he himself is also compassed with infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens Beza Gr. Annot in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rursus ad affectus pronitatem referendum est Grot. ibid. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza expounds it aptus idoneus one fit and meet to take compassion And so is the Lord Jesus our great High-Priest rendered by his sufferings Having in his own person had experience of them he is made more compassionate towards others in like condition as the same Apostle hath it Heb. 4.15 We have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin All this we acknowledge to be truth 2 Christ giving himself in our stead as our Surety But not the whole truth Christ as he dyed for our good so secondly in our stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us Even as David lamenting the death of his Son Absalom is said to have wished would God I had dyed for thee O Absalom 2 Sam. 18. last that is dyed in his stead that so by his own temporal death he might have prevented the danger of his Eternal death Thus the Lord Iesus Christ out of that wonderful love which he bare to man-kind he gave himself for them dying for them that by his death he might prevent theirs which otherwise he saw them bound over to In this sense Christ is said to have dyed for us in that Text Rom. 5.8 God commendeth his love towards us in that while we were sinners Christ dyed for us that is in our stead as our surety to save and deliver us from death So the verse there foregoing explains it where it is said scarsly for a righteous man will one dye yet for a good man some would even dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a good man that is in his stead to prevent his death And thus did the Lord Jesus give himself for his people dying for them in their room and stead so to free and deliver them from death And so most fitly and properly are we to understand the word in the Text. Who gave himself for us viz. as our Surety making satisfaction to the Justice of God for our sins So the next words clearly explain it who gave himself for us to redeem us from all iniquity from the guilt and punishment of sin of which God willing more hereafter And in this way did Christ give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole self Thus he gave his whole self both Body and Soul as was in part shewed before Both which were partakers in his sufferings Not only his Body to which by a Synecdoche this is sometimes attributed and referred Thus our Saviour speaking to his Disciples Joh. 6.51 tels them The bread which I will give is my flesh which I will give for the life of the world And Heb. 10.10 we are said to be sanctified through the offering of the Body of Christ Not by presenting it in heaven as Grotius would expound it but offering it upon earth upon the Altar of the Crosse Which Texts and the like we are to understand Synecdochically Not that only the Body of Christ was interested in these his sufferings but his soul also So it was before his Passion having divers conflicts specially with the apprehension of that death which he was to undergo Now is my soul troubled saith he to his Disciples Ioh. 12.27 and what shall I say Father save me from this hour And so again in the Garden he complaineth in the like manner to some of them My soul is exceeding sorrowful even unto death Matth. 26.38 And as before so much more in his Passion where conflicting with the wrath of God being under a cloud of spiritual desertion he cryeth out in the anguish of his soul My Lord my God why hast thou forsaken me Matth. 27.46 Thus was his soul also made a partner in this suffering as the Prophet Isai expresseth it in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin v. 10. He shall see of the travail of his soul v. 11. He hath powred out his soul unto death v. 12. Thus did he in his suffering give himself wholly his whole humane nature both Body and Soul The divine nature in the mean time supporting of the Humane as I said and seeming as it were to suffer with it And thus you have seen this first Particular in the Text somewhat largely opened and explained wherein hath been shewed unto you both what this Gift was and how said to be given Now adjourning the Application till afterwards not having as yet so full a rise for it as I desire proceed we to the second which acquaints us with 2. Partic. The Giver of this Gift Christ himself The Doner who it was that thus gave this gift which is Christ himself So it is the Gift and Giver here are both one who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it often elsewhere Gal. 1.4 who gave himself for our sins c. 2. v. 20. who gave himself for me Eph. 5.25 Christ loved his Church and gave himself for it 1 Tim. 2.6 who gave himself a ransome for all All speaking the same thing with this in the Text. The great God even our Saviour Iesus Christ who gave himself for us Obj. Gave himself But what Obj. 1. God the Father gave his Son do we not elsewhere read that he was given by his Father God so loved the world saith that known Text Ioh. 3.16 God the Father that he gave his only begotten Son In this was manifested that love of God towards us saith the same Evangelist because that God sent his only begotten Son into the world that we might be saved through him 1 Ioh. 4.9 And again in the verse following Herein is love not that we love God but that he loved us and sent his Son to be the propitiation for our sins It was God the Father that sent his Son upon this errand Him hath God the Father Sealed Joh. 6.27 given him Commission to do what he did Yea and sending him into the world he delivered him up unto death He spared not his own Son but delivered him up for us all Rom. 8.32 And the Prophet Isai describing his Passion tels us Isai 53.10 It pleased the Lord to bruize him he hath put him to grief when thou shalt make his soul an offering for sin speaking of God the Father And so much we may learn from Christs own mouth who speaking to the woman of Samaria calls himself The Gift of God Joh. 4.10 How then is he said to give himself Ans Father and Son concurring in this Donation Ans To this the Answer is obvious God the Father gave his Son yet his Son gave himself both concurring in the same Act. So it is in all
unto the soul of a poor sinner Not such a general apprehension of an universal Redemption that Christ dyed for all to open a door of hope for all by making their Salvation possible upon the condition of their believing in the mean time not meriting faith for them that they should believe and so not intending that the merit of his death should be made effectual to all of them But labour to evidence and ascerting this to our selves that Christ gave himself for us in such a peculiar and efficatious way as our surety in our room and stead undertaking for us making Reconciliation for us and so that we have interest in the merit of his death Quest Quest How shall this be done I but how shall we be able to do this This is a secret A thing known to God The Lord knoweth who are his 2 Tim. 2.19 his by Election And so doth Christ also I am the good Shepheard and know my Sheep Joh. 10.14 his sheep not only by effectual Vocation of whom he speaketh v. 27. My sheep hear my voice and I know them but also by Election I know whom I have chosen Joh. 13.18 Chosen to eternal life And thus he knew who they were to whom he intended the benefit of his death I lay down my life for the sheep saith he Ioh. 10.15 viz. those sheep whom in the verse foregoing he saith he knew took special notice of and had set a peculiar love upon I but how shall this be made known to us How shall we be assured that we are in this number Ans 1. Answ 1. Gods secret will not to be consulted with For answer hereunto let me first inform you what you are not to do Do not attempt what you shall never be able to compass Do not think of ascending up into heaven there to search the Rolls and Records of Eternity to see whether your names be written in that Book of life whether you be in the list of Gods Elect or no. I mean do not trouble your selves about Gods secret will which belongeth not to you Do not immenge and plunge your selves into those unfaddomable depths where you shall never find the bottom I mean those mysterious doctrines of Predestination Election Reprobation Which the great Apostle having discoursed of Rom. 11. closeth up all with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth v. 33. So admiring what he could not comprehend No nor yet of Redemption Of which Hemingius writing upon the Text saith truly that it is Venerandum potiùs quà m serutandum mysterium A mystery rather to be adored than curiously pried into But here as in all other mysteries of like nature content your selves with what God hath revealed Hic conquiescat caro saith he Here let flesh and blood rest in what the word clearly holdeth forth And this do you Hearkning to such Counsels and applying your selves to such wayes and courses as you are there directed to that so you may be sure to have a share in all those benefits which Christ by his death hath purchased for his Elect. Which what they are let me in the second place come to shew you which I shall do as plainly and briefly as I may binding up all in this one general Ans 2 Ans 2. Come unto Jesus Christ Would you be sure to have benefit by the death of Christ then Come ye unto him This is that which renders the death of Christ in effectual to the greatest part of those to whom he is made known they will not come unto him So our Saviour chargeth it upon the unbelieving Jewes Ioh. 5.40 Ye will not come unto me that ye might have life And even so is it with the greatest part of the world those among whom Christ is crucified as the Apostle speaketh Gal. 3.1 before whose eyes he is evidently set forth in the preaching of the Gospel and so offered and tendered unto them they will not come unto him that they might be made partakers of what he hath merited by his death Let not the like be charged upon any of us Hearing of Christ and of what he hath done how he hath given himself now come unto him that we may partake of what he hath purchased for all that shall so do Quest But the question runs on How shall we come unto him Quest How come unto him Ans Ans As to a Prophet Priest and King A question well worth the Answering to which let me beg the best of your attentions Would you so come unto Christ as to be sure to receive benefit from him Come unto him then as to a Prophet as to a Priest as to a King owning and acknowledging him in every of those Offices and Relations 1. As a Prophet hearing him 1. As a Prophet hearing and believing him This is my beloved Son in whom I am well pleased hear ye him saith the voyce from heaven Matth 17.5 And this do you who ever would receive any benefit from Christ hear him hearken to him yeelding up your selves to be taught by him This is the ear-mark of Christs sheep My sheep hear my voyce Joh. 10.27 Those whom God the Father hath given to his Son Christ to be redeemed and saved by him they hearken to his voyce hearing and believing the Doctrine of the Gospel And this do you who ever desire to have Christ for your Priest take him first as your Prophet Yeelding up your selves as I said to be taught and instructed by him concerning the great mystery of Salvation by and through him that you may know it and knowing it believe it Know believe Iesus Christ to be what he is even the great God our Saviour as the words before the Text describe him the Eternal only begotten Son of God And how he was sent by his Father upon this arrand for the Redeeming and saving of lost Man-kind Without this knowledge and belief you are not capable of receiving any benefit by the death of Christ This is is a Character which Christ giveth of his sheep those for whom he saith he gave himself in that Text forenamed Ioh. 10.14 I know my sheep and am known of mine They are such as know and believe him to be what he is I am come out from thee and they have believed that thou didst send me saith he of his Apostles Ioh. 17.8 And thus must they be in measure qualified who ever expect any benefit from the death of Christ They must be such as know and believe the Doctrine of the Gospel Repent ye and believe the Gospel so our Saviour begins his preaching Mar. 1.15 Thus receive Christ as your Prophet learning of him hearkning to him Believing him 2. Come unto him as your Priest believing on him 2. As a Priest believing on him Ye believe in God believe also in me Joh. 14.1 Not contenting your selves with a general a bare speculative knowledge or dogmatical faith to know and believe what Christ
but so is not yours Death shall not set you at liberty but let you in to a farther bondage even the bondage of Hell where you shall for ever ly bound and fettered in those everlasting chains of darkness O then be excited in the sense and apprehension hereof to look out for your Redemption your deliverance betimes Which where you are to look for this Text will inform you pointing out unto you the one and only Redeemer even the Lord Iesus who gave himself for us that he might redeem us Quest 3. From what the Lords people are Redeemed Q. Redeem us from what That leadeth me to the third Branch A. To which I might return Answer from all the aforesaid Particulars wherein that our bondage consisteth Ans Sin Satan Law Death From all these the Lord Christ redeemeth those for whom he gave himself As 1. From death 1. To begin first with the last from Death though not from the Power yet from the fear of it This was one end of his assuming the nature of Man of being made Man as the Apostle tells us in that Text forecited Heb. 2.14 15. That through death he might deliver them who through fear of death were all their life time subject unto bondage Which he did by conquering of death and taking away the sting of it which was sin So as they who believe on him now have no more cause to fear that enemie which he hath so conquered and disarmed as it shall not be able to hurt them and from the power whereof in due season they shall be fully delivered Thanks be to God saith Paul speaking in the person of all believers which giveth us the victory through our Lord Iesus Christ 1 Cor. 15.57 viz. both over Sin and Death 2. From the Law 2. And so for the Law When the fullness of time was come God sent forth his Son made of a Woman made under the Law to Redeem them that were under the Law Gal. 4.5 Christ being himself made under the Law by a voluntary subjection undertaking the fullfilling of it for himself and his Elect people he thereby hath Redeemed them from that slavery wherein they were under it by reason of the rigorous exaction of it requiring that from them which they are not able to perform as also from the Curse of it Christ hath Redeemed us from the Curse of the Law being made a Curse for us Gal. 3.13 undergoing that penalty which the Law had denounced against all the Transgressors of it 3. And the like for Satan 3. From the power of Satan Who hath delivered us from the power of darkness Col. 1.13 that is from the power of Satan who is the Prince of darkness Him did Christ destroy in and by his death Through death he destroyed him that had the power of death the Devil Heb. 14. Here did that promised seed of the Woman bruiz and break the serpents head according as it was foretold Gen. 3.15 Christ trampled upon Satan that old serpent Him he conquered in his death Which he manifested in his Resurrection and Ascension wherein he triumphed over him Having spoiled Principalities and Powers he made a shew of them openly triumphing over them Col. 2.15 When he ascended up on high he led Captivitie Captive Eph. 4.8 leading Captive all the spiritual Enemies of his Church which before had held his people Captive Satan among the rest 4. But I shall not insist upon any of these 4. From Sin My Text directing and confining me to the first of them Redemption from Sin Here begins all that servitude and bondage to which man is now subject And from this hath Christ redeemed his people He gave himself for us saith the Text that he might redeem us from all iniquity Christs people Redeemed from Iniquity All iniquity From Iniquity 1. From Iniquity from All iniquity so I shall divide the words In the one taking notice of the substance of this benefit in the other of the Extent of it Deal with them severally That he might redeem us from Iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from Sin Which is fitly expressed by this word properly signifying an Illegality what ever is done besides or contrary to the Law Such is Sin So Saint Iohn defines it 1 Iohn 3.4 Sin is the transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity And from this Christ hath redeemed his people There shall come out of Sion the Deliverer and he shall turn away ungodliness from Iacob so the Apostle citeth that Text of the Prophet Isaies pointing at Christ Rom. 11.26 Which in effect speaketh the same thing with this in the Text He gave himself for us that he might redeem us from Iniquity Quest How redemed from Iniquity Q. And how is Christ said to have done or to do this A. Here if we will hearken to Socinians Ans The Socinians sense rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nempe per praedicationem Apostolorum fultam illo spiritu quem Christus ipsis impetraverat Groti Annot. ad loc whom Grotius herein complyeth with they will tell us what he doth that this was done by the preaching of the Apostles who being supported and enabled by that Spirit which Christ had impetrated and obtained for them their Ministery became effectual to such an end for the turning of men from those iniquities those sinful wayes and courses which formerly they were given over to But this I let go as savouring of a spirit which is but too willing to conceal and darken the truth whilest it holdeth forth but a part a small part of it A. Ans The word Redemption opened For a more full and satisfactory Answer consult we the word which is here and elsewhere made use of That he might Redeem us To Redeem in common use we know what it is to procure the liberty of a Captive Now this may be done two wayes By Price or Power Which is by price or Power By price paying a Ransome for him By power freeing him by a strong hand Both of these in Scripture we find called by the name of Redemption The former most commonly and properly So the word in the Text naturally signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem viz. by paying of a Price That is the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as the Latin word Solvo answering to it also doth both to pay and to loose it properly imports a Ransome the Price which is payed for the Redeeming of one This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemptionis precium And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is properly a Redemption in such a way by the paying of a price Of such Redemption we often read As elsewhere so in that Chapter Lev. 25. where we read of the Redeeming of land that is sold or morgaged v. 25. and of Persons who have sold
I said may be called his people and that upon a special a peculiar account The Lord knoweth them that are his his by Election 2 Tim. 2.19 saith our Saviour speaking to his Father of his Apostles John 17.6 Thine not by a pious kind of disposition as Grotius fouly corrupteth that Text but by a gracious pre-election Pietatis quodam affectu Grot. Annot. ad loc And such are all those who are given to Christ to believe on him and to be saved by him they are Gods chosen ones a chosen generation as St. Peter hath it 1 Pet. 2.9 chosen by him out of the world before the world was As he hath chosen us in him before the foundation of the world Eph. 1.4 And thus are they his people Even as the people of Israel were in an outward and visible way whom Moses tells Deut. 7.6 Thou art an holy people unto the Lord thy God the Lord thy God hath chosen thee to be a special people unto himself So are all Gods Elect ones in an inward and invisible way God having set a special love upon them and chosen them they are his people And being thus his by Election 2. Gods Elect given to Christ now in the third place in order to the executing and bringing to pass his gracious purpose towards them he giveth them to his Sonne Christ Thine they were and thou gavest them to me saith our Saviour there of his Apostles Ioh. 17.6 And so is it with all those who are ordained to eternal life being God the Fathers by Election he giveth them unto his Son Christ So we find believers frequently described as in the verse next but one after the Text v. 39. This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing And so in that 17. of Iohn the Disciples are divers times set forth under that Periphrasis Those whom thou hast given me v. 9 11 12. And so all other believers all that then did or afterwards should believe on him Of them speaketh the 24th v. Father I will that they also whom thou hast given me be with me All believers are given to Christ Quest But how are they said so to be Ans To this it may be Answered they may be said so to be two wayes Intentionally and Actually Intentionally before time Actually in time 1. Intentionally before time 1. Before time in Gods eternal purpose and decree In his Decree of Election God ordaining them to the end to obtain salvation ordaineth them also to the meanes giving them unto his Son Christ choosing them in him So saith the Apostle in that Text forecited Eph. 1.4 As he hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ whom God his Father constituted and appointed to be as it were the Head and Root of the Election into whom his elect people were by his decree as it were ingrafted as all mankind by nature was into the first Adam that so they might be made partakers of those saving benefits by and through him of Grace here and Glory hereafter as before all men were of sin and death brought in by the first Adam Thus they are given to Christ before time 2. Actually in time 2. In time in the execution of that decree when they are brought actually to believe on Christ to receive him as their Saviour and Lord. Behold I and the children whom the Lord hath given me saith Christ speaking of his Disciples as that Text is by many expounded Isa 8.18 And upon this account our Saviour saith of his Apostles in some of those Texts forecited Iohn 17.9 11. that they were given to him by his Father viz. actually given to believe on him to follow him to own and acknowledge him for their Lord and Master Quest Now of which of these shall we understand our Saviour here to speak in the Text Ans Here Expositors are not all agreed The former here understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his cum affectu aliquo intelligitur Grot. ad loc Tradit autem pater cum effectu Christo eos qui pietati student Idem ibid. Quos per inspirationem internam inclinat ad me Carthus Com. in loc Dari â Patre est docibilem esse Dei. Maldonat ad Text. Omne quod dat mihi pater per aeternam electionem temporalem vocationem Gorran Enac in Text. Donandi verbum perindè valet ac si dixisset Christus Quos elegit Pater c. Calvin in Text. Donat viz. pro aeterno suo decreto eligens in me ad vitam aeternam Piscat Schol. ibid. Innuit hoc verbum quod Deus ab aeterno aliquos elegerit c. Ferus ibid. Vel quos ab aeterno elegit praedestinavit in me Carthus ibid. Some understanding it of the latter of these So Grotius who interprets it of an effectual giving Gods preparing men for Christ and working faith in them in such saith he as have a precious disposition thereunto And so Carthusian conceives it may be here looked upon All that he giveth me i. e. saith he such as by his secret inspiration he inclineth to come unto me And so Maldonate and some other Romish Commentators would have it But this were to confound these two parts of the Text Gods gracious Donation with mans Effectual Vocation his Giving with mans coming which are here set forth as two distinct acts the one of them antecedaneous to the other going before as in Order so in Time All that the Father giveth me shall come unto me Gods giving goeth before mans believing Others there are who put both together Gods Election before time and his calling in time So Gorran But others and that more rightly restrain it rather to the former of these Gods giving before time in his decree of Election So our Protestant Divines generally look upon it not without the consent of some Romanists And with them I shall choose to go along as I assure my self I warrantably may hereby understanding as judicious Diodate and our own Annotators have it all Gods Elect who are given unto Christ by God his Father before they come to him before they actually believe on him And hence it is that our Saviour speaking of the Elect among the Gentiles he calleth them his sheep John 10.16 Other sheep have I which are not of this fold them also must I bring and they shall hear my voice Though as yet they were not come into his fold they did not own him for their Shepherd yet he had an interest in them they were his sheep given to him by God his Father Wherefore God gave his Elect unto Christ Quest And wherefore did God thus give his elect people unto Christ Ans Here for further illustration I might shew you the several ends of this Donation the principal whereof is that he might be a Prince and a Saviour unto them saving and delivering them out of the
only to them for whom he was delivered unto death but to him that delivered him unto death In the 15th of John Christ saith to his Disciples If ye were of the world the world would love you Where saith Augustin he speaks of the Church universal which Christ oftentimes calls the World As in that Scripture God was in Christ reconciling the world unto himself and in that Scripture Artic. 1. Quod Dominus noster Jesus Christus non pro omnium hominum Redemptione sit passus Respon Quod ergo ad magnitudinem potentiam precii quod ad unam pertinet causam generis humani sanguis Christi Redemptio est totius mundi sed qui hoc seculum sine fide Christi sine regenerationis Sacramento pertranseunt redemptionis aliena sunt Cum itaque per unam omnium naturam omnium causam a Domino nostro in veritate susceptam redemti recte omnes dicantut non tamen omnes captivitate sunt liberati Redemptionis proprietas haud dubium penes illos est de quibus princeps mundi hujus missus est foras jam non vasa diaboli sed membra Christi sunt August liber refellens articulos faâ—so ipsi impositos Artic. 1. Prosp ad capit object Vincent Respons 1. The Son of man came not to condemn but to save the world and in that Scripture We have an Advocate with the Father Jesus Christ who is the Propitiation not for our sins only but for the sins of the whole world That is the Church so called because scattered throughout the world And whereas he was charged by the Pelagians with denying that Christ suffered for the Redemption of all men he plainly gave his sense therin thus As for the greatness and suffciency of the price the blood of Christ is the Redemption of the whole world but they that die without Faith and Regeneration are aliens from Redemption All men saith he are rightly said to be redeemed in respect of one nature of all and the one cause of all which the Lord did truly take upon him and yet all are not not delivered from captivity The propriety of Redemption without doubt belongeth unto them out of whom the Prince of this world is cast who are not vessels of Satan but the members of Christ And herein Prosper doth totidem verbis concur with him This ergo was the sense of the Orthodox for by Augustins judgment you may measure the rest in those times In the 8th Century this truth of Christ was defended and maintained by Gotteschalchus and for which with other truths of the same concernment he suffered imprisonment 20. yeares as appeares by the Articles which his Adversaries charged him with accused him of and condemned him for viz. (l) 1. Sicut Deus quosdam ad vitam aeternam ita quosdam praedestinavit ad morteÌ„ eternam 2. Non vult Deus omnes homines salvos fieri sed tantum eos qui salvantur quia quaecunque voluit dominus fecit in coelo in terra 3. Non pro totius mundi redemptione i. e. non pro omnium hominum salute redemptione Dominus salvator noster Jesus Christus est crucifixus mortuus sed tantum pro his qui salvantur Baron Annual anno dom 848 Caâ—vis Cronoâ—og anno dom 848. Vossii histor Pelag. lib. 7. Ps 4. Vsheri histor Gotteschal p. 15. that he said that as God hath predestinated some to eternal life so he hath predestinated some to eternal death 2. That God would not have all men to be saved but only those that are saved because whatever God willeth that doth he in heaven and in earth 3. That Christ did not dye for all but only those that are saved Another Article there was also about the Trinity but that was not insisted on His great Adversaries were Rabanus Maurus and Hinomarus but though he was condemned by a Synod of their packing yet he was defended and justified by Remigius Flerus Prudentius Strabus the Church of Lyons and the Valentine Councel in these particulars As for the truth now in hand Remigius saith (m) De dominici sanguinis pretio quod pro his tantum qui credere voluerint datum sit maâ—ifesta est beatorum Patrum sententia quam iste ut putamus legendo didicerat damnare metuebat Vsher histor Gottes p. 64. concerning the price of Christs blood that it is given onely for those that shall believe is the manifest sentence of the blessed Fathers which Gotteschalcus as we think in reading hath learned and dareth not condemn the Church of Lyons saith (n) Admoneamus ut vigilanter fideliter pensare studeant ne sorte minus considerando quod dicendum erat contra fidem conscientiam suam talia dixerint scripserint nec ipsos qui haec dixerunt credere putamus quod pro iis in sua impietate mortuis aeterno jam judicio condemnatis dominus passus esse credendus sit si enim pro eis cur non pro diabolo Vsher Histor Gottes p. 80. whilest men say that Christ died for all men let them take heed that they do not speak against their own consciences for can they believe that Christ died for them that were dead and in hell before Christ was born then why may it not be as well said that Christ died for the Devils and saith the Valentine Councel (o) De redemptione sanguinis Christi propter nimium errorem qui de hac causa exortus est ita ut quidam sicut eorum scripta indicant etiam pro illis impiis qui a mundi exordio usque ad passionem domini in sua impietate mortui aeterna damnatione puniti sunt effusum definiunt contra illud Propheticum ero mors tua ô mors ero morsus tuus inferne Illud nobis simpliciter fideliter tenendum docendum placet juxta EvangelicaÌ„ ApostolicaÌ„ veritateÌ„ quod pro illis hoc datum pretium teneamus de quibus ipse dominus noster dicit sicut Moyses exaltavit serpentem in deserto ita exaltari oporter filium hominis ut omnis qui credit in ipso non pereat sed habeat vitam aeternam sic enim Deus dilexit mundum c. Apostolus inquit semel oblatus est ad multorum exhaurienda peccata Concil Valentin sub Pap. Leo 4. cap. 4. Binius Tom. 6. Voss histor Pelag. lib. 7. p. 4. Vsher hist Gott p. 181. concerning the Redemption of Christs blood by reason of the exceeding errors that have grown in respect thereof insomuch as some as your own writings declare do hold that it was shed even for those ungodly ones who from the beginning of the world until the passion of our Lord were dead in their ungodliness and punished with eternal damnation contrary to the saying of the Prophet O death I will be thy death and thy sting O hell We do decree that it ought simply and
good our benefit To which end he willingly subjected himself unto that Law whereof as God he was Lord. God sent forth his Son made of a woman made under the Law Gal. 4.4 that is subjected to it which he was as to the Moral so to the Ceremonial Law both which were fulfilled in and by him It becometh us to fulfill all righteousness Mat. 3.15 I am not come to destroy the Law but to fulfil Mat. 5.17 So he did the Ceremonial Law which had the full accomplishment in him And so he did the Moral Law which was fulfilled by him by his exact observation of it and perfect obedience to it which was done not only in reference to himself but others that so The righteousness of the Law might be fulfilled in us as the Apostle hath it Rom. 8.4 though not by us which it could not be being now made weak through the flesh as the verse there foregoing hath it not able to justifie man before God in as much as it could not be kept and fulfilled by him in this corrupted state yet in us through the imputation of Christs Active as well as Passive obedience unto us Thus as by one mans disobedience viz. of the first Adam many were made sinners so by the obedience of one viz. Christ the second Adam many are made righteous viz. by the Imputation as of the sin of the one so the righteousnesse of the other as we have it Rom. 5.19 Thus was he given for us in his Life 4. In his Death 4. And so in his Death He ossered up himself a sacrifice for us Of which more anon 5. In his Resurrection 5. In like manner in his Resurrection he rose again for us He dyed for all that they which henceforth live should not live unto themselves but unto him which dyed for them and rose again 2 Cor. 5.15 Those for whom Christ dyed he also rose again for them Being delivered for our offences he was raised again for our Iustiflcation Rom. 4. last thereby evidencing and assuring unto his people the truth of that reconciliation which by his death he had purchased and obteined for them 6. In his Ascension 6. So again in his Ascension wherein hee went before to prepare a place for us as he tells his Disciples Joh. 14.2 7. And in like manner in his Intercession 7. In his Intercession Being ascended up into heaven he there sitteth at the right hand of God his Father as our Advocate as he is called 1 Joh. 2.1 to plead our cause It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8.34 Thus hath Christ loved us and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour as the Apostle sets it forth Eph. 5.2 An Offering and a Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ an Offering and a Sacrifice alluding to those two kind of Altars and Offerings which were in the Temple the bloody sacrifice offered upon the Brazen Altar and the Incense offering upon the Golden Thus did Christ give himself for his people as a Sacrifice in his death so an offering in his Intercession perfuming their prayers with that sweet Incense the pretious odours of his merits as that Text is commonly expounded Rev. 8.3 All these wayes may Christ be said to have given himself for us Christs giving himself in his Death here properly intended Each of these tending to our good our benefit But there is one of them which is here principally eyed and intended in the Text viz. his giving himself a Sacrifice which he did in and by his death This is the giving of Christ which we so frequently meet with in Scripture Who gave himself for our sins Gal. 1.4 I live by the faith of the Son of God who loved me and gave himself for me Gal. 2.20 Christ loved his Church and gave himself for it Eph. 5.25 All which with many the like Texts are to be understood of Christs giving himself to death And so understand we it here in the Text who gave himself for us viz. Dying for us as we have it Rom. 5.8 Christs Death fitly called a giving himself for us It being Which may well be called a Giving himself for us In as much as what Christ herein did he did it for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nostro bono nostra vice both for our good and in our stead 1. For our good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus se morti devovit nostrâ causâ Grot. in Text. The Socinians sense of the Phrase 1. For our good our benefit So much Socinians will readily yeeld us that Christ in yeelding himself to the death intended chiefly the good of mankind suffering for their sakes viz. that he might first set them an Example And secondly that he might the better know how to compassionate and succour them in all their sufferings These are the two principal if not the only ends which they assign of Christs dying And there is a truth in each of these 1. To set us an Example 1. Christ dyed to set us an Example So Saint Peter giveth it us in express words 1 Pet. 2.21 Christ also suffered for us leaving us an example that we should follow his steps which Christians are to do as in his Active obedience learning of him how to do the will of God which he taught them in his Life so in his Passive Obedience learning of him how to suffer that will which he taught them as in his Life so specially in his Death 2. He dyed and suffered what he did That he might be the more compassionate to us that having experience of such sufferings he might the better know how to pity and succour others in their sufferings This also the Apostle clearly holdeth forth in that known Text Heb. 2.18 For in that he himself suffered being tempted he is able to succour them that are tempted Christ was tempted tryed So he was in his Life having experiences of many Temptations from Satan and sufferings from his Instruments Being then as the Prophet calls him Is 53.3 vir dolorum á man of sorrows But specially in his death That was to him an hour of temptation as that troublesome time is called Rev. 3.10 a time of Tryal wherein he was tempted both in Body and Soul as I shall shew you anon And having been thus tempted he is able to succour them that are tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potest anxiliari pro potest moveri ad auxiliandum as Grotius well interprets it Able that is the more readily inclined thereunto in regard of that experience which himself hath had in his own person Thus we read of every High Priest Cap. 5. v. 2. of that Epistle that he is one who being taken from among men can have eompassion on the ignorant c. for that
his Lord and Master tells him Luke 22.31 to subvert his faith and so utterly to overthrow him And the like may the Instruments of Satan do they may attempt the destruction of their Brethren doing what in them is And upon that account they may be said to destroy them though actually they be not destroyed Even as our Saviour saith of an unchast man who looketh on a woman to lust after her he hath committed adultery with her already saith he though she remain chast Matth. 5.28 Even thus may the Person who through the abuse of his Christian liberty scandalizeâ—h his weak Brother be said to destroy him viz. quantum in se est as much as in him lyeth thereby laying a stumbling block in his way for him to break his neck upon 2. And secondly as hereby his perdition is attempted 2. Their Salvation may be indangered so his Salvation may be much indangered he being thereby brought into a perishing state put upon some Rock which threatens a Shipwrack to his soul drawn into some sin as viz. Idolatry which in it self is destructive And so in this respect he may be said to perish Peccando peribit i. e. â salute excidet in aeternum periturus quantum est ex parte peccati Estius Com in 1 Cor. 8.11 As ex parte scandalizantis on his part who giveth that offence to him so ex parte peecati as Estius well expounds it in regard of the sin which he is drawn into which in it self is mortal and damnable Thus may the abuser of his Christian liberty be said to destroy his weak brother and he to perish for whom Christ dyed that is 3. In the Judgement of Charity Christ said to dye for those that perish 3. In the third place for whom in the Iudgement of Charity he is bound to hope and believe that Christ dyed as well as for himself So those words may there fitly be looked upon as spoken Charitativè in a Charitable way as hoping the best of every one that maketh a profession of Religion that Christ dyed for them Thus you see also that these Texts which seem to speak very home to the point admit of a fair solution Arg. 6. 2 Pet. 2.1 False Prophets said to deny the Lord that bought them And so doth that other which is made much use of in this case 2 Pet. 2.1 Where certain false Prophets are said to deny the Lord that bought them and so bring upon themselves swift destruction Ans Ans The word Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly understood of God the Father Which yeelding that by the Lord there whom they are said to Deny and who is said to have bought them is to be understood Christ and the purchase of his blood which yet that Text doth not assert where the word Lord is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly given unto God the Father who in some other sense may be said to have bought all those whom he calleth to a visible Communion with himself Ames Coronis Artic. 2. Cap. 3. nor yet is there any mention there made of the death or blood of Christ as our learned and judicious Ames observeth yet admits a fair construction no wayes advantagious to the Adversary As To let that passe which some here make use of Christ payed a price in it self sufficient for All. that Christ may be said to have bought them in regard of the valew of the price which he paid which was it self sufficient for the Redemption of them and all others were it rightly and effectually applyed unto them which however in a right sense it is true yet it is subject to be misconstrued Answ 1. Christ by his death purchased a dominion over all Vt mortuis ac viventibus Dominaretur i. e. ut imperium in universos sibi acquireret atque teneret Pareus ad loc Per mortuos viventes universi quidem homines intelligi possunt quià universi huic Domino sunt subjecti Pareus Com ad loc Christus per mortem Resurrectionem suam jure meritoque hunc sibi dominatum comparavit P. Martyr Com in loc 1. Christ may be said in some sense to have bought them viz. to have purchased a Dominion over them which was a consequent yea and one of the Ends of his death as the Apostle tells us Rom. 14.9 To this end Christ both dyed and rose and revived that he might be Lord both of the dead and living which however it be properly intended of believers over whom Christ hath a special and peculiar Jurisdiction yet as Pareus notes it may be extended unto all over whom as God and Man as Mediator he hath an universal dominion which he obteined by his death He humbled himself and became obedient to the death the death of the Cross wherefore God also hath highly exalted him and given him a name above every name Phil. 2.8 9. Supreme Authority and Dominion over all Creatures In such a sense Christ may be said to have bought those who by denying of him bring everlasting destruction upon themselves and so in this sense to have dyed for all men 2. Those false Prophets in their own opinion Christs Redeemed ones 2. Or secondly we may look upon them as being such as layed claim to this Privilege such as having been Baptized professed themselves the servants of Christ and gloryed in their Redemption by him hoping and expecting to have a share in the merit of his death as well as any others 3. Such in the opinion of others 3. And thirdly they were such also in the Opinion of others looked upon as in the number of Christs redeemed ones being dedicated to him by Baptism where the Blood of Christ was sacramentally sprinkled upon them whereby he came to have the Right and Title of their Lord and Master And thus they went for such as were redeemed though they were never truly owned by him Thus Scripture sometimes speaks of things not as in truth they are but as they seem to be From him that hath saith Saint Mark shall be taken away that which he hath Mark 4.25 which Saint Luke reporting explains That which he seemeth to have Luk. 8.18 Thus it is said of Ahaz that he Sacrificed to the Gods of Damascus that smote him and that the Gods of the Kings of Syria helped them 2 Chro. 28.23 Not that their Idols which are called by the name of Gods did either hurt him or help them but such was the Opinion of him and other Idolaters concerning them And thus it may there be said of those Apostates they were such as the Lord had bought so looked upon accounted both by themselves and others Thus have you those Scripture Texts at least the chief and principal of them which seem to speak for such an Vniversal Redemption fairly examined Every of which I hope hath received a full satisfaction From
was what he hath done and to what end but Believe in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe on me He that believeth on him shall not be confounded 1 Pet. 2.6 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Joh. 3.18 This it is and only this which must make the death of Christ to become effectual unto you so it is agreed at all hands even your applying the merit thereof to your selves by faith Be a plaister or potion never so soveraign yet if it be not applyed if it be not drunk it will never do the Cure which it is proper for Even so is it with the blood of Christ which in it self as we find the Ancients often comparing it is such a Soveraign Medicine of vertue sufficient to cure all sin-sick soules in the world yea were they ten thousand times more than they are so as if all did take it Populum hoc immortalitatis habet quidem in se ut omnibus prosit sed si non bibitur non medetur Prosper Resp 1. ad Object Vincent all should certainly be recovered But as Prosper adds Si non bibitur non medetur If it be not drunk it cures not Not being applyed by faith it becomes in effectual And therefore as ever you desire to receive any benefit from the death of Christ see that you apply it by believing on him receiving him as your Saviour resting and relying on him for the obteining of what he hath merited Remission of sins and eternal Salvation Object Obj. How can they thus come unto Christ who are not assured that he dyed for them I but here a poor soul taking a shaft out of the Arminian quiver to wound it self with will hapily reply How can I do this How can I thus believe on him when as I do not know whether he intended this for me whether he gave her self for me or no This being dubious and uncertain what warrant or incouragement have I thus to come unto him thus to lay my hand upon the head of that sacrifice which I know not whether it was offered for me or no Thus do the Patrones of Vniversal Redemption by this Argument of theirs stane those off from coming to Christ who are not of their perswasion But herein let them not be hearkned to Ans All sin-sick soules invited and incouraged to come unto him Neither let this discourage or dishearten any from coming to him and believing on him Art thou only such a one as feelest the needs thou hast of him seest thy self lost without him One that feelest the weight and burden of sin and art weary and heavy laden under it so as thou earnestly desirest to be Redeemed from all iniquity and to be Purified to be freed and delivered from the guilt and power of sin now come and come boldly unto Jesus Christ laying hold on him by faith as thy Saviour Arguments inducing poor sinners thus to come unto Christ as one who hath given himself for thee so applying the merit of his death unto thy self In order whereunto to put thee upon this attempt of so great concernment take into consideration these few particulars 1. Thine own pressing necessity the need thou hast of a Saviour 1. Their absolute Necessity of a Saviour being in thy self a lost creature and without a Saviour for ever lost not being able to any thing of thy self for thy self for thy recovery out of this lost estate Such is the condition of all men by nature They are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotent without strength as the Apostle hath it Rom. 5.6 When we were yet without strength Christ dyed for us Not able to do any thing for the reconciling of themselves unto God And it must needs be so Being all dead in sin as the same Apostle sets forth mans natural state Eph. 2.1 and elsewhere Now what can a dead man do for the raising up of himself No more can a poor sinner do for the freeing of himself from that wretched accursed state and condition wherein he is by reason of sin So as there is an absolute necessity of a Saviour 2. And secondly thus seeing and feeling thy self to stand in need of a Saviour now take notice that there is but one Saviour no other Saviour but Jesus Christ 2. No other Saviour but Jesus Christ no other way or means of Salvation but by through him Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Act. 4.12 No other Mediator whether of Redemption or Intercession but only Jesus Christ There is one God and one Mediator betwixt God man the man Christ Iesus 1 Tim. 2.5 No hope in any other way of obteining reconciliation with God Now this thy condition being so desperate as that there is but this one way left to save thee what should hinder thee from putting thy soul upon this way Should a Shipwrackt man floating among the waves of the Sea ready to perish espy a raft cast forth and seeing no other way whereby he can possibly be saved but by that he should not need to be perswaded to take hold of it he would not spend time in demurring whether it was cast forth for him or whether it would save him or no but he would forthwith cast himself upon it and there hang. Thus standeth the case all men by nature are in a shipwrackt condition all plunged into a Sea of misery by reason of sin all in a perishing state ready every moment of time to sink into the bottom of hell Now loe Iesus Christ is cast forth as such a Plank to such an end Him hath God set forth to be a Propitiation through faith in his blood Rom. 3.25 And other way or means of salvation there is none What then should hinder poor sinners who see themselves in this condition to put themselves upon this way Not standing to reason whether this Plank was cast forth for them whether Christ was given for them and whether they shall be sure to be saved by him but to take hold of him casting themselves upon him as knowing that if this way save them not they must perish and that for ever Such adventures men often make in desperate cases they put themselves upon any wayes which may give them any hopes of succour And such is the case here Poor sinners are in a desperate condition as to whatever themselves or any Creature whether Man or Angel is able to do for them Onely in this way it cannot be denyed there is hope for them And why then should they not put themselves upon the adventure It was the incouragement which Shecaniah gave unto Ezra to set upon a work of Reformation among the people for the diverting of Gods judgements from them Ezra 10.2 We
themselves for slaves by paying the price of their Redemption v. 51 52. Sometimes we find it in that other way Redemption by Power In this sense God is said to have been the Redeemer of his people Israel whom by a strong hand he brought out of Egypt They remembred that God was their Rock and the high God their Redeemer Psal 78.35 And in such a sense God is said to Redeem the lives of men by working temporal deliverances and salvations for them Who redeemeth thy life from destruction saith David of himself Psal 103.4 He redeemed them from the hand of the enemy it is spoken of Gods delivering Israel from the hands of the Egyptians at the red sea Psal 106.10 Christ redeeming his people both these wayes Q. Now in which of these senses shall we take the word here in the Text A. Why take it which way we will we cannot take it amiss both suiting well with the matter in hand Both these wayes may Christ truly and fitly be said to Redeem his people from their Iniquitie This he hath done and doth by Priee and Power by the one freeing them from the Guilt by the o-from the Dominion of sin Consistebat ea servitus in duobus affectu Reatu Estius Com. in Text. In these two consisteth the servitude and bondage of men under sin that they lie under the Guilt and Power of it And from both these Believers are freed and delivered by Christ 1. 1. By Price freeing them from the Guilt of sin Begin with the former Christs freeing and delivering his people from the guilt and punishment of sin This he hath done and that by paying a Price for them the Price of his own Blood So the Apostle clearly sets it down in that known Text Eph. 1.7 repeated in the same words Col. 1.14 In whom we have redemption through his blood the forgiveness of sins Christ thereby making satisfaction unto the Justice of God hath merited and obtained the Remission of sins for his Elect. In this way it was that he put away sin as the Apostle hath it Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself To put away sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the abolishing of it as to the guilt and obligation thereof whereby it bindeth sinners over unto eternal condemnation This hath Christ taken away by that Sacrifice which he offered up upon the Cross the Sacrifice of himself Upon this account it is that Christ is called the Propitiation 1 John 4.10 God sent his Son to be the Propitiation for our sins 1 John 2.2 He is the Propitiation for our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a means to Propitiate to appease the wrath of God due unto man for sin This hath Christ done by that sacrifice of himself by shedding his Blood Him hath God set forth to be a Propitiation through faith in his Blood Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Propitiatorie Placatorie alluding unto the Mercy-seat under the Law which covered the Ark of the Covenant wherein the Tables of the Law were which is called by that name The Propitiatory being a token of Gods Reconciliation to his people and of his grace and favour towards them shadowed out by the Clouds sitting and resting upon it This Propitiatory this Mercy-seat was a type of Christ the ttue Propitiatory through whom God is reconciled and made propitious unto his people by the shedding of his blood and their sins covered from his sight as the Tables of the Law were covered by the Mercy-seat from the eyes of men Christ giveth himself a ransom for his peoplet And thus hath Christ redeemed his people by paying a Price giving himself a Ransome for them So he himself sets down the end of his coming into the world Math. 20.28 The Son of man came to give himself a Ransom for Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of their Redemption which is as I said the proper signification of that word And so in that other Text 1 Tim 2.6 Who gave himself a Ransom for all where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word never elsewhere met with in the New-Testament properly signifying a Counterprice when one giveth himself for another body for Body engaging himself to do or suffer what he should have done for the obtaning of his liberty or saving his life And such a Ransom did the Lord Jesus give himself for all his Elect people laying down his life for them that so making satisfaction to the Justice of God for their sins he might redeem them free and deliver them from the Guilt and Punishment of them 2. And as from the Guilt so also from the Power and Dominion of them This benefit he merited for his people by his death 2. Freeing them from the Dominion of sin which he merited for them by his death Ye were not redeemed with corruptible things as Silver Gold from your vain conversation but with the precious blood of Christ saith Saint Peter to the believers to whom he writeth 1 Pet. 1.18 19. Such was their Conversation before their conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation They then walked in the vanity of their minds as Paul saith of the unbeleeving Gentiles Eph. 4.17 being given over to those unfruitfull works of darkness as he calleth sinfull waies and courses Eph. 5.11 doing those things whereof they had no fruit but shame as he tells his Romans Rom. 6.21 Such was their Conversation before Conversion A vain yea and a wicked conversation We also had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind so he telleth his Ephesians Cap. 2. v. 3. But from this conversation they were redeemed by the blood of Christ he having merited this benefit for them that they should be freed as from the Guilt so from the Power and Dominion of of sin And what he hath thus Merited for his Elect he also effecteth in them Effecteth in them by his spirit which he doth by the powerfull operation of his Spirit whereby he setteth them free from the service of sin Being then made free from sin ye became the servants of righteousness Rom. 6.18 Now being made free from sin and become servants to God ye have your fruit unto holiness v. 22. Free though not from the in-being in-dwelling and working of sin yet from the power and dominion fo it so as though it did still abide in them yet it did not rule over them And thus are all believers made freemen and that by the spirit of Christ Where the spirit of the Lord is there is libertie 2 Cor. 3.17 Liberty as from the yoak of the Ceremonial and Rigour of the Moral Law so much more from the Law of sin Libertatem hic intellige a vitiis Grot. Annot. ad loc which no longer ruleth in the beleever The
name saith Paul to his Philippians Cap. 1.29 To beleeve in Christ it is a Gift a Gift of God given to his Elect in the behalf or for the sake of Christ as that may be expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ for his Cause or for his Sake Thus are all spiritual blessings given to Gods Elect in Christ as the Apostle hath it Eph. 1.3 Vobis donatum est pro Christo V L. i. e. Per Christum Cajetan Propter Christum h. e. per propter merita Christi Anselm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Per Christum as Grotius expounds it by and through Christ And that as the Meritorious Cause of them Now among these blessings Faith is one and that a prime one it being the Mother-blessing which bringeth forth all the rest According as his divine power hath given us all things that pertain to life and godliness through the knowledge of him that hath called us to glory and vertue 2 Pet. 1.3 that is through faith in Christ made known to us So then he who hath merited the rest must also have merited this without which the rest are not conferred And if so why then are not all made partakers of this grace A. Ans Unbelievers reject this grace To this they will and must answer be cause some refuse it will not beleeve Repl. But to this we again rejoyn Is this refusal of theirs an Iniquity Repl. This refusal an iniquity If so Christ gave himself to redeem them from this also And so we may pursue and follow them whithersoever they go An Argument which I desire it may be taken special notice of as being alone sufficient to stop the mouth of whatever adversary But I shall hold you no longer in Controversals More usefully Hath Jesus Christ thus given himself to Redeem poor lost sinners Vse An acceptable Doctrine to lost sinners let this Doctrine then be hearkned to by all those who see and feel themselves to be in this number So would the like tidings be by poor Prisoners and Captives Should the newes be brought unto them that one had undertaken their Redemption and he such a one as was able to effect it how welcome how acceptable would this be unto them Even so let this Doctrine be unto you which brings you the like tidings of a Redeemer one that hath undertaken this work for you and hath given himself for that end This hath the Lord Jesus done He hath given himself for a Ransome a Counterprice for such as you are having paid a price in it self sufficient for your Redemption made a full and plenary satisfaction unto the justice of God for all your sins Now let the hearing hereof be welcome and acceptable unto you Such was the fiftieth year to the Jewes being a year of general releasement wherein all bondages and morgages were to be freed it was to them a year of Jubilee A Iubilee shall that fiftieth year be unto you saith Moses Lev. 50.11 A time of great solemnity and festivity proclamed by the sound of the Trumpet And from thence called Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buccina ex cornu erietino from Iobel which signifieth a Ram because that feast was proclamed with Trumpets of Rams-horns which it was through all the Land as you may there read it v. 9. Such a year was that to them the most welcome time the most acceptable year which they celebrated as I said with greatest solemnity abstaining from their ordinary labours neither sowing nor reaping that year And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor sinners in giving his Sonne for their Redemption which is proclamed by the sounding of the silver Trumpet the Preaching of the Gospel let this be to them a welcome an acceptable year So the Prophet Isay calleth it in that Text formerly made use of Isa 61.1 2. The Lord hath sent me to proclame liberty to the Captives c. To proclame the Acceptable year of the Lord. A Text which our blessed Saviour falling with in the Synagogue Luke 4.17 tells the Iewes This day is this Scripture fulfilled in your ears v. 21. So it was in his preaching of the Gospel wherein he declared and held forth unto them that full Redemption which poor sinners might expect by and through him who was to give himself for that end to Redeem them And this it is which is there with an eye to that year of Iubilee which was a Type hereof called the Acceptable year So it was in respect of God being the time wherein he was pleased to exhibite and tender his grace and favour to shew his good will towards the sons of men Shenath Catzon Annus voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annus voluntatis Montanus Annus Bénevolentiae Tremell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod gratum acceptumque est Grot. Annot. in Luk. 4.21 or Benevolentiae as the Hebrew word signifieth The year of good will And so it was to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Luke hath it Annus acceptus a welcome and acceptable year the joyfullest time that ever the world heard of So the Angel represented it to the shepherds when he brought them tydings of the Birth of Christ Behold saith he I bring you tidings of great joy that shall be unto all people For unto you is born this day in the City of David a Saviour which is Christ the Lord Luke 2.10 And so let the tidings of his death be unto you Taking notice how therein he gave himself for the Redemption of poor lost sinners let this be to you tidings of great joy welcome tidings So I say let it be to all of you who are made truly sensible of your spiritual Captivity see and feel your selves sold under sin lying under the tyranny of Satan under the rigorous obligation of the Law bound over unto eternal death Loe here is tidings of a Redeemer one that hath undertaken your Redemption having given himself for that end And who is that Why one that is able to effect what he hath undertaken I have laid help upon one that is mighty saith the Lord Psal 89.19 speaking Typically of David mystically of Christ who is a mighty Saviour a mighty Redeemer wanting neither Price nor Power His Blood being precious blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Peter calls it 1 Pet. 1.19 infinitely more worth than all the silver and gold in the world a price sufficient for the Redemption of ten thousand worlds And such as the Price was which he payed such is his power no less than Omnipotency Their Redeemer is strong Jer. 50.34 And he must needs be so being what the Prophet there saith of him The Lord of hosts is his name Even the great God of our Saviour Iesus Christ as our Apostle here describeth him God as well as man Such a Saviour such a
Redeemer have you Lost sinners excited not to despair but to come unto Jesus Christ the Redeemer And therefore what ever your condition be yet do not desponde do not despair Remember who it is that is your Redeemer This it was that bore up the hearts and spirits of the Isralites when they were in their greatest straits reduced to the greatest extremities They remembred saith the Psalmist that God was their Rock and the high God their Redeemer Psal 78.35 And the like do you whatever your condition be never so sinfull never so miserable yet remember who it is that is your Redeemer even the great God and your Saviour Iesus Christ He hath given himself for the redeeming of such as you are And therefore let not the Guilt of sin nor yet the Power of it be any discouragement unto you Only come ye unto this your Redeemer that so you may be made actual partakers of this benefit which he hath purchased and obtained for all those who being truly sensible of the need they have of it shall come unto him for it Q. But how shall we come unto him Quest How come unto him A. Take the Answer in one word come to him as to a Redeemer Ans As to a Redeemer Which I shall explain in two Come to him as to a Saviour and as to a Lord. 1. Come to him as to a Redeemer a Saviour 1. As a Saviour taking hold of the promise applying the merit of his death unto your selves by faith laying hold upon the Promise of Redemption Even as the story tells us of Ieremiah Jer. 38.11 12 13. how being a Prisoner in the dungeon he made use of those Cords which were let down by Ebedmelech the Ethiopian to draw him up with taking hold of them he put them under his arms applying them in such a way as Ebedmelech directed him by which means he was drawn up and freed from that noysom Cel. The like do you Being Captives lying under the guilt and power of sin as Prisoners in that Dungeon loe your Abedmelech the Lord Iesus having obtained from God his father as Ebedmelech there did for Ieremie from the King his Master v. 9 of that Chapter a grant for your Redemption now he letteth down cords to you for the drawing you forth even the sweet Promises of the Gospel holding forth this benefit to you Now then what remains but that you put those Cords under your Arms taking hold of these Promises apply them to your hearts by faith so resting upon the merits of the Lord Jesus as your only Saviour and Redeemer By such a means it was that Ebedmelech himself was delivered from the Babylonish Captivity when the rest of his Companions the Jews were carried away Thy life shall be for a prey unto thee because thou hast put thy trust in me saith the Lord to him in the Chapter following Ier. 39. And the like way do you put your souls upon that you may be freed and delivered from that spiritual Captivity under which all the Sons of men by naturely put you your trust and confidence in this your Lord the Lord Iesus resting and relying upon the price which he hath payed the satisfaction which he hath made the all sufficiency of his merit for the pardon of your sins and eternal salvation This do that you may be freed from the Guilt of sin 2. And coming to him as a Saviour beleeving on him come to him also as a Lord yeelding up your selves to him 2. As a Lord yealdidg up themselves to his service as his servants Such you are upon the account of this your Redemption Being Redeemed by Christ now you are no longer your own so much you may learn from the Apostle 1 Cor. 19.20 Ye are not your own ye are bought with a price No nor yet any others so as that you should be their slaves or yet their servants as to your Consciences Ye are bought with a price be ye not the servants of men saith the same Apostle in the next Chapter 1 Cor. 7.23 But you are his who hath redeemed you Thus saith the Lord that created thee O Iacob c. I have Redeemed thee and called thee by thy name thou art mine Isa 43.1 So is it with you who look upon your Lord Christ as your Redeemer now know that you being called by his name Christians are his His and that upon a double account As of Creation which all men and other Creatures are so of Redemption which being intended for you giveth him a peculiar right to you and interest in you And being so give up your selves to him upon this account coming returning unto him So the Lord presseth it upon the Iews Isa 44.22 Return unto me for I have redeemed thee Not only formed thee as the verse foregoing hath it that is Created thee but also Redeemed thee and so have the best right in thee And therefore Return unto me The like upon the like account do you unto this your Redeemer He having not only formed created but also Redeemed you and so having a double right unto you now come ye unto him give up your selves unto him as his servants begging it from him that he would declare and put forth his power in and upon you in freeing you from the servitude of sin delivering you from the power of it that it may no longer rule and raign in you induing and upholding you with that his free Spirit which David prayeth for Psal 51.12 Spiritu spontaneo that spirit of Grace which making you free setting you at liberty from the thraldom of all sinfull and inordinate lusts may incline your hearts to serve him freely and willingly so as being by him Redeemed and delivered out of the hands of all your Enemies you may serve him without fear in righteousness and holiness all the dayes of your lives as you have it Luk. 1.74 75. Thus come ye unto Christ as your Lord that by him as I said you may be made freemen set at liberty from the service of sin from the power of it which being through his Spirit now assure your selves of your interest in his merit that you are Redeemed from the Guilt of it This from the first Branch To pass on Vse 3. The Redeemed of the Lord excited to Is it so that Christ hath given himself to Redeem us and can we evidence this to our selves that we are in the number of those for whom he thus gave himself and to whom he intended this Benefit of his death now 1 Rejoyce we in this our Privilege 1. Rejoyce in this their privilege This is that which the Prophet saith of the Iews Isa 51.11 when they should be delivered from their Babylonian Captivity The Redeemed of the Lord shall come with singing unto Sion and everlasting joy shall be upon their heads they shall obtain joy and gladness and sorrow and mourning shall flee away And thus be we affected with
the apprehension of this unspeakable benefit obtained for us by Jesus Christ our spiritual Redemption let it affect our hearts with joy and gladnesse Rejoycing in this more than in all our other Temporal inioyments herewith drowning all our carnal fears and sorrows Fear not for I have redeemed thee Isa 43.1 2. And rejoycing in it give unto our Redeemer the Glory of this his work 2. Give unto their Redeemer the Glory hereof 1. Admiring the love 1. Admiring the love of Jesus Christ which the Lord Jesus hath herein expressed to us that he should thus engage for us giving himself to Redeem us purchasing our Redemption at so dear a rate Not with corruptible things as Silver and Gold but with his own pretious blood as Saint Peter there hath it 1 Pet. 1.19 O what love was this So a poor Prisoner would look upon it Should another come and freely ingage for him for the payment of his debt though it were but some small sum of ten or twenty pound which himself was no waies able to have payed he would never forget this love What cause then have we to admire and adore this love which the Lord Iesus hath herein shewed unto us in this giving himself to redeem us 2. Admiring it 2. Giving thanks to him return unto him the promise which is due unto him for it This David calleth upon himself to do for his Temporal Redemption Psal 103.1 2 4. Blesse the Lord O my Soul and all that is within me blesse his holy name Blesse the Lord O my Soul and forget not all his benefits Who Redeemeth thy life from destruction And was he so thankfull for a Temporal O how thankfull should we be for this Spiritual this eternal Redemption which we have obtained by Iesus Christ For this let our Souls for ever bless him giving thanks unto him O give thanks unto the Lord for he is good c. Let the Redeemed of the Lord say so saith the same Psalmist Ps 107.1 2. acknowledging his goodness in their temporal deliverances And this do we much more who are the Redeemed of the Lord Iesus give we thanks unto him for this so unspeakable a benefit 3. And giving thanks to him let it be our in devour to express this our Thankfulness 3. Express their thankfulness to him Which do we 1. 1. By loving of him By answering this love with love loving him who hath expressed such love to us This it was and only this that induced him to undertake this work for us his Love This it was that moved God to work that Redemption for his people Israel out of Egypt In his love and in his Pitty he redeemed them Is 63.9 And what else was it that moved the Lord Iesus to undertake this work of eternal Redemption for us He loved us and gave himself an offering for us Eph. 5.2 He loved the Church and gave himself for it v. 25. who hath loved us and washed us from our sins in his blood Rev. 1.5 O then let us labour to answer this love with love loving this our Redeemer who thus meerly out of his love hath given himself to Redeem us 2. And loving him Live to him 2. Living to him Let this love of Christ constrain us c. That seeing he dyed for us to Redeem us we who live do not henceforth live unto our selves but unto him who thus dyed for us as the Apostle applies it 2 Cor. 5.14 15. Living unto him according to his Prescriptions and to his Glory as you heard that phrase opened before 3. And living to him let us also Dye to him 3. Dying to him Whether we live we live unto the Lord or Whether we die we dy unto the Lord Rom. 14.8 In both dedicating our selves unto him As in life so in death As living to him so dying in him Blessed are the dead which dy in the Lord even so saith the Spirit Rev. 14 13. that is in the faith of Christ Thus dyed the Patriarch All these dyed in the faith Heb. 11.13 in the faith of the promised Messiah And so see that we Dy. Not only in the Profession of the doctrine of faith the Gospel but in the practice and exercise of it Resting and learning upon this our Redeemer Even as Iacob is said to have done upon the top of his staff Heb. 11.21 Bequeathing and commending our spirits unto him as the Martyr Stephen did who breathed out his Soul with these words Lord Iesus recieve my Spirit Acts 7.29 Thus living thus dying now doubt not but that in due time we shall be made partakers of that full and perfect Redemption which Christ is said to be made unto all Beleevers 1 Cor. 1.30 Even that Redemption of our Bodies of which the same Apostle speaketh Rom. 8.23 Our Souls being here Redeemed from the Guilt and power of sin both Souls and Bodies shall be hereafter freed from all the Consequents of it 4. Hath Christ given himself to redeem us from Iniquity Vse 4. The Redeemed of the Lord not to inslave themselves by returning unto sin O then far be it from any of us which are so Redeemed to return to this Bondage again by inslaving our selves to any base lust Which who so shall do they thereby shew themselves unworthy of such a Benefit So we would think of a Captive who being redeemed out of the hands of his Enemies by a great ransom should being in his right wits put himself under their power again returning to his former slavery who but would judge him worthy there to remain unworthy of such a second favour And truly such a Judgment hath the spirit of God passed upon wilfull Apostates whose doom we may read in those two known terrible Texts The one Heb. 6.4 ◠6. It is unpossible for those who were once enlightned with the knowledge of the truth and have tasted of the heavenly gift of Christ that gift of God and of this great benefit of Redemption by him having a general knowledge thereof and made some particular application of it to themselves not without some delight If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame If they return to to their former estate there is little or no hope of such in as much as by this their wilfull Apostacy they offer so high an affront to him whom once they owned and acknowledged cor their Saviour and Redeemer treading him under foot As that other Text hath it Heb. 10.26 c. If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrîfice for sin but a certain fearfull looking for of Judgement and fierce indignation He that despised Moses Law dyed without mercy Of how much soarer punishment shall he be thought worthy who hathtrodden under foot the Son of God and counted the blood of the Covenant
did his God Rom. 1.9 doing his will from the heart as he exhorteth servants to do Eph. 6.6 And doing his work Seeking his honour seek his honour and glory Which do you also upon the same account as being his Peculiar people bought by him for such an end that you might be to the praise of his glory as the Apostle hath it Eph. 1.12 and that in a peculiar way To this end it was that he made all things and will make them all serve to this end in a general way See that you whom he hath made his Peculiar people do this in a peculiar way Live you to the glory of him who hath Redeemed bought you Ye are bought with a price saith the Apostle Wherefore glorifie God in your Body and in your Spirit for they are Gods 1 Cor. 6.1 Thus do you seek the glory of this your Redeemer making this your chief design Being willing upon this account to do or suffer any thing for Iesus Christ Of this mind was the blessed Apostle who tells his Philippians cap. 1.20 that this was his Confidence that whatever happened unto him yet Christ saith he shall be magnified in my Body whether it be by life or death And this let every of us seek after that the name of our Lord Iesus Christ may be glorified in us and by us as the same Apostle prayeth for his Thessalonians 2 Thess 1.12 which whilest we endeavour doubt not but as it there followeth we shall be glorified in him and with him Having thus as his peculiar people endeavoured to glorifie him upon earth he will hereafter own us as his peculiar people glorifying us with himself in heaven When the rest of the world as Goats shall be set upon his left hand as slighted not regarded by htm then will he own us for his sheep setting us on his right hand honouring us before God Angels and men saying unto us as there we have it Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Mat. 25.34 When wicked and ungodly men all profane persons and hypocrites who have onely a shew of Religion shall be cast forth as Chaff and burned with fire unquenchable then shall we as Wheat be gathered into the Garner as Iohn the Baptist describeth the different conditions of Believers and others Luke 3.17 Then will the Lord Christ make it known to all the world what esteem he hath of his Saints that he accounteth them his Segullah his peculiar Treasure his Iewels which he will do by sending his Angels to gather them together from the four winds from one end of heaven to the other as we have it Mat. 24.31 where-ever their bodies lie scattered and so laying them up as his Iewels in the Cabinet of Eternity his Kingdom of Glory Many other uses might be yet made of this Vse 4. Christians to make Christ their peculiar Treasure Hath Christ taken us for his Peculiar people esteeming highly of us above others who have deserved as well or better than we have done Why then in answer hereunto let us set the like Peculiar Affection upon him taking him for our peculiar Treasure prizing and esteeming him above all accounting all but losse and dung that we may win Christ and be found in him as the Apostle saith of himself that he did Phil. 3.8 9. And making such account of him Vse 5. Highly esteeming of the Saints next to him make the like account of his Saints Taking heed of offending them which who so doth even the least of them he may hear Christ telling him that it were better for him that a mill-stone were hanged about his neck and that he were drowned in the depth of the sea Mat. 18.6 Take heed of wronging injuring them by word or deed knowing how dear and precious they are unto Iesus Christ even as the Apple of his eye So we find them called Zach. 2.8 He that toucheth you toucheth the Apple of his eye What is done unto them either for or against them Christ taketh it as done unto himself In as much as ye have done it to one of the least of these my brethren ye have done it unto me Mat. 25.40 45. They are Christs Peculiar people his choise favourites therefore offend them not wrong them not nor yet slight them Take heed that ye despise not one of these little ones Mat. 18.10 But let them be precious in our eyes look upon them as the Iewels of the world highly esteeming of all those in whom we see aliquid Christi any thing of Christ The more of Christ the more precious they are And therefore highly account of such looking upon them as the truly excellent ones delighting in them being ready to do all offices of love unto them Thus was holy David affected as he sets it forth Psal 16.3 My goodnesse O Lord exeendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight And let the like affection be in every of us which express we in the like way looking upon the Saints as the Excellent ones delight we in their society and let our goodness extend unto them communicating of our goods unto them suitable to their Necessity and our Ability Which who so doth he shall have Christ himself for his Insurer Whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple do the least office of love to him for Christs sake verily I say unto you he shall not lose his reward Mat. 10. last Thus let the same mind be in us which was and is in Iesus Christ as the Apostle presseth it upon his Philippians c. 2. v. 5. Those whom he hath given himself for and purified to be a peculiar people unto himself let them also be a peculiar people unto us But I passe on to that which remaines the last clause in the Text. Wherein we have the Qualification and Temper of this people whom Christ thus appropriateth being his Peculiar people they are also a People zealous of good works Zealous of good works A Clause fitly added and annexed to the former Adjicit hanc partem Apostulus ut insinuet ità demùm nos fore populum acceptabileus peculiarem Christo si bonorum operum studiosi fuerimus Estius Comment in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit populum peculiarem ità facit sectatores bonorum operum Ibid. Not to intimate unto us what Estius would have that in this way and by this meanes men become acceptable unto Christ and his Peculiar people by being forward in good works No they are not any works of ours that can ingratiate us bring us into grace and favour with him they being the fruits of his grace in us So much the same Author there upon second better thoughts cannot but acknowledge
faithfully to be held and taught according to the Evangelical and Apostolical truth that this ransom was given for them of whom the Lord himself saith Even as Moses lifted up the serpent in the wilderness so must the Son of man be lifted up that every one that believes in him may not perish but have eternal life So God loved the world that he gave his only begotten Son that every one that believeth in him might not perish but have everlasting life And the Apostle saith Christ was once offerred for the taking away of the sins of many And in those dayes was the ordinary Gloss compiled for Strabus (p) Vsheri histor Gottes p. 433. Calvis Chronol 840. Possevini Apparat. Strabus Sixtus Senens biblioth Qui omnes vult salvos fieri non quod nullus hominum esset quem salvum fieri nollet qui virtutes miraculorum facere noluit apud eos quos dicit acturos suisse poenitentiam si fecisset sed ut omnes homines omne hominum genus intelligamus per quascunque differentias distributum Gloss ordin in 1 Tim. 2. Ut gustaret mortem pro omnibus praedestinatis vel omnibus hominibus generaliter quia omnibus pretium sufficit Gloss ordin in 2 Heb. the great admirer of Gotteschalcus was the compiler of it which speaking in the very words of Augustin on Tim. 1.2 saith Whereas it is said that God would have all men to be saved the meaning is not that there is none whom God would not have saved but all that is all sorts of men So Heb. 2. Who tasted death for every man or all men that is saith the common Gloss for all that are predestinated or for all men generally because the price is sufficient for all Neither can it be thought that the ordinary Glosse should hold forth any other doctrine seeing the Compiler thereof was so great an Admirer of Gotteschalchus and his Doctrine Now who doth not know that this ordinary Gloss hath been generally received in the Church of God especially in those times wherein it was made and published In the 10th and 11th Centuries this truth lived and was owned by Anselmus Cantuariensis for he saith (q) Pro omnibus mortuis mortuus est unus Christus i. e. nullum habens omnino peccatum qui solus hostia sufficiens suit pro peccatis omnium Anselm in 2 Corinth 5. Sic justo judicio etiam per unius justitiam venientem in omnes homines electos itum est in justificationem c. quae justificatio transit in omnes homines non quia omnes homines veniant ad gratiam justificationis Christi cum ram multi alienati ab illa in aeternum moriantur sed quia omnes qui renascuntur in justificationem non nisi per Christum renascuntur Sicut omnes qui nascuntur in condemnationem non nisi per Adam nascuntur Ideo dictum est omnes omnes eosdem autem omnes postea multos dicit Anselm in hom 5. Sed per omnes homines omne genus hominum intelligamus per quascunque differentias distributum Anselm in 1 Tim. 2. that Christ is said to die for all men that he was a sacrifice sufficient for the sins of all and whereas the Apostle saith As by the offence of one judgment came upon all to condemnation even so by that righteousness of one the free gift came upon all to justification of life that is saith Anselm not because all men do come to justification of life by Christ but because none are justified but by Christ as none are generated but by Adam and therfore it is said All All but these all are by the Apostle called many and are the Elect. And whereas it is said who would have all men to be saved that is saith he not because there are none whom God would not have saved but by All we are to understand all sorts of men By the Waldenses who say in their confession (r) The History of the Waldenses translated out of French by Sampson Leunard lib. 1. cap. 8. cap. 12. that Christ is our life and truth and peace and justice Advocate and Sacrifice who died for the salvation of all those that believe and whose Doctrine was the same with Calvins By Peter Lombard who saith also with Augustin (Å¿) Ideoque cum audimus in sacris literis legimus quod velit omnes homines salvos fieri ita intelligere debemus tanquaÌ„ diceretur nullum hominem salvum fieri nisi quem salvum fieri ipse voluerit non quod nullus sit hominum nisi quem salvum fieri velit c. Pet. Lombard senten lib. 1. dist 46. that whereas it is said God would have all to be saved that is to be understood of all sorts of men not that there are none whom God would not have saved And by rhe Interlineary Gloss which was compiled by Anselmus (t) Anselmus Laudunensis glossam interlin composuit Sixtus Senensis bibliothe Anselmus Possevin Apparat. Anselmus Filius hominis venit ut daret animam suam redemptionem pro multis non pro omnibus sed pro his qui credere voluerunt Gloss interlin in Marc. 10. Tho. Bradwardinus Doctor profundus Gre. Ariminensis Scholasticorum subtilissimus Jo. Wiclephus Anglorum decus Bobemiae desiderium Reformatorum facilè Princeps Jo. Huss Martyr Propheta Laudunensis which saith that Christ gave himself a ransom for many that is not for all but for such as should believe And who doth not know also that the Interlineary Gloss was generally received In the 13th and 14th Centuries lived Thomas Bradwardinus Gregorius Ariminensis John Wicleffe John Husse and Hierom of Prague Bradwardine maketh it his work and business throughout his Book de causa Dei to prove and demonstrate the immutability and impedibility of the will of God that Gods will and decrees are absolute and inconditionate and the efficacy of grace determining mans will against the Pelagians and Semi-Pelagians Gregorius Ariminensis layeth down 5 Propositions (u) 1. Nullus est praedestinatus propter bonum usum lib. arbitrii quem Deus scivit illum habiturum qualitercunque consideretur bonitas ejus 2. Nullus est praedestinatus quia prastitutus finaliter sore sine obice habituali gratiae 3. Quemcunque Deus praedestinavit gratis tantummodo misericorditer praedestinavit 4. Nullus est reprobatus propter malum usum liberi arbitrii quem Deus praevidit illum habiturum 5. Nullus est reprobatus quia praevisus fore finaliter cum obice gratiae sive originali sive actuali Gregor Ariminens in senten fol. 162. Deus non vult omnes homines salvos fier ad verbum Apostoli dico sicut dicit Augustinus intelligendum est secundum distributionem accommodam ut sit sensus deus vult omnes homines salvos fieri id est omnes homines qui salvantur salvos fieri nullâ—s enim nisi eo volente salvatur vel
hands of all their enemies Sin Satan Hell Death and bringing them to everlasting life This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day John 6.39 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him John 17.2 These are the principal Ends to which there are many other that are subordinate God giveth his elect unto Christ that he may perform unto them that three-fold Office of a Prophet a Priest a King A Prophet to make known to them the mind and will of his heavenly Father A Priest to reconcile them unto God by his death and to keep them in grace and favour with him by his Intercession A King to govern them as his subjects in his Kingdom of grace and afterwards to bring them to reign as Kings with himself in his Kingdom of glory But I shall not give way to any further inlargements upon this subject remembring that this first Proposition is here only implyed Make some Application of it Which in the first place may be directed by way of Information Applic. Information touching the Doctrines In which way it may be useful to us for the rectifying and setling of our judgments in some controverted points concerning those two great Doctrines of Election and Redemption 1. Touching Election 1. Of Election we may here take notice of divers particulars 1. That it is not Vniversal 1. That it is not Universal of all Mankind Which if it were it were no Election The very word Election importeth and signifieth a separating and culling of some from the rest Elegit qui è multis aliquos legit To choose is to take some out of many And such is Gods Election his choosing of some out of the world of mankind and giving them to his Son Christ to be saved by him All that the Father giveth me saith the Text clearly intimating that all were not given unto him but a part a select company some out of mankind Election is not Vniversal True indeed there is as Augustine somewhere saith Inter electos specialis quaedam universitas a kind of special universality among Gods Elect in as much as they are gathered out of all conditions of persons in all Nations through all the Ages of the world out of which is made up this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this All here in the Text. But yet this All is but some some among mankind Election is only of some 2. Not only indefinite 2. And that 2ly of some particular individual persons This Arminians at least some of them deny making Election to be only Axiomatical not Personal a choosing and designing of the meanes not of the Persons God hath say they made choise of the way and meanes to bring men to salvation by viz. by believing on his Son Jesus Christ and he hath ordained that who so they are that shall apply themselves to the use of that meanes they shall be saved But the Text here speaketh more All that the Father giveth me clearly intimating a Personal Election a giving of some individual persons unto Christ Hence was it that some of these Capernaites some among the rest did not believe on him as some others did because they were not given to him as those others were They were such as God had no such gracious purpose towards they did not belong to his Election of grace Election is not Vniversal nor yet only Axiomatical and Indefinite 3. Nor yet in the third place simply conditional So again Arminians would have it 3. Nor simply conditional that men should be Elected upon the condition pf their believing and persevering so as it resteth in their power to null and make void the decree But the Text here speaketh it otherwise Telling us that those whom God electeth he giveth unto his Son Christ giveth them unto him not if they shall believe on him but that they may believe on him and so be saved by him 4. Again Election is not only to the End but also to the Meanes God electing his people unto life he by the same decree giveth them unto Christ that they by believing on him may be saved by him so ordaining them to the Means as well as the End This for Election which being the first Link in the Golden Chain the first and main wheel in the work of mans salvation the first in the order of the Causes thereof must be set right rightly apprehended otherwise the other links or wheels the subordinate causes will not rightly and orderly follow In the second place make we the like Observation touching the Doctrine of Redemption 3. Of Redemption which is not universal more than Election that it is not any more universal than Election So indeed some and not a few at this day would have it who cry up this Doctrine as if it were the very Basis and ground-work of all Religion That Christ died and died alike for all But how will this comply and agree with this Text where our Saviour speaketh of a certain select company which were given to him by his Father All that the Father giveth me clearly intimating that there were some among mankind whom God having a gracious purpose towards gave them to his Son Christ that he should undertake for them do what he did for them that he should be a surety for them making satisfaction for them redeeming them Such was the Fathers intention his will not that Christ should die for all If so he would have given all to him but for some And this will Christ came to perform In the volume of thy Book it is written of me Loe I come to do thy will O God Heb. 10.7 I came down from heaven not to do mine own will but the will of him that sent me saith he in the verse after the Text v 38. That is to redeem and save those all those and only those whom God my Father hath given me Thus it is as Divines justly determine it The work of the Son in Redemption doth not exceed the work of the Father in Election Such is the order of working betwixt the Persons in the Trinity as of being the Son being from the Father worketh from him This he doth as the Son of God And the like he doth as the Son of man as Mediator His work was to do his Fathers work I have finished the work which thou gavest me to do saith he to his Father Joh. 4.17 Now what that work was we have seen viz. he had imployed himself for the good and benefit of those whom his Father had given him for whom he was now ready to lay down his life So then Redemption is not Vniversal As for those Texts which seem to speak it so Texts seeming to make Redemption Vniversal how to be understood they admit