by vertue of the account of God it was in Christ and for Christ with God the Death and Resurrection the Sacrifice and Satisfaction and so the Redemption of all when he finished his obedience in dying and Rising and offering himself a Sacrifice and making Satisfaction being in the room of all nor is hee inferiour but superiour to his Figure ◠Cor. 5.14 Rom. 3.24 and 5.18 The businesse thus farre in either being yet but between God and themselves for mankind in the first or Second Man Thirdly the effect and fruit of this publike businesse in this publike place was also publike and concern'd all mankind The effect and fruit of the disobedience of the first Adam overthrew all mankind so as in and by him they were all deprived of that life and righteousnesse they had in him and all fallen under sinne and death and that though secretly and invisibly and in some sort inexpressibly yet so virtually verily and indeed that all might be truly said to have sinned
and death to be passed on them and through that one offence judgement to have come on all to condemnation Rom. 3.23 and 5.12.18 though this did not yet make them to partake of and feele this misery which comes by comming to partake of the humane namre though having a beeing from the first Adam by propagation yet this so opened the sluce or door of this misery that it laid such a necessity and unavoidable force on the Nature of mankind that no one can shift it but as soon as they doe through propagation come to have any being life from the first Adam they doe partake of this misery Jâ—h 14.4 and 15.14 Psal 51.5 Ephes 2.1 2 3. Rom. 5.19 Even so the effect and fruit of the Obedience of the Second Adam hath recovered and restored all mankind in him so as in him and by him in that done and wrought in his own body they are all again Redeemed and restored and made Righteous yea so as all that was contrary to them is taken out of the way wrath appeased Justice satisfyed Death abolished and Life obtained And that though secretly and invisibly and in some sort inexpressibly yet so vntually verily and indeed That it might be truly said as things are in Christ who was in the room of all that as in the former respect all have sinned and come short of the glory of God so in this latter respect being justifyed freely by his grace through the Redemption that is in Christ Jesus Rom. 3.24 The Righteousnesse of God which is by the Faith of Jesus Christ unto all vers 22. By the righteousnesse of one the free gift came upon all men to justification of life Rom. 5.18 Though this yet doth not make any to partake of and injoy and feel the benefit and blessednesse of the same which comes onely by comming through a spirituall application and operation to partake of the divine Nature in Christ in a new and spirituall birth that giveth a being in and maketh one in him Joh. 3.3.5 Rom. 3.22 25 26. yet hath this done in CHRIST for men and it's acceptance with the Father so opened the doore to life and put such a force in this grace discovered by the Gospel that whoever through the spirituall discovery and application thereof commeth so to beleeve as to have a being in Christ and to have him and be one in him he doth therein and thereby undoubtedly partake of the benefit and blessing of that done in and by Christ and so of eternall life Joh. 3.36 1 Joh. 5.10 11 12. so that in this respect also Christ is no whit inferiour to his Figure Fourthly in respect of the vertue power and operation of this publike businesse where it takes hold in all or any that come to the participation of the same no one excepted When any come by propagation to have a being from Adam they doe necessarily and naturally in that very participation of his nature and by vertue of his being in the room of all when he sinned and fell and by vertue of Gods account of his sinne as the sinne of all partake at once in themselves and all their powers of the guiltinesse of that first and great offence and of the corrupt sinfull poysonous and perverse disposition and inclination prone to all evill and averse to God and all goodnesse which entred the nature of man upon the fall and of that Subjection to weaknesse and mortallity then imposed on Adam And this evill whereof they partake from the first Adam doth pollute all their Powers and worke in their members to bring forth fruit unto death and so subjects them to misery and death more more Rom. 5.14 15 19.21 and 7.5 So when any come by a spiritvall birth to have a being in Christ and so receive this grace of the Attonement made in him then and in that very participation of that grace and the divine nature of him by vertue of that he hath done in the room of all and by vertue of Gods account thereof hee now freely imputing it to them the vertue and power of the Spirit of life that is in Christ doth so enter into their hearts and apply his blood therein that at once they partake of his Justification and righteousnesse and of his spirituall minde and disposition and of that aeternall and divine life that is in him in their spirits and this rich grace whereof they partake in and from Christ doth worke so mightily in them that it quickens them sweetning them with peace and joy and hope and purifieth and reneweth them to his likenesse and worketh forth in fruits of righteousnesse unto life Rom. 3.23 25 26. and 4.25 26. and 5.1 2 5 11 17 19 21. and 8.1 2. 2 Cor. 3.3.17 18. and this superabounding and being of greater power and efficacy then the former And yet still doth CHRIST exceed and goe beyond his Figure much 1. In that all be undertook was freely undertaken and all his obedience in dying for the sinnes of men and rising justifyed for them was altogether for them hee neither having sinne to suffer for or be justifyed from nor being ingaged to us by any naturall and necessary bond as the First Adam was who had our righteousness and lives in keeping and us in his loines and his business was for himself as well as us so that here appears glorious abounding grace to sinners 1 Cor. 15.3 4. 1 Pet. 2.24 and 3.18 Rom. 5.20 2. In that whereas the first Adam by fall brings none to partake of death in themselves but those that come to have being from him and so partake of his sinne Such is the power of the recovery wrought by Christ for all and the overthrow he hath given death that all shall be made alive thereby and brought before him to acknowledge him Lord even those that refuse to be brought to it in the day of grace that so they might be made in him and partake of the blessing shall one day be made alive and brought before him and rightly judged by him for that refusall 1 Cor. 15.21 22. Joh. 12.32 Rom. 14.9 12. 3. In that whereas the first Adam in his publike place stood and fell for all alike and threw thereby all alike into sinne and death such is the abounding grace of CHRIST that by vertne of that done in his publike place hee hath not onely wrought a generall recovery for all and made them saveable so as he will make them alive to acknowledge him LORD But for all his Called and Chosen that in the day of grace are prevailed with to acknowledge him Lord and come into him through his Spirit hee by vertue of the same blood of his that was shed for all is for them a High-Priest Prophet and King at his Fathers right hand in a more speciall manner and for more speciall favours then for the residue of the sonnes of men as hath been shewne before and here appeares the glory of his
THE VNIVERSALLITY OF GOD'S FREE-GRACE IN CHRIST TO MANKIND PROCLAIMED and DISPLAYED From 1 Tim. 2.6 and Hebr. 2.9 according to their genuine sense THAT ALL MIGHT BE COMFORTED Encouraged every one confirmed and assured of the Propitiation and Death of Christ for the whole Race of Mankind and so for himself in particular Through urgent importunity Written by Thomas Moore Joh. 3.14 15 16. And as Moses lifted up the Serpent in the Wildernesse Even so must the Sonne of Man be lifted up that whosoever beleeveth in him should not perish but have Everlasting life Heb. 2.9 But we see JESUS who was made a little lower then the Angels for the suffering of Death crowned with glory and honour that he by the grace of God should taste Death for Every Man LONDON Printed in the Yeer of the Patience and Forbearance of our Lord. 1646. TO THE CHRISTIAN READER Christian Reader IF wee beleeve the great love of GOD to Mankind fallen into sinne and enmity against him manifested in the gift of his Son to be the Saviour of the World who by the grace of God tasted death for Every man And became the Propitiation for the sinnes of the whole world and the fruits hereof so great for all men that they extend as large as the heaven and the earth bearing forth their Testimony with more brightnesse then the Sunne and working on every mans sense to lead to Repentance Psal 19.1 7. Rom. 10.18 Acts 14.17 Rom. 2.4 and so precious in those to whom through the Gospel it spiritually appeareth That it converteth and bringeth in to Christ and also teacheth to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present life c. Tit. 3.4.5 and 2.11 12 13. Then I hope thou wilt not count it strange if some be heartily grieved when in a Church where this great Love is testified And set forth in the authorized Doctrine thereof many professing themselves zealous to see them 1. So denying and blaspheming this great love of God to mankind in Scripture affirmed Joh. 3.16 17. 1 Joh. 4.14 as if God ever and from all eternity hated the greatest number of men so as they neither are beholden to him for any good will or love nor have any doore of Repentance or meanes of life opened and afforded by him in truth for them 2. So contradicting and blaspheming the plain sayings of the Gospel of Christ as that he gave himself a Ransome for All Men 1 Tim. 2.6 and by the grace of God tasted death for Every Man Heb. 2.9 as to affirme plainly and directly contrary as That Jesus Christ did not die or shâ—d his blood for every man 3. Calling the Expression in the Doctrin of the Church of England that saith Jesus Christ God the Sonne hath Redemed me and all mankind a flat lye affirming the truth to be hee hath redeemed none but the Elect. 4. Running into so many long agoe condemned evill and Papisticall wayes and arguings to maintaine their Contradictions of Truth Yea I suppose it would be grievous to thee also to perceive the same Neither I am perswaded wilt thou count it strange that this Love of God beleeved should constraine the Beleever in love to beare forth the testimony thereof and also maintaine it against opposition yea and when to the godly and sober-minded the same is plainly testifyed and the testimony subscribed and yet by others in heat and rashnes traduced Then on the importune request of many to permit it to more open view that it may be rightly knowne and so tryed and either approved or the errours found therein discovered and confuted which done in love and by faire dealing with the Scripture will be lovingly accepted though the fury of such as have no way but by incensing Authority with false suggestions and evill Reports however garnish'd to overcome those they oppose cannot be justified as Christian Wherefore Christian and Juditious Reader if thou conceivest me to erre I hope thy love will leade thee in a Christian way to shew it me by the Scripture which I will thankfully imbrace and if thou wilt endeavour the same I then entreat but these foure things of thee which I know the grace of Christ beleeved and heeded will teach thee not to denie mee And they are these First that thou answer to the businesse about the matter affirmed as namely about the Redemption Reconciliation and Propitiation wrought by Christ in his owne body for men distinct from that he by his Spirit in application thereof worketh in men and so according to the distinction the Scripture maketh and â—â—ntioned in the five first Chapters of this ensuing Treatise Secondly that thou adde not to that I have affirmed of the Death of Christ for All Men such things as I neither affirme nor by any necessary or reasonable consequence can be said to be included in or to arise from my Affirmation as some have done As that Christ should die for all men alike or that all men shall be Eternally saved or that all or any man hath by Nature Free-will to that which is spiritually good or that all that beleeve Christ dyed for All Men shall be saved all which the Truth affirmed and the Treatise every where condemneth Thirdly that in answering thou be pleased to use spiritual weapons and right Arguing from plain places of Scripture compared with other like places and so forbeaâ— those carnall and Popish wayes and manner of Reasonnings faulted by so many Worthies in this Church As 1. Pretending insufficiency in the Scripture to be the determiner of all matters of Faith but that how plainly soever the Scripture affirmes yet the matter is but sub judice without some other determination 2. Pretending darknesse in the Scripture yea in Fundamentalls and that of themselves however compared with other-like places they are full of obscurity 3. Use of carnall Reasons to frame absurdities to follow if the truth the plain sayings of Scripture import be received and professed 4. Imposing strange senses on plaine sayings of Scripture without proof 5. Devising wayes to maintaine such senses that they might appeare as if they were proved by Scripture as to instance the most common of these wayes 1. To restraine a generall sense to be meant only of a particular as the Papists have done in some places to maintaine the supremacy of the Pope and the Socinians or new Arrians have restrained those generall words of all things and the world made by Christ to be meant only of a new Creation And all things to be only all the Elect And the world to mean the Church or a World of Beleevers thereby to denie the being of Christ before he took flesh and so his being God also 2. To avoid places speaking of the same businesse to invent reasons against the true sense and frame another sense out of Places treating of another business as some have done to deny the Resurrection and others to deny their Brethren
be a Sacrifice not onely for originall guilt but also for all Actuall sinnes of men Article 15. Christ in the truth of our Nature c. he came to be the Lambe without spot who by the Sacrifice of himself once made should take away the sinnes of the World And sinne was not in him But all wee the rest c. offend in many things Article 31. The offering of Christ once made Is that perfect Redemption Propitiation and Satisfaction for all the sinnes of the whole World both Originall and Actuall And this expresly testified against a grosse Popish Innovation Which Doctrine had I not beleeved I would not so have Protested to main aine And for the maintenance hereof I have gone in as orderly a way to avoide all the aforementioned abuses of Scripture and to make the Scripture sole Judge and testify the truth in the words thereof as I could An I so have divided the 〈…〉 in 24. Chapters The first five of Premiâ—ees for better understanding the businesse and the rest to proveit And so Chap. I. Of the distinction between the Salvation Christ â—ffected in his owne bâ—dy with God for men And that hee effects by his Spirit in men to God from pag. 1. to pag. 15. Chap. II. Of the divers distinct ends of the Death of Christ set forth pag. 16. to p. 20. Chap. III. Of the divers manner of mentioning those ends in Scripture pag. 21. to 25. Chap. IV. Of the divers waies of propounding the death of Christ in Scripture pag. 26 27. Chap. V. Of the difference of the extent and force of the same words in Scripture pag. 26. to 30. Chap. VI. An Assaye for right stating the Question pag. 32. to 36. Chap. VII The Question opened and answered by Scripture p. 37 38. VIII The proof from the Consideration of Christ as the Publike Person pag. 40. to 48. Chap. IX The proof from the joint-mentioning of Creation and Redemption by Christ pag. 49. 52. Chap. X. The proof from the distinction and change of Person in the Scripture pag. 53 54. Chap. 11. The proof from the force of words scope and circumstances 1 Tim. 2.4.6 pag. 55. to 62. Chap. 12. The proof from the like in Heb. 2.9 pag. 63. to 65. Chap. 13. The proof from like places of Scripture speaking of like things pag. 66. to 70. Chap. XIV The answering of the 1. Objection and 4. Reasons to it pag. 71. to 88. Chap. XV. The answering of a 2. Obâ—ection pag. 89. to 94. Chap. XVI The answering a 3. Objection pag. 95. to 103. Chap. XVII The answering a 4. Objection pag. 104. to 112. Chap. XVIII The answering of a 5. Objection pag 113. to 124. Chap. XIX The answering a 6. Objection pag. 124 to 128. Chap. XX. The Proposition againe proved by 6. Arguments and 18. Proofs pag. 129. to 137. Chap. XXI An Addition of Proofes more peculiarly for the effectuallinsse of the Ransome with the remoovall of a double stamble to some page 138. to 143. Chap. XXII A removeall of a Doubt seeming to be raised from three places of Scripture pag. 144. to 153. Chap. XXIII Some discovery of the profitablenesse of this Doctrine to be beleeved and holden forth pag. 153. to 154. Chap. XXIV That Profit further discovered and pressed in 10. Vses pag. 155. 1. Use To the Profane from pag. 155. to 158. 2. Use To the Civill onely from pag. 159. to 161. 3. Use To the Superstitious from pag. 162. to 164. 4. Use To the Pharisaically Righteous and zealous pag. 165. to 169. 5. Use To the Imbondaged pag. 170. 6. Use To the weak Beleevers groaning after and wanting Consolation pag. 171. to 172. 7. Use To hasty feigned and boasting Beleevers pag. 173. to 175. 8. Use To the truly converted wanting light in the large extent of the Ransome given by Christ to God for All Men. pag. 176. to 178. 9. Use To establish Beleevers pag. 179. 10. Use To all whosoever pag. 180. The POSTSCRIPT pag. 186. to 194. I pray thee reade without prejudice Try all things by Scripture refuse not any thing the Scripture warrants And shew me in love by the Scripture any errour wherein I have gone aside from the truth it recordeth and prove thy sayings Affirmatively and by faire and just dealing with the Scripture and I will yeeld to thee and thank thee or else acknowledge the Truth so plainly testifyed in the Scripture as in the main of my drift I am sure thou canst not deny If agreeing in the same Truth thou see how to mend any expression I shall thanke thee only let us alway agree in this That the plaine Affirmations of the Scripture are true and neither to be tryed nor doubted by us but beleeved but all our sayings may be tryed yea and doubted untill they wholly agree thereto And thus with desire of the Spirit of truth to leade us into all Truth I commit this Testification of th Truth of the 1 Tim. 2.6 and Hebr. 2.9 to thy perusall desiring a blessing on the same and so Rest Thy Well-willer T. M. THE VNIVERSALLITY OF GOD'S FREE-GRACE IN CHRIST to MAN-KIND 1 Tim. 2.6 Who gave himself a Ransome for all Heb. 2.9 That hee by the Grace of GOD should taste death for every man The sense as the words import appeares to be Proposition THat JESUS CHRIST by the Grace good-will and favour of God did tast death for every man and so also gave himself a ransome to God for all Men and so is become the Propitiation for the sinnes of the World and the SAVIOVR of the WORLD FOR the better and more plaine proceeding in the proof of this sense That it may appeare rightly stated and rightly proved there are five things to be headed and understood as the distinction between 1. The redemption reconciliation and salvation he effecteth by Jesus Christ in his owne body with God for men And the redemption reconciliation and salvation he effecteth by his Spirit in men to God and which of these here meant 2. The divers distinct ends of the death and blood-â—hed of Jesus Christ mentioned in the Scripture and of which of them is here affirmed 3. The divers manner of mentioning these ends in Scripture and in what manner it is mentioned here 4. The divers wayes of propounding the death and suffering of Christ in the Scripture and how it is propounded here 5. The difference of the extent and force of the same words in Scripture when they are of men and by men or the opposition between men and men or other creatures And when they are by God and of God and the opposition between God and men or with a mediatour between and how the extent and force of the words appeare here I. Of the distinction between the Redemption reconciliation and salvation which Jesus Christ effected in his owne body with God for men And of that he effecteth by hiâ— Spirit in men to God and of which here meant 1. THat
also denieth and unsaith the Affirmative againe for what sufficiency is there applicable from Christ or by his Servants for or to any man of any thing that Christ hath not first perfectly wrought and received in himself that he might according to the Gospel bestow it on them Psal 68.18.19 20. 6. Some say JESUS CHRIST dyed for all men in respect of the kind or generall lumpe of Mankind considered because he took the Nature of all mankind and so dyed for all But that he did not dye for all in respect of the Individualls not for every particular man But here is a denying in truth of what was equivocally granted nor is this according to Scripture sense but very crosse to it in the negative Hebr. 2.9 7. Some say JESUS CHRIST dyed for all men that they might be saved and for the Elect that they should undoubtedly be saved This sense I conceive good and true but I suppose not full enough to expresse all that is in his death for All menâ— you this sense grants 1. That that was the very minde will and intention of Christ and God that Christ should even so die for All that they might be saved Joh. 3.17 and that for that end he came and dyed and rose Luk. 9.56 1 Tim. 1.15 2. That his death was sufficient for this very end 1 Tim. 2.4.6 3. That the death and so the Ransome of Christ was effectuall with his Father for the end for which it was given Matth. 3.17 Hebr. 10. 4. That he hath received of the Father fulnesse of authority and spirit to make this grace knowne to them with such tenders of it that they might he saved Psal 68.18 5. That he will extend light at some-time in some meanes or other so farre to every one that whosoever perish their destruction will be of themselves Ioh. 1.4 5.9 Hos 13.9 All this is necessarily intimated in this sense though through some want of distinguishing betweene the Redemption that iâ— wrought by Christ in himself through effusion of blood and that he worketh by his Spirit in men by application of his blood the sense appeares not full enough in expression 8. Some say that CHRIST by shedding his Blood redeemed the World of Mankind satisfyed Gods Justice * Bishop Davenant Animadversions on a Treatise intituled GOD's LOVE to Man-kind pag. 298. and obtained a way of Salvation for every Man and then adde but GOD never intended that the outward Act should presently put every man in Possession of Pardon or of a state of Justification and Salvation But the way which he openeth for every one of us to partake of the fruit of our Redemption and of his plenary satisfaction is by Repentance and Faith to come and lay hold of the Redeemer According as I understand the Question is here in the first Affirmation rightly Stated The sense true and full and by the addition The distinction made between the Salvation that was wrought by CHRIST in his owne body with GOD for men and that Salvation which in application of the former hee worketh by his Spirit in men whereby Repentance and Faith is effected Acts 5.31 32. and a way and possibility of that also for every man is at first affirmed in this Affirmation agreeing with the common Salvation before mentioned So that JESUS CHRIST hath so dyed and given himself a Ransome to GOD for all men and is become the Propitiation for their sinnes That in and by himself hee hath so Redeemed and saved all men That they are all given into his dispose and he will raise them all out of the Death hee dyed for them and set them alive before him that they shall acknowledge him LORD and come before his Judgement seat Rom. 14.9 12. 1 Cor. 15.21 22. Phil. 2.8 11. 2 Cor. 5.19.10 And he is also so filled with Spirit for them to make it so known and with such tendernesse to them that they might be saved in which hee will he found Faithfull so as by him All are made saveable Psal 68 18. Joh. 1.4 5 9. Isai 45.21.22 And thus the Question stated if it be opened and answered in every particular in it it will more fully appeare right and true CHAP. VII The openinng of the Question answered by Scripture QVESTION I. WHy did God send his Sonne and why did JESUS CHRIST come into the World SCRIPTVRE To be the Saviour of the World 1 Joh. 4.14 That the World through him might be saved Joh. 3.17 I came to save the world Joh. 12.47 My flesh which I will give for the life of the World Joh. 6.51 QUEST II. What World is that Christ dyed and rose for that they might be saved SCRIPTURE All things were made by him and without him was not any thing made that was made In him was life and the life was the light of men Joh. 1.3.4.7 One Mediator between God and men the Man Christ Jesus who gave himself a ransome for all 1 Tim. 2.5 6. It 's the world of mankinde QUEST III. What manner of men did Christ come and dye so for SCRIPTURE For the unjust 1 Pet. 3.18 for the imgodly Rem 5.6 QUEST IV. For how many such sinners hath hee dyed SCRIPTURE Death passed upon all men for that all have sinned Rom. 5.12 Wee thus judge that if One dyed for all then were all dead And that bee dyed for all 2 Cor. 5.14 15. Hee gave himself a Ransome for all men â— Tim. 2.6 QUEST V. In what minde and heart did he so dye for all men SCRIPTURE God so loved the World that he gave his onely begâ—tten Sonne Joh. 3.16 That he by the grace of God should taste death for every man Hebr. 2.9 QUEST VI. To what end did CHRIST so come and dye and offer up himself to GOD for men SCRIPTURE To put away sinne by the sacrifice of himself Hebr. 9.26 the sinno of the world Joh. 1.29 This is a faithfull saying and worthy of all acceptation That Jesus Christ came into the World to save sinners 1 Tim. 1.15 QUEST VII What hath Christ done and what is he become hereby for men SCRIP Hee hath slaine the enmity Eph. 2.16 abolished death and brought life and immortallity to it through the Gospel 2 Tim. 1.10 being the Propitiation for the sinnes of the whole world 1 Joh. 2.2 full of grace and truth Joh. 1.14 having received gifts for men yea the rebellious that the Lord God might dwell among them Psal 68.18 able also to save them to the uttermost all that come unto God by him Heb. 7.25 QUEST VIII But is there any liberty or right for every man to come to him SCRIP Vnto you O men I call and my voice is to the sonnes of men Oh yee simple understand wisedome and yee fooles be of an understanding bea rt c. Prov. 8.4 5 6. Laâ—k unto me and be you saved all the ends of the earth Isai 45.22 QUEST IX What profit in this Call seeing they can neither of
rich grace to his chosen ones Hebr. 9.14 15. and 8. and 7 c. Now let the Apostles inferrences and conclusions in this comparison be heeded Rom. 5.18 As by the offence of one judgement came upon all men that is virtually as is before shewne and here are all men without exception as Vers 12. So by the righteousnesse of One the free Gift came upon all men c. that is virtually as before shewn and here are all men without exception as Rom. 3.24 Againe Rom. 5.19 As by one mans disâ—bedience many were made sinners that is also vertually without exception who are many indeed but all that having being from him are therethrough become dead so as death worketh in them as is before shewne and these are very many also Whence the word many that may beare both the senses is here used and not the word All which could beare but one sense so by the Obedience of One shall many be made righteous virtually all which are many but by In joyment onely so many as have being in him and that by that very being and these are many also And because of this as also in another rospect now to be named there is a change of another word in this latter sentence whereas onely that sense is of being made virtually righteous or sinners in first or second Aâ—am not onely the word All men is used but this expression judgment came on all men and the gift came on â—ll vers 18. Here where a farther sense is in the death and sinfulnesse spoken of and in the life and righteousnesse though the Word were made is kept still in respect of sinne because all that lived and had being from Adam were already so sinners yet in respect of righteousnesse the word is changed to shall be made Righteous because all that lived and had being from Adam were not new borne and so had not an actuall being in Christ and the like change of words may be discerned in the mention of a virtuall justification of men in Christ in that actuall of CHRIST for men and an actuall justification of men through CHRIST Rom. 3â—30 24 25 26. And another â—â—spâ— of such change of words may be because both that which is naturall is firste And of Gods Oâ—deâ— that all shall first heare the likenesse or Image of the earthly Adam 1 Cor. 15.46 and 48. and so the like change of words on the same grounds it there found where it is said in one verse since by man came death by man 〈◊〉 also the â—â—sâ—erection from the dead And in the 〈◊〉 verse For as in Adam all dye even so in Christ shall all be made alive 1 Cor. 15.21 â—2 And through this whole discourse is appeanes That what the Scripture affirmes of CHRIST being a Publike Person and of his likenesse to the first Adam in the publike place doth fully testify as much at 1 Tim. 2.6 and Hebr. 2.9 affirme And so justifyeth the Proposition CHAP. IX Of the Consideration of the joynt mentioning of Creation and Redemption by CHRIST IN the mentioning Creation with Redemption there are two things very observable that doe also prove the Proposition First the minde and good will of CHRIST to mankind that appeareth in that manner of joynt mentioning them wherein appeares 1. His great love and good will to mankind who were at first made by him not onely righteous but in that Nature and likenesse in Purity also which himself was to take And though Adam had lost himself and all mankind and all the righteousnesse given and nothing left but the very nature and likenesse of his owne Creation and that defiled also and subjected to misery and death in which it must have perished which might have provoked him to anger yet he beholding mankind in this hatefull and lost estate did so love him that his pitty and compassion did yearne towards him and would not suffer him to be lost or perish in this death and misery without helpe nor to be deprived of all the Creatures made for him but would worke a Redemption and recovery for him what ever it cost him And thus in the very beginning of the declaration of the Gospel and that life which was with God in Christ for men and now manifested to men in sending forth his Soune in good will to dye for our sinnes and having raised him for our Justification and filled him with life 1 Joh. 11.2 and 5.11 12. Rom. 5.25 Heb. 2.9 Ioh. 1.1 2. he puts in this at the very beginning All things were made hy him and without him was not any thing made that was made and then he joynes herewith in him was life and the life was the light of men Joh. 1.3 4. And what can be lesse seen or acknowledged in this manner of Connexion then 1. That he made all Creatures for man and man also so he loved man above all Creatures yea though man was fallen yet for the love he bare him bee would worke a Redemption and procure life and it is in him for mankind 2. That it is for men that were made by him men as men his Creatures not a part onely but the whole Life is in him for all men made by him whence All men and Every man is expressed vers 7.9 and the World vers 10 11. 2. Such is his love to mankind created by him that for his sake he hath restored and preserveth for mens use the residue of Creatures that were made for man and hath prepared a liberty for the Creation to returne to its first purity Psal 8. Rom. 8.20 Hebr. 2.6.9 When the Devill that without a Temptor of his own will forsook God and became enemy to him had by Temptation overthrowne mankind and got them in captivity for his slaves mankind then being under sinne and wrath and curse so as the very truth and justice of the God of Mercy and Peace stood against mankind and prest for his overthrow in execution of the Curse the Earth with all the Creatures that were made to serve Mankind were aâ—forfeited and dissolved so as their purity and service of man was departed and all turned in enmity against mankind that was turnedenemy to God The Angels of heaven having now no liberty or will to doe any service for mankind and Sath an ruling and carrying them with him according to his will Then was all out of Order before God and went crosse to his mind so as he could not rejoyce in his owne workes that he had created and made But behold so great the love of God and CHRIST to mankind That be would reconcile mankind in his Sonne And make a Peace for them in and by the blood of his Sonne And having made that Peace then by his Sonne that made it to reconcile all things to himself 2 Cor. 5.19 20. Joh. 3.17 Psal 85.10 and 75.3 Rom. 14.14 Mat. 28.20 Joh. 1.7 and 3.16 Hebr. 12.22 Mat. 18.10 In opening the way of life for mankind
That this Mediatour is And that as God is one so between God and men fallen into sinne against God there is one Mediatour and that this Mediatour who is God-man is the man Christ Jesus Joh. 1.27 4. He sheweth vers 6. That the one part of the will of God viz. Saving all men as farre as salvation may forerunne the knowledge of the truth Jesus Christ hath in himself already performed In that he gave himself a Ransome for all men ANd this is so effectuall and acceptable with the Father that by his acknowledgement sinne is removed death abolished and enmity slaine in and by Christ and peace obtained so farre for all men that he hath given over all into the dispose of Jesus Christ and made him LORD and Judge of all Matt. 3.17 1 Ioh. 3.4 5. 2 Tim. 1.10 Ephes 2.16 17. 1 Pet. 3.22 Matth. 11.27 Ioh. 5.22 27. Acts 10.36 and 17.31 5. He sheweth that the other part of Gods will that is bringing all men to the knowledge of the truth Jesus Christ is performing and will in due time performe being a Testimony in due time or to be testified in due time as is shewne in the common Salvation fore-spoke of here Chap. 1. and such as by his Spirit in the meanes will not here be brought in to the knowledge and acknowledgement of the Truth shall hereafter be brought to it though then to their woe Ioh. 16.7.11 Phil. 2.10 6. He sheweth that on this ground this Gospel may be preached to all men wheresoever such as have the word of grace put in their heart and committed to them doe come vers 7. and chap. 1.15 2 Cor. 5.10.19 7. Hee sheweth that on this ground also prayers are to be made for all men for such things as may be helpfull to bring them to the knowledge of the truth vers 1 2 3 4 8. That so which is most to be desired they might be overcome to beleeve it or else left without excuse to the glory of God at that day when they shall be constrained to acknowledge it Now all along from the first to the eight and so in vers 6. no farther thing is mentioned but that which belongs to all men to heare No more but the truth of that which Christ hath done for all men and will doe to all men and no more but such services of love as Beleevers for the Gospels sake are indebted to all men in Rom. 1.14.15 16. Phil. 2.15 16. Matth. 5.44 The Gospel declaring still higher and more peculiar priviledges for those that by the Spirit in this Gospel are brought not onely to beleeve the truth of all this grace but there through to repentance and to faith in Christ for that salvation he workes from heaven and so to walking in that faith and therein testified the called and chosen of God 1 Thes 1.3 4. Then and to such the Gospel holds forth such a portion of Spirit such manifestations of love as before now they were not able to understand nor capeable of receiving 1 Cor. 9.14 15. Joh. 3.12 and 14.17 Such peculiar priviledges in many places named as are peculiar to them and never set forth in such generall words as the other which would at some time have been if every mâ—n and the World had been but onely the Elect or if that spoken in generall had been no larger then the speciall So that it every way appeareth that the words All men 1 Tim. 2.6 is as large as Every of All mankind All that I have met with against this large extent of the words All men is this OBJECT That the All here to be prayed for is as large as the All Christ gave himself a Ransome for But wee are not to pray for All men for there are some that sinne unto death for whom wee are not to pray Ergo. But this Argument hath no force for Paul here directeth to pray for All men and Iohn sheweth us how long wee may pray for some even till they be known to have sinned the sinne unto death 1 Ioh. 5.16 And what is that sinne unto death but that willing treading under foot and casting aside and offering dispite to or blaspheaming the grace of God procured for them by the Death and Ransome of Christ and tendered to them with light and power in the means till one be given up of God Hebr. 6.5 6. and 10.29 Joh. 3.19 And till this be so knowne even those were to be prayed for And so this Argument is turned against it self But there are two evill consequences arise from the Propositions so and to such an end framed The one to colour that Impious opinion of praying for the dead That are knowne to be Elect if the All we are to pray for were as large as the All Christ gave himself a ransome for The other of fastening an errour in the heart of comparing and equalling man with God as if all men and every man were no larger in Gods view and in opposition to him then in the view of men and opposition to them And to take away both one saying may serve Needfull it is that the foundation be large enough to beare all the stones that are to be layed on it but not needfull that every stone should be equall to the foundation in length and breadth whether applyed to Persons Doctrines or Uses So that Christ gave himself a Ransome for all men Is a good ground for us to pray for all men in our times as it was for them before us in their times and will be for those after us in their times But to reason crossly thus Christ gave himself a Ransome for no more then wee now living may pray for or those written toâ— might is monstrous So that every knee shall bowe and every tongue shall confesse to God Is a good ground for any to say of themselves and others Every one of us shall give account of himself to God Rom. 14.11.12 But to reason crossly thus and for any sort of men to put in their but and say none but us or wee shall appeare before the Judgement-seat of Christ were a grosse contradiction to the truth and an abuse of Scripture and the same may be said of the Ransome So that this firmly stands in 1 Tim. 2.6 when the Question is asked For how many hath Christ given himself a Ransome Then without equivocation limitation or Gloss to answer For all men CHAP. XII Of the Consideration of that Sentence in Hebr. 2.9 IT appeares that this Epistle was writ and sent to the Hebrewes Viz. The zealous Iewes that did beleeve and such Gentiles as beleeving were yet preselited and regulated to them And most probable the Epistle sent to those at and about Jerusalem who though theâ— beleeved JESUS to be the Christ the Saviour of the World and doubted not but that his death and Ransome given was for All men and that therefore Christ should be the Judge of All Acts 10.30 Yet the â—leer removall
such love it is evident he meanes Ioh. 13.14 and 15. 16. and 17. Therefore he neither did nor doth love any but his Called ones and so all must first love him before they be at all loved of him which is contrary to 1 Ioh. 4.10 19. The Citation of Ioh. 13.1 to this Assumption implyeth so much but falsly for it cannot be proved That Judas Iscariot was none of those that were Adversaries to Jesus Christ for his Love and rewarded him evill for good and hatred for his Love Psal 109.4 5. Joh. 6 70. and 17.12 and so the Assumption abides false To let passe the confounding the Love of God and the preception thereof in one without distinction and the making the extent of the Love of Compassion and fruits thereof and the extent of the love of Delight and fruits thereof one and of like largenesse without distinction Both which the Scripture distinguisheth besides the shutting the doore against any more comming in to God or loving any which are not already come in c. which are the least evills of this Objection CHAP. XVI Of Answering a Third OBJECTION Objection III. ALL those for whom JESUS CHRIST did Die and pay the price and Ransome which God required to satisfie his Justice are justified by his blood 1 Joh. 1.7 and shall be saved from wrath through him Rom. 5.9 God being a Most Just GOD cannot require the Debt twice Viz. of Christ and of those for whom he paid it But All men and Every man is not justified by his Blood nor shall be saved from wrath through him Therefore you must needs yeeld That Christ Dyed but for some even his Elect unlesse you will denie God to be just ANSWER This Objection hath all its strength in the first Proposition with the reason annexed to it and to that I will bend the Answer First in the Proposition are two notorious untruth's as to say 1. That all that Christ did Die and pay the price and Ransome for which GOD required to satisfie his Justice are justified by His Blood 1 Joh. 1.7 This is so contradictory to the Scripture that little need be said thereof enough is already shewn in the 8. Chap. from the comparison between Christ and Adam and how that all men fell and became under sinne and death in the first Adam at once Yet none by or through him partake of that misery in sinfulnesse and death Till they come to have a beeing from him And so though all men be in Christ as the Publick Person restored and justified yet by and through him of the benefit of that restauration in justification by his blood Doe none partake till they come to have a beeing in him and that which is Naturall is first as is there shewn Besides what ever justification be in Christ through his bloodshed for men yet he is set forth to be a Propitiation through faith in his blood for the Remission of Sinnes Rom. 3.25 And it is evident that the Justification by his blood mentioned Rom. 5.9 Is a justification received by faith in his blood of such as have received the Atonement in beleeving as is evident Rom. 5.1.3.11 neither is it any where said by the Spirit of God nor did hee ever teach any to say That all that Christ Dyed and gave himself a Ransome for either so are or shall be justifyed by his blood Hee ever affirmes that Justification to be by blood but not by blood-shed onely but by and in the application of the blood-shed the sprinkling or washing therewith Heb. 12.24 1 Pet. 1.2 And so have the justified ones confessed Revel 1.5 and this is to be redeemed unto God and justified by his blood Revel 5.9 of which Justification by his blood many that have it had their time here on this Earth in which they wanted it Col. 2.13 and many of the Elect in Gods Counsell that yet want it for whom by this Objection Christ should not have Dyed As for that cleansing 1 Joh. 1.7 and forgivenesse vers 9. it speakes of a farther cleansing and dispensation of grace to such as are in Christ and walke in Christ and so already justifyed by his blood and so not to this purpose unlesse to make the Objection vile But this untruth is not onely false and grosse in it self but opposeth and denyeth many sayings of the Truth for it denies the truth of our Saviours sayings Joh. 3.17 18. and 8. â—4 and the truth of the Spirits convincements Joh. 16.8.11 and the truth of many Affirmations of Scriptures as that all shall beare the Image of the first Adam 1 Cor. 15 46. that all are by nature Dead in Trespâ—sses and sinnes and so walke till they be borne againe Ephes 2.1 2 3. Col. 1.21 That God justifyeth the ungodly in their comming in to beleeve on him Rom. 4.5 Yea this untruth denyeth that men are justifyed by faith so much as by an Instrument receiving it but onely discerning it Seeing this ununtruth affirmeth them justified not onely in but by his Blood before they came to beleeve on him and so contradicts Act. 10.43 and 13.38 Rom. 3.25 26 28. and 4.24 25. and 5.1.11 So that the contrary to this affirmation is true namely That many for whom JESUS CHRIST did Die and shed his blood remaine yet without that Justification that is in him by vertue of his blood-shed for them and so are not justified by his blood because they beleeve nor on him Act. 13.38 Joh. 3.18 1 Tim. 1.12 13 14 15. 2. That all that Christ did die and pay the price and Ransome for which God required to satisfie his Justice shall be saved from wrath through him This likewise is very false and plainly contradictory to the Scripture that saith in expresse termes there will be many even denying the Lord that bought them and bring upon themselves swift destruction 2 Pet. 1.1 2. And this untruth denieth the Lordship of Christ grounded on his death for All and the equity of his Judgement and sentence of any to a second death Rom. 14.9.12 Phil. 2.8 11. Act. 17.30.31 2 Cor. 5.10 14 15. as is shewn Chap. 2. before And this untruth denyeth that aggravation of sinne which Scripture useth when it chargeth with such an evill as causing to perish the weake Brother for whom Christ Dyed Rom. 14.15 1 Cor. 8.11 So that the contrary to this Affirmation is true That many for whom Christ dyed and gave himself a Ransome that he might be their Lord and they live to him shall one day be overthrowne in wrath or fire unquenchable because they would not submit to him nor suffer him to Reigne over them 2 Thes 1.8 Secondly In the Reason annext to the Proposition is both presumptuous rashnesse and gross ignorance declared as to say 1. A presumptuous rashnesse in an intimate charging God with unjustice for did not God lay on Christ the iniquity of us all Isai 53.2 6. 2 Cor. 5.19 was not Christ manifested to take away our
I am perswaded not Though no comparrison can fully set forth but darkly hint this businesse And enough to Answer the Objection which was directly framed to gain-say the expresse and plaine Sayings of Scripture CHAP. XVII Of Answering a Fourth OBJECTION Objection IV. THose for whom Christ would not vouchsafe to manifest himself to or to pray for He would not die for Rom. 8.32 Joh. 14.17 22. and 17.9 But Christ will not manifest himself to nor pray for the world of the ungodly and wicked men Therefore hee never dyed for them ANSWER This Objection is very false and many wayes faulty For 1. It were neither right nor good reasoning to say God would never make the Heavens and the Earth and a World of Creatures in both for that man and make that man in His own Image Righteous and put him in a Paradise and give him a Tree of Life and provide him a Sabboath and make him Lord of the Workes of his hands and put the Life and Priviledges of all Mankind in his keeping whom he would not preserve in that good estate yet hath this Argument the same though in a lesse degree of strength to deny God's creating all men yea or the first Adam righteous That this Objection hath to denie the Death of Christ as a Ransome for All. Eccl. 7.29 1 Pet. 4.19 2. The Objection expresseth not what manifestation it meaneth and this is sure Christ will so manifest himself to All men that they shall see what right of Lordship he had over them by vertue of his Death and Ransome given and Conquest made for them Even so that they shall see the greatnesse of their sinne in despising and rebelling against Him and Persecuting His and shall come before his Judgement-seat and acknowledge him Lord to the glory of God Isa 45.23 and 66.14 Psal 86.9 Matth. 25.31 Ezek. 35.11 12. Rom. 14.19.12 2 Cor. 5.10 Phil. 2.10 11. 3. If Jesus Christ had any where said That hee never did nor ever would pray for the World which he never said yet it were evill in us to use that as a Reason to denie the truth of his owne words That said he would give his flesh for the life of the World Joh. 6.51 and that he dyed for all 2 Cor. 5.14 15. and every man Heb. 2.9 and gave himself a Ransome for All. 1 Tim. 2.6 4. This Argument confounds into one without difference or distinction First Gods love of Compassion which belongs to all Psal 145.8 9. Joh. 3.16 and his love of Delight which only belongs to all those which in beliefe of his former Love are brought in to love him Joh. 21.23 1 Cor. 2.9 Prov. 8.17 Secondly The Death of Christ as the Propitiation and Ransome which is for All. Heb. 2.9 1 Tim. 2.6 1 Joh. 2.2 and the advacation of Christ that is onely for Beleevers 1 Joh. 2.1 Joh. 14.16 Thirdly Christ sending his Spirit to enlighten every man Joh. 1.9 and 16.8 11. and his Peculiar giving of Spirit to comfort and lead Beleevers into all Truth Joh. 14.17 and 16.14 15. All which things the Scripture maketh distinct as is shewne Chap. 1. and 2. and 3. and 10. 5. Those to whom Christ doth graciously manifest himself are in his first manifesting himself to them found sinners and ungodly and of the World as they were when he Dyed for them Isa 55.5 and 65. 1 Matth. 9.13 Act. 9.3 4 5. and 26.13 18. 1 Tim. 1.13.16 Tit. 3.3 4 5. So that this whole Argument is fallen without farther Answer yet the Proofs are to be considered to see whether they countenance it or be abused by it To prove the first Proposition is cited Rom. 8.32 Hee that spared not his owne Sonne but delivered him up for us all how shall be not with him freely give us all things also ANSWER I. This is not spoken in the third Person nor of the Ransome onely nor as a Proposition for unbeleevers to bring them in to beleeve and so gives not Answer to the Question for how many be dyed and so is dangerously abused in being brought to that end as is shewne Chap. 3.4 This being applicatively spoken of and to Beleevers to confirme them in that abundant hope which they had and which no other had or could have till they beleeved and so were in Christ as they were 1 Joh. 5.10.13 2. This is not spoken so as may serve the Proposition viz. Hee that spared not his owne Sonne but delivered him up for us all how shall Hee not freely give us all things It is not said so But how shall hee not with him also freely give us all things So speaking of his free giving him to us and with him all things also Wee that beleeve doe through the grace and mercy of God in some measure know that Jesus Christ having made the Propitiation in being delivered up to death for our sinnes and raised for our Iustification Rom. 4.25 Is now exalted at Gods right hand unmeasurably filled with the Holy Ghost in our nature glorified The Advocate high Priest Prophet and King Act. 2.32.33 1 Joh. 2.12 Heb. 5.7 8. The Wisedome of God the Power of God the Sonne of God and Heire of the Kingdome 1 Cor. 1.24 Matth. 13.17 Heb. 1.2 The brightnesse of his glory and the expresse Image of his Person by whom hee upholdeth all things and that is one with the Father and in whom the Father dwells Heb. 1.3 Joh. 10.30 and 14.9 10 11 20. whos 's all that is the Fathers is 1 Ioh. 16.15 Who is made of God to us wisedome righteousnesse Sanctification and Redemption 1 Cor. 1.30 Who is the Fountaine of Life and spirit out of whom it aboundantly floweth to all that beleeve on him and walke in that saith to make them Sonnes to witnesse their Sonship to confirme them to Christ To lead them into all Truth to preserve them to cause all to worke for good to them to bring them to the Inheritanc and Kingdome with himself Psal 36.8 9. Act. 2.33 Joh. 7.38 39. Tit. 3.4.7 Joh. 1.12 Rom. 8.16 2 Cor. 3.3.18 Joh. 16.13 14. Rom. 8.28.17 1 Pet. 1.3.5 Now when God by his Spirit so makes known his grace in Christ through the Gospel that he enters the heart with the grace of Christ enabling it to beleeve and so receive the Attonement That the Beleever is enabled thereby to depend on Christ for the hope Discovered in him Then and therein is the Beleever drawne and given to Christ Ioh. 6.44 45. 1 Pet. 1.21 22. and Christ in and by his Word and Spirit is given to the Beleever Tit. 3 4 5 6. So as the Beleevers may say Not onely unto us a Sonne is borne but also unto us a Sonne is given Isai 9.6 They now by free-gift and by beleeving receit having Christ and having life by having him and being Sonnes also thereby 1 Joh. 5.10 11 12 13. Joh. 1.12 13. which giveth them hope of all good 1 Ioh. 3.1 2. And hence the Apostle
not destroy mens lives was the Prime end of his first comming Luk. 9.56 and unlesse hee that came to save them doe for their Rebellion against him condemn them the Father will not condemne them having given all to the dispose and judgement of Christ 2 Cor. 5.10 3. That it affirmeth Jesus Christ to be exalted at Gods right hand and filled above measure with the Spirit to send forth to men to manifest himself in due season 1 Tim. 2.6 To send forth to the Rebellious that the Lord might dwell among them Psal 68.18 Joh. 16.8 10. and to such as are subdued and brought in to beleeve to lead them into all truth and make them usefull Joh. 16.13 14 15. Act. 2.32 33. Ephes 4.7 12. So as there is power in him to Call all and to bring all that heare his Word and submit themselves thereto to beleeve on him and so to Life in and by him Isal 45.22 24. 50.4 5. Prov. 8.32 35. 2 Cor. 5.14 21. 4. In that it affirmeth that all men not onely those that submit to his government in the day of grace but also all others shall one day appeare before the judgement-Seat of Christ and shall acknowledge him to be LORD to the glory of GOD and then receive the Sentence from him Isaiah 45.23 Philip. 2.10 11. 2 Cor. 5.10 This Answer or one of these dâ—e prove his Ransome effectuall with GOD for All Men How much more all of them together Secondly The Workes of God mentioned in Scripture proveth the same also 1. The Mercies of God who according to his holy Truth and Justice and his Word gone out of his month should be constantly testifying wrath and heaping Plague upon Plague destroying with Curse all that are found sinners against him and his holy Law Gen. 2.17 Deutr. 27. and 28. Gal. 3.10 If there were not some Ransome between him and Mankind But through JESUS CHRIST and his Ransome given and Propitiation made and accepted His Mercy is over all his Workes Psalm 145.8 9. And hence comes by CHRIST the Preservation of the Earth And Inhabitants thereof for men Gods Patience Long-suffering Bounty Meanes to lead to Repentance motion of Spirit in those meanes as is already shewed in Chap. 1. The Common Salvation 2. The wrath of God revealed from heaven against all unrighteousnesse and ungodlinesse of men who hold the truth in unrighteousnesse who will not yeeld to the Light and motion of the Spirit comming from Christ in the meanes but smother it and turne from it Rom. 1.16 17 18 21 24. and 2 4 5. Prov. 1.24 32. 8.36 and this wrath breaketh out most abundantly where this grace Procured by CARIST is with most light and meanes made knowne to leade men to Repentance and they refuse and turne from the same 2. Kings 17.7.23 2 Chron. 36.15 16.17 Amos 3.2 Isai 5.5 6. Mat. 23.37 38. Luke 12.47 48. The Lord with indignation revenging the wilfull sinning after knowledge of the truth vouchsafed against the grace offered in Christ by unkind requitalls and contempt thereof disobedience thereto and departure therefrom both in this World and in the world to come Nah. 1.2 9. Jo. 3.19 Mat. 12.32 Hebr. 10.26 29. 1 Pet. 3.19.20 2 Pet. 2.1 5 10 20 23. 2 Thess 1.8 Jude 15. The LORD the Judge of all the Earth being righteous and holy in all his Wayes Psalm 145.17 will nor thus deale with any for refusing an empty shew and bare Pretence of Good And both these his Workes of Mercy and wrath doe fully Prove The effectualnesse of the Ransome of CHRIST with GOD for men Thirdly Reasons from Scripture doe also confirme the same 〈◊〉 as to say REASON I. That as Jesus CHRIST hath abolished Death by his Comming Sufferings and Resurrection So hee hath brought Life and Immortallity to Light by the Gospel 2 Tim. 1.10 REASON II. That the Grace of GOD appearing through this Gospel bringeth Salvation to all men and so appeareth to All Men to whom it so comes though teaching Beleevers Titus 2.11 REASON III. That the time of Gods Patience and shewing mercy bountifulnesse and sending his Servants with motions of his Grace in them and moving to the hearts of men to invite them to Repentance and turning to God is a Day of grace and Salvation in which God is neer and to be found and ready to receive and accept to Mercy any that obey his Call and turne to him 2 Cor. 5.14 â—1 and 6.1 2. Revel 3.20 Hebr. 3.13 15. And on this ground in these three Reasons are all men invited by Gods Servants and by CHRIST in them To look to CHRIST and be saved To seek him while hee may be sound yea even the Wicked and Vnrighteous To forsake their owne Way and turne to him and Hee will have mercy oâ— them and aboundantly Pardon them Isai 45.21 22. 42.1.8 and 55.1 2 3 6 7 8. And that also with this warning That if they now refuse and passe over the day of Grace The Axe is at the root of the trees and they will soon be out off and greater judgement befall them Prov. 1.25.29 Matth. 3.10 Acts 13.40.41 all which doe evidence the Ransome given by Christ to God for them To have been effectuall with God As for that great â—â—umble which many make to themselves to keep themselves out from Beleeving this Truth as that many perish and misse of Eternall Life and if CHRIST had so died and given himself a Ransome as were effectuall with his Father for them then JESUS CHRIST should loose the travell of â—is Soule in his Death and Ransome given This is Answered before in Chap. 1. The speciall Salvation and distinction between the Common and the Speciall Salvation and in Chapter 16. in Answer of the Third Objection The Spirit in the Scripture saith not that any perish or misse of Eternall Life because CHRIST did not die for them or because his Ransome given and Propitiation made was not sufficient or not effectuall with GOD for them No such matter but because when Light comes They will not Repent submit to him come to him receive him and beleeve on him Ioh. 1.11 and 3.19 and 5.40 2 Pet. 2.1 Besides Scriptures shewes something more required of men to be done in and upon them by CHRIST Then his Ransome and Propitiation by Death and Resurrection made with GOD for them That they be Justifyed and Eternally saved by him Even a Spirituall Application of and making them obedient to the Death and Blood-shedd of CHRIST That so they may be brought to beleeve on him and be sprinckled and washed from their sinnes with his Precious Blood 1 Pet. 1.2 as afore-shewne in Chapters aforesaid Whence so great wrath comes on them that despise and resist this Grace Yet there is no lesse on the part of CHRIST in respect of his Death and Ransome given for them For hee doth and shall see the Travell of his Soule Isaiah 53.11 and that so fully As That hee is the
duties for their own ends and then cast that shame in their reports on such as loath the same because they are not one with them in every of their Opinions Rom. 3.8 with which fault thou art not charged Yet in love I pray be willing to try thy Confidence and the rather because it is the most dangerous of all deceits if thou shouldest goe on and be deceived in this at the last the losse will be unvaluable and irrecoverable Matt. 16.26 Eccles 11.3 9 10. and there have been many and some appearing godly that have thus deceived themselves Prov. 30.12 Revel 3.1.17 and the Scripture no where showeth that the Spirit speaketh Peace justifyeth and witnesseth sonship this way Thou art left to the Testimony of thy owne heart then which nothing can be more deceitfull Iere. 17.19 and he that trusteth thereto is by the Holy Ghost said to be a fool Prov. 28.26 Hoping therefore thou approvest not such folly nor wilt abhorre Tryall I will endeavour to set thee on the same 1. Doth not this thy joy Confidence Proceed from ignorance of the Spirituallity and large extent of the righteousnesse required in the Law as Paul professeth the same did in him when he was a Pharisee Phil. 3.4 7. Rom. 7.9 2. Dost not thou in observing the Law to such an end and gathering such conclusions and trust from such Attainements and Performances according to the same as the Pharisees did Luke 18.9 11 12. Disobey the Law in the Prime end of it and abuse it to such an end as God never gave it for though it was in mercy ordained to Life in a killing way and good and fit for that end Rom. 7.7.12 Yet not to give Life Gal. 3.21 But to discover sinne To sentence under the guilt of sinne to Curse and Death for sinne and so to slay and kill all hopes placed in or gathered from any righteousnesse to be by men that way attained That so in the abounding of the sinfulnesse of sinne and the vanity of all humane righteousnesse the grace of God in Christ might the more appeare and men yeelding themselves as sinners and cursed ones might submit to Christ and accept of the grace in him and seek Righteousnesse and life in him through heleeving Rom. 3.19 20 21 22. 7.7 5.20 21. Gal. 2.19 20. 3.19 Rom. 10.10 3. Dost thou not hereby as much as lieth in thee by maintaining such confidence make the Death of Christ and Faith in Christ and the Promises of God in the Gospel and so the Grace of God in Christ all vaine void and of none effect as the Scripture affirmes that maintaining such Confidence doth Gal. 2.21 3.17 18 21 22. 5.2 3 4. Rom. 4.13 14.5 11.6 4. Wherein doth the Scripture lead thee any where to challenge the Death of Christ and the Righteousnesse of Christ by any Worke or Righteousness of thine according to the Law as that also in which thou art not sound better then others Nay doth not the Scripture affirme the contrary of mens comming in to Christ by Faith unfained 1 Tim. 15 16. 2 Tim. 1.9 10. Tit. 3.3 4 5. Ephes 2.1.4 5 6. Rom. 3.28 4.1.5 6. 5.1 8 9. 5. Doth not the justifying such a Confidence as thine maintaine in the mystery of it that Opinion of Justification before God by Works seeing the first rise of thy Consolation and Confidence to challenge life before God was not the Spirituall Application of the blood of Christ to the Vngodly and a sinner So speaking Peace to and renewing thy heart as Heb. 12.24 Tit. 3.3 4 5. But thy owne Workes and Righteousnesse wrought and attained was the first Peace-speaker in thee and that by which thou challengest right in and Justification by the blood of Christ Luk. 18.11 12. Prov. 30.1 2. Rom. 3.19.24 25 27. 6. Doth not the Scripture plainly affirme that this labouring to establish a Righteousnesse of a mans owne to come before God with and to challenge and get the Righteousnesse of God by doth preceed from ignorance of the Righteousnesse of God and keeps men from submitting to the Righteousnesse of God in Christ and frustrateth mens enjoyment of that righteousnesse Rom. 10.2 9 4. 9.31 32 33. 7. Have not such as were knowne to be yet without true Faith in Christ and so not yet borne againe had as good a conversion and conversation and confidence raised therefrom as thou now hast what wilt thou say of Paul when he was a Pharisee Rom. 7.9 Phil. 3.4 9. or of the Zealous Jewes Rom. 10.2 or Nicodemus that came to be instructed of Christ Ioh. 3.1 2 3. or of that generation Pro. 30.12 If thou salst thou dost nor trust in thy workes which cannot be avoided but that thou doeing to thy utmost to obey God in every of the commands of the law Thou trustest in Christ to make up that which is wanting on thy part and so to be justified and saved through him This doth not helpe thee for the Scripture shewes that hee is no such daies-man to lay his hand on thee to cause thee to perform and pay a part of thy debt and to lay his hand on God to accept that â—â—tle of thee and himself to make up the rest whence no such comming to be justified before him Job 9.15.30 33. Hee hath paid the full debt and made the Propitiation and hath the Pardon in his hands to dispose and by his grace in application of his blood Hee justifieth the ungodly when he helpeth them to beleeve Rom. 4.5 and 5.4.9 and is the Mediatour of the New Testament That they might receive the promised Inheritance Heb. 9.14 15. If thou saist that from thy change in frames and performances thou dost not conclude that Christ dyed for thee nor trust by them to be saved but onely trustest thou art one of Christs peculiar People and so art justified by his blood and shalt be saved from wrath throuâ—h him Even this also doth not helpe thee nor mend thy Plea for the Scripture affirmeth this also to be a trusting in thy self and that herein thou art not wise to compare thy self with thy self and with others and that not hee that commendeth himself as thou art faine to doe impleading thy change thy uprightnesse humility and endeavours of obedience is approved but he whom God commendeth 2 Cor. 10.7.12 18. and that it is not the workes of righteousnesse in us but the Spirit of Christ that by the blood of Christ speaketh peace too and purifieth the heart 1 Joh. 5.6 7. Rom. 8.1 2 15. Tit. 3.4 5 6. So that thy hope and assurance on through Triall will prove but sandy The Gospel no where commending every where faulting such a hope That I say nothing of the dangerousnesse of it to puffe one up with high thoughts of himself Prov. â—â— 13 and to lead to despising of others Lake 18.9 11. and so to some Schisme Sect or Faction and with the Pharisee inwardly
visite come by what instrument in what Ordinance with what part of his Word at what time with more or lesse light as it pleaseth him Isai 55.3.5 1 Pet. 21 22. onely accept no other Props nor consolations till by his Spirit applying his blood he give it but stay though it be in darknesse upon that Name and report of him and his goodnesse which thou hast heard of and seen in the Gospel and so waite for his help Isa 50.4.10 if hee cause thee as our Types of old Hosea 3.3 4 5. to waite many dayes yet neither turne aside to another nor be discouraged to murmur but say I have sinned against him I will now beare his indignation and waite till he bring me forth to the sight Mich. 7.9 neither faint but look on him who died for thee and now calleth thee and hath mercy to bestow on thee it being his Office to which he is consecrate and for which he is filled with Spirit to speak good tidings to the Poore and heale the broken-hearted and to comfort the moâ—â—ners that are breken of all other hopes and contents and cannot be at rest till they have it in him and he will not faile to performe his Office Isa 61.1 2 3. Yea God himself willeth thee to look to Christ and telleth thee hee will not refuse thee nor cust thee off though thou deserve it nor faile till hee have done thee good See at large Isa 42.1.8 And hee hath bid his servants though thou be feeble and trembling yet to speake comfortably to thee and to say to thee Be strong searenot your God with come bee will come and save you then the eyes of the blind shall be opened Isa 35.3 4 5. Waite therefore and use the meanes and be not discouraged Let his love testified in shedding his blood to make the Propitiation when wee were enemies and his Love in calling us off our hurtfull delights and Confidences Prevaile with thee to thinke no other thoughts of God then such as suit with the acknowledgement of such Love and seeing hee saith he are ye deafe and look yee blinde that yee may see Isa 42.18 Hee being able to give both eares and eyes and of his willingnesse it would be a dishonour to the Love already discovered to doubt say therefore I will trust in him though hee kill mee Job 13.15 All the dayes of my appointed time will I waite till my change come Job 14.14 and so waiting for his gracious Peace speaking in his blood sprinckling on thy heart his grace exceeding thy desires he will in due time satisfy thy soul with good blessed are they that wait for him none of them shall be ashamed Esai 30.18 and 49.23 Let this support thee till he come Vse 7. If thou be one of them that hast gotten some knowledge and it may be some hint of Spirituall Light in the report of the Gospel so as thou canst speake much thereof to maintaine this that Christ dyed for all men and that the onely meanes of enjoying him is by frith and not by workes of the Law and that this faith is obtained by Spirituall evidence of his goodnesse and not made up by humane Reasons and that all workes of righteousnesse and zeal of men that is not flowing from faith is but vaine and bootlesse and boastest thy self to be a Christian and a true beleever because of such a spirituall â—â—ine of Light such a word such a Promise given thee as thou supposest because stirring in thy Thoughts at such a time and so takest courage to speake much of thy faith and to censure others that what ever the goodnesse of God hath drawn them too yet not having received such a Light such a Promise as thou hast they have no true faith and thou now thinkest it fit for thee to be a broacher and maintainer of the faith in every company and against all opposers and yet thou thy self by all the Spirituall light and knowledge thou hast and all those Words and Promises at such and such a time received hast not been made obedient to the Death and sprinckling of the Blood of Jesus Christ So as thou art baptized into his Death and buried with him through this Baptizme into death so as to be made to loathe thy self thy sinnes thy owne best things so as in some measure to be dead to thy self thy owne will Pleasure same and to the world with her glory riches alurements lusts and to sin So as by the grace and Divine Power and goodnesse of Christ and by his Spirit in the Gospel to be made alive to Christ to know his voice obey his Spirit and live to him and follow him give me leave to tell thee with grief that while thou art such an one and goest on still in such and such knowne sinnes thou hast not as yet so learned Christ and been taught of him as that thou hast knowne and received him as the Truth is in Jesus Eph. 4.20 24. If thou say thou hast light and fellowship with him and walkest not in the light but in darknesse thou lyest and dost not the Truth 1 Joh. 1.6 7. Say not thou hast not received a Promise and so faith for thy Sanctification but for thy Justification Thou hast a Promise and Faith and knowest it for this is not Scripture language nor hast thou been taught by the Spirit of God so to say for the Spirit in Callings doth sanctifie to obedience and sprinskling of the blood of Christ 1 Pet. 1.2 his calling is holy and to holinesse 2 Tim. 1.9 1 Thess 4.3 Christ is alwayes and at once Sanctification as well as Righteousnesse and effects both together 1 Cor. 1.30 and according to Beleevers true knowing of him they are not onely comforted in him but conformed to him also 2 Cor. 3.3.18 1 Joh. 3.2.3 Whence Beleevers are said both to be Called to be Saints and to be Saints by Calling Rom. 1.7 1 Cor. 1.2 Hebr. 3.1 Sever not thou what God hath joyned together I dare not say thou art not Called but it yet appears not that thou hast yeelded to the heavenly Call so as thou art therethrough Chosen Mâ—ny are Called but few chosen Matth. 22.14 Joh. 15.16 19. and 17.6 7. If thou reply Thou art not under the Law but under Grace That iâ— not spoken of thee but such as are lead by the Spirit Gal. 5.6 who shall not fulfill the Lusts of the flesh as thou dost vers 16. If thou say thou wilt not be under the Law of Precepts I aske Wilt thou make thy self free If Jesus Christ who is free and to whom it appertains to make free doe make the freee then he by his Spirit in freeing thee from the Charges Terrours and Curse of the Law by shewing how hee by his blood hath made thee free hee doth by the same Spirit humble melt and purify thy heart and kill it with his love that begetteth and nourisheth such like love in thee as leads to
fulfill all righteousnesse even all the Law requireth and freely carries to more Love holinesse and services of Love then in thy understanding the Law required and then and so far thou art free indeed Ro. 8.1 2 13 14. and 5.1.5 and 13.9 10. Joh. 8.36 But if without this Thou make thy self free thy freedome is but an abuse of Liberty for an occasion to the flâ—sh Gal. 5.13 and a turning the Grace of God into lasciviousnesse Jude 4. No better then that boasted of 2 Pet. 3.18 19. Remember and take heed thou be not of that Generation that is lofty Prov. 30.13 And let the Grace and Blood-shed of Jesus Christ prevaile with thee to Repent and Submitt and turne into him Which Grace if submitted unto will teach thee to denie all ungodlinesse and worldly Luste and to live soberly righteously and Godly c. Tit. 2.11 12 13. And till thou by this grace be brought hereto I know no Liberty thou hast from God either for thy glorying of thy faith or for thy so much Speakings and Declaration of the Gospel for the charge is that none presume above the Grace received or speake beyond the measure of Faith that God hath dealt to him Rom. 12.6.13 and how wilt thou avoide that heavy Challenge What hast thou to doe to declare my Statutes Or that thou shouldest take my Covenant in thy mouth Seeing thou hatest Instruction and castest my words behind thee Psal 50.16 17. Surely through thee the Name and Doctrine of Christ is by many blasphemed and many that have their Life and Teaching from Christ are heavily slandered Doe not say thou beleevest rightly and wouldest but canst live no better for is the Spirit of the Lord straightned are these his doings Doe not his words dee good to them that walke uprightly Mich. 2.7 Stand no longer out against his grace therefore but humble thy self and seek him in truth and that in time Vse 8. If thou be one that in the Perception of the greatnesse of Gods love in Christ and the Propitiation made by his death and the fulnesse of grace and truth that is in him art drawne to loath thy self thy sinne thy self-wrought righteousnesse with worldly Pomps and allurements and by that grace of his spiritually discovered in the Gospel to thee overcome to submit to Christ Crucifyed and to depend on him for Righteousnesse Life and Spirituall Guidance and there through hath experimented Peace and newnesse of heart and art carried to glorifie him in walking suitable to his grace and seeking for the union and fellowship with and conformity to Christ with desire of the good of others in compassion to the ignorant and hearty love to beleevers But yet dost not see and so not beleeve the largenesse of the extent of the death of Christ and the ransome given and Propitiation made by him that it should be for All men for the world for the whole world and Every man as it is possible that through the many oppositions in these latter times against the same thou maist be darkened therein as some were about the free Communication of the Gospel to the Gentiles without undering them to the Jewes Observances in the Apostles times yet notwithstanding I both acknowledge and thanke God for his love so graciously made knowne to thee and for thy unfained faith and his good worke begun in thee and I pray God increase and perfect this worke in thee more and more and I kindly accept even thy Prayers for the same in me also and in love and for his sake that hath loved us I pray thee without prejudice consider the Answers to this businesse in this Treaâ—â—e and though thou dost not receive them yet whereto wee have already attained let us walke by the same Rule of faith and loves in Christ as we have received him Col. 2.6 and minde the same things for the glory of Christ and good of others with our owne even perfection in Union with injoyment of Conformity to Christ in his Death and Resurrection and Spirit and if either of us be in this matter of the extent of the Ransom otherwise minded then is right God will also in due season reveale even this unto us Phil. 3.7.15 26. for which let us waite in love and in the meane time let me request this of thee That for the love and Reverence thou bearest to the Gospel in which Christ was made knowne to thee and to the Scriptures in which this Gospel is set forth That thou doe not oppose nor set thy reason awork to finde absurdities in that which is often in many places with joynt consent plainly affirmed in the Scriptures nor prefer humane glosses before the plaine sayings often affirmed therein but rather beleeve the Testimony of them in Prov. 8.8 9. 22.21 nor let this be a stumble to thee that multitudes of all sorts doe beleeve that Jesus Christ dyed for All Men in comparison of those few that beleeve hee onely dyed for his Elect ones for this rather shews the glory and victory of the truth that begets a kind of Credence in those that yet obey it not in this as it doth in other parts of truth that are fundamentall as to instance that there is a God is by his Power in his workes so manifest That all Nations are constrained to acknowledge it and though many know not who and what a one this God is yet in this knowledge that there is a God they fancy some This Some That to be He and in their errours devise similitudes to worship him by and those grosse Atheists that conceit no God to bee are yery few to be found in any age or among any Nations againe That this GOD is one is generally held where any face of a Christian Church is whether true or false and few if any will be found among these multitudes to hold a Plurallity of Gods againe that this one God is the Creator of the heaven and the Earth and Sea and all Creatures contained in them is held by all both good and bad among us I suppose I should not say few but none holding the contrary opinion Againe That this one God is distinct in three Persons the Father Sonne and holy-Ghost is beleeved of us all even multiudes and very few of some sort of familists that hold this to be a humane device and that there is no such thing again that the second Person in the holy Trinity did take mans Nature and not the Father or the Holy-Ghost and suffered and dyed for our sinnes and rose againe and ascended to heaven and from thence shall come againe to judge is beleeved generally among all professed Christians and very few of some sorts of familists that are of another opinion again That Jesus Christ the Son of the Virgin Mary that was borne in Bethlehem in Judea in the dayes of Herod the King when Augustus was Emperour of Rome is the very Christ the Saviour of the World is generally
held amongst all professed Christians and denied only by a very few of some sort of Familists againe that Jesus Christ is very God is held generally in our Nation and I hope but very few Arrians and Socinians that hold the contrary Againe That Jesus Christ is true and very man is also generally held among us and very few that denie it and so that Christ is God and Man in one Person Againe That Repentance and faith in Christ are the meanes to partake of Life by Christ and that this Repentance and Faith have Love and good-workes joyned therewith That Idolatry Perjury Theft Murder Adultery Lying are verily sinne and deserve death are generally held and very few I hope of any other mind Also That all shall die or be changed and all rise againe to Judgement and that there is a Heaven and Everlasting Joyes for the Righteous and a Hell and everlasting Paine for the wicked is generally held and very few in comparison of them that hold the same are those that denie it All these fundamentalls are held not only by true Beleevers and godly men but have a kind of credence in the heart and are Professed by Papists Arminians Anabaptists many sorts of zealous Sectaries yea many profane and wicked men And are these Parts of Truth the worse and to be shunned or lesse esteemed because they are holden and professed by so many and of such sorts I verily beleeve thou wilt say No and the same I say for this That hee gave himself a Ransome for All men But if thou say That the Teaching of this Opinion That Christ died for All men is imbraced and followed by many Common People loose men and Sinners and few zealous ones regard it I pray thee remember what was said of him that dyed for all men and of his Preaching Job 7.48 Have any of the Rulers or Pharisees beleeved on him but this common People who know not the Law is Cursed Joh. 12.19 The world is gone after him were this a good reason to refuse his doctrin But if thou say many that affect this opinion are still loose and carelesse Remember what thou hast read Mat. 13.47 The Kingdome of Heaven is like unto a Net that was cast into the Sea and gathered of every kinde Surely there is that in the report of the Gospel that is very fit to affect many But the triall is where in the Call the application of the Blood of Christ comes to reprove convince cast downe hould and submit to Christ in which whoso is made obedient is received and this number is yet but few in comparison of the many that in this respect turne aside besides of the contrary opinion too too many are found very headdy feirce high-minded false loose so that there is no ground for this stumble wherefore though thou canst not be of the same minde with me in this branch of Truth yet count me not thy enemy for speaking the Truth neither partake of other mens sinnes in receiving the false Accusations of such as have only some Morall Conversions and are yet strangers to the grace thou hast received That so wee may live and love as Brethren and not be set in contentions one against another least by biting and devouring one another it come to passe that we be consumed one of another Gal. 5.15 Meddle not with the Tale-bearer that flattereth with his lippes Prov. 20.19 For where there is no Tale-bearer the strife ceaseth Prov. 26.20 And so let our contendings be against them that turne the Grace of God into wantonnesse and labour to overthrow the Faith Jude 1 2 3 4. and let us live in Peace and I doubt not but the God of Peace will be with us and wee shall in due Season agree in this part of Truth also Vse 9. If thou beest one that hast not onely in perception of the grace of God in Christ been drawne into him as the former but through Spirituall and Supernaturall light given in the Gospel hast seen in some measure both the fulnesse and largenesse of the Propitiation made by Christ with God and the fulnesse of Grace and Truth that is in Christ So as it hath drawne thee off all other Excellencies and brought thee to see and find in him that which answeres all thy needs removes every doubt and feare and is enough to fill and satisfie every desire So as hee is in thee all and in all the desire of thy heart and the content and wel-pleasednesse of thy soul thy whole stay on whom thou dependest Thy Treasury in whom thou enjoyest thy fountaine whence thou lookest for and receivest all Wisedome Righteousnesse Holinesse Freedome Consolation and Life I have no other thing I will now say to thee But as thou hast received CHRIST JESUS the Lord so walk in him Col. 3.6 By the same Spirit with the same Faith and Love in the same low Estimate of thy self and high Estimate of and desires after him with the same content in and with him and the same readinesse to doe and suffer for his sake and according to the knowledge faith and grace vouchsafed thee letting his word he hath put in thy heart and therethrough acquainted thee with himselfe dwell in thee richly and teachingly Coll. 3.16 Ever keeping it in the beleeving Remembrance of his Death for our sinnes and Resurrection for our justification and Assention to send forth Spirit to us with his Wisdom Power Love and Faithfulnesse already begun to be manifest in us and with this remembrance a constant Dependance on him for Wisedome Strength Preservation and Perfection with yeelding to the grace that proceedeth from him Rom. 4.24 25. 5.1.11 12.12 Phil. 2.1 2. and thus walking in Faith and Love and keeping this word of grace in beleeving remembrance thou shalt be saved 1 Cor. 15.1 2 3 4. from Idolatry Superstition Profanenes Pride Vaine-glory hypocrisy from earthly-mindednesse uncleannesse malice falshood from intemperancy in meats drinke apparrell from coldnesse deadnesse murmurring impatience back sliding from barrennesse in good and though Tempted yet kept from fulfilling the lusts of the flesh Jam. 1.21.25 1 Pet. 2.1 2 3. Psal 119.9.103 104. Gal. 5.16.18 and not onely so but this word of grace kept and walked in will be a fruitfull spring in the heart of child-like affections to God and member-like to Brethren and compassionate to those that are out of the way streaming forth motions in love joy patience goodnesse and to all services of Love according to opportunity given to God men or Brethren Psal 1.2 3. Hos 14.8 Joh. 7.38 39. and 15.1.8 2 Pet. 1.4.11 Wherefore I still entreat that in that gracious word thou hast received and according thereto and according to thy receit so let us walke in all our Conversation as for those higher visits imbraces and communication of his peculiar Love to be waited for by us it is not meet to treate thereof in this Treatise thus occasioned Vse 10. And to come
salvation communicated unto them and they brought in and eternally saved The first of every of these is true in Christ for all Men Though the latter be yet wanting to most men and this is also evident by the Change of Persons and expressions and Tence the Scriptures useth 1. In a distinct mentioning the first It saith Hee hath given himself a Ransome 1 Tim. 2.6 hath made peace by his blood Col. 1.20 Slaine enmity â— Pet. â— 6 abolished death 2 Tim. 1.10 obtained eternall redemption Heb. 9.12 and God was in Christ reconciling the world to himself not imputing their Trespasses to them 1 Cor. 5.19 Hee is the Propitiation for our sinnes and not for our sinnes onely but also for the sinnes of the whole world 1 Joh. 2.2 and in him is Life and the life is the Light of men Joh. 1.4 In mentioning the Second of every of the fore-mentioned It saith That the World through him might be saved Joh. 3.17 That through him him in the meanes used all men might beleeve Joh. 1.7 That All Men through him should be raised and made alive 1 Cor. 15.21 22. That whosoever beleeves in Christ should not perish nor abide in darknesse but have everlasting life Joh. 3.16 12.46 That we being dead to sinne should live unto righteousnesse 1 Pet. 2.24 That they which live should not live unto themselves but unto him 2 Cor. 5.15 That hee might bring us to God 1 Pet. 3.18 That we might bee made the righteousnesse of God in him 2 Cor. 5.21 which change of Speech shewes a difference between the former and latter of these things formentioned That the former truely is for those To whom the latter is yet justly wanting 2 It is Gods order and unchangeable Statute That all men shall first and for a time beare the Image of the first naturall and earthy Adam and once die 1 Cor. 15.46.49 Hebr. 9.27 And Christ did not die to give himself a Ransom to free men presently from sense of Weaknesse Sufferings Mortallity and death that they might not passe through it and so to break the order made and cancell the Statute appointed by God If any so conceive they are deceived Mat. 5.17 18. but to doe the will of God that sent him Joh. 6.38 So much whereof as belongs to the next and immediate end of his death and ransome given is comprehended in the seven Particulars before set down in all which appeareth that the abiding of Mortallity Paines in this life to be passed through is no blemish to the Justice of God nor argument of the failing of Christ Payment of the whole debt for these Ends. 3. The Scriptures sheweth That for removing from off men the curse forementioned and making knowne and tendring the Life unto men There is something else beside the death and Ransome of Christ and all those fore-mentioned Particulars obtained by him for Christ still and further to doe for which He is gone up to heaven and hath received Spirit That he might doe in which he neither is nor will be wanting in that which if not willingly resisted might be sufficient For hee there in some sort Interceeds for Transgressours Isai 5.3.12 So as by vertue of his ransom he doth procure the preservation of the Greatures for them Ps 75.3 Col. 1.18 and Patience and bounty by such goodnesse to give some Testimony of himself and to lead them to Repenâ—mee Act. 14.17 Rom. 2.4 and further interceeds by vertue of his Ransome for a blessing on his Servants and the Ministration of the Gospel by them That the World might be so brought through him to beleeve Joh. 1.7 17.21.23 and yet further sends forth Spirit at one time or other in the means to enlighten them That they might indeed beleeve Joh. 1.7 and so fulfills that part of his Fathers will 1 Tim. 2.4 That would have all men come to the knowledge of the Truth whence he is also said to be a Testimony in due time 1 Tim. 2.6 But now for mens participating of eternall life there is somewhat also both by the will of the Father and the Son required on their part to be done in them yeelded to by them Namely that they hearken to Christ in what he saith in the meanes Mat. 17.5 and turn at his reproof Pro. 1.23 and to suffer his Spirit to prevail in with them to repentance faith Mar. 1.15 in which he will not be wanting on his part that they might But if when light comes they love darknesse râ—ther and will none of him Joh. 3.19 And he besides the forementioned remaining mortallity doe for this heape greater Judgments This is just Ro. 1.17 and if when hee hath brought them out of the first death to acknowledge him Lord He send them to a second Death it is still justâ— and a Testimony of his before having sufficiently Ransomed them 4. The Scripture shewes That the speciall Salvation to Eternall Life was to bee and is by him here in a first fruits given to them that are Prevailed with to beleeve in him and so he is the Sauiour of All men but especially of them that beleeve in him 1 Tim. 4.10 But now if these Beleevers doe sinne against and walke contrary to the grace received and hee besides the mortallity remaining on them impose stripes This is also just and according to the will of God and argues no imperfection in Christs Payment Psal 89.30 34. So that in all this here is but one Payment for Propitiation Satisfaction and Ransome and that done at ones Perfectly by Christ Heb. 10 1 2 14. and no part thereof for that end left for any to pay nor paid againe for any Now if among them beleeving the record the Scripture beareth of Christ his death and Propitiation made and Satisfaction and Ransome given for all men and looking on the afflictions and death that men even Beleevers suffer Some say that Jesus Christ did bears the greatâ—st part of the Punishment wholly in regard of the Eternall and left some part of Temporary Punishments for his owne to beare in this life And others say That in regard of Propitiation Satisfaction and Ransome Jesus Christ did beare all and Paid the whole debt That he might have Power to free in his Season and according to his and his Fathers will And that his Season is not in this life to take all weaknesse and Mortallity no not from his owne and that besides He will and doth inflict punishments even on them for their out-goings from his grace I see no difference here in the intention or Substance of the Doctrine or issue of the businesse in both these sayings but they may well stand without contention Nor can the first of these sayings be paralleld with that I called the sayings of Papists for 1. Here is mentioned some part of punishment to be suffered in this life with an affirmation onely to be suffered Here which sufferings are also granted in the others sayings whereas the
there is a Redemption Reconciliation and Salvation wrought by Jesus Christ in his owne body with God for men is evident In that he is called the Christ The Saviour of the World Joh. 4.42 And the Propitiation for our sinnes and not for ours only but for the sinnes of the whole world 1 Joh. 2.2 Whence it is said God was in Christ reconciling the World unto himself not importing their trespasses unto them 2 Cor. 5.19 and so this is called the Redemption that is in Christ Jesus Rom. 3.24 Who his own selfe bare our sinnes in his owne body on the tree 1 Pet. 2.24 and so by the grace of God tasted death for every man Heb. 2.9 and gave himself a ransome for all men 1 Tim. 2.6 and through the eternall Spirit offered himself without spot to God Heb. 9.14 being the Lambe of God which taketh away the sinne of the world Joh. 1.29 for effecting of which Redemption Reconciliation and Salvation Jesus Christ 1. Appeared was Manifested was sent and came into the world to take away our sinnes 1 Joh. 3.5 To put away sinne by the sacrifice of himself Heb. 9.26 The sinne of the world Joh. 2.29 to save sinners 1 Tim. 1.15 Not to destroy mens lives but to save them Luk. 9.56 to be the Saviour of the World 1 Joh. 4.14 To save the world Joh. 12.47 and not to condemne the world but that the world through him might be saved Joh. 3.17 And this busines his first comming into the world was to effect for which he was furnished for 2. In this his appearing and manifestation he was made flesh Joh. 1.14 of the seed of David according to the flesh Rom. 1.3 made of a woman Gal. 4.4 and so was very man The man Christ Jesus 1 Tim. 2.5 and in the likenesse of men Phil. 2.7 having the nature of all mankind even subject to the infirmities thereof though altogether without sinne yet subject to feele afflictions in sorrow sadnesse yea Agonies of soul and paine in hunger wearinesse and death of body such infirmities as had never befallen the Nature of man but for sinne and so was in the likenesse of sinfull flesh Rom. 8.3 and so fit to be in the stead of man-kind Heb. 10.5 3. Being thus in the Nature of mankind he was set and stood a publick Person in the Nature and room of all mankind while hee was about this worke as the first Adam did who was the figure or Type of him that was to come and now hath come Rom. 5.14.18 19. 1 Cor. 15.21 22.45.46 4. Being such a publike person in the roome and Nature of all mankind he also became for them under the same Law and Obligation in which they were which charged them with sinne and bound them over-to punishment By vertue of which his comming under that Law All the sinne and punishment The whole debt of mankind by order of Justice became his whence it is said hee was made under the Law to redeem them that were under the Law Gal. 4.4 5. We know that what things soever the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world become guilty before God Ro. 3.19 And he becomming under this Law for us might be rightly challenged with and arrested for our debt whence he is said to have taken upon him the forme of a servant Phil. 2.7 5. Being thus in the nature and stead of mankind under the law for them God was pleased to challenge the whole debt of him and to impute all the sinnes the Law could charge mankind withall unto him and to arrest and call him to account and enter into judgement with him for all Whence it is said God was in Christ reconciling the world to himself not imputing their trespasses to them 2 Cor. 5.19 He laid on him the iniquity of us all Esai 53.6 and made him to be sinne for us 2 Cor. 5.21 which imputation hee accepted whence it is said he himself bare our sinnes 1 Pet. 2.24 So that himself calls them his and said Innunerable evills have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more then the haires on my head Psal 40.12 6. Having on him our sinnes God laid on him the punishment and curse that was due to us for those sinnes and hee did suffer the same curse and so died as the sinner for our sinnes in the room of us all He was wounded for our transgressions Esai 53.5 Hee was made a curse for us Gal. 3.13 Christ dyed for our sinnes according to the Scriptures 1 Cor. 15.4 hee suffered for our sinnes the just for the unjust 1 Pet. 3.18 Christ died for the ungodly Rom. 5 6. hee died for all 2 Cor. 5.15 and so by the grace of God tasted death for every man Heb. 2.9 which is in account with God and those that are taught it of him as if all had died 2 Cor. 5.14 7. Having thus suffered and dyed for our sinnes he even the same that dyed rose againe the third day according to the Scriptures 1 Cor. 15.4 and so rose justified and acquit of all our sinnes imputed to him and a Triumphant Victorer over curse and death and all the enemies of our Salvation Declared to be the Son of God with power according to the Spirit of Holinesse by the resurrection from the dead Rom. 1.4 was raised for our justification Rom. 4.25 put to death in the flesh but quickened by the Spirit 1 Pet. 3.18 Justified in the Spirit 1 Tim. 3.16 the Just One. 1 Joh. 2.1 having spoiled Principallities and Powers and made a shew of them openly triumphing over them in himself Col. 2.15 and so gave himself a ransome and a propitiatory sacrifice to God his Father for all men 1 Tim. 2.6 1 Joh. 2.2 8. All this his Oblation and Sacrifice of himself to God did hee sanctifie and dignifie through the onenesse of his will with the will of his Father he having one and the same will minde and purpose with his Father in all this Hebr. 10.5.10 And by vertue of his divine Nature and Aeternall Spirit through which he offered up himself without spot to God Heb. 9.14 He that hath offered himself being God Rom. 9.5 and man 1 Tim. 2.5 yea God man in one Person Joh. 1.14 Matth. 1.23 So that by reason of this personall union of the divine and humane nature in one Person the blood that was shed and with which he is entred the heavens to appeare before God for us is called Gods own blood Act. 20.28 Which is more then if all and every man in the world had suffered all that was due to their sinnes and is accepted of God at the hands of Christ as if all had died 2 Cor. 5.14 So as this redemption is in Christ perfect the worke accomplished and done and the Father with him and in him is well pleased Matth. 3.17 he having
remaining infirmities and causeth them to appeare beloved in the love wherewith the Father loveth him Hebr. 8. tot Jere. 31.34 Mic. 7.18 Isaiah 44.22 and 54.7 9. 1 Joh. 1.7 9. and 2.1 2. Jo. 17.23 II. Present before his Father and himself his Covenant of pretious Promises the Father hath made with him his owne fore put-forth and granted Petitions for them and his present good will and gratious thoughts to them and so procures the grant of dispensation so farre as is meet for them Psal 89.18 19.34 with Hebr. 8.1 6. and John 17.6.20 c. And this not by a submissive intreaty as wee supplicate one for another or yet in such manner as himselfe did interceede on earth by supplications with cryes and sufferings But with Power and Authority his Father having fore-accepted his sacrifice and given all power and authority to him He and his Father being one in will and in love to them so that it is Father I will that they also whom thou hast given mee be c. Joh. 17.24 Hebr. 7.28 and 8.1 III. By his Spirit enter into their hearts moving them with sorrow for to acknowledge confesse and turne from the offences he is taking away for them Acts 5.31 1 Ioh. 1.7 9. And to long and pray for the good things hee is presenting before his Father for them Rom. 8.26 Zach. 12.10 That so they may pray in the holy Ghost Ioh. 14.16 and 16.26 Jude 20. IV. Returning more abundance of the same holy Spirit upon them To answer their prayers Psal 85.8 To dwell in them To teach consolate sanctify support and leade them in Union and fellowship with him through all sufferings and services of love Ioh. 14.16 17 18.26 15.26 27. 16.13 14 15. Rom. 8.2.14 and so to subdue their lusts in them Mic. 7.19 To tread downe Sathan under their feet in due time Rom. 16.20 To answer their Adversaries for them Matth. 10.19 20. To encrease and perfect them in conformity to himself 2 Cor. 3.18 1 Ioh. 3.2 and to preserve them to the inheritance reserved in heaven for them 1 Pet. 1.4.5 And this is the salvation he worketh in his people which they are to suffer to have its perfect worke in them and by his grace shew it forth Rom. 12.1 2 3. Phil. 2.1 2. In which discourse of the Salvation which Christ worketh from heaven by vertue of that Salvation which he wrought in himself on earth appeareth a two-fold Salvation which he from heaven now worketh Viz. Oâ—â— Common The other Speciall and eternall of each it is fit distinctly a little to 〈◊〉 First there is a common Salvation which by vertue of his death and Resurrection and Sacrifice and the accept â—blenesse and effectuallnesse thereof with the Father he hath obtained and worketh for all men So as Scripture Affirming it 1. By him The earth and all the inhabitants thereof which by sin are dissolved hee doth bear up the pillars of it Psal 75.3 4. Hebr. 1.3 and all the frame of the Creatures the Aire to breathe in The Sun to shine the raine to fall and the residue of the Creatures for mans use preserved Psal 145.8 9. Matth. 5.45 Col. 1.18 And this expresly called and said to be a witnesse of his goodnesse Acts 14.17 and 17.24 31. 2. By him also is procured the Patience and long-suffering of God yea and much bounty in many mercies also to men 2 Pet. 3.9 Revel 2.21 Psal 17.14 and 136.25 And this expresly said to be to lead them to repentance Rom. 2.4 3. By him also is procured some meanes with some light therein and according thereto to â—â—de men to Repentance that they might come to the knowledge of him Though to some more darkly and to some more cleerly and sully Rom. 1.19 c. Acts 17.24 30. Matth. 28.19 Psalm 19. Rom. 10. 4. By him also 〈◊〉 sent forth at one time or other some secret supernaturall light and 〈◊〉 of his Spirit in and according to the meanes vouchsafed tending to and striving with them to reprove them of sinne moving to repentance and seeking after God with sâ—â—e motions tending to confession of sinne to Prayer Equity Mercy Moderation in use of outward things use of meanes to such God John 1.5 9. Prov. 1.23 Joh. 16.8 9. Gâ—ne 6.3 Mich. 2.7 And thus he calleth many yea in some degree or other All the 〈◊〉 of men Act. 17.30 Mat. 27.3 14. Prov. 8.4 5 3â— 34. Isai 4â— â—2 5. By him also is procured and sent forth to men while they yeeld too and doe that which by this sight and these motions of his Spirit hee 〈◊〉 and â—eadeth to an in reast of incrcies with more Light and goodnesse Gene. â—0 tot 2 Chron. 11.17 〈◊〉 10.30 Rom. 2.14 15. And if as light increaseth they abide in his Call and 〈◊〉 on in his Teachings be will poure 〈◊〉 his Spirit to their and make knowne his 〈◊〉 to them and they shall know the truth and the truth shall make them free Pro. 1.33 and 4.32.35 Joh. 8.31 32. Acts 10.1 6. 6. Yea with some where the Gospel comes he goeth farther so inlightning them to understand the truth of the report of the Gospel that they doe beleeve That through the Satisfaction made by Christ remission of sinnes past is procured and that in beleeving on him aeternall life is to be enjoyed where-through they are prevailed with to confesse this truth and to desire after him and to attend with his people in the use of meanes and in some fellowship and walking with them Tasting some sweetnesse of the good Word of God and yet not come into Onenesse with and rest and stablishing in him Isai 6.28 34. Gal. 3.1 2 3. and 4.11.19 and 5.4 Hebr. 6.4 5 6. and 10.29 Hos 11.3 4. And these are brought out of Aegyptian darknesse and so farre saved Though by departing from this grace or abusing of it to wantonnesse some of these may become ungodly and so perish through their owne folly and misse of aeternall life as was shadowed in our Types of old 1 Cor. 10.1 11. 1 Joh. 2.19 Jude 4.5 And as the reconciliation redemption and Salvation wrought by Christ in his owne body for men with God is in it self so perfect that in some sense and that in truth all may be said to have been reconciled redeemed and saved yea justifyed in him though most in themselves be destitute of every of these Rom. 3.22 23 24. and 5.14.18 And though this be mysterious yet may it be as well understood and beleeved as That all men were once made righteous in the first Adam and so were in him Truly righteous Eccles 7. â—9 of which righteousnesse he falling and loosing all and so all falling in him before they had beeing from him none of them ever felt or partaked of Rom. 5.12 for so though all againe recovered and made righteous in the second Adam yet of the choice benefit of this recovery and of this Righteousnesse many doe never partake of
Promises of the New Testament Hebr. 9.14 15 16. Rom. 5.5 11. for his performance to thâ—â— all he hath promised to conferre on them Râ—â— 4.18 25. and working in them all his grace requires of them Psalm 138.8 Is 26.12 as also faith for standing in the dayes of Temptation and overcomming Revel 12.11 and so to live by Faith Gal. 2.20 and walke in love 2 Cor. 5.14 which worketh sweetly Gal. 5.6 1 Cor. 13. 5. Hee bringeth them in to approach with holy boldnesse to God and liberty in use of his Ordinances and to Union and fellowship with himself and his people Rom. 5.2 3. Ephe. 2.13 17 18 19 22. Hebr. 10â— 9.22 and 12.22 24. 1 John 1.1 2 3 7. and so guiding them to some to the Spirit he enters them into his rest and Kingdome and causeth them of the Spirit to reape life everlasting Hebr. 4.3 a â—et â— 11 Gal. 5.18 and 6.8 6. Hee having thus fitted them gives them 〈◊〉 experiment all those things mendoned in 〈◊〉 speciall Intercession and Advocation with many unutterable discoveries of Love and 〈◊〉 of Spirit Câ—â— 1.2 3 4. and 2.5 and 5.10 c. Epâ—es 1.17 â—0 which 〈…〉 with assurance of his 〈◊〉 and of the inheritance Rom. â— 32 36. and makes their hearts to glory in God and to love long and waite for the comming againe of Jesus Christ who will come in due time and free them of all trouble and possesse them of the inheritance and crown them and make them glorious like himself in soul and body 1 Joh. 3.2 Revel 22.17 20. 2 Tim. 4.8 Phil. 3.21 And this is a little discovery of that speciall salvation he worketh in Beleevers unto God of which confession is made Rev. 5.9 Now between those two salvations that with God for men and that in men to God The common and the speciall The Scripture doth often and many wayes distinguish and that very clearly as to instance 1. The former is called a reconciling by his death The other a saving by his life Rom. 5.10 The former a reconciliation wrought for the world by God in Christ The latter a Reconciliation of some by Christ to God God was in Christ reconciling the World to himself God hath reconciled us to himself by Christ 2 Cor. 5.18 19. 2. For effecting the former Christ came from the Father and came into the world Job 16.28 1 Tim. 1.15 and was made poore 1 Cor. 8 9. and made low and abased Rom. 8.3 For effecting the other Hee left the world and went againe to the Father Job 16.28 and was exalted and glorified by and at the right hand of God Acts 5.31 3. In effecting the former he was abased more and more till in his resurrection it was perfect and wee despised him also Phil. 2.7 8. Isai 53.3 4 5. In effecting the other Hee is exalted and glorified more and more till that be perfected and is precious in our hearts Isai 4. â— and 55.5 1 Pet. 1.21 22. and 2.4 7. Phil. 3.7 8 9. Cant. 5.10 c. 4. The one is a Redemption for us in Christ Jesus Rom. 3.24 the other is a Redemption of us in our soules and bodies Luke 1.74.79 Rom. 8.23 5. The former was by blood-shedding for which he went out of the City Hebr. 9.12 and 13.12 the other is by presenting his blood before his Father and by his Spirit sprinkling the same on the heart and conscience of his people for which he entred into the holy of holyes Hebr. 9.14.24 and 12.24 Revel 1.5 6. The former is already perfectly wrought and done and finish'd in himself and so accepted with the Father that he hath made him Lord and extends through him fruites of patience and goodness to men without mens knowledge of him or what he hath done even while they are enemies and without strength Ioh. 17.4 and 19.30 Rom. 5.6.8 10. and 3.11 12. Act. 14.17 but the other is begun in the making known him in the salvation wrought and perfected in the knowledge of him in both that and the aeternall Salvation Tit. 2.11 12. and 3 4 5 6. 2 Pet. 1.2 3 4. 7. The former hath prevailed with God for men so as hee hath accepted the sacrifice of Christ and given over all into his dispose and made him Lord of all Hebr. 10.12 Psal 110.1 and 2.7 8. and doth prevaile in that God for his sake extendeth patience and bounty to men with means to leade them to Repentance Rom. 2.4 The latter prevaileth in and with men to God Psal 110.3 Isai 55.5 Ioh. 6.44 45. Tit. 3 4 5. 8. The former is affirmed in Scripture to be for all men Ioh. 3.17 but the latter is only for and to beleevers Ioh. 3.16 Act. 10.43 Hebr. 5.9 Thus are the common and speciall Salvation distinct and the former first and generall for all and the latter following and peculiar to beleevers And that which the Scripture distinguisheth it becomes no man to confound Now what the Scripture maketh distinct and putteth difference in we may safely so view and speak of them and so the death of Jesus Christ at the ransome and Propitiation being affirmed in Scripture to be for sinners for the world of mankind for all men and every man and this that common Salvation wrought for all men in his owne body and so the ground of that salvation extended to all wherein all are made so saveable that they might be aeternally saved and this declared that they might beleeve it and in beleeving repent and come in to Christ and so be eternally saved It appearâ—â— to be the sense of 1 Tim. 2.4.6 Hebr. 2.9 And in such and so large a sense is the Proposition and no larger And so this first Consideration hath lead to right stating of the Question for the sensâ—â— and afforded proof also and answer to most of the Objections that â—y â—buse of reason and some places of Scripture speaking of the 〈◊〉 Salvation 〈…〉 against it CHAP. II. Of the divers distinct ends of the Death and blood-shodding of JESUS CHRIST mentioned in the Scripture and of which of them is here meant THere are in Scripture set forth and plainly affirmed divers distinct ends of the death and blood-shead of Christ in his laying downe his life The first end and that which is generall and common of the largest extent was to be a Ransome a sacrifice and Propitiation or a propitiatory Sacrifice for sinfull mankind To take away sinne before God for men He appeared to put away sinne by the sacrifice of himself Hebr. 9.36 The Lambe of God which taketh away the sinne of the world John 1.29 Hee dyed for our sinnes according to the Scripture 1 Cor. 15.3 And he is the Propitiation for our sinnes and not for ours only but also for the sinnes of the whole world 1 John 2. â— And in this generall and common end are included three distinct yet inseparable ends The first in respect of God that was offended from whom man was fallen and
our example he saith The Sonne of man came not to he ministred unto but to minister and give his life a ransome for many Matth. 20.28 so Mark 10.45 he saith for many but he saith not but for many and so leaves the word at large for both senses as Rom. 5.19 Sometime that end which was for propitiation and ransome is coupled together with that end which was for sealing the New Testament which belongs not to all men but to his chosen Ones that have partaked of the heavenly call And then such generall words as cannot in any sense be appropriated to some peculiar as the world All men c. are not used nor yet such a word as may not in some sense be applyed so generally And so he saith not some nor his Elect nor but onely for many But so speakes as his words may be applyed to either or both the senses as occasion is Seeing the propitiation is for all and the New Testament for Beleevers which are many also he faith this is my blood of the New Testament which is shed for many for the remission of sinnes Matt. 26.28 See Hebr. 9.14 15. But sometime the death of Christ in respect of that end which was for propitiation and ransome is onely mentioned and then as sit is for all so in propositions for Faith It is exprest in such generall words as the World All men c. 2 Cor. 5.14 15 19. and so it is here in 1 Tim. 2.6 and Hebr. 2.9 Secondly againe that end of the death of Christ as it was for ransome propitiation and reconciliation is mentioned in the Scripture in a threefold sense distinctly as every reader may see 1. As it is in it selfe by and in Jesus Christ given to and made with God for men and that without the knowledge will motion or act of any of the sonnes of men yet so perfectly and fully in and by himself as the publike person in the room of mankind And so prevailing and acceptable with God the Father that he hath received the same and taken such well-pleasednesse therein as he hath borne testimony thereof and given over the dispose of all into the hands of his Son and filled him with spirit life authority to dipose all By reason whereof as full redemption recovery is in Jesus Christ and by him wrought in himself as there was overthrow in and by the first Adam So he hath life and justification for all in himself and power and authority both to dispense therof to all that in the making it known submit and come in to him and to judge all that harden themselves and rebell against him 1 Ioh. 3.5 2 Tim. 1.10 1 Jo. 2.2 Ro. 5.18 Ro. 14.9 12. Phil. 2.8 11. Ps 68.18.21 as is before shewn in the redemption wrought in himself and in the first and generall end of his death 2. As this ransome propitiation and reconciliation made by and in Christ with God for and his right of Lordship over men thereby is made knowne by Christ through his Spirit in the Gospel to men so as they may thereby be convinced of the perfection thereof fully effected by him and accepted of the Father and of the overthrow given death and the devill by him and that redemption he effected for mankind And this knowledge with so much spirituall power as they might be convinced of sinne because they have not beleeved on him and that they might come in to him and submit to his sentence whether of absolution or condemnation and acknowledge him Lord to the glory of God whether to their glory or shame in which they might here find mercy with him and to which however here they resist yet he will one day bring them when he shall so farre see the travell of his soul Ioh. 16.8 9 10 11. Rom. 14.8 9 10 11 12 2 Cor. 5.10 Phil. 2.8 Isa 45.22 Dan. 12.2 as is before a little touched 3. As some men have so entertained and received this knowledge in this day of grace and are therein convinced and submitted to this acknowledgment of him so as they are by his grace brought in to receive in their hearts this atonement made by him and so to beleeve on him wherein they experiment the goodness power of it quieting and renewing their hearts and reconciling their hearts to God Christ and to brethren in Christ and to giving up to his spirituall regiment 1 Cor. 14.24 25. Acts 18.27 Rom. 5.1.5.11 2 Cor. 5.18 and 3.3.17 18. And this last is peculiar and not common for The Scripture distinguisheth and putteth great difference between the redemption life and justification that is in Christ for men And the same upon or in men through the enjoyment of Christ Rom. 3. â—2 24 26. and 4.24 25. and 5.18 between the Attonement made in and by Christ for men And the same received by such as beleeve in Christ Rom. 5.1.6 10 11 15. 2 Cor. 5.8 19. 1 Joh. 5.10 11 15. 2 Cor. 5.8.19 1 Joh. 5.10.11 12. And the former of these to be larger then the latter and so not to be confounded and limmited by men Now of the former is made in Christ and at farthest as mâ—de knowne that wee might be convinced and so brought in to Christ it is evident 1 Tim. 2.4 6. and Hebr. 2.9 doe meane and so farre and no farther is the sense of the Proposition and Objections from the latter against it appeare to be an abuse of such Scriptures Thirdly againe we finde the death of Christ in respect of the ransome and propitiation wrought in Christ in himself with God for men even as the creation of men by Christ mentioned diversly in respect of Person 1. Sometime in the first Person singular concerning the Speaker Who loved me and gave himself for me Gal. 2.20 Thy hands have made meâ— Job 10.8 so verse 9. Psal 119.73 and 139.13.16 no reasonable understanding can hence inferre he gave himself for no other and made no other 2. Sometime in the first Person plurall where the Speaker couples those he speaketh of together with himself Hee delivered him up for us all Rom. 8.32 hee made him to be sinne for us 2 Cor. 5.21 he is the Propitiation for our sinnes 1 Joh. 2.2 As the Lord liveth that made us this soul Jere. 38.16 Hath not one God created us Mal. 2.10 No right reasoning can inferre hence therefore no other for that would contradict the plaine testimony of Scripture 3. Sometime in the second Person with personall application My blood which is shed for you Luke 22.20 so 1 Pet. 1.18.19 The Lord that created thee oh Jacob and hee that formed thee oh Israel feare not for I have Redeemed Isai 34.1 reason must yeeld such sayings answer not the Question how many hee redeemed and created 4. Sometime in the third Person with a speciall personall application and that sometimes to the better part I lay downe my life for the sheep Joh. 10.15 redeemed his people Luke
of Adam by Propagation 1 Cor. 15.22 Now the Words All and Every man in 1 Tim. 2.4.6 and Hebr. 2.9 being spoke by the Spirit of GOD and of the Workes of God for men and the opposition being between God and men and but one man the Man CHRIST JESUS between who is God and Man and is expresly said To give himself a Ransome for all men The larged sense must of necessity be taken and no more is required or affirmed in the Proposition So then the sense of the 1 Tim. 2.6 and Hebr. 2.9 and of the Proposition affirmed is to be understood of 1. The Redemption wrought by Christ in his owne body and the Common salvation he there-through worketh And 2. So of his Death as it is set forth for Propitiation And 3. So mentioned by it self without the other ends annexed too with it And 4. Propounded as the foundation of Repentance towards God and Faith towards our Lord JESUS CHRIST and this in the Third Person generally in generall words And vet to prevent all mistakes and cavills this is to be further added That the Death of JESUS CHRIST as the Ransome and Propitiation for All and Every Man is to be understood of the Death of JESUS CHRIST as hee â—â—risen and ascended and at his Fathers right hand filled in mans Nature with the holy Ghost and Authority Acts 17.31 1 Cor. 15.3 4. So that his Death Resurrection and Ascention with some fruit of all of them together are herein comprehended and to be heeded Acts 4.10 11 12. with Rom. 14.9 12. 1. He dyed to make Propitiation for the Sinnes of All men 1 Joh. 2.2 Hebr. 2.9 and to seal the new Testament for his called and chosen ones and to purge and cleanse them with the aplication of his blood Hebr. 9 14 15. Ephes 5.25 26. 2. He rose from the death justifyed and to receive justification in the room and for All men that he might have Power to bestow it Rom. 3.22 24. and 5.18 and 4.25 And to bestow it on and give new and living hope to his called and chosen ones Rom. 3.22 25 26. and 5.1 1 Pet. 1.3 3. He Ascended and sate downe on the right hand of God to be the Lord of All. Acts 2.34 36. and 10.36 Rom. 14.9 And to be the Head Husband High-Priest Prophet and King of his called and chosen ones Hebr. 3.1 6. and 5.6 and 6. and 7. and 8. 4. He is filled with Spirit to send forth to the sonnes of men to the rebellious and to enlighten every man that commeth into the world that the Lord God might dwell among them Psal 68.18 Joh. 1.9 and 16.8 And to witnesse Son-ship and lead his Called and Chosen ones into all truth Rom. 8.14.16 Joh. 16.13 14. And thus the Death Resurrection and Ascension of JESUS CHRIST is 1. To all men a ground of Instruction to convince them of sin and of Christ his right of Lordship over them Joh. 16.8 11. Rom. 14.9.12 And of alurement to come in and be reconciled to God by Christ 2 Cor. 5.19 20. and of hope that in comming in and yeelding to his Call they should have life Joh. 3.14 15. 2. To his Called and Chosen ones that beleeve on him a ground for Confirmation of their Faith of their Justification of their Preservation in Grace of their enjoyment of the Inheritance Rom. 5. and 8 32. c. of which is not here to be understood in in that affirmed for all men But of the former that hope set forth for All according to that Christ hath done for all and so I suppose all that will may understand the sense That wee may have the Question rightly stated about the death of JESUS CHRIST in what sense he dyed for all men CHAP. VI. An Assay for right stating the Question THIS Question being diversly stated by many I thinke it meet to mention the same briefly that it may appear the better how it is stated here 1. Some say JESUS CHRIS dyed for all his Elect and onely for those that are elect to Sonne-ship and eternall Inheritance and for no other Not for all mâ—n every man or any man but the Elect. This is flat against and openly contradictory to the affirmation of the Scripture and is that opposed in the whole drift of this Tract 2. Some say JESUS CHRIST dyed for all men alike wrought redemption for them all alike with like love and like intention and for like ends But as this hath no ground in the Scripture so it is already shewne confuted by it 3. Some say JESUS CHRIST dyed for every man in case every man beleeve on him and for no man to Salvation in case every man persist in unbeleife But this is no Scripture sense and imperfect to make any sense to goe on with at all for Christ hath dyed and given himself a Kansome to God for all men whether any man beleeve it or no and hath by his death so purchased all men of God that hee is become their Lord and shall judge them though they should persist in unbeliefe neither shall they all so persist Rom. 14.9 12. 2 Pet. 2.1 Isai 53.11 4. Some say JESUS CHRIST dyed in some sort for all men and â—o as all doe receive some good thereby he dyed for all as a Lord but he did not die for all as a Surety to pay the price for and become the Propitiation for the sinnes of all This sense answers not the Question which is not about what good all doe receive from or by the death of Christ but what good hee hath thereby wrought and procured for all men that he might have pouâ—â— and freedome to bestow according to his will that is one with the Fathers yet is the Affirmative in this expressed sense true though it be not the whole truth of this businesse But the negative not onely denieth the remainder of truth but denies and unsaith again even that which was affirmed for if he did not pay the price and purchase them how according to the Gospel is he become their Lord Rom. 14.9 2 Pet. 2.1 And if he be not the Propitiation for their sinnes how shall he judge them according to the Gospel and by it 2 Cor. 2.10 Rom. 2.16 Joh. 12.47 48. and if no price be paid nor Propitiation made for them but that what ever reprievall patience or mercies they receive they will but aggravate their condemnation no doore of Repentance and life being opened in truth for them to which this patience and bounty might leade them what good doe they then receive or rather be they not necessarily more miserable Rom. 2.4 5. 5. Some say JESUS CHRIST so dyed for all that his death is sufficient for all and applicable to all but not so as he hath indeed ransomed all men and become the propitiation for their sinnes The Affirmative part of this sense is very good and will stand well But the Negative both crosseth plain Testimonies of Scripture and
setting him in such a state of favour againe That Mercy and Truth Righteousnesse and Peace might agree in one for the salvation of Mankind That the oreatures might againe be restored preserved and sanctifyed for the use of men and that the Gospel and good tydings of this grace of God might be declared to Mankind that they might through him beleeve And that in beleeving they might have everlasting life and that such at through his grace beleeve might be in union and fellowship with him and each other and the holy Angels And that the Angels may minister to them These being his Church of whom Christ is the Head who have thâ— specialty in his love And that the Heaven and Earth may be made new for these that they may therein with Him enjoy the inheritance and that Sathan may be wholly overthrowne and hee and all that will doe his will and be of his seed may be turned into the lake that burneth with fire and brimstone Ephes 4.7.16 1 Tim. 4.10 Isai 65.17 18. Revel 20.10.14 15. Jud. 15. And then is all right before God well-pleasing in his view and as he would have iâ— who will rejoyce in his workes Revel 21.5 and all this in love to mankind created by him hath Jesus Christ undertaken to â—â—e that whosoever of Mankind beleeveth on him may enjoy the benefit of it And is not all this affirmed in the Gospel where the Creation and Redemption are mentioned together Col. 1.16.20 where also the same generall words of All things are used in mentioning Creation vers 16. Reconciliation vers 20. and Preservation verse 17. And what lesse now doth all this iuferre then thus much That all Creatures could not content him while Mankind was in a Remedilesse Condition That all the Mercy shewed to Creatures is for the love he beareth to mankind That the Redemption and Peace wrought by Him for Mankind is as large as his Creation and Preservation of mankind That he is able and stands ready to Call and in their submission to his Call to bring them in to God and what great and unspeakable love to mankind is this 3. This his love to mankind is yet further confirmed by this that in such joynt mentioning of Creation and Redemption hee hath set a stampe or seal and written a Testimony for mankind to read of a Ransome given and Redemption wrought for mankind in that the earth dissolved by sinne is preserved and the continuall streams of wrath deserved are kept off Christ bearing up the Pillars of the Earth Psal 75.2 3. of a readinesse to doe them good in communicating grace to them Acts. 14.17 of Power to accomplish salvation in and upon them Isa 50.2 3. c. of his nigh comming to them in those workes to lead them to repentance Rom. 2.4 All which set forth the love of God to mankind 1 Tit. 3.4 Psal 19. Secondly That Gods being the Creator of man and mans being the Creature of God is used as an Argument to induce to faith to stirre up faith and to strengthen confidence in God in times of distresse and in Prayer and in holy waâ—king Job 10. Thy hands have made me and fashioned me c. verse 8.13 and Chapter 14 15. Thou wilt have a desire to the worke of thy hands so Psal 1.39.16 17. And commit the keeping of your soules to him as to a faithfull Creatour 1 Pet. 4.19 And it is coupled with Redemption in the ground of Confidence Isai 43.1 Now mankind having sinned and fallen by the Devills Temptation who though fallen are and were the Creatures of God If God had not respected mankind as his Creature more then the Angels that fell if his Sonne had not taken the nature of mankinde and therein suffered and made satisfaction for the sinne of mankind and so wrought a Redemption for mankind created by him that he might save mankind And this as large as all mankind created by him what force or strength could be in this Argument grounded upon his very Creation and workmanship To which also might be added That Gods Creation of all men by Christ of which it were Athisme to doubt sure Paganisme at least is set out nothing nie so often in the Scripture in those generall words All men Every man The world The whole world as the death of Christ as the Runsom and Propitiation to be the Saviour of All men 〈◊〉 Let any diligent Reader consider it CHAP. X. Of the Consideration of the constancy of the Scripture in changing the Person when having mentioned the generall it mentions the speciall AS the Scripture in mentioning onely that Redemption wrought by Christ in his own body with God for men and the common salvation comming to men thereby Doth ever when it propounds it to bring men to beleeve mention it in the third Person generally And when it doth mention those high and peculiar priviledges belonging to his chosen ones doth never propound them in such generall termes And when it closeth both together in one sentence or expression it useth such a word as may be applyed to both senses or either of them as Many and not such a word as cannot be rightly applyed to the speciall as All men The World c. nor such a word as straitens the generall sense as but many onely many c. so likewise wee shall find that when the Scripture speakes of the one and the other neere together however it expresse the one in the third Person generally yet in mentioning the other it changeth the Person and speaketh also ordinarily applicatively as to instance 2. Cor. 5.19 20 21. In the 19. verse speaking of the reconciliation God hath wrought for men in Christ he affirmes it for the world and in the 20. verse beseecheth men to be reconcil'd on that ground as himself and others were verse 18. but speaking of the priviledges by the death of Christ to those who in spirituall application thereof have beleeved and so received Christ the righteousnesse of God and Gods righteousnesse in him he changeth the Person and saith verse 21. he made him to be sinne for as who knew no sinne that wee hee saith not The World but wee that in beleeving are righteous in and before him might be made the righteousnesse of God in him even have all Gods Righteousnesse to him manifested in and upon us This is the hope of his called and chosen Gal. 4.4 5. Speaking of that which God hath done for all he saith God sent forth his Sonne made of a woman made under the Low to redeem them that were under the Law as all were Rom. 3.19 but mentioning the speciall Priviledges of Adoption hee changeth the Person and saith That we might receive the Adoption of sonnes not only The Spirit of Adoption as in beleeving at first but all the priviledges of Adoption Joh. 1.12 1 Pet. 3.18 Speaking of what Christ hath done for all men hee saith hee suffered the Just for the Vnjust But mentioning what
of many Jewish and Levitticall Rights and Observations they did not beleeve Likewise the free participation of the Priviledges of the Gospel by beleeving Gentiles and fellowship with them without being regulated to them in such Jewish Observances they neither yet fully beleeved nor could endure to see or well abide the hearing of it whence what hard conceptions they had of Paul is evident Acts 21.20.21 And to what a strait Peter was driven to please them and how reproved for it appeares Gallathians 2.11 14. Whence also this Epistle is without the Authours Name prefixed to it Nor is it so generall as the Epistles of Peter and John Nor is the stile like the stile in Pauls other Epistles nor could hee speak in such fulnesse of the height and extent of these priviledges to them as to the Beleeving Gentiles Hebr. 5.11 12 13. Yea he useth many phrases more common with and suitable to the Iewes then in his other Epistles his principall businesse in this Epistle being not so much the opening of the foundation as the leading them to perfection in the knowledge injoyment and usefulnesse of the New Testament of Precious Promises with the fruits thereof as is evident through the whole Epistle Besides in Hebr. 2. cap. the verses both before and following the 9. verse treat of farther things then the Ransome and Propitiation only or that also which is procured onely thereby and so belonging to All men even of the fruits of that and the pouring out of his Spirit also by vertue of his High-Priesthood at his Fathers right hand and so of higher Priviledges then can be affirmed for All men or to any but the called and chosen of CHRIST Hebr. 3.1 and 9.15 whence also the Phrase is changed in verses following which is not so in 1 Tim. 2.1 8. though yet some Phrase he such at if the Gentiles had been writ to and the Ransome and Propitiation only spoken of even some other Phrases also would have agreed in the same truth for whereas God made all Nations of â—ne blood Acts 17.26 Did not Christ partake of the same flesh and blood Joh. 1.14 Gal. 4.4 And did not be partake of the nature of Adam and not of Angels Luke 3.38 but here the Apostle writ to the Jewes and of farther things then the Ransome and Propitiation onely All which considered if at all in any place of Scripture the death of Christ as the Ransome and Propitiation speak of in the Third Person as a Propitiation for Faith could be sound spoken of as for Gods Elect and chosen onely or for any lesse then All men it would surely have been so found in this place there being so much cause for it if any such saying could have been in truth But behold 1. Here it is affirmed for All men not onely in a generall lumpe but for Every man as intimating all the particulars in the generall every singular man such the force of the word here Heb. 2.9 2. Here also the opposition is between God and men even men Created by him to whom it is appointed once to die and after that the Judgement Heb. 9.27 and the death of Christ for men be-between And is not that expresly said to be for Every man like thâ—â— to the Gentiles affirmed 2 Corinthians 3.10 14 15. 3. Did not God also for a little time make his Sonne inferiour to the Angels in giving him a body that might suffer death Hebr. 10.5 and is it not here expresly said to be for Every man as well as that in 2 Cor. 5.10.14 4. Did not God glorify Christ in setting him forth as a publike Person in the room of All men as the first Adam was who was a figure of him to come though he lost his honour and himself and us quickly Psal 49.7 8 20. that he might Ransome all the first Adam had lost and be their Lord is not that expresly said here to be every man as it is Rom. 14.9.11 12. and 2 Cor. 5.10.14 15. 5. Hath not God also glorified him at his owne right hand to be the Lord of the dead and the Living and that all shall come before him and how to him and be Iudged by him even because by the grace of GOD he tasted death for every man as is here expresse Phil. 2.7.11 Rom. 14.9 6. Is not this his death for every man affirmed to be in love and good-will by the grace of God and so for a gracious end and doth he not on this ground call all the ends of the earth to look to him and be saved Is 45.22 and is not that the ends of the earth that is of Gods creation Is 40.28 and is not that meant here of men in all the ends of the Eâ—â—th Prov. 8.4.31 32. and is it not here expresly said every man And so the force of the word with all the Circumstances and the drift of the Epistle and bufinesse treated of that would have required limiting if it might have been doe fully shew That if the question be asked For how many did JESUS CHRIST by the grace of GOD taste death Then without any equivocation limitation or Gloss to answer with Hebr. 2.9 For Every Man CHAP. XIII Of the Consideration of like places in Scripture speaking in like manner NOw other places of Scripture that speake of the same businesse namely of the death of Christ as the Ransome and Propitiation only and that which is the fruit of that only And this propounded in the third Person generally and as the ground of Faith and of Preaching the Gospel to all men and praying for all men and inviting them to Beleeve and waiting for the same c. must be viewed 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them Two things are here evident First that there is a Reconciliation and Pardon for the World which God hath already wrought in Christ while the world lies still in enmity and under sinne for not receiving the same so as it might reconcile them to Christ and so to God in and through Christ that they might receive that Not-imputation mentioned Psal 32.1 2. Rom. 4.5 6. which yet they have not for he saith not God is or God will be Reconciling the world to himself as speaking of the worke of his Spirit in the word of his grace with and in men nor doth he say God was in the World reconciling them as speaking of the spirituall application of the Blood of Christ in the hearts of men reconciling them to God but God was in Christ reconciling c. as speaking of the worke of God in Christ the Reconciliation hee hath already wrought in Christ for men as that Col. 1.20 and true though they beleeve it not And this expresly distinct from that Reconciliation effected in Men by his Spirit in beliefe of the former reconciling them in their hearts and Powers to GOD of which before Verse 18. Col. 10.21
all dead And that he dyed for All that they which live should not henceforth live unto themselves but unto him that dyed for them and rose againe 1 Cor. 15.22 As in Adam All dye so in Christ shall All be made alive and wee must All appeare before the Judgement-seat of Christ 2 Cor. 5.10 And if wee look on them that stumble at Christ in his Gospel and refuse and denie him doth not the Scripture say Such 2 Cor. 8.11 perish for whom Christ dyed 2 Pet. 2.1 even denying the LORD that bought them and bring upon themselves swift destruction And are they not said To have troad under foot the Sonne of God and count the blood of the Covenant wherewith they were sanctified an unholy thing and to offer despight unto the Spirit of Grace Hebr. 10.29 and to be trees twice dead Jude 12. And if wee look upon the accomplishment of this end of the death of Christ doth not the Scripture say Before him shall be gathered all Nations c. Matth. 25.32 40. and that even because to that end hee dyed Rom. 14.9.11 13. Phil. 2.8 11. and rose And so in the Name of JESUS every knee shall bow and every tongue shall confesse that JESUS is the LORD c. Isai 45.23 Psal 86.9 And if we look on those to whom the Gospel is to be preached saith not the Scripture Matt. 28.19 Teach all Nations Mark 16.15 Goe yee into all the World and Preach the Gospel to every creature And doth not all these places of Scripture hold forth and explaine and confirme the same sense that 1 Tim. 2.6 and Hebr. 2.9 importeth and so confirme the truth of the Proposition That JESUS CHRIST by the grase good-will and favour of God did tast death for every man and so gave himself a Ransome to God for all men and so is become the Propitiation of the sinnes of the world and the Saviour of the world Yea that the world through him might be saved There is no one thing in all the Scriptures more fully and often and in plain Sentences affirmed then this CHAP. XIV Of the Answering the most usuall and strongest Objections framed against this part of the Truth THE Objections I have met with I desire to couch as many together as I may and to set them downe as faithfully and in the greatest strength that I have met with them and to answer as directly to them OBJECTION I. The Scripture in such places as 1 Tim. 2.6 Hebr. 2.9 and Joh. 4.42 Are not to be understood in the sense which the words seem to Import And this Objection is fortifyed with divers Reasons as to instance the chief of them 1. The words of Scripture cannot be alwayes taken in the sense they Import as I am the Vine I am the Doore This is my Body 2. The words All men and Every man are often found to meane but some even Gods Elect and Chosen 3. The death of Christ is often said to be but for many and those many his sheep 4. There was great reason that such generall words as All men and the World should be used in those times when Christ and his Apostles were upon the face of the earth when they meant but some even the Elect Gods Elect and chosen in all Nations ANSWER For the Affirmation which is the Objection it self the contrary may be affirmed for though the Scripture speaketh sometime more plainly sometimes Metaphorically and sometime Parabollically and Figuratively yet alway truly and in that very sense the words so spoken and as the place in which the words are and the businese about which they treat doe Import For God is a God of truth and Christ is the Truth Psal 31.5 Joh. 14 6. and told the truth which he heard of God Joh. 8.40.45 and did beare witnesse to the Truth Joh. 18.37 and the holy Spirit that convinceth and will convince the World of sinne for not having beleeved on Christ Joh. 16.8 and by whom the Prophets and Apostles spake 2 Tim. 3.16 2 Pet. 1.21 Is the Spirit of Truth 1 Joh. 4.6 and 5.6 and the Word of God both essentiall and instrumentall is Truth Joh. 17.17 and the Word of Truth 2 Cor. 6.7 Col. 1.5 And the Prophets spake the Truth of God which Christ came to confirme Rom. 15.8 13. And John Paptist beare witnesse to the Truth Joh. 5.33 And the Apostles renounced the hidden things of dishonesty not walking in craftinesse nor handling the Word of God deceitfully but by manifestation of the Truth commending themselves to every mans Conscience in the sight of God 2 Cor. 4.2 and spake the Words of Truth and sebernesse Acts 26.25 And that with great plainnesse of speech and not with a vaile over their face neither 2 Cor. 3.12 13. and the Scripture tells us That hee that hateth dissembleth with his lippes Prov. 26.24 And that God needeth none to talke deceitfully for him Joh. 13.7 how can it be then that any of us beleeving and reverencing God and Christ and his Spirit as truth and his Word as a Word of Truth and his Prophets and Apostles Preachers and Writers of Truth and that with plainnesse That when they all say That Christ by the grace of God tasted death for every man and gave himself a Ransome for All men and is the Saviour of the VVorld and the Propitiation for the sinnes of the whole world That any of us I say should presume to say His Words have not the sense or meaning they seem to import Truth it is the minde of God in the Scripture is mysterious and the Scriptures are full of profound Mysteries but they are divine and heavenly Mysteries of Truth Righteousnesse and Goodnesse delivered in words of Wisedome but not the wisedome of this World so that we need a spirit of grace and Wisedome from Christ to open our eyes to see and our hearts to receive them 1 Cor. 2.8.15 Yet the mysteriousnesse of the Scriptures stands not in any equivocall hiddennesse and doubtfulness of speech like the Oracles of the Heathens supposed gods that by the witt of men might be made true which way soever taken though contrary to what they imported to those that sought and trusted to them but the Scriptures though mysterious yet so full of unchangable truth that when by the spirit of grace the knowledge thereof is so given to any man that he understands the same It will appeare to be so right and plain and just according to the words in which it was exprest That he that understands will say As I have heard so have I found in the house of God Psal 48.8 and will not contradict but confesse the truth of Christs own sayings Prov. 8.6 9. Heare for I will speak of excelient things and the opening of my lippes shall be right things for my mouth shall speak truth and wickednesse is an abomination to my lippes And the words of my mouth are in righteousnesse Nothing froward or wreathed or perverse
sinnes and is He not without sinne even the just One 1 Joh. 3.5 and 2.1 2. and hath not God accepted him and his Sacrifice and Ransome given Matth. 17 5. Heb. 7.8 9 10. even for all that for which hee gave it and is not God Righteous to give his Sonne even all that which by vertue of his Ransome onely belonged to Jesus Christ Surely God is Righteous but that were injustice not onely to require the whole Debt againe but even any part thereof either of him or of any other that are discharged by him or to detaine from him or any of his any thing that by vertue of that Ransome onely is due to be conferred on them Isa 53.10 11. Yet Gods owne Children have complained and cryed out by reason of trouble with the law of sinne in their members Rom. 7.15.24 Gal. 5.17 and God saith of his owne Children that are the members of Christ Psal 89.32 I will visite their transgressions with the rod and their iniquity with stripes and saith expresly They suffer for the punishment of their sinne Lam. 3.22 39. and in their Repentance will have them accept the punishment of their iniquity Levit. 26.41 Mich. 7.9 Now to say the punishments upon Gods Children are not punishments for sinne but onely corrections for amendment they being both is too weak an evasion and contradictory to the Scripture Hos 5.15 and 6.1 2. and 12.1 Now is God unrighteous that punisheth God forbid Rom. 3.4 5. Psal 51.4 But how will the urgers of this Reason for justifying the two Propositions justify God and get out of this snare they have laid for others I hope they will not say with the * See the Postscript Papists that Jesus Christ onely paid the greatest part of the debt to his Father wholly in respect of eternall punishments and left a part of the debt in respect of Temporall punishments for his people to pay in bearing the same here in sufferings and Penitentiall Satisfactions and making up what is wanting thereof in Purgatory for this will exceedingly derogate from the Sufferings and Satisfaction made by Christ to his Father and flying this as they have good cause to doe they have by joyning this Reason with the two former Propositions charged God with unjustice and left no way to justify him in punishing any of his Elect for whom Christ dyed and paid the price they being already justifyed and to be saved from wrath through him as the Proposition affirmeth and what presumptuous rashnesse was this so to Reason and affirme for the maintenance of two falshods Neither doth Rom. 5.9 say That all that Christ dyed and paid the price for shall be saved from wrath through him But speaking of Beleevers that had experimented justification through his blood and it declares the more abundance of their confidence That they should now much rather be saved by his life and from wrath through him 2. Here appeareth gross ignorance about the End of the Death of Christ as the price Satisfaction for sinne and Ransome which hee gave himself to God for mankind which was not that by that Act of his with God men should without any more done by him See Postscript be presently possessed of all that Justification freedome from deaths and enjoyment of life that is in him or which he hath wrought or purchased No no there was something else to be done by him from heaven in application of the former to effect that it was not that by that Act dâ—ne by himself and in his owne body onely any of the Sonnes of men should receive either justification from sinne in their Consciences or purgation of sinne out of their Natures which is to be effected by his Spirit in application of that blood speaking Peace and purging and renewing Heb. 12.24 9.14 Tit. 3.4.5 7. or Redemption of their bodies in a through and perfect Freedome from all misery and Death and trouble and sorrow of Soul mortallity weaknesse affliction and Death of body which is to be affected at his pleasure through his Divine Power by vertue of his resurrection from the Dead 1 Cor. 15. tot or the bringing them to and possessing them of all the life Righteousnesse and Inheritance that he hath obtained which is to be effected through the vertue of his blood by his life Spirit and Divine Power Rom. 5.10 1 Pet. 1.5 Heb. 7.25 But the End of His Death in respect of the Ransome only as perfected in and by himself in his owne body was That he might be Lord of all men and have them in his dispose That hee might have all released to him and have the pardon in his hands and Spirit and Life and inheritance to give freely as hee should thinke fit who is of one minde with his Father That hee might have Power and Authority to ease them of as much trouble exercise as much patience and shew them as much mercy and bounty as might be meet to lead them to Repentance And also to use such meanes as hee pleaseth to Call and bring them to Repentance and Faith and to send forth his Spirit to move at their Hearts that they might Repent and Beleeve That by Spirituall Application of his Blood and exercise of his Divine Power hee might justifie purifie and bring to eternall life those that in submission to his Spirit in the meanes doe Repent and come in to beleeve on him To harden and give up the rest in his Season To raise all out of their graves at the last and to bring all before his Judgement-seat and then to possesse of the Inheritance all that in the day of grace have beleeved on him and to sentence to a second death all that throughout the day of grace have rebelled against him and for those ends hee gave the ransome and paid the whole debt himself alone and without requiring it againe or any part of it of Christ or any other God hath given all this over into the hands of Christ and will not neither doth deprive him of any part nor any other of any part of that which by the dispensation of Christ appertaines to them And all this is already shewn in Chap. 1. in the Reconciliation wrought by Christ with God for men and the common Salvation extended to men and in Chap. 2. in the first end of the death of Christ in the three respects thereof and in Chap. 3. the second head therof and in the latter end of the 6. Chapter in stating the Question and in Chap. 9. Now then that any mercy in patience and bounty is vouchsafed to men that any means is used and any motion of Spirit afforded is the fruit of the Ransome of Christ to lead to Repentance That any misery yet that lies on them it is from the Wisedome and Justice of Christ whose season is not yet come to free them But that which holdeth any under finne and wrath and condemnation and deprives them of the benefit of
the Death and Ransome of Christ is their unbelief Not simply because they were sinners but because by Repentance and faith they come not in to him that hath made Satisfaction for their sinnes Joh. 3.18.36 and 8.12 and this is Just and according to Gods mind Joh. 3.16 And so to Answer the Objection All men were bound by vertue of the grace of God in the Creation to Love God with all their heart minde soule and strength and their Neighbours as themselves and to walke in that love and the least variation or short comming thereof leaves them under sinne curse and death and helplesse they having no power to fulfill this Law having lost it in the fall and so hopelesse And by vertue of the grace of God in the Redemption wrought by Christ all men are againe farther bound to this former love and walking in it and short-comming thereof leaves them also under sinne curse and death Gal. 3.10 And power thereto they yet have none yet notwithout hope in that the Propitiation is made by him for them Joh. 1.29 1 Joh. 2.2 and hee it filled with Spirit to send forth to them and will enlighten every of them Psal 68.18 By vertue of that common Salvation extended to all men by Christ the doore to repentance and faith is opened and they in the meanes and in some sort by Spirit at one time or other called to Repentance and howsoever God seems to winck it their follies till then yet then hee warneth them to repent that so repenting and comming in to beleeve in Christ they may through him receive remission of sinnes and be enabled to love God in Christ and one another as Christ hath loved them and to walke in that Faith and Love Act. 14.17 and 17.30 31. and for want of this they remaine under sinne and wrath and in danger of a Second Death Joh. 3.17 18 19. and this is a new Debt Now if Jesus Christ send forth more light and meanes and strive farther with them and they be found hardning themselves and rebelling against him It increaseth still their debt Rom. 2.4 5. And if he visite with punishments he is just and Righteous and there is mercy also in it Joh. 33.14.23 And if hee still strive and they still refuse both instruction and correction and will not submit and come in to their lawfull Lord that bought them and called them if hee give them up to Sathan and destruction Is not this just Joh. 3.19 Jere. 6.16.28 30. And thus wee find in Scripture set forth That All smarting corrections on Beleevers are for sinne against Grace Goodnesse and Spirit in the means vouchsafed Levit. 26.11.14 All heavy judgements on others for imprisoning the knowne truth in unrighteousnesse Rom. 1.16 17. and refusing to be gathered by Christ Mat. 23.37 the great condemning evills are set downe Heb. 6.4 5. and 10.29 By our Saviours Affirmation Joh. 3.18 19. and the Spirits convincements Joh. 16 8 11. Unbelief is the main sinne and the cause why so many abide under the guilt of sinne and the cause that sinne hath such Power and brings forth so many evill fruits in men and it is the root and nurse of more grievous sinnes that they fall into and all may be concluded in one word Not obeying the Gospel of God and this is the debt which God requires and for which men shall suffer in everlasting fire 2 Thes 1.8 So that here is not two payments of one debt but a new debt in spising the Goodnesse of GOD in the Remedy provided including the old Debt in a new manner of guiltinesse for despising the Remedy not seeking nor accepting the Release procured by Christ Joh. 5.40 And here is another even a Second death when all are raised out of the first even that which was not primely prepared for mankind but for the Devill and his Angells Matth. 25.41 And it is justice with God to give over all into the hands of his Sonne who will judge them All according to the Gospel in which he was set forth to them and they would not that he should Reign over them Joh. 12.48 Rom. 2.16 Luke 19.14 22 27. And is not God and Christ just in all this Surely among men this would be understood If some Subjects had committed Treason against their King and offered indignity to his Crowne and had wasted his treasure and were for this banished from the Court deprived of their Estates confined to darke Prison among slaves and enjoyned to suffer stripes every day and at a certaine time to suffer a shamefull and tormenting death If the Kings soul longed to shew them mercy and his Justice not permitting and the Kings Sonne with his Fathers consent would undertake for these Traitors to bring them before the King againe and should for them lay downe his Crowne suffer the punishment due to them and give a sufficient Ransome to the King for them all that hee may have the Pardon for them all and have them all released to him that Hee may bee their Lord and bring them out of Prison at his Pleasure and bestow the Inheritance on as many of them as would accept his grace and willingly come under his Government and judge the rest And that hee might have Liberty to ease them of so much of their daily paines in the Prison and shew them what favours and use what meanes hee pleased to perswade and allure them to come under his Government And the King professes himselfe to bee fully satisfyed with his Sonnes Ransome and setts him on his Throne and gives all this into his hands and sends word of this new Treaty to the Imprisoned Traytors and bids them to hearken and submit to his Sonne And the Kings Sonne begins to take Order for them so that the greatest of their daily Torments and Paines is taken away many sweet refreshings and Liberties afforded them in the Prison to winne them to good estimate of the Prince who sends his Ambassadours amongst them with the Proclamation of the Pardon and invitation to come in to the Government of the Prince and Promise that whosoever so did should both have the Pardon given him and be made an Heire with the Prince If any of these preferre their Fellowship with the Slaves and Liberties given them in Prison before these offers of the Prince and refuse to come under his gracious Government And then at the appointed time hee call them all out of Prison and adjudge them a Double Punishment and a more grievous death then that he delivered them from and aggravate their Rebellions against him By all the Evills they were found in when hee undertook for them and all the cost hee was at for them and all the meanes hee used towards them and all the Circumstances of their Rebellion against him and so judge them to Punishment accordingly Will any reasonable man say now That this were injustice now in the King or the Kings Sonne or two payments of one debt
to beleeve in Christ and they for that cause under sinne if there were neither enough in the Atonement made by Christ for them nor truth in Gods offer of mercy to them nor Will or Power in the Spirits moving in any sort sufficient to have brought them to beleeve at one time or other And yet is this evident in Scripture and shall be by the holy Spirit to be their great sinne That fastens all other sinnes on them Joh. 3.18 19. and 8.24 12.48 15.22.24 and 16.8 9 10.11 PROOF V. God hath testified both by his Word and his Oath That hee would that his Sonne should so farre save as to worke a Redemption for All men and likewise that he should bring all to the knowledge of the truth that there-through Redemption might be wrought in and upon them 1 Tim. 2.4 with Joh. 3.17 So hee willeth not nor hath any pleasure in the death of him even the wicked That dyeth But rather that be turne and live Ezek. 18.23.32 33.11 And dare any of us say The God of Truth saith and sweareth that of which hee hath no inward and serious meaning Oh farre be such blasphemy from us 1 Ioh. 5.10 PROOF VI. The very words and Phrases used by the holy Ghost in Scriptures speaking of the death of Christ and the Ransome and Propitiation To whom it belongs and who may seek it and in beleeving finde Life implyeth no lesse then all men As to instance All Nations Matt. 28.19 20. The ends of the Earth Isai 45.22 and 49.6 Every Creature Mar. 16.15 All. 2 Cor. 5.14 15. 1 Tim. 2.6 Every man Hebr. 2.9 The world Ioh. 3.16 17. 2 Cor. 5.19 The whole World 1 Ioh. 2.2 That which was lost Luk. 19.10 Sinners Matt. 9.13 unjust 1 Pet. 3.18 ungodly Rom. 5.6 and that whosoever of these repent and beleeve in Christ shall receive this grace Ioh. 3.16.18 Act. 10.43 Now all these so often and indifferently used were it not Pride and Errour to devise Glosses to restraine the Sense the Scripture holdeth forth so full and large for All men PROOF VII That whereas there are certaine high and peculiar Priviledges of the Spirit contained in the New Testament Sealed by the blood of Christ which belongs not to all men But onely to the Saints the Called and Chosen of the Lord And when they are alone distinctly mentioned They are even so spoken of as belonging to them onely Mat. 13.11 Ioh. 14.17.21 22 23. and 16.13 14 15. 17.9 20. Act. 2.38 39. 1 Cor. 2.9 14. Heb. 9.15 8. tot 1 Pet. 2.3.9 Yet when any of these Pecullar Priviledges are so spoken of as joyned together with the Ransome and Propitiation which belongs to all Then are they not spoken of in such a restraining and exclusive manner or with such appropriating words But so and with such words as room is left to apply the Ransome to all men in speech And withall so hold out the Priviledges to them that beleeve that are Proper to them That they may both have their comfort and speciall hope And also hould forth the Ransom and keep open the doore for others In beliefe and receit of the Propitiation To come in and partake with them And so it is said for his Sheep for many But no where But or onely for his Sheep or but or only for many which is a strong Proof of the Ransome being given for all men as is shewne Chap. 3.10 PROOF VIII The Restauration wrought by Christ in his owne body for Mankind is set forth in Scripture to be as large and full for all men and of as much force as the fall of the first Adam by and in himself for All men In which respect the first Adam is said to have been a Figure of Christ the second Adam Rom. 3.22 23 24. and 5.12 14.18 1 Corin. 1.21 22 45 46 47. as is before shewne Chap. 8. PROOF IX The Lord Jesus Christ hath sent and commanded his Servants to Preach the Gospel to All Nations to every Creature and to tell them withall That whoever beleeveth and is baptized shall be saved Matt. 28.19 20. Mar. 16.15 16. and his Servants have so Preached to all 2 Cor. 5.19 Rom 10.13.18 And our Lord JESUS will make it to appeare one Day that he hath not sent his Servants upon a false Errand Nor put a lie in their mouthes nor wished them to dissemble In offering that to all which they knew belonged but to some even to fewest of all But to speak the Truth Isai 44.26 61.8 1 Tim. 1.12 PROOF X. The Lord willeth Beleevers to Pray even for the unjust and their Persecuters Matth. 5.44.48 Luk. 6.28 Yea even for all men Yea even for Kings and all in Authority When few in Authority loved Christianity yet yet he said Not some of that sort but for All in Authority and that on this ground It is good in the sight of God who will have All men saved and come to the Knowledge of the truth Luke 10.5 1 Tim. 3.1.4 Surely there is a Door of life opened for All men 2 Tim. 1.10 for God hath not said to the Seed of Israel Seek ye me in vaine Isai 45.19 Hee will not have his Children pray for vaine things PROOF XI The Lord hath given forth his Word and Promise to be with his Servants so preaching the Gospel to all and with his People so Praying for all where they come That they may goe on with Confidence in both Matth. 28.20 1 Tim. 2 3 8. Luk. 10.6 Isaiah 54.17 PROOF XII The Lord hath already performed and made good his Word to his Servants and People upon some of all sorts of men and all sorts of Sinners Shewing them mercy To this very end that none might exclude themselves But all be encouraged to Repent Beleeve and hope thereby Act. 2. and 3. 8. 9. 10. 11. 16. 19.28 1 Cor. 6.10 11. 1 Tim. 1.13 14 15 16 17. PROOF XIII The blessing of Life hath streamed in this Doctrine of the Love of God to Mankind yea in the Tender and Spirituall discovery of the Grace of God to Mankind in the Ransome given and Atonement made by Christ for all men with the fruits thereof Hath God in the first place overcommed his Chosen Ones to beleeve and turne to God Act. 13.48 Tit. 2.11.13 and 3 4 5. PROOF XIV Those that when the Gospel comes and any Spirituall Light therein to them when they refuse to Beleeve and suffer themselves to be withdrawne by other things They are affirmed to Love or choose darkenesse rather then Light Joh. 3.19 which how could it bee if no Light in truth were for them in following lying vanities to forsake their owne Mercies Jonah 2.8 To harden their owne hearts Rom. 2.5 To loose their owne Soules Matth. 16.26 and to destroy themselves Hos 13.9 and they being from Adam fallen Into Darknesse hardnesse and their Souls lost and Death passed on them How could these
LORD of All. Acts 10.36 And hath been and is and shall be so glorifyed in the hearts of many That they shall runne to him and bee by his Knowledge shall justify them Isai 55.5 53.11 And all the rest of men shall one day bee convinced of sinne because they have not Beleeved on Him John â—6 8 9. And All shall appeare before his Judgement-Seat and then and there shall confesse him LORD to the Glory of God Philip. 2.10 11. And there shall give Account to him Rom. 14.9.12 And He shall give the Judgement and that according to the Gospel Joh. 12.48 Rom. 2.16 And so shall be glorifyed together with his Father in the Declaration of the glorious goodnesse of his shining Truth Justice Mercy free and aboundant Love on those on his right hand and his unfailing truth with the Equity and Severity of his Justice on them on his left hand Matth. 25.31.46 By all which it will then appeare that his Ransome was effectuall with his Father and hath been effectuall with many and might have been with others So as All shall then know That by the Grace of GOD bee tasted Death for Every Man and gave himself a Ransome for All By vertue whereof hee then will shew himself both KING and Judge And so much for Proof of the Proposition CHAP. XXII Of the Removing some Doubts hindring some from Beleeving That which they confesse the Scripture plainely Affirmeth SOme doe confesse That they cannot denie but that the Scripture plainely Affirmeth That JESVS CHRIST gave himself a Ransome for All Men and by the grace of GOD tasted Death for Every Man and is the Saviour of and Propitiation for the Sinnes of the World but yet they are fearfull to beleeve the same in the Sense the words import because in other places it is said Faith is the gift of God Eph. 2.8 and all that the Father giveth Christ shall come to him Joh. 6.37 and as many at more ordained to Eternall Life beleeved Act. 13.48 Whence seeing all doe not beleeve They know not how to beleeve that CHRIST dyed for All. ANSWER This hath been fully answered before yet because it remaines as a Doubt in some it shall be Particularly with what is before said Ephes 2.8 For by grace yâ—â— are fiveâ—â— Through◠〈◊〉 and thee not of your selves it is the gift of God In these words there is a cleer distinction between the grace by which wee are saved and the Faith through which wee are saved And also here is a double affirmation One intimate and by the conjunction necessarily implyed Viz. That the grace by which we are saved is the Gift of God The other expresse Viz. That the Faith through which we are saved is also the Gift of God againe The saving here affirmed of is to be minded both in respect of that from which wee are saved and also in respect of 〈◊〉 Salvation it self It hath been before shewne how the Scripture distinctly setteth forth First a Reconciliation Redemption and Salvation which Iesus Christ by himself in his owne body wrought with God for men which was for all Men. And secondly a Reconciliation Redemption and Salvation which by his Spirit in applying the former hee worketh in men to God which though offered in some sort to All yet received only by beleevers as is shewne Chap. 1. which double Reconciliation and Redemption is suitable to the double enmity against God and the misery that mankind was fallen into First through mans falling into sinne there was enmity in the very condition of all Mankind which stood crosse to God to keep him from comming in to men and extending Mercy and Peace to them Isa 59.1 2. Secondly through mans falling into sinne there is an enmity in the very nature of all mankind which rules in the hearts and diffuseth it self through all the Powers of soul and body filling the man with aversenesse to God and so keepeth a man from submitting and comming in to God for Mercy and Peace Rom. 3.10.18 God might if it had so pleased him have throwne mankind for sinne into destruction with the Devills and their Angels that first sinned and then drew mankind into finne but hee had more love to mankind and being full of Pitty and Compassion towards men he was ready to shew Mercy and extend peace to mankind But man being fallen into sinne and sinning the Truth of God prest for man to die and his Justice for man to suffer Curse and if without imposing this death and curse mercy should be shewne and Peace extended to men it would blemish the truth and Justice of God and so be against him Psal 5.4 5. Such was the condition of mankind and so filled with enmity against God for remedying whereof JESUS CHRIST by his Fathers appointment became man a Publick Person in the room of All and so died for our sinnes and rose for our Justification and offered himself a Ransome and Propitiatory Sacrifice to God for All men So as in him the sinner hath dyed and the Curse is suffered and so Mercy and Truth are mett Psal 85.10 11. having slaine the Enmity which was in the condition of Mankind Ephes 2.16 and made Peace through the blood of his Crosse Coll. 1.20 which is intimated also Ephes 2.5 By grace yee are saved and yet there is another Reconciliation for Christ to worke Coll. 1.20 For notwithstanding this Reconciliation wrought by Christ for men yet there is an enmity in the nature of men still they being by nature dead in Trespasses and sinnes Ephes 2.1 2 3. alienated from and enemies to God in their mindes by wicked workes Col. 1.21 all out of the way c. Rom. 3.10 19. Such is the nature of mankind For remedying whereof God hath exalted JESUS CHRIST and filled him with Spirit to send forth in the Declaration of the former Reconciliation and Peace made by him thereby to convince and subdue the Rebellious and to worke repentance and faith in the subdued through which faith they receive this Salvation Psal 68.18.20 Act. 5.30 31 32. as is before shewne Chap. 1. 2. 3. 4. and so they are saved both from the enmity in their Condition by the grace of God in Christ and from the enmity in their nature by the same grace through faith wrought in their hearts whereby they beleeve this grace and therethrough depend on him and so receive remission of sinnes and life and the beginnings of Salvation from Jesus Christ And thus also there appeares a threefold salvation of the workeing of Jesus Christ 1. A Salvation which is altogether without man wrought by Jesus Christ himself in his owne body with God for men whereby the enmity in mens condition is slaine and so a way of Salvation opened for every man 1. Tim. 2.4 6. Heb. 2.9 2. A salvation which is in the hearts and soules of men discovering it self in some fruits in their mortall bodies which Jesus Christ worketh by his spirit making
it 3. The Word or Doctrine that these did heare and in hearing were glad of and did glorify and praise it in their hearts for the truth and goodnesse of it and for the love of God and the Salvation in Christ manifested therein It was not that part of the Gospel which sets forth Gods Election of some to Life and his peculiar Love to them as this doubt pretends But even that part of the Gospel whereof the doubt is made it being the same Prophecyed in Isai 49.6 I will also give thee for a light to the Gentiles That thou mayst be my Salvation to the ends of the Earth Where all the ends of the Earth called to look to him and be saved Isa 45.22 which is evident to be all men Prov. 8.45 In all the ends of the Earth Isai 4.28 Joh. 1.3 4 5 9. and so as large as 1 Tim. 2.6 Hebr. 2.9 So that this place well considered would have prevented or removed the doubt CHAP. XXIII Of some mention of the Benefit of this Doctrine held forth SOme not being able to gainsay the truth so plainly affirmed in Scripture but that it is plainly recorded That Jesus Christ did by the grace of God taste death for Every Man and gave himself a Ransome for All Men came into the World to be the Saviour of the World and is the Propitiation for the sinnes of the whole World yet are pleased to demand What profit is there in maintaining this so Plainly and in such a generall and large Sense as the Scripture expresseth it in To which this Answer might be given that as man beleeveth with the heart unto Righteousness So with the mouth confession is made unto Salvation and so I might say it is one part of the service of our Lord Jesus To hold forth the Word of life and to confesse him and not to be ashamed of his Words before men Rom. 10.9 10. Phil. 2.16 Matt. 10.27 Mar. 8.38 But farre be it that any of us should say What is the Almmighty that wee should serve him and what profit shall wee have Job 21.15 But hoping that this Question is moved with a more Christian mind I Answer to it ANSWER I. This is that Doctrine which our Saviour Jesus Christ in such generall words did himself Preach unto men to bring them to Repentance and faith Ioh. 3.16 17. 6.51 12.46 47 48. And which his Forerunner had also to that end declared Joh. 1.3 4 7 9 29. 2. The same doctrine in the same largenesse did hee put in the hearts of the Apostles and committed the ministration thereof to them to declare 2 Cor. 3.16.12 Acts. 13.47 48. Tit. 3.4 5. 3. The Confession of this Gospel in such generall words hath been an approved Confession of Beleevers Joh. 4.42 It is therefore unquestionable very profitable and if we should reject this Word of the Lord as unprofitable what wisedome would be in us Jere. 8.8 9. yea would not that heavie sentence be verified in us Isai 29.10 11. 28.12 13. 4. This Doctrine so held forth is very profitable for all men And that both first to convince them of the vilenesse of their sinne in which they have been the Crucifiers of Christ the emptinesse of their Righteousnesse the greatnesse of Gods love to them the horriblenesse of their Rebellion against so loving a God as is shewne in nine Particulars Chap. 17. in Answer of Objection 4. Secondly to allure and move them to Repentance of their sinnes and from dead Workes to belief of the Gospel and Faith in Jesus Christ our Lord and so to attend his Sayings and receive his reproofs and Councell as that which indeed appertaines to them So as his Death applyed to these ends may be said to be for All for us for you for me for thee and so left to every mans Conscience without peradventure Act. 2.3 Heb. 6.1 2. 2 Cor. 3. and 4.1.6 5.10 14 15 19. And one doubt put in about the truth of Christ's death and Ransome for all men layes a barre to keep them from being convinced indeed of the vilenesse of their sinnes and shuts the doore against them for comming in to Repentance and faith leaving them in the darke to muse upon Election or driving them with the Pharisee to seek some fleshly righteousnesse in which they may be better then others to claime Christ by 5. This Doctrine so beleeved is Profitable for Beleevers to keep them humble and Patient Rom. 3.9 Tit. 3.3 4. to move them with Love and Pitty towards others 2 Cor. 5.14 15. To preserve their Confidence in God for speciall favours Rom. 5.1 5 6 11. yea it teacheth to denie all ungodlinesse and worldly lusts and to live Soberly Righteously and Godly in this present Life Titus 2.11 12. 6. It is Profitable to the servants of Christ in respect of themselves and others in preserving a good estimate of Scripture and freeing from those fleshly reasonings and those false affirmations That all Christ dyed for shall be eternally saved and that hee shall justify by his knowledge as many as he dyed for And those rash Furies of confounding what the Scripture makes distinct yea it is profitable for Doctrine reproof correction instruction in righteousnesse 2 Tim. 3.16 But desiring it rather may be found Profitable then said so to be I intreat all that will vouchsafe the reading hereof to minde the Application in a few Uses in which especially in the Last this Question will be further answered And so give me leave to speake to thee Reader whosoever thou maist be as to one who I am sure Christ did indeed die and give himself a Ransome to God for CHAP. XXIV Of Vses of the Affirmation in 1 Tim. 2.6 Heb. 2.9 As the Proposition at first affirmed USE I. IF thou be one that as thou hast heard of the Death of JESUS CHRIST for All men so thou hast neither opposed the Doctrine nor yet set thy heart seriously to attend what grace is offered thee therein and what is required of thee but still livest in and allowest thy self to goe on in and serve divers lusts and Pleasures in Profanation of Gods holy Word Worship Name Sabbath or in abuse of thy members to cruelty uncleannesse fraud or of the Creatures of God to gluttony drunkennes wantonnes pride or any such like known sinnes surely in these days and this Nation thou canst not but know that these such like evills are the breaches of the holy and righteous law of God which even from thy Creation thou art bound to keep and so great is every sinne in the breach of that Law That all the Creatures in the World are insufficient to satisfy for So that if Jesus Christ had not in thy Nature and Place become under the Law and so borne thy sinnes and suffered the Curse for them Thou must have perished for ever but this hath Jesus Christ done to Redeem and Ransome thee Now I pray thee consider Was sinne so
odious and hatefull to God That no Sacrifices no Ransome nor Workes no Blood nor anything lesse then the Precious Blood of the Sonne of God could pâ—ease his wrath and satisfie his Justice and that the Punishment and Curse suffered for thy sinne was so great as to make such a Mighty One to be in an Agony and to sweat great drops of Blood and to cry out upon the Crosse because of the wrath that was executed on him yea to Die also and even thy sinnes also with the rest of us the Thornes the Speares the Nailes that pierced him the Mallady that caused him to sweat such drops of Blood and the very cause for which he suffered all these Stripes Behold what a share thou hast what a hand thou hast had in the shedding of the Blood of the Sonne of God In which Sufferings hee yet willingly did die and so gave himself a Ransome to God for thee to save and deliver thee from the Wrath of God and the Snare of the Devill and that himself might be thy Lord And shall neither the Blood he hath shed nor the Love hee hath Testifyed thereby melt and gaine in thy heart towards him Did he shed his Blood to satisfie for thy sinnes and wilt thou still goe on in sinne Canst thou delight and allow thy self in those sinnes for which the Lord Jesus was so wounded and suffered so much Did hee become under the Law for thee and for thy Debt Die and Rise that thou might'st come under his Government and wilt thou still yeeld to continue in servitude of sinne and Satan Is there through his blood so much Patience and Bounty vouchsafed to lead thee to Repentance and wilt thou still persist in impenitency wilt thou slight the meanes hee by his blood hath Procured to invite thee to Repentance Wilt thou make thy members which he by his blood hath purchased the Servants of sinne that drew forth his blood Wilt thou oppresse or defraud People purchased by his Blood Wilt thou abuse to gluttony Drunkennesse Wantonnesse or Pride those Creatures the liberty of Sober and moderate use whereof was purchased by his blood Wilt thou still passe on thy time securely without seeing the Peace and Life that is in him and was procured by his blood Is all the Sufferings and Death and Blood-shed of JESUS CHRIST of no more esteeme with thee Canst thou so contemne and tread under foot and cast as farthest off and least in thy thoughts the Precious blood of JESUS CHRIST shed for thy sinnes And wilt thou not suffer the application and beliefe thereof to rest and worke upon thy heart to melt thee and wash thee from thy sinnes to fill thy heart with sorrow for and loathing of thy sinnes to Crucifie the flesh with the affections and lusts thereof and to turne thee in to Christ whose blood would speak Peace to thee and purify thee Wilt thou so Persist Oh what wilt thou say or how wilt thou be able to endure when thou shalt be brought before this thy Lord that so dyed for thee and have his Precious Blood and all his Sufferings with all the Mercies extended therethrough to thee and all thy contempt and abuse thereof laid to thy Charge and then to be Judged by him that so dearly bought thee and thou would'st none of his Government but set light by all his Sufferings and Councells Oh that thou wert wise and wouldest consider thy latter End and who it is that Calleth thee to Repentance And is it not hee that dyed for thee and paid thy Debt That hath waited for thee and forborne thee so long that hee might be gracious to thee That hath Pardon and Peace and Life to bestow upon thee and that by all his mercies given thee and meanes he used toward thee and calleth on thee to forsake thy owne way and thoughts and turne to him and hee will have mercy on thee and aboundantly Pardon Isai 35.6 7. doth hee not complaine of it as that which is a new Piercing to him that thou wilt goe on still Pressing him with thy sinnes and not come in to him that thou mightst have Life Isa 43.24 Ioh. 5.39 40. Surely he came to save sinners hee dyed for the ungodly Say not therefore There is no hope in him for thee and therefore thou wilt doe as thou hast done and so refuse his Call Jer. 2.25 Neither say thou Seeing hee dyed for mee I shall have Peace Though I walke after the stubbornnesse of my owne heart for though he dyed for the Sinners Vnjust Vngodly and his enemies yet such shall not inherit his kingdome and have Eternall Life with him they that would enjoy this Life must suffer his Blood through his Word and Spirit to cleanse renew and bring them in and conforme them to himself therefore be not deceived God will not be mocked 1 Cor. 6.9 Ephes 5 6. his word is already gone forth that he that so turneth his Grace into wantonnesse and will persist in his evill way and still say hee shall have Peace notwithstanding The Lord will not be mercifull to such a one but all the Plagues written in his Book shall light upon such a man Deut. 29.19 20 21. and the Lord Jesus is a Righteous Judge and will wound the head of such as when this grace of his is made knowne will goe on still in their Trespasses Psal 63.21 Wherefore I beseech thee let the blood of Christ shed for thee and his love testified therein plevaile with thee to soften thy heart and to turne thee from all thy evill wayes into JESVS CHRIST And seek the Lord while he may be found turne and live for there is Mercy in him for thee It is no lying fable that is tould thee 2 Pet. 1.16 Hee hath sworne hee hath no pleasure in the death of the wicked but rather that the wicked turne from his way and Live Ezek. 33.11 and 18.23.32 Oh turne thee turne thee and Live why wilt thou die when hee delighteth not to have it so Behold hee hath given himself a Ransome for thee and received Spirit to send forth in the meanes Hee hath procueed Salvation and made thee saveable and calleth thee to Repentance and faith that thou mightest be saved And all this Treatise hath been to Prove the doore of Life open for thee How long wilt thou now deferre and stand out against so great grace wilt thou not be made cleane When shall it once be Jere. 13.27 Follow not lying vanities to the losse of thy owne mercies Jonah 2.8 Loose not thy owne soule now he hath Purchased it Doe not destroy thy selfe now hee hath wrought Redemption for thee Oh refuse not to accept his grace and submit to his government that hath so deerly bought thee Doe not denie him or despise his Councell Doe no longer persist in thy ownewayes least thou Provoke him to give thee up and so an irrecoverable downfall come upon thee 2 Pet. 2.1 2. which yet may be
not require of thee and offer to worke conformity to him in death in being as dead to sinne and to all the life and glory in humane and worldly parts righteousnesse fame riches pleasures friendship and life and submission to be deprived of any of them as Hee and the Gospel shall require That thou mightest finde and receive all thy wisedome righteousnesse and life in and from him Matth. 16.24 25. Phil. 3.3.7 8 9. and doth it not likewise promise in this submission to him and dependance on him Romission of sinnes Peace Righteousnesse and life Acts 10.43 and 13.36 38. and doth not the great love of God testified in his blood-shed sometime move at thy heart to yeeld to all this and let all â—oe to come to him who in this thy obedience to the blood of Christ will by his Spirit sprinckle the same blood in thy heart and thereby speake Peace to thee and purify thee and consolate thy heart and shed abroad his love in thee by his Spirit and so acquint thee with heavenly hope and riches Heb. 12.14 1 Pet. 1.2 Tit. 3.4.7 Rom. 5.15 and till this be Though Christ dyed for thee and life be in him for thee yet thou hast not Life Therefore I pray thee be not deceived say not Thou art rich when thou art yet poor Revel 3.17 but rather seek that which is true riches indeed and seek it of Christ in whom it is and rest not till thou be submitted to him and that he by his Spirit take knowledge of thee enable thee to beleeve and justifie thee Joh. 10.27 1 Pet. 1.21 22. Rom. 3.26 So as thou in some measure experiment that in Rom. 5.1 2. It will bee to thee-ward but a heavy knowledge to stand before him one Day and know that be shed his blood for thee and Redeemed thee that hee might be thy Lord and that true Gospel was Preached to thee when all that blood shed for thee and all the Gospel with all the entreaties of his Servants and motions of his Spirit and all his Patience and Bounty shall be laid to thy charge and come in as witnesse against thee because thou hast not come in to his Regiment and submitted to his Death set forth in his Gospel Rom. 14.9 12. Matth. 11.20.24 Now is the time in which hee is to be found and submitted too and Spirit received from him Hee now offers thee grace 2 Cor. 5.19 20. 6.2 Matth. 25 1 13. Doe not fore-slow till it be too late till the door be shutt for then it will not availe thee to say LORD open unto us wee have eate and drurke in thy Presence and thou hast taught in our streets Remember the Five foolish Virgins Luke 13.2 5 26. Matth. 25.1.13 And deferre not till it be too late which GOD in Mercy prevent but seek in this time of finding which God in mercy grant thee USE III. If thou be one that holdest That Christ dyed and wrought Redemption for All Men and dost desire to Partake of the benifit of his Death and to have Eternall Life with him and for that end makest Images to thy self to put thee in mind of him and makest interceeding Mediatours of Angels and Saints departed to entreat his love for thee and devisest Penitentiall abasements and mortifications as wareing haire garments lying on bare boards or chopt straw going barefoot on Pilgrimage willfull Poverty and usest dilligence in use of humane devises and mens Precepts to Worship God withall and are at labour and cost and usest and dost many Workes of Devotion and of Mercy and Equity to make thy self worthy of Christ and life by him and through all these to make up a Confidence of life to thy selfe I pray thee what wrong should be done thee if one shall charge thee with the sinne of the Heathen in a higher degree then those Rom. 1.18 22. for dost not thou herein hold the Truth in unrighteousnesse and professing to know GOD thou dost not glorifie him as GOD but becommest vaine in thy immaginations and professing thy self to be wise thou becomest most foolish for even in this way wherein thou thinkest to serve and honour him and to have life by him thou dost directly disobey and dishonour him and provokest him to curse thee I pray thee consider and let thy heart answer without stop is this obedience or disobedience to the death and bloodshed of Jesus Christ To be so alive to thy owne wisedome thoughts wayes and workes to choose thy own wayes and put confidence therein See and consider what is said before to such as are not gone a whoring in thy way and what is written Jer. 9.23 24. 1 Cor. 1.29 30 31. 2 Cor. 10.17 18. 1 Joh. 5.20 21. Isai 66.1 2 3. and thou shalt see thy way sinfull is this to honour him or to dishonour him To advance thy self in a Will-worship and in Observation of things that Perish in thousing Coll. 3.18.23 Doth not his blood spiritually applyed to the heart humble and melt mortifie sinne appease the Conscience and purify the heart Zach. 12.10 1 Pet. 1 2. Hebr. 9.14 Why seekest thou this in other things devised by thy self or other men Is not hee full of Spirit to imprint his Word in thy heart and is not his Spirit of devine force and doe not his Words doe good to them that walke uprightly Isai 68.18 Acts 2.32 Heb. 8.1 2 6 10. Jam. 4.5 Mal. 2.7 Joh. 1.14 16 17. Why seekest thou to be minded of him and to serve him by humane devises Is not hee the brightnesse of his Fathers glory and the expresse Image of his Fathers Person Even the Hee that upholds all things by the Word of his Power who when he had by himself purged our sinnes sate downe on the right band of the Majesty on high Hebr. 1.3 Who beareth and seeth all things Hebr. 4.12 13. Whose lippes are full of grace being also the most Excellent in Beauty Psalm 45.2 Cant. 5.10 and who breatheth forth Spirit to reprove to comfort to teach and help to Pray and returne answeres of Prayers Joh. 14.26 and 15.26 and 16.13 15. Romanes 8.26 Psalm 85.8 Why dotest thou then on dead things Images of mens making that can neither heare nor see nor taste nor smell nor speake nor goe nor doe good nor evill but must be borne and so makest thy self in respect of spirituall life like them Psal 115.4 8. If thou say no thou wilt have no Image of God the Father whose Image Christ is but of Christ himselfe as he was Man to mind thee of him sure Thou knowest thou hast no Word of his so to doe and what dishonour doest thou to him who hath promised by his Word and Spirit to be with his to the Worlds end and to manifest himself to such as in beleeving dâ—e honour and love him and walke in that love Matth. 28.20 Joh. 14.21 22 23. and if thou wilt have Images of him hee hath pointed such as can live and breathe
and heare and speake whom though thou may not worship yet thou maist shew thy Love to him in loving and doing good to them men and women of the same flesh and blood with thee who are his Creature made in his Image Jam. 3.9 and some of these that are Partakers of his grace and Spirit and thereby conformed to him in some measure and shew forth his vertues 2 Cor. 3.3 1 Pet. 2.9 and these are lively Images and representations of him on these look for these be at cost to Pitty and helpe them to feed the hungry and cloath the naked for whom Christ dyed doing good to all especially to them of the houshold of Faith and this done for Christ's sake is to feed Christ and to cloathe Christ c. Gal. 3.8 9 10. Matt. 25.40 and these hath hee left with us to this end Joh. 12.8 doe not so dishonour him to lay out thy cost on mens livelesse Images Is not he that only Mediatour and High Priest that by his owne blood hath entered into the holy of holyes and opened the way for us to approch with holy boldnesse remaining himself there as our Advocate with the Father who hath wrought redemption for us and is the Propitiation for our sinnes having left his Promise for that according to his will wee aske in his Name Heb. 9.12 24. and 10 19 20. 1 Joh. 2.1 2. 5.14 15. Joh. 16.23 24. And why turnest thou aside to others to mediate for thee and do him that dishonour But if thou sayest no thou seekest no Mediatour between God and thee but Jesus Christ but Angels and Saints departed to enterceed to Christ for thee I aske where hath he will'd thee so to doe Nay hee hath bid thee Seek the Prayers of the Church and the Saints that thou knowest To whom thou may'st make knowne thy griefes and that are here on the Earth James 6.13.18 And not to them that have no Portion in the things done under the Sunne Eccles 9.5 6 10. Isa 63.16 who can neither heare nor answer thee Is not hee the great Prophet and Teacher of his Church and hath hee not left his Spirit and Word therewith to teach the same and sealed his care thereof and love there to by his blood-shed Isa 55.4 Acts 3.22 Matth. 28.20 Isai 59.21 2 Pet. 3.2 Joh. 10.15 Ephes 5.22 25. and can any Worship be pleasing to him but that which is through Faith in him confidence in his blood and guidance of his Spirit according to his Word Jam. 1.6 Heb. 10.19 24. Rom. 8.26 1 Pet. 1.21 25. and 2.1 3. 1 Joh. 5.20.21 and thinkest thou hee wanted Wisedome Love or care why then followest thou Humane Devises in Worshipping him Againe is this the way to Life or Death to serve and feare and worship him after thy owne or other mens devises according to the Doctrines and Precepts of men Hath not himselfe said It is in vain so to worship him Mat. 15.9 and hee will chuse delusions for such Isai 66 3 4. and that hee will blast and curse them Isai 27.13 14 15. As thou therefore esteemest the blood of CHRIST shed for thee and his Love testified therein as thou heedest his honour and tenderest thy owne Life Turn from these deceivable follyes and abominations and submit to the Gospel and Spirit of Christ therein and seek him as thon art thereby directed and there is hope of Pardon and life to be mett with for thee As for those that are enamoured with the Golden Cup that is in the hand of the Whore and so given up through desire of her beauty riches honour to Worship the Beast I am not here lead to speak to them they may heare and see what is said of them Revel 14.9.10 11. be not deceived by them USE IV. If thou be one that hast never yet experimented any Spirituall discoveries of the Preciousnesse of the blood of Christ shed for thee so as through the Gospel to be therewith convinced of thy being under sinne for not beleeving in Christ and through the grace righteousnesse and good will of Christ appearing therein bowed to Repentance and overcome to beleeve in him but only having heard that Christ Dyed for sinners and thou not knowing for which nor how many of them but as thou supposest Sure onely for the Elect and not knowing who these Elect are Thou hast found in the Scriptures set forth a holy righteous Law of Precepts discovering such righteousnesse as is verily due from Man the Creature of God to be performed to God his Creator and each to other for Gods sake and to the keepers and fulfillers of this Law thou findest a promise of Life and to the Transgressors thereof a threatning of death and curse and upon this ground thou hast studied the Law and seriously attended good Sermons and read good Bookes Commenting on the same thereby to find out what sinne is and what righteousnesse is and so to escape death and that Life might be attained and by motives from the Law so urged haste endeavoured to worke sorrow upon thy heart for thy sinnes by this Law discovered in thee and to doe thy utmost to avoid every sinne that by the Law thou knowest to be sinne to worke thy heart to likement of every good duty thou knowest the Law to require of thee and to doe thy utmost to performe the same and where thou against thy will commest short to confesse it to be thy sinne and aske Pardon and strive to doe better and then from some attainements in affections and conversation Perceivest in thy selfe a change of Judgement Affection and Conversation from what thou wert to what thou art and from what the most of other men are to that thy self and some few others are and desires to encrease in the same still and from this thy change and desire of Perseverance therein and the approbation of others so changed of the truth and goodnesse of this thy Conversation and Conversion thou gatherest Peace in thy heart and countest thy self more holy and much better then others not so changed and thereupon conceivest thy self to be Elected and so one of those for whom Christ dyed and therefore restest perswading thy self that thou art justifyed by his Blood and one of the Children of God that shall be saved from wrath through him Now it being thus with thee I must needs cleer thee from that grosse bypocrisie and those appearing evills of those that pretend the same Conversion and Conversation and boost of the same Confidence who yet are found to make sport of the ignorance Profanness open sinnes and follyes of others in rymes jeasts and scoffes which they cannot but know to be evill Prov. 13.9 and who are found to slander their Brethren and to speak faire and pretend Love to their faces and to lay waite to catch them and to traduce and cast false aspertions on them behind their backs Psal 35.11 16. who can raile equivocate and dispense with known
to love none but ones friends of the same sort with him which sinners also doe Matth. 5.42.48 Wherefore I pray thee to lay aside not any righteous affections and 〈◊〉 but all this thy confidence made up thereby and 〈◊〉 to the Death of Christ which was for sinners that thou maist come in at that doore where thou shalt be found no better then others And let the Excellency of the grace of Christ prevaile with thee as it did with Paul Phil. 3.3 9. and doe not spend thy strength for that which satisfyeth not but encline thine eare and hearken to him and waite for Spirit and Peace from him Isa 55.1 2 3 4 5. Vse 5. If thou be one who being more enlightned with the Spirituality of the Law and more senseable of thy short-comming thereof so as in all thy zeal watchfulnesse and endeavours thou beholdest many failings and much sinfulnesse in thy self so as the Law hath Power to charge thee with much sinfulnesse and to sentence thee to death and curse which causeth in thee Amazement Fear Sorrow and Perplexity and thou strivest to ward and keep off these charges of the Law and to avoid these feares by setting thy self still to a more through observance of the Law to which thou canst by no means answer but that it still concludes thee a sinner puts thee in fear and affords thee no hope of obtaining by it the life it Promiseth But leaves thee in great distresse and yet in all this the Law is just and good and holy onely shewing thee that of which thou art indeed guilty and to which thouart indeed by desert lyable too and all this for good That thou being hereby slaine mightest see the greatnesse of the grace of God in making of his Sonne Jesus Christ to become under the Law and Sinne and a Curse for thee that thou mightest beleeve on him and receive Life and Spirit from him but now sinne shewes its sinnfulnesse and not the Commandement but sinne taking occasion by the Commandement to deceive thee As if it were not for such a sinner to look for love in God nor yet to beleeve in Christ till he be more conformed to the Law contrary to that Rom. 4.5 and so holds the captive under thee condemning Sentence of the Law and having thee there in this deceit sin reviveth and enclineth thy heart to hard thoughts of God As one that is an angry Judge and beares thee no good will and sometimes discontented thoughts against God As why did God make Adam seeing hee would not keep him and why hath he given such a Law as cannot be kept Nay it stops not here but moves to thinke Oh that there were no Law yea no Heaven nor Hell yea no God and then not able to look on the horridnesse of such thoughts desperate Imaginations arise as if now no more hope mothing now but Hell and what Temptations then followes let silence speake But stay stay I pray thee this is not the fruit of the Commandement but of the deceitfulnesse of sin taking occasion by the Command To which oh yeeld not at all but the reproof and convincement of the Commandement receive own the sinne say Amen to the Curse and behold him that came to save sinners and was made sin and a curse for thee 1 Tim. 1.15 Gal. 4.4 Say not I must be holy â—st that is impossible Say not I dare not my sinnes have been so great for it was for thy sinnes he dyed and where sinne aboundeth there will his grace abound much more and he that beleeveth in him that Justifieth the ungodly his faith is counted for righteousnesse Rom. 3.24.26 and 4.5 and 7.7.24 25. thy sinnes ought rather to be a spurre to thee to beleeve on him that came to save Sinners and takes occasion to commend his righteousnesse by the unrighteousnesse found in men Rom. 3.5 5.20 21. Thou canst not winde out thy selfe from being of the number of those for whom Christ dyed seeing it was for every man Heb. 2.9 Doe not now stand out against him through unbelief hee is no enemy of thine He hath laid aside emnity and is full of Love and compassion ready to Pardon abundantly Hee was in Christ reconciling the World to himself not imputing their trespasses to them I pray thee therefore lay aside thy emnity and hard conceits of him and let his love gaine thee in to beleeve his Goodnesse in Christ and depend on him for life and hee will verily shew thee mercy Isa 55.6 7. 2 Cor. 5.19 20. and 6.2 Taste and see that God is gratious Psal 34.6 Vse 6. If thou be one that hast been so farre enlightned by the Spirit in the Gospel of the grace of God that thou hast so seen and beleeved the report thereof that thou seest and knowest that Redemtion is wrought Ransome given Propitiation made with God for Mankind by CHRIST So at in him sinne is satisfyed for Wrath appeased Justice satisfyed Law answered and Death abolished favour and Life obtained and Spirit revived by CHRIST to conserre remission of sins Righteousnesse and Life on such as Beleeve in him and to Renew and Leade them in all Truth and bring them to the Inheritance So as hereby thou art convinced that thou art under both power and guilt of sinne because thou beleevest not on him and thy heart hereby gained to acknowledge him Lord and so let goe all other hopes and delights without desiring after them and to long after him and that hee by his Spirit would enable thee to beleeve on him But yet thou art not so farre overcome by his grace seen as to be drawne upon him so to beleeve in him as to receive remission of Sinnes and Peace in thy heart which still remaineth broken trembling not healed but gasping and panting after healing I pray thee remember what thou hast heard and what thou hast seen concerning the Propitiation made by Jesus Christ our Lord and the great Love of God in giving him to dye for sinners and waite with Patience at his Posts in the use of all such meanes as the Gospel hath set forth for thee Prov. 3.4 14. and 8.33 34 35. Resort to the Church Assemblies heare his Word remember meditate pray have fellowship with such as doe enjoy his grace pitty the distressed goe on in the ordinary imployments of thy Calling his Providence layeth before thee and be still desiring after him and waiting when hee will by discoveries of his grace come to thee and give thee Peace by his Spirit and through the blood of his Sonne It is a good thing for thee thus to hope and waite for the Salvation of God Lam. 3.26 but doe not thou point him his way and say it must be by such a one in such a word or Promise in such a manner c. Isa 40.13 but wait that it may be by his Spirit glorifying his grace and giving in Peace by his blood and so uniting thee to Christ Let the
toward a conclusion who ever thou be I pray thee let us take notice of the goodnesse excellency and Preciousnesse of this Gospel in this Declaration of the Death and Resurrection of Christ and the great love of God to Mankind in giving his Sonne to die for our Sinnes and the fulnesse and fitnesse of the Propitiation he made thereby and the life he is filled with at his Fathers right hand and the Spirit be hath received to send forth to the Sonnes of men and all still by vertue of the Precious blood of his once shed be not weary but take it well though I speake a word or two freely of this Declaration of the Gospel when it is spiritually enlightned to any heart and the heart enabled to perceive and beleeve 1. It is a true glasse in and through which the Beleevers looking may see First The hainousness of our sinnes which wee the chief whips Thornes Speare Nailes Crosse and malady that put the Sonne of God in our Nature to so much grievous sorrow shame paine agony and Death Esay 53.3.9 2 Cor. 5.19.21 Rom. 4.24 and the haynousness thereof appeares in this that nothing else nothing lesse then so great suffering and blood-shedding of the Sonne of God could satisfy for and take away sinne Heb. 9.9.12.22 24. 10.1.10 Mat. 26.29 and also in this that now they are against so good a God and so great goodnesse manifested not onely by Creation but now much more by and through a Redemption with such Precious blood Rom. 2.4 Acts. 17.14 2. The vanity worthlesness and inabilitie of all the Sonnes of Adam and of all their righteousness and best workings and of all Creatures with all their excellencies either to doe away sinne or to make man righteous or Procure life with God which if any or all of them could Then Gods onely begotten Sonne should have been spared Esai 59.16 and 50.2 and 63.5 Job 28.1.19 Hebr. 1.10 Gal. 2.21 Luk. 22.42 3. The woefull and unconceivable heavy condition of every man that commeth to hear the punishment of sinne in his own Person for when the first curse and death as the punishment of sinne borne by him for sinners who never did sinne did for a few houres Suffering put this strong Captaine to such an agony so to groane and cry out What will it doe to such when all their sinnes themselves have committed come to be agravated by dispising so great Patience and goodnesse procured by such a Redeemer and therein despising the Redemption it self and refusing to come in to their Lord that hath so dearly bought them and for all their contempt with all their sinnes therethrough abiding on them be cast into a Second death and suffer therein for ever and ever Luk. 22.44 23.30 31. 2 Pet. 2. 4. The holy nature and attributes of God as his exceeding hatred and indignation against sinne his wonderfull justice in fulfilling the Curse on all Transgressours of the Law and his truth in causing the sinner to dye all seen in this that he would not forbeare nor abate his owne Sonne that was but set in sinners Place for them any part of the debt but required it all of him Isai 53. and also his infinite mercy and compassionate love even to mankind fallen into sinne and enmity against him in providing and giving such a Ransome for them Joh. 3.16 17. 1 Tim. 2.4 5 6. his infinite wisedome in making Mercy and Truth Righteousnesse and Peace to meet in one for recovery of sinners Truth fulfilled and Justice satisfyed in the Curse imposed and death inflicted on his Sonne the Man Christ Jesus and so on all in him in the room of all and so mercy and Peace procured and ready for Mankind yea his Mercy and Truth in sending him forth to doe all this Psal 85.10 11. 2 Cor. 5.14 15 19 21. his infinite Power in raysing Christ from the death that dyed as the sinner in the room of all free from all those sinnes imputed to him and a Victorer over the Curse and Death imposed on him and over the Devills that conflicted with him Rom. 1.4 4.25 15.3 4.20.5 7. Col. 2.14 15. And so his Infinite Power Mercy Love Truth Justice Faithfulness in Calling to his Sonne Isai 33.3 Joh. 6.44 45. and dispencing Pardon Spirit and Life to those that in his Call are submitted too and brought to beleeve on his Sonne Isai 33.10 11. Joh. 7.9 5. The Three Persons in one God the Father that gave his Son Ioh. 3.16 1 Ioh. 4.14 and calleth to his Son Joh. 6.44 45. Matt. 16.16 2 Tim. 1.4 The Sonne that came forth from the Father and gave himself a Ransome for All Men and went againe to the Father Joh. 16.28 1 Tim. 2.4 5 6. Heb. 11.1 19. and receiveth those that in the heavenly Call are given him by the Father and maketh known his Father and his Fathers words to them and presenting them spotlesse in himself and giveth them the Priviledges of sonnes Joh. 6.37.8.17.4 9. Col. 1.21 22. Joh. 1.12 13 18. The holy Spirit that commeth from the Father and the Sonne with super-naturall and divine light and Power and teacheth and giveth in the words of Christ beareth witnesse of him and affecteth faith and a new heart and witnesseth Sonship and leadeth the Sonnes of God Joh. 14.2 6. 15.26 16.13 14 15. Joh. 5.6 7. Rom. 8.14 15 16. 6. The glorious Love Goodnesse Excellency beauty and Authority in Christ Iesus who is set forth herein to be God Isa 9.6 the Son of God Mat. 3.17 God made man Gal. 4.4 God man in one Person Joh. 1.1.14 God with us Mat. 1.25 whose Ransome given and Propitiation made is full and fit for us and effectuall with the Father 1 Tim. 2.4 6. 1 Joh. 2.2 Hebr. 10 1.10 who is the rightfull Lord of All. Act. 10.36 and Wisedome and Power of God and the Wisedome Righteousnesse Sanctification and Redemption unto all that beleeve on him 1 Cor. 1.24 30. the High-Priest Prophet and King Heb. 5.7 9. the Fountain of Life and Spirit ps 36.8 9. 7. The ground and certainty of the Resurrection from the dead 1 Cor. 15. tot and of the equity and certainty of Christs Judging All. Rom. 14.9.11 12. 2 Cor. 5.10 and of the equity and severity of the second Death Joh. 3.19 Lu. 19.27 2 Pet. 1.2 8. The certaine sure and unspeakable happy and blessed Estate of all those that in beleeving are made one with Christ who are therein one with God in him and with Brethren in him having the same Spirit and Priviledges now in first fruits and in due season of harvest Ioh. 1.12.16 17.20 in respect of all which and such discoveries by the Spirit in the Gospel beleeved I. The Gospel is rightly called a Glass 1 Co. 13.12 2 Co. 3 3.18 Ja. 1.2 3. II. It is a sweet Prevailing motive and powerfull load-stone to draw a man 1. To judge condemne and deny himselfe and his owne wisedome parts righteousnesse 2.