against whom become an enemy The Second in respect of JESUS CHRIST the Mediatour between God and man kind The third in respect of mankind fallen and mediated for each of which it is meet wee should understand 1. In respect of God offended with mankind The end of the death of and ransome given and Sacrifice offered by Christ was to fulfill the truth and satisfie the Justice and performe that good will of God who would have all men saved Mankind having sinned and fallen the truth of God will have it so That hee that sinneth must the And the Justice of God will have it so That 〈…〉 faileth in any thing of that Law which hee ought to performe to God shall suffer the Curse Gene. 2.17 and 3.19 Ezek. 18.20 Deut. 27.26 Gal. 3.10 Psal 49.7 8. And God may as soone cease to be God as faile in his truth or Justice and mankind if they suffer this death and curse must perish and never get out of it againe so as man being under this judgement no mercy can be shewne him no peace afforded him but it would be as it were crosse to the holy Nature of God But Jesus Christ by the Fathers appointment and his owne will becomming a second Adam Rom. 5.14 a publike Person as the first Adam In the room of all mankind Hee by the grace of God tasted death for every man Hebr. 2.9 And suffered the curse for all that by the Law were under the Curse Gal. 4.4 and 3.13 And this is with God as if all had dyed 2 Cor. 5.14 So that now in Christ mercy and truth are mett righteousnesse and Peace have kissed Psal 85.10 Now God may bring men into a new Treaty and shew mercy and extend Peace to them his truth and Justice as brightly shining therein as his Mercy and Peace Christ his Sonne having in mans nature and stead fulfilled his Truth and satisfyed his Justice and so farre saved all men according to his will Rom. 8.3 1 Tim. 2.4 And thus it is said God was in Christ reconciling the world to himself 2 Cor. 5.19 and Christ speaking of his comming to die and offer himself a Sacrifice saith of this end Loe I come to doe thy will O God Hebr. 10.6 9. 2. In respect of Jesus Christ the Mediatour between God and man The end of the death of ransome given and sacrifice offered by JESUS CHRIST was that he might be the Lord of All have them all as his owne to dispose and judge to command and accordingly to condemne or forgive as he saw fit Christ was the Lord of all as the Father for all were created by him Joh. 1.1 2 3. But mankind being fallen into sinne and so under death and curse became without Christ and without God in the world Alienated from his favour and presence Ephe. 2.1 2 12. Gene. 3.24 and became dead in sinne Rom. 5.12 18. And though God and Christ lost not their right of Lordship over men yet man being fallen the liberty of exercise was on mans part barred and there was no way but one that God and Christ should judge and dedestroy mankinde for the sinne and in the verse and death under which they were fallen mankind being now like a fallon and Traytor with sentence past upon him and upon the ladder or Tree with the rope about his neck and ready to be turned off having neither benefit of Law nor Pardon nor freind among all the Creatures that can helpe him and so no way for favour or comming into any new treaty or Judgement or living to God any more but onely in this new way agreed on between God and Christ That Christ should take this cause in hand beare this sinne goe upon the ladder and suffer this death and curse upon the tree whioh he once having suffered and overcome all mankind should be his and he become their Lord that they might live to him and so be all brought out of this first death by him And those that did in the day of grace accept him for Lord and yeeld to his government hee might give them aeternall life and those that would not so doe he might sentence them to a second death 2 Cor. 5.21 Gal. 3.13 Jo. 3.18 Also mankind in their sinne and fall by reason of the conquest Sathan had over them therein were become his slaves and vassalls and hee by his conquest and power got such interest and mastery over man that hee was their Lord by the right of warre Now Jesus Christ by his conquest over the Devill in the wildernesse and through his life and by his Resurrection and in his Ascension did overthrow the Devill and conqvered him and spoiled him of all his right of Lordship and led Captivity captive and so himselfe became Lord by vertue of his conquest also Mat. 4. Jo. 12.31 Col. 2.15 Ephes 4.8 so hath he redeemed all men by purchase and ransome of his Father and by strong hand and conquest from the Devills right of Lordship and so is the Lord of all men by a double right namely of ransome and conquest and hath all into his dispose and for a new treaty And all shall be made alive to stand at his judgement and he hath a new and aeternall life to bestow on all that in the day of grace doe in beleeving submit to his Spirit And another even a second death for such as through the day of grace rebell against him and hee is the Judge and so it is said For to this end Christ both dyed and rose and revived that he might be the Lord both of the dead and living Ro. 14.9.12 And that he dyed for all that they which live should not henceforth live unto themselves but unto him that dyed for them and rose againe 2 Cor. 5.15 Whether wee live therefore or dye wee are the Lords Rom. 14.8 And wee must all appear before the judgement seat of Christ 2 Cor. 5.10 Rom. 14.11 12. And then all shall acknowledge him that dyed to be Lord and hee shall judge Phil. 2.7 11. Rom. 2.16 3. In respect of mankind for whom Christ did mediate The end of the death of the ransome given and sacrifice offered by Christ was To remove out of the way all that stood between God and man which was as a barre that kept back all streames of mercy and peace that none tending to salvation could be shewne to man as the bondage of the Law that held under sinne the power of death that lay on man by reason of sinne and the Lordship and power of the devill that held under both And so Christ dyed for all that all are dead 2 Cor. 5.14 And wee are dead to the Law by the body of Christ Rom. 7.4 and he hath abolished death by his comming 2 Tim. 1.10 In a word hee hath blotted out the hand-writing of Ordinances that was against us and contrary to us and took it out of the way having spoiled Principallities and Powers c. Col.
also denieth and unsaith the Affirmative againe for what sufficiency is there applicable from Christ or by his Servants for or to any man of any thing that Christ hath not first perfectly wrought and received in himself that he might according to the Gospel bestow it on them Psal 68.18.19 20. 6. Some say JESUS CHRIST dyed for all men in respect of the kind or generall lumpe of Mankind considered because he took the Nature of all mankind and so dyed for all But that he did not dye for all in respect of the Individualls not for every particular man But here is a denying in truth of what was equivocally granted nor is this according to Scripture sense but very crosse to it in the negative Hebr. 2.9 7. Some say JESUS CHRIST dyed for all men that they might be saved and for the Elect that they should undoubtedly be saved This sense I conceive good and true but I suppose not full enough to expresse all that is in his death for All menâ— you this sense grants 1. That that was the very minde will and intention of Christ and God that Christ should even so die for All that they might be saved Joh. 3.17 and that for that end he came and dyed and rose Luk. 9.56 1 Tim. 1.15 2. That his death was sufficient for this very end 1 Tim. 2.4.6 3. That the death and so the Ransome of Christ was effectuall with his Father for the end for which it was given Matth. 3.17 Hebr. 10. 4. That he hath received of the Father fulnesse of authority and spirit to make this grace knowne to them with such tenders of it that they might he saved Psal 68.18 5. That he will extend light at some-time in some meanes or other so farre to every one that whosoever perish their destruction will be of themselves Ioh. 1.4 5.9 Hos 13.9 All this is necessarily intimated in this sense though through some want of distinguishing betweene the Redemption that iâ— wrought by Christ in himself through effusion of blood and that he worketh by his Spirit in men by application of his blood the sense appeares not full enough in expression 8. Some say that CHRIST by shedding his Blood redeemed the World of Mankind satisfyed Gods Justice * Bishop Davenant Animadversions on a Treatise intituled GOD's LOVE to Man-kind pag. 298. and obtained a way of Salvation for every Man and then adde but GOD never intended that the outward Act should presently put every man in Possession of Pardon or of a state of Justification and Salvation But the way which he openeth for every one of us to partake of the fruit of our Redemption and of his plenary satisfaction is by Repentance and Faith to come and lay hold of the Redeemer According as I understand the Question is here in the first Affirmation rightly Stated The sense true and full and by the addition The distinction made between the Salvation that was wrought by CHRIST in his owne body with GOD for men and that Salvation which in application of the former hee worketh by his Spirit in men whereby Repentance and Faith is effected Acts 5.31 32. and a way and possibility of that also for every man is at first affirmed in this Affirmation agreeing with the common Salvation before mentioned So that JESUS CHRIST hath so dyed and given himself a Ransome to GOD for all men and is become the Propitiation for their sinnes That in and by himself hee hath so Redeemed and saved all men That they are all given into his dispose and he will raise them all out of the Death hee dyed for them and set them alive before him that they shall acknowledge him LORD and come before his Judgement seat Rom. 14.9 12. 1 Cor. 15.21 22. Phil. 2.8 11. 2 Cor. 5.19.10 And he is also so filled with Spirit for them to make it so known and with such tendernesse to them that they might be saved in which hee will he found Faithfull so as by him All are made saveable Psal 68 18. Joh. 1.4 5 9. Isai 45.21.22 And thus the Question stated if it be opened and answered in every particular in it it will more fully appeare right and true CHAP. VII The openinng of the Question answered by Scripture QVESTION I. WHy did God send his Sonne and why did JESUS CHRIST come into the World SCRIPTVRE To be the Saviour of the World 1 Joh. 4.14 That the World through him might be saved Joh. 3.17 I came to save the world Joh. 12.47 My flesh which I will give for the life of the World Joh. 6.51 QUEST II. What World is that Christ dyed and rose for that they might be saved SCRIPTURE All things were made by him and without him was not any thing made that was made In him was life and the life was the light of men Joh. 1.3.4.7 One Mediator between God and men the Man Christ Jesus who gave himself a ransome for all 1 Tim. 2.5 6. It 's the world of mankinde QUEST III. What manner of men did Christ come and dye so for SCRIPTURE For the unjust 1 Pet. 3.18 for the imgodly Rem 5.6 QUEST IV. For how many such sinners hath hee dyed SCRIPTURE Death passed upon all men for that all have sinned Rom. 5.12 Wee thus judge that if One dyed for all then were all dead And that bee dyed for all 2 Cor. 5.14 15. Hee gave himself a Ransome for all men â— Tim. 2.6 QUEST V. In what minde and heart did he so dye for all men SCRIPTURE God so loved the World that he gave his onely begâ—tten Sonne Joh. 3.16 That he by the grace of God should taste death for every man Hebr. 2.9 QUEST VI. To what end did CHRIST so come and dye and offer up himself to GOD for men SCRIPTURE To put away sinne by the sacrifice of himself Hebr. 9.26 the sinno of the world Joh. 1.29 This is a faithfull saying and worthy of all acceptation That Jesus Christ came into the World to save sinners 1 Tim. 1.15 QUEST VII What hath Christ done and what is he become hereby for men SCRIP Hee hath slaine the enmity Eph. 2.16 abolished death and brought life and immortallity to it through the Gospel 2 Tim. 1.10 being the Propitiation for the sinnes of the whole world 1 Joh. 2.2 full of grace and truth Joh. 1.14 having received gifts for men yea the rebellious that the Lord God might dwell among them Psal 68.18 able also to save them to the uttermost all that come unto God by him Heb. 7.25 QUEST VIII But is there any liberty or right for every man to come to him SCRIP Vnto you O men I call and my voice is to the sonnes of men Oh yee simple understand wisedome and yee fooles be of an understanding bea rt c. Prov. 8.4 5 6. Laâ—k unto me and be you saved all the ends of the earth Isai 45.22 QUEST IX What profit in this Call seeing they can neither of
there is a Redemption Reconciliation and Salvation wrought by Jesus Christ in his owne body with God for men is evident In that he is called the Christ The Saviour of the World Joh. 4.42 And the Propitiation for our sinnes and not for ours only but for the sinnes of the whole world 1 Joh. 2.2 Whence it is said God was in Christ reconciling the World unto himself not importing their trespasses unto them 2 Cor. 5.19 and so this is called the Redemption that is in Christ Jesus Rom. 3.24 Who his own selfe bare our sinnes in his owne body on the tree 1 Pet. 2.24 and so by the grace of God tasted death for every man Heb. 2.9 and gave himself a ransome for all men 1 Tim. 2.6 and through the eternall Spirit offered himself without spot to God Heb. 9.14 being the Lambe of God which taketh away the sinne of the world Joh. 1.29 for effecting of which Redemption Reconciliation and Salvation Jesus Christ 1. Appeared was Manifested was sent and came into the world to take away our sinnes 1 Joh. 3.5 To put away sinne by the sacrifice of himself Heb. 9.26 The sinne of the world Joh. 2.29 to save sinners 1 Tim. 1.15 Not to destroy mens lives but to save them Luk. 9.56 to be the Saviour of the World 1 Joh. 4.14 To save the world Joh. 12.47 and not to condemne the world but that the world through him might be saved Joh. 3.17 And this busines his first comming into the world was to effect for which he was furnished for 2. In this his appearing and manifestation he was made flesh Joh. 1.14 of the seed of David according to the flesh Rom. 1.3 made of a woman Gal. 4.4 and so was very man The man Christ Jesus 1 Tim. 2.5 and in the likenesse of men Phil. 2.7 having the nature of all mankind even subject to the infirmities thereof though altogether without sinne yet subject to feele afflictions in sorrow sadnesse yea Agonies of soul and paine in hunger wearinesse and death of body such infirmities as had never befallen the Nature of man but for sinne and so was in the likenesse of sinfull flesh Rom. 8.3 and so fit to be in the stead of man-kind Heb. 10.5 3. Being thus in the Nature of mankind he was set and stood a publick Person in the Nature and room of all mankind while hee was about this worke as the first Adam did who was the figure or Type of him that was to come and now hath come Rom. 5.14.18 19. 1 Cor. 15.21 22.45.46 4. Being such a publike person in the roome and Nature of all mankind he also became for them under the same Law and Obligation in which they were which charged them with sinne and bound them over-to punishment By vertue of which his comming under that Law All the sinne and punishment The whole debt of mankind by order of Justice became his whence it is said hee was made under the Law to redeem them that were under the Law Gal. 4.4 5. We know that what things soever the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world become guilty before God Ro. 3.19 And he becomming under this Law for us might be rightly challenged with and arrested for our debt whence he is said to have taken upon him the forme of a servant Phil. 2.7 5. Being thus in the nature and stead of mankind under the law for them God was pleased to challenge the whole debt of him and to impute all the sinnes the Law could charge mankind withall unto him and to arrest and call him to account and enter into judgement with him for all Whence it is said God was in Christ reconciling the world to himself not imputing their trespasses to them 2 Cor. 5.19 He laid on him the iniquity of us all Esai 53.6 and made him to be sinne for us 2 Cor. 5.21 which imputation hee accepted whence it is said he himself bare our sinnes 1 Pet. 2.24 So that himself calls them his and said Innunerable evills have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more then the haires on my head Psal 40.12 6. Having on him our sinnes God laid on him the punishment and curse that was due to us for those sinnes and hee did suffer the same curse and so died as the sinner for our sinnes in the room of us all He was wounded for our transgressions Esai 53.5 Hee was made a curse for us Gal. 3.13 Christ dyed for our sinnes according to the Scriptures 1 Cor. 15.4 hee suffered for our sinnes the just for the unjust 1 Pet. 3.18 Christ died for the ungodly Rom. 5 6. hee died for all 2 Cor. 5.15 and so by the grace of God tasted death for every man Heb. 2.9 which is in account with God and those that are taught it of him as if all had died 2 Cor. 5.14 7. Having thus suffered and dyed for our sinnes he even the same that dyed rose againe the third day according to the Scriptures 1 Cor. 15.4 and so rose justified and acquit of all our sinnes imputed to him and a Triumphant Victorer over curse and death and all the enemies of our Salvation Declared to be the Son of God with power according to the Spirit of Holinesse by the resurrection from the dead Rom. 1.4 was raised for our justification Rom. 4.25 put to death in the flesh but quickened by the Spirit 1 Pet. 3.18 Justified in the Spirit 1 Tim. 3.16 the Just One. 1 Joh. 2.1 having spoiled Principallities and Powers and made a shew of them openly triumphing over them in himself Col. 2.15 and so gave himself a ransome and a propitiatory sacrifice to God his Father for all men 1 Tim. 2.6 1 Joh. 2.2 8. All this his Oblation and Sacrifice of himself to God did hee sanctifie and dignifie through the onenesse of his will with the will of his Father he having one and the same will minde and purpose with his Father in all this Hebr. 10.5.10 And by vertue of his divine Nature and Aeternall Spirit through which he offered up himself without spot to God Heb. 9.14 He that hath offered himself being God Rom. 9.5 and man 1 Tim. 2.5 yea God man in one Person Joh. 1.14 Matth. 1.23 So that by reason of this personall union of the divine and humane nature in one Person the blood that was shed and with which he is entred the heavens to appeare before God for us is called Gods own blood Act. 20.28 Which is more then if all and every man in the world had suffered all that was due to their sinnes and is accepted of God at the hands of Christ as if all had died 2 Cor. 5.14 So as this redemption is in Christ perfect the worke accomplished and done and the Father with him and in him is well pleased Matth. 3.17 he having
2.14 15. Also he dyed and offered himselfe in Sacrifice To procure pardon and remission of sinnes and favour and life into his owne hands for mankind that hee might dispose thereof according to the Tenor of the Gospel For without shedding of blood is no remission of sinnes Hebrewes 9.22 And hee was delivered to death for our offences Rom. 4.25 Also that hee might open a way for men to come in and partake of this grace through his Spirit in the Gospel In which hee is set forth to be a propitiation through faith in his blood c. Rom. 3.25 In which Gospel hee hath brought life and Immortallity to light 2 Tim. 1.10 That in the Testimony thereof all men might through him beleeve John 1.7 and in beleeving have life Joh. 3.16 17 18. And all these three ends that in respect of God that in respect of Christ and that in respect of mankind are all for the good of mankinde and meet all in this one end of his death for ransome sacrifice propitiation And this is affirmed in the Scripture throughout And each particular in this generall to be for the world for all men for every man and so and for such ends and in such sense appeares 1 Tim. 2.4.6 Heb. 2.9 to be meant And so the Proposition is also to be taken yet are there other ends of his death and so The second end of the Death and blood-shedding of CHRIST was to seale rattify and confirme the New Testament of precious Promises whence it is called The New Testament in his blood which was shedd c. Luk. 22.20 and his blood called the blood of the New Testament Mat. 26.28 That Christ is come and hath dyed for our sinnes and rose for our justification and is the Propitiation for the sinnes of the World That he is the Lord and all men are his and ought to live to him and that there is life in him for them Is the affirmation and Declaration of the Gospel and shall one day be knowne to be true whether men will beleeve it or no But for such as through grace doe beleeve it so that in that beleeving they repent and come in to Christ and depend on him There are for them many precious and gracious Promises from Christ and his Father 2 Pet. 1.4 Hebr. 8.6 contained in one generall which is of aeternall life 1 Joh. 2.25 and branched into many particulars as remillion of sinnes subduing of lusts Sanctification hearing of Prayers preservation in this Grace and guidance and protect on of spirit through all seruices of him and suffesings for him and to the possession of the Inheritance c. as before instanced A I which being by Covenant or as in a Will and Testament plainly recorded are called the New Testament Gal. 3.17 18. of which Testament Christ is the Mediator Heb. 9.15 And where a Testament is there must also be the death of the Testator for a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Heb. 9.16 17. but the Testator once dead if it be but a mans Testament yet if it be confirmed no man disannulleth or addeth thereto Gal. 3.15 How much more this Testament of Christ sealed with his blood Hebr. 8. and 9 10. And this end peculiarly is for and belongeth to his Called and chosen ones That they which are called might receive the Promise c. Hebr. 9.15 and 10.19 Such as have in beleeving received the Atonement Rom. 5.1.3.11 This end joyned with the former is the ground of their hope The third end of the death of Christ was to be a witnesse-bearing and a seale of the witnesse he had borne to the Truth in his declaration and ministration of the Gospel as he saith To this end was I borne and for this cause came I into the world That I should beare witnesse to the Truth Joh. 18.37 so it 's said Hee before Pontius Pilate witnessed a good confession 1 Tim. 6.13 or profession And in this end was included the testimony of his faithfulnesse and obedience also to his Father Ioh. 12.50 Phil. 2.8 And the Testimony of his compassion and care for the good of All where he had preached the Gospel Matth. 9.35.38 And the Testimony of his more speciall love and tender care and faithfulness toward those given him in the heavenly Call by his ministration watching to preserve them in the Truth even to the Adventuring and laying downe his life for them Joh. 10.11 18. which end in respect of testimony more neerly respected them among whom hee ministred and by instruction us also But especiall is this end and the holding of it forth also for our example to lay downe our lives for the Brethren 1 Joh. 3.16 Pâ—â—â— not as a Propitiation for sinnes He only did that and is that for all men 1 Joh. 2.2 Nor yet as the seale of the New Testament Hee onely did that and his blood is that for all his called and chosen Ones Heb. 9.12 14 15 16 17. But in witnesse-bearing to the truth In love and testimony of faithfulnesse to Brethren To goe on and be faithfull in all services of love for edifying in faith and love even to the death and laying downe our lives for the Brethren Phil. 2.1 8. Now these ends the Scripture making distinct and offirming the first more large then either of the two latter It is not for man to confound them or limit the former to the latter And understanding 1 Tim. 2.6 Hebr. 2.9 to affirme of the first end onely as indeed they doe and so the Proposition likewise This Consideration also leades to a right stating the Quistion concerning the sense and proveth it also to be as before set downe And answeres the Objections that by abusing of placer speaking of the peculiar ends are framed to gaine say that which the Scripture affirmes of the generall end of Christs death CHAP. III. Of the divers manner of mentioning these ends in Scripture and in what manner mentioned here THe death of JESUS CHRIST in respect of these fore-mentioned ends is diversly mentioned in the Scripture as may be seen First sometime more ends of his death then one are mentioned together Sometime that end of his death which was for propitiation and ransome is coupled together with that end which was to testify love and faithfulnesse in his ministration propounded for our example And then such generall words as the World All men c. are not used because his ministration on earth did not reach to all the World nor to all men at that time in the world And yet such a word as though it may in some sense be peculiarly applyed to some yet in another sense it may be applyed to all and so because the Ministration was not to all and yet the ransome for all he useth such a word as may be applyed to the one or the other sense and so carry both senses in one as for
of Adam by Propagation 1 Cor. 15.22 Now the Words All and Every man in 1 Tim. 2.4.6 and Hebr. 2.9 being spoke by the Spirit of GOD and of the Workes of God for men and the opposition being between God and men and but one man the Man CHRIST JESUS between who is God and Man and is expresly said To give himself a Ransome for all men The larged sense must of necessity be taken and no more is required or affirmed in the Proposition So then the sense of the 1 Tim. 2.6 and Hebr. 2.9 and of the Proposition affirmed is to be understood of 1. The Redemption wrought by Christ in his owne body and the Common salvation he there-through worketh And 2. So of his Death as it is set forth for Propitiation And 3. So mentioned by it self without the other ends annexed too with it And 4. Propounded as the foundation of Repentance towards God and Faith towards our Lord JESUS CHRIST and this in the Third Person generally in generall words And vet to prevent all mistakes and cavills this is to be further added That the Death of JESUS CHRIST as the Ransome and Propitiation for All and Every Man is to be understood of the Death of JESUS CHRIST as hee â—â—risen and ascended and at his Fathers right hand filled in mans Nature with the holy Ghost and Authority Acts 17.31 1 Cor. 15.3 4. So that his Death Resurrection and Ascention with some fruit of all of them together are herein comprehended and to be heeded Acts 4.10 11 12. with Rom. 14.9 12. 1. He dyed to make Propitiation for the Sinnes of All men 1 Joh. 2.2 Hebr. 2.9 and to seal the new Testament for his called and chosen ones and to purge and cleanse them with the aplication of his blood Hebr. 9 14 15. Ephes 5.25 26. 2. He rose from the death justifyed and to receive justification in the room and for All men that he might have Power to bestow it Rom. 3.22 24. and 5.18 and 4.25 And to bestow it on and give new and living hope to his called and chosen ones Rom. 3.22 25 26. and 5.1 1 Pet. 1.3 3. He Ascended and sate downe on the right hand of God to be the Lord of All. Acts 2.34 36. and 10.36 Rom. 14.9 And to be the Head Husband High-Priest Prophet and King of his called and chosen ones Hebr. 3.1 6. and 5.6 and 6. and 7. and 8. 4. He is filled with Spirit to send forth to the sonnes of men to the rebellious and to enlighten every man that commeth into the world that the Lord God might dwell among them Psal 68.18 Joh. 1.9 and 16.8 And to witnesse Son-ship and lead his Called and Chosen ones into all truth Rom. 8.14.16 Joh. 16.13 14. And thus the Death Resurrection and Ascension of JESUS CHRIST is 1. To all men a ground of Instruction to convince them of sin and of Christ his right of Lordship over them Joh. 16.8 11. Rom. 14.9.12 And of alurement to come in and be reconciled to God by Christ 2 Cor. 5.19 20. and of hope that in comming in and yeelding to his Call they should have life Joh. 3.14 15. 2. To his Called and Chosen ones that beleeve on him a ground for Confirmation of their Faith of their Justification of their Preservation in Grace of their enjoyment of the Inheritance Rom. 5. and 8 32. c. of which is not here to be understood in in that affirmed for all men But of the former that hope set forth for All according to that Christ hath done for all and so I suppose all that will may understand the sense That wee may have the Question rightly stated about the death of JESUS CHRIST in what sense he dyed for all men CHAP. VI. An Assay for right stating the Question THIS Question being diversly stated by many I thinke it meet to mention the same briefly that it may appear the better how it is stated here 1. Some say JESUS CHRIS dyed for all his Elect and onely for those that are elect to Sonne-ship and eternall Inheritance and for no other Not for all mâ—n every man or any man but the Elect. This is flat against and openly contradictory to the affirmation of the Scripture and is that opposed in the whole drift of this Tract 2. Some say JESUS CHRIST dyed for all men alike wrought redemption for them all alike with like love and like intention and for like ends But as this hath no ground in the Scripture so it is already shewne confuted by it 3. Some say JESUS CHRIST dyed for every man in case every man beleeve on him and for no man to Salvation in case every man persist in unbeleife But this is no Scripture sense and imperfect to make any sense to goe on with at all for Christ hath dyed and given himself a Kansome to God for all men whether any man beleeve it or no and hath by his death so purchased all men of God that hee is become their Lord and shall judge them though they should persist in unbeliefe neither shall they all so persist Rom. 14.9 12. 2 Pet. 2.1 Isai 53.11 4. Some say JESUS CHRIST dyed in some sort for all men and â—o as all doe receive some good thereby he dyed for all as a Lord but he did not die for all as a Surety to pay the price for and become the Propitiation for the sinnes of all This sense answers not the Question which is not about what good all doe receive from or by the death of Christ but what good hee hath thereby wrought and procured for all men that he might have pouâ—â— and freedome to bestow according to his will that is one with the Fathers yet is the Affirmative in this expressed sense true though it be not the whole truth of this businesse But the negative not onely denieth the remainder of truth but denies and unsaith again even that which was affirmed for if he did not pay the price and purchase them how according to the Gospel is he become their Lord Rom. 14.9 2 Pet. 2.1 And if he be not the Propitiation for their sinnes how shall he judge them according to the Gospel and by it 2 Cor. 2.10 Rom. 2.16 Joh. 12.47 48. and if no price be paid nor Propitiation made for them but that what ever reprievall patience or mercies they receive they will but aggravate their condemnation no doore of Repentance and life being opened in truth for them to which this patience and bounty might leade them what good doe they then receive or rather be they not necessarily more miserable Rom. 2.4 5. 5. Some say JESUS CHRIST so dyed for all that his death is sufficient for all and applicable to all but not so as he hath indeed ransomed all men and become the propitiation for their sinnes The Affirmative part of this sense is very good and will stand well But the Negative both crosseth plain Testimonies of Scripture and
themselves understand nor will any spirituall good SCRIPTURE Turne you at my reproof behold I will powre out my Spirit unto you I will make knowne my words to you Prov. 1.23 QUEST X. What hope is there for them if they doe fubmit to his Call and so by his Spirit be drawn in to him to beleeve SCRIPTURE To him give all the Prophets witnesse that through his Name whoseever beleeveth in him shall receive remission of sinnes Acts 10.43 him that commeth to me I will in no wise cast out hee that beleeveth on me hath everlasting life Joh. 6.37 47. being made perfect hee became the Author of eternall salvation unto all them that obey him Hebr. 5.9 in beleeving on him Joh. 3.14 15 16 18. QUEST XI May this newes be plainly declared to all men SCRIPTURE Goe yee therefore and teach all nations Matth. 28.20 Goe yee into all the world and preach the Gospel to every creature Mar. 16.15 QVESTION XII To what end will God and Christ have this Gospel declared and testified to and among all men SCRIPTVRE That all men through him might beleeve Joh. 1.7 And hee that beleeveth and is Baptized shall be saved but he that beleeveth not shall be damned Mar. 16.16 Joh. 3.18.36 So that by Scripture it plainly appeareth that Jesus Christ hath so dyed for every man that hee hath redeemed all Mankind and satisfyed God's Justice and is become the Propitiation for the sinnes of all men and hath made them saveable and hath opened the door that they might bee saved and is so faithfull and able and useth such means that whosoever perisheth it will be through their own fault And now the sense so explained and Question stated I will proceed to more enlarged proof CHAP. VIII An entrance to the more enlarged proof of the Proposition FOr the enlarging the proof of the Proposition first set down In the sense in the five first Considerations explicaâ—ed and according to the Question stated in the latter end of the sixth Chapter and opened and answered in the seventh Chapter I shall take this course keeping the bounds before hinted 1. By considering CHRIST as the common Person in the room of all Mankind in what hee did on earth of whom the First was a figure 2. By considering the joynt mentioning of Greation and Bedamption by Christ 3. By considering the constancy of the Scripture in changing the Person when having spoken of that which is generall it mentions any speciall 4. By considering the places themselves in the force of the words the scope and circumstances of the place whence the Proposit on is affirmed 5. By considering like places of Scripture speaking of like things in like manner 6. By answering the most usuall and strongest Objections frumed against it 7. By adding some Arguments to satisfie such as must have reason satisfyed 1. Of the consideration of Jesus Christ as the common and publike Person JESUS CHRIST in this great Worke of the Redemption of Mankind is set forth in the Scripture as a publike Person in the room and stead of all Mankind as the first Adam was whence the first Adam is affirmed to be the figure or Type of Christ Rom. 5.44 and so as the one is called the the first Adam and the other is called the last Adam The one the First man the other the Second man 1 Cor. 15.45 47. for our better understanding whereof there are three things to be premised before wee confider the Gomparison PREMISE I. That the businesse wee are here to view and deale about is the worke of Redemption of mankind wrought by Jesus Christ and so of those Workes of God that are from God outward and toward his Creatures and so not of that or those workes of God which are in himself and so onely in Christ and for Christ as his wonderfull and secret Counsells in the Election of Christ Man to Union of Person with the Sonne of God and so to Sonne-ship and aeternall inheritance And in that Election electing some to Sonneship and Inheritance in and with him And his praeterition and appointment of others to be servants to this his Sonne and those chosen in him for in respect hereof Christ was before Adam and all other Creatures yea so as Adam himself and all things were made by him and for him Col. 1.15 16 17. Rom 11.36 1 Pet. 1.20 Prov. 8.22 27. Ioh. 1.1 2 3. Where as in the businesse wee are now about It is expresly said That was not first which is spirituall but that which is naturall and afterwards that which is spirituall And Christ is called the last Adam the Second man 1 Cor. 15.45 47. and Adam is called the First Adam The First man and the figure of him that was to come Rom. 5.14 PREMISE II. That however Christ was figured by Adam in respect of the common place he stood in The publikenes and account of that in that publike place done by him and therefficacy and fruit thereof for and to all in whose place he stood And the prevailing power thereof in all that come to have being from him yet there is great difference between these two Adams and their work The first man was made a living soul who might have stood and so with him all naturally theseending from him but no power if fallen to rise and live again The last Adam was made a quickning Spirit so as he might be able not onely to rise from the death himself but to quicken and raise those fallen and dead The first man of the earth made of the dust and by his fall became more earthy returning to dust againe weak and mortall The Second Man the LORD from heaven who though for mankind dying yet could not be holden of death and being risen can die no more but liveth ever 1 Cor. 15.45 48. with Gene. 2.7 and 3.19 and Acts. 2.24 Revel 1.18 The worke of the First Adam should have been to have continved in that integrity and righteousnesse and likenesse of God in which God had made him and to have kept himself and all his Posterity that Sinne and death might not have entered on them But he did turne aside and so fell and lost himself and all his Posterity and so sinne and death entered and his worke is called disobedience Gene. 2.17 and 3.1 7. Eccles 7.29 Rom 5.12 19. The work of the Second Adam was to take away sinne and abolish death and destroy the worke of the Devill and so worke redemption for mankind that he might bring them all out of death and set them alive before him and that he may conferre aeternall life on such as beleeve on him in the day of grace And this worke fit for this end he hath perfectly done so that in him is no sinne and his worke is called Obedience 1 Joh. 3.5 8. Hebr. 9.26.2 Tim. 1.10 Rom. 3.22 24. and 5.18 19. And these and such-like differences and dissimilitudes the Scripture affirmeth PREMISE III. 3. In that and
That this Mediatour is And that as God is one so between God and men fallen into sinne against God there is one Mediatour and that this Mediatour who is God-man is the man Christ Jesus Joh. 1.27 4. He sheweth vers 6. That the one part of the will of God viz. Saving all men as farre as salvation may forerunne the knowledge of the truth Jesus Christ hath in himself already performed In that he gave himself a Ransome for all men ANd this is so effectuall and acceptable with the Father that by his acknowledgement sinne is removed death abolished and enmity slaine in and by Christ and peace obtained so farre for all men that he hath given over all into the dispose of Jesus Christ and made him LORD and Judge of all Matt. 3.17 1 Ioh. 3.4 5. 2 Tim. 1.10 Ephes 2.16 17. 1 Pet. 3.22 Matth. 11.27 Ioh. 5.22 27. Acts 10.36 and 17.31 5. He sheweth that the other part of Gods will that is bringing all men to the knowledge of the truth Jesus Christ is performing and will in due time performe being a Testimony in due time or to be testified in due time as is shewne in the common Salvation fore-spoke of here Chap. 1. and such as by his Spirit in the meanes will not here be brought in to the knowledge and acknowledgement of the Truth shall hereafter be brought to it though then to their woe Ioh. 16.7.11 Phil. 2.10 6. He sheweth that on this ground this Gospel may be preached to all men wheresoever such as have the word of grace put in their heart and committed to them doe come vers 7. and chap. 1.15 2 Cor. 5.10.19 7. Hee sheweth that on this ground also prayers are to be made for all men for such things as may be helpfull to bring them to the knowledge of the truth vers 1 2 3 4 8. That so which is most to be desired they might be overcome to beleeve it or else left without excuse to the glory of God at that day when they shall be constrained to acknowledge it Now all along from the first to the eight and so in vers 6. no farther thing is mentioned but that which belongs to all men to heare No more but the truth of that which Christ hath done for all men and will doe to all men and no more but such services of love as Beleevers for the Gospels sake are indebted to all men in Rom. 1.14.15 16. Phil. 2.15 16. Matth. 5.44 The Gospel declaring still higher and more peculiar priviledges for those that by the Spirit in this Gospel are brought not onely to beleeve the truth of all this grace but there through to repentance and to faith in Christ for that salvation he workes from heaven and so to walking in that faith and therein testified the called and chosen of God 1 Thes 1.3 4. Then and to such the Gospel holds forth such a portion of Spirit such manifestations of love as before now they were not able to understand nor capeable of receiving 1 Cor. 9.14 15. Joh. 3.12 and 14.17 Such peculiar priviledges in many places named as are peculiar to them and never set forth in such generall words as the other which would at some time have been if every mâ—n and the World had been but onely the Elect or if that spoken in generall had been no larger then the speciall So that it every way appeareth that the words All men 1 Tim. 2.6 is as large as Every of All mankind All that I have met with against this large extent of the words All men is this OBJECT That the All here to be prayed for is as large as the All Christ gave himself a Ransome for But wee are not to pray for All men for there are some that sinne unto death for whom wee are not to pray Ergo. But this Argument hath no force for Paul here directeth to pray for All men and Iohn sheweth us how long wee may pray for some even till they be known to have sinned the sinne unto death 1 Ioh. 5.16 And what is that sinne unto death but that willing treading under foot and casting aside and offering dispite to or blaspheaming the grace of God procured for them by the Death and Ransome of Christ and tendered to them with light and power in the means till one be given up of God Hebr. 6.5 6. and 10.29 Joh. 3.19 And till this be so knowne even those were to be prayed for And so this Argument is turned against it self But there are two evill consequences arise from the Propositions so and to such an end framed The one to colour that Impious opinion of praying for the dead That are knowne to be Elect if the All we are to pray for were as large as the All Christ gave himself a ransome for The other of fastening an errour in the heart of comparing and equalling man with God as if all men and every man were no larger in Gods view and in opposition to him then in the view of men and opposition to them And to take away both one saying may serve Needfull it is that the foundation be large enough to beare all the stones that are to be layed on it but not needfull that every stone should be equall to the foundation in length and breadth whether applyed to Persons Doctrines or Uses So that Christ gave himself a Ransome for all men Is a good ground for us to pray for all men in our times as it was for them before us in their times and will be for those after us in their times But to reason crossly thus Christ gave himself a Ransome for no more then wee now living may pray for or those written toâ— might is monstrous So that every knee shall bowe and every tongue shall confesse to God Is a good ground for any to say of themselves and others Every one of us shall give account of himself to God Rom. 14.11.12 But to reason crossly thus and for any sort of men to put in their but and say none but us or wee shall appeare before the Judgement-seat of Christ were a grosse contradiction to the truth and an abuse of Scripture and the same may be said of the Ransome So that this firmly stands in 1 Tim. 2.6 when the Question is asked For how many hath Christ given himself a Ransome Then without equivocation limitation or Gloss to answer For all men CHAP. XII Of the Consideration of that Sentence in Hebr. 2.9 IT appeares that this Epistle was writ and sent to the Hebrewes Viz. The zealous Iewes that did beleeve and such Gentiles as beleeving were yet preselited and regulated to them And most probable the Epistle sent to those at and about Jerusalem who though theâ— beleeved JESUS to be the Christ the Saviour of the World and doubted not but that his death and Ransome given was for All men and that therefore Christ should be the Judge of All Acts 10.30 Yet the â—leer removall
LORD of All. Acts 10.36 And hath been and is and shall be so glorifyed in the hearts of many That they shall runne to him and bee by his Knowledge shall justify them Isai 55.5 53.11 And all the rest of men shall one day bee convinced of sinne because they have not Beleeved on Him John â—6 8 9. And All shall appeare before his Judgement-Seat and then and there shall confesse him LORD to the Glory of God Philip. 2.10 11. And there shall give Account to him Rom. 14.9.12 And He shall give the Judgement and that according to the Gospel Joh. 12.48 Rom. 2.16 And so shall be glorifyed together with his Father in the Declaration of the glorious goodnesse of his shining Truth Justice Mercy free and aboundant Love on those on his right hand and his unfailing truth with the Equity and Severity of his Justice on them on his left hand Matth. 25.31.46 By all which it will then appeare that his Ransome was effectuall with his Father and hath been effectuall with many and might have been with others So as All shall then know That by the Grace of GOD bee tasted Death for Every Man and gave himself a Ransome for All By vertue whereof hee then will shew himself both KING and Judge And so much for Proof of the Proposition CHAP. XXII Of the Removing some Doubts hindring some from Beleeving That which they confesse the Scripture plainely Affirmeth SOme doe confesse That they cannot denie but that the Scripture plainely Affirmeth That JESVS CHRIST gave himself a Ransome for All Men and by the grace of GOD tasted Death for Every Man and is the Saviour of and Propitiation for the Sinnes of the World but yet they are fearfull to beleeve the same in the Sense the words import because in other places it is said Faith is the gift of God Eph. 2.8 and all that the Father giveth Christ shall come to him Joh. 6.37 and as many at more ordained to Eternall Life beleeved Act. 13.48 Whence seeing all doe not beleeve They know not how to beleeve that CHRIST dyed for All. ANSWER This hath been fully answered before yet because it remaines as a Doubt in some it shall be Particularly with what is before said Ephes 2.8 For by grace yâ—â— are fiveâ—â— Through◠〈◊〉 and thee not of your selves it is the gift of God In these words there is a cleer distinction between the grace by which wee are saved and the Faith through which wee are saved And also here is a double affirmation One intimate and by the conjunction necessarily implyed Viz. That the grace by which we are saved is the Gift of God The other expresse Viz. That the Faith through which we are saved is also the Gift of God againe The saving here affirmed of is to be minded both in respect of that from which wee are saved and also in respect of 〈◊〉 Salvation it self It hath been before shewne how the Scripture distinctly setteth forth First a Reconciliation Redemption and Salvation which Iesus Christ by himself in his owne body wrought with God for men which was for all Men. And secondly a Reconciliation Redemption and Salvation which by his Spirit in applying the former hee worketh in men to God which though offered in some sort to All yet received only by beleevers as is shewne Chap. 1. which double Reconciliation and Redemption is suitable to the double enmity against God and the misery that mankind was fallen into First through mans falling into sinne there was enmity in the very condition of all Mankind which stood crosse to God to keep him from comming in to men and extending Mercy and Peace to them Isa 59.1 2. Secondly through mans falling into sinne there is an enmity in the very nature of all mankind which rules in the hearts and diffuseth it self through all the Powers of soul and body filling the man with aversenesse to God and so keepeth a man from submitting and comming in to God for Mercy and Peace Rom. 3.10.18 God might if it had so pleased him have throwne mankind for sinne into destruction with the Devills and their Angels that first sinned and then drew mankind into finne but hee had more love to mankind and being full of Pitty and Compassion towards men he was ready to shew Mercy and extend peace to mankind But man being fallen into sinne and sinning the Truth of God prest for man to die and his Justice for man to suffer Curse and if without imposing this death and curse mercy should be shewne and Peace extended to men it would blemish the truth and Justice of God and so be against him Psal 5.4 5. Such was the condition of mankind and so filled with enmity against God for remedying whereof JESUS CHRIST by his Fathers appointment became man a Publick Person in the room of All and so died for our sinnes and rose for our Justification and offered himself a Ransome and Propitiatory Sacrifice to God for All men So as in him the sinner hath dyed and the Curse is suffered and so Mercy and Truth are mett Psal 85.10 11. having slaine the Enmity which was in the condition of Mankind Ephes 2.16 and made Peace through the blood of his Crosse Coll. 1.20 which is intimated also Ephes 2.5 By grace yee are saved and yet there is another Reconciliation for Christ to worke Coll. 1.20 For notwithstanding this Reconciliation wrought by Christ for men yet there is an enmity in the nature of men still they being by nature dead in Trespasses and sinnes Ephes 2.1 2 3. alienated from and enemies to God in their mindes by wicked workes Col. 1.21 all out of the way c. Rom. 3.10 19. Such is the nature of mankind For remedying whereof God hath exalted JESUS CHRIST and filled him with Spirit to send forth in the Declaration of the former Reconciliation and Peace made by him thereby to convince and subdue the Rebellious and to worke repentance and faith in the subdued through which faith they receive this Salvation Psal 68.18.20 Act. 5.30 31 32. as is before shewne Chap. 1. 2. 3. 4. and so they are saved both from the enmity in their Condition by the grace of God in Christ and from the enmity in their nature by the same grace through faith wrought in their hearts whereby they beleeve this grace and therethrough depend on him and so receive remission of sinnes and life and the beginnings of Salvation from Jesus Christ And thus also there appeares a threefold salvation of the workeing of Jesus Christ 1. A Salvation which is altogether without man wrought by Jesus Christ himself in his owne body with God for men whereby the enmity in mens condition is slaine and so a way of Salvation opened for every man 1. Tim. 2.4 6. Heb. 2.9 2. A salvation which is in the hearts and soules of men discovering it self in some fruits in their mortall bodies which Jesus Christ worketh by his spirit making
toward a conclusion who ever thou be I pray thee let us take notice of the goodnesse excellency and Preciousnesse of this Gospel in this Declaration of the Death and Resurrection of Christ and the great love of God to Mankind in giving his Sonne to die for our Sinnes and the fulnesse and fitnesse of the Propitiation he made thereby and the life he is filled with at his Fathers right hand and the Spirit be hath received to send forth to the Sonnes of men and all still by vertue of the Precious blood of his once shed be not weary but take it well though I speake a word or two freely of this Declaration of the Gospel when it is spiritually enlightned to any heart and the heart enabled to perceive and beleeve 1. It is a true glasse in and through which the Beleevers looking may see First The hainousness of our sinnes which wee the chief whips Thornes Speare Nailes Crosse and malady that put the Sonne of God in our Nature to so much grievous sorrow shame paine agony and Death Esay 53.3.9 2 Cor. 5.19.21 Rom. 4.24 and the haynousness thereof appeares in this that nothing else nothing lesse then so great suffering and blood-shedding of the Sonne of God could satisfy for and take away sinne Heb. 9.9.12.22 24. 10.1.10 Mat. 26.29 and also in this that now they are against so good a God and so great goodnesse manifested not onely by Creation but now much more by and through a Redemption with such Precious blood Rom. 2.4 Acts. 17.14 2. The vanity worthlesness and inabilitie of all the Sonnes of Adam and of all their righteousness and best workings and of all Creatures with all their excellencies either to doe away sinne or to make man righteous or Procure life with God which if any or all of them could Then Gods onely begotten Sonne should have been spared Esai 59.16 and 50.2 and 63.5 Job 28.1.19 Hebr. 1.10 Gal. 2.21 Luk. 22.42 3. The woefull and unconceivable heavy condition of every man that commeth to hear the punishment of sinne in his own Person for when the first curse and death as the punishment of sinne borne by him for sinners who never did sinne did for a few houres Suffering put this strong Captaine to such an agony so to groane and cry out What will it doe to such when all their sinnes themselves have committed come to be agravated by dispising so great Patience and goodnesse procured by such a Redeemer and therein despising the Redemption it self and refusing to come in to their Lord that hath so dearly bought them and for all their contempt with all their sinnes therethrough abiding on them be cast into a Second death and suffer therein for ever and ever Luk. 22.44 23.30 31. 2 Pet. 2. 4. The holy nature and attributes of God as his exceeding hatred and indignation against sinne his wonderfull justice in fulfilling the Curse on all Transgressours of the Law and his truth in causing the sinner to dye all seen in this that he would not forbeare nor abate his owne Sonne that was but set in sinners Place for them any part of the debt but required it all of him Isai 53. and also his infinite mercy and compassionate love even to mankind fallen into sinne and enmity against him in providing and giving such a Ransome for them Joh. 3.16 17. 1 Tim. 2.4 5 6. his infinite wisedome in making Mercy and Truth Righteousnesse and Peace to meet in one for recovery of sinners Truth fulfilled and Justice satisfyed in the Curse imposed and death inflicted on his Sonne the Man Christ Jesus and so on all in him in the room of all and so mercy and Peace procured and ready for Mankind yea his Mercy and Truth in sending him forth to doe all this Psal 85.10 11. 2 Cor. 5.14 15 19 21. his infinite Power in raysing Christ from the death that dyed as the sinner in the room of all free from all those sinnes imputed to him and a Victorer over the Curse and Death imposed on him and over the Devills that conflicted with him Rom. 1.4 4.25 15.3 4.20.5 7. Col. 2.14 15. And so his Infinite Power Mercy Love Truth Justice Faithfulness in Calling to his Sonne Isai 33.3 Joh. 6.44 45. and dispencing Pardon Spirit and Life to those that in his Call are submitted too and brought to beleeve on his Sonne Isai 33.10 11. Joh. 7.9 5. The Three Persons in one God the Father that gave his Son Ioh. 3.16 1 Ioh. 4.14 and calleth to his Son Joh. 6.44 45. Matt. 16.16 2 Tim. 1.4 The Sonne that came forth from the Father and gave himself a Ransome for All Men and went againe to the Father Joh. 16.28 1 Tim. 2.4 5 6. Heb. 11.1 19. and receiveth those that in the heavenly Call are given him by the Father and maketh known his Father and his Fathers words to them and presenting them spotlesse in himself and giveth them the Priviledges of sonnes Joh. 6.37.8.17.4 9. Col. 1.21 22. Joh. 1.12 13 18. The holy Spirit that commeth from the Father and the Sonne with super-naturall and divine light and Power and teacheth and giveth in the words of Christ beareth witnesse of him and affecteth faith and a new heart and witnesseth Sonship and leadeth the Sonnes of God Joh. 14.2 6. 15.26 16.13 14 15. Joh. 5.6 7. Rom. 8.14 15 16. 6. The glorious Love Goodnesse Excellency beauty and Authority in Christ Iesus who is set forth herein to be God Isa 9.6 the Son of God Mat. 3.17 God made man Gal. 4.4 God man in one Person Joh. 1.1.14 God with us Mat. 1.25 whose Ransome given and Propitiation made is full and fit for us and effectuall with the Father 1 Tim. 2.4 6. 1 Joh. 2.2 Hebr. 10 1.10 who is the rightfull Lord of All. Act. 10.36 and Wisedome and Power of God and the Wisedome Righteousnesse Sanctification and Redemption unto all that beleeve on him 1 Cor. 1.24 30. the High-Priest Prophet and King Heb. 5.7 9. the Fountain of Life and Spirit ps 36.8 9. 7. The ground and certainty of the Resurrection from the dead 1 Cor. 15. tot and of the equity and certainty of Christs Judging All. Rom. 14.9.11 12. 2 Cor. 5.10 and of the equity and severity of the second Death Joh. 3.19 Lu. 19.27 2 Pet. 1.2 8. The certaine sure and unspeakable happy and blessed Estate of all those that in beleeving are made one with Christ who are therein one with God in him and with Brethren in him having the same Spirit and Priviledges now in first fruits and in due season of harvest Ioh. 1.12.16 17.20 in respect of all which and such discoveries by the Spirit in the Gospel beleeved I. The Gospel is rightly called a Glass 1 Co. 13.12 2 Co. 3 3.18 Ja. 1.2 3. II. It is a sweet Prevailing motive and powerfull load-stone to draw a man 1. To judge condemne and deny himselfe and his owne wisedome parts righteousnesse 2.
now taken away sinne and abolished death 1 Joh. 3.5 2 Tim. 1.10 And is now at the right hand of God the Father who hath released and given over all into his dispose and made him Lord of all 1 Pet. 3.18.22 Act. 10.24.36 And this is the salvation which Jesus Christ hath wrought in his owne body with God for men which all creatures in heaven and earth could not have done but Jesus Christ hath done it and so hath answered that part of Gods will who will have all men saved 1 Tim. 2.4 in that hee hath given himself a ransome for all Yet if there be not a Salvation also wrought in men they will yet perish in a second death having no power in themselves to come to Christ 2. There is a Reconciliation Redemption and Salvation which Jesus Christ effecteth by his Spirit in men to God of which is spoken when in affirming the former wrought men are thereupon intreated to suffer the Spirit in the newes thereof to effect this latter in them Wee pray you in Christs stead be yee reconciled to God 2 Cor. 5.20 and receive not this grace of God in vaine 2 Cor. 6.1 Whence the confession of the Saints is Thou hast Redeemed us unto God by thy blood out of every c. Revel 5.9 The former was by Blood-sheading This by blood-sprinking or washing Revel 5.9 and 1.5 with Heb. 9.19.24 and 12.24 Whence these are said To be Elect according to the fore-knowledge of God the Father through Sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Christ 1 Pet. 1.2 and so it is said It is the Spirit that quickneth Joh. 6.63 The Spirit giveth life and writeth the Epistle of Christ in the heart and conformeth to Christ 2 Cor. 323.6.17 18. The law of the Spirit of Lafe in Christ Jesus hath made me free from the law of sinne and of death Rom. 8.2 and so such are said to be washed and sanctified and justified in the Name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 delivered from the power of darknesse and translated into the Kingdome of his deere Sonne Col. 1.13 called out of darknesse into his marvellous light 1 Pet. 2.9 Who have eternall life and shall be perfected therein 1 Joh. 5.12 13. and 3.2 and this is said to be in them Col. 1.29 Ephe. 1.19 Phil. 2.1.12 13. For effecting of which Redemption Reconciliation and Salvation Jesus Christ is exalted at Gods right hand Act. 2.33 him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes Acts 5.31 And there this is also put in as the ground of our hope for this Salvation that Hee is set at the right hand of the throne of the Majestie in the heavens Hebr. 8.1 And there he is fully furnished for the making knowne and tendring the Salvation wrought in his owne body and the vertue thereof in this Salvation by his Spirit applying the fruits of that to men and to effect aeternall salvation in them that obey his call in beleeving Isai 45.22 Hebr. 5.9 1. In that he hath received all Authority who is gone into heaven and is on the right hand of God Angells and Authorities and Powers being made subject unto him 1 Pet. 3.22 so as all shall bow to him and he is the head of the Church and Lord of all Phil. 2.9 10. Ephes 1.20 23. Acts. 2.33 36. having life in himself and quickning whom he will men as the Father Joh. 5.21 26. 2. In that hee hath there received and is filled with the holy Ghost immeasurably in the humane nature glorifyed and that to send forth to men both to the rebellious that the Lord might dwell among them Psal 68.18 and all men come to the Knowledge of the truth in due season 1. Tim. 2.4.6 And moreover to such as in the day of grace so receive the knowledge of the truth That they are brought to beleeve on him To put his words in them and teach them all things Ioh. 14.26 To indue them with spirituall and usefull gifts Acts 2.33 Ephes 4.7.13 and to lead them into all Truth Joh. 16.13 and conforme them to himself 2 Cor. 3.18 3. In that he is there advanced in his peculiar Office The great High Priest over the House of God The Prophet and King of his Church and peculiar People Hebr. 3.3.6 and 5. and 7. Acts 3.22 26. 4. In that he is there exercising in all Love and faithfulnesse in in the businesse for which he ascended thither and appeareth before God Heb. 9.24 In some sort Interceeding or putting in for Transgressours even the sonnes of men yet in and of the world And that Spirit may so fill unite and blesse those that beleeve on him and so goe forth in their Confession and Conversation and in the Ministration of his Gospel by his servants That those among whom they dwell and converse might be convinced and brought to beleeve the report of the Gospel Isa 53.12 as once Luke 23.24 even as himself left the pattern hereof with us praying to his Father so to blesse his peculiar ones That the world may beleeve that thou hast sent mee and that the world may know that thou hast sent mee and host loved them beleevers as thou hast loved mee Joh. 17.21.23 That so the men of the world might be convinced and the convinced allured to come to Christ and to God in him Matth. 5.14 15 16. yea so as that hee doth also in some measure enlighten every man that commeth into the world Joh. 1.9 But in more speciall manner doth he enterceede being the Advocate for his chosen ones that by the heavenly Call are brought in to him and doe through his grace submit to him and beleeve on him Hebr. 3.1 6. 1 Joh. 2.1 And presenteth them in himself to his Father and himself holy and spotlesse Col. 1.22 Ephe. 5.27 according to what he hath done and is for them that they may be accounted not according to what they have done and are in themselves but according to what hee hath done and is for them and is to them and in them and what they are in and through him Psal 103.10 11 12. 2 Cor. 1.30 Phil. 3.3 8 9. And thus through his Eternall Spirit and by vertue of his blood once shed And in his owne body that once dyed and is now glorifyed for them wherein also dwells the fulnesse of the Godhead bodily in whom they also are compleat doth he appeare presenting them and advoceating for them at the right hand of God in heaven Hebr. 9.12.13.24 and 4.14 and 6.20 and 10.21 Revel 1.18 Col. 2.3.9 10. And so doth hee I. Take away from before his Father and himself and procure to them remission of all their sinnes against and since grace received and procures sanctifying and timely removall of the corrections in faithfulnesse imposed on them and healing of their
the Question for how many Christ dyed and information of the sense and in such manner is 1 Tim. 1.6 Hebr. 2.9 propounded and so not to be limited by places in another manner propounded CHAP. V. Of the difference of the extent and force of the same Words when they are of men and by men and when of God and by God also when the Opposition is between men and men and when between GOD and MEN. THE words in this businesse that any difference is made about is the words All men and Every man and The World Now this is a thing so commonly knowne that the same word in divers sentences may differ much in signification and extent and yet by the Sentence in which the word is the signification and extent thereof cleerly import and discover it self That little need there is to say much hereof And as it were ungodly and unequall to compare God and man to make them alike and equall Isai 40.13 14 18. Psal 113.4 5. So it would be neere ungodlinesse and very unequall and rash to compare the Thoughts Words and Workes of God with the thoughts words and workes of men to make them equall and alike in extent and force Isai 55.8 9. So it is as easy for men to understand a great difference in the extent of the same word spoken of and by God and spoken of and by men and when the opposition is between God and men and when between men and men For if one speake of a houshold or family and say This man governes all even a child of twelve yeeres old of a reasonable understanding will understand The word All to extend but to the Family And if one say of a Corporation This man governes All hee will understand the word All to extend to the Corporation And if one say The King governes All He will understand the word All to extend but to the Dominion whereof he is King But if one say God governes All hee will understand the word All to extend to the whole world and All in it as Psal 103.19 And so if one say of a mans worke his fame is all the world over it will be understood to be far and neer in many Countries and a great way But if one say of the workes of God Their line is gone through all the earth and their words to the ends of the world It will be understood in the largest sense as Psal 19.4 And so it would be found either ignorance or rashnesse or consciousnesse of the weaknesse of a mans cause that he would prove thereby to goe about to compare and make of like large extent the word World where it is said There went out a Decree from Caesar Augustus that all the World should be taxed Luke 2.1 And where it is said The Worlds were made by Christ and hee is the Propitiation for the sinnes of the whole World Hebr. 1.2 Joh. 1.3 4. 1 Joh. 2.2 Much more to goe about to make of like large extent the words All men and the World when spoken by envious men that thought a few oâ— many to follow Christ Joh. 3.26 and 11.48 and 12.19 and when spoken by the Spirit of God of the workes of God and Christ 2 Cor. 5.19 1 Jo. 2.2 Much worse still when the extent of the All that came to Christ Luk. 15.1 is brought to expound and limitt The extent of the All Christ dyed for 2 Cor. 5.14 15. and that hee bids looke to him and bee saved Isaiah 45.22 or the every man of whom men spake Acts 2.8 with the every man of whom the holy Spirit speaketh Joh. 1.9 seeing the one is a speech of and by men and the other of and by God Besides the words all men and every man are evident not to be of like large extent in every place and yet of the largest extent the place where it is used doth import and the sentence in which it is used importing the sense 1. Sometime the words All men and EVERY MAN evidently signifying All and Every one of Mankind without exception so as none can deny it As God made all Nations of men of one blood Acts 17.26 He knoweth the hearts of all men Acts 1.24 death passed upon all men for that all have sinned Rom. 5.12 By the offence of One judgement came upon All Men to condemnation verse 18. All are gone out of the way Rom. 3.12 All have sinned verse 23. Wee must All appeare before the Judgement-seat of CHRIST 2 Cor. 5.10 That Every one c. Againe He is the Saviour of all men specially of Those that beleeve 1 Tim. 4.10 Hee giveth to all men liberally Jam. 1.5 At I live saith the LORD Every knee shall bow to mee and every tongue shall confesse to God c. Isa 45.23 Rom. 14.11 Phil. 2.10 11. All Nations that God hath made shall come and worship before him Psal 86.9 with divers like places where all cannot be meant but of some or some of all sorts but of All men that God made 2. Sometime in Scripture the word All Men is found to mean one and another rich and poore Beleevers and Unbeleevers All without exclusion of any or restraint to any one or some of all sorts as Though all men should be offended Matth. 26.33 I say unto All watch Matth. 13.37 Except yee repent yee shall all perish Luke 13.3.5 Provide things honest in the sight of All men Rom. 12.17 Render therefore to all their dues Rom. 13.7 Let your moderation of minde be knowne to All men Phil. 4.5 shewing all meeknesse to all men Tit. 3.2 If it be possible as much as in you lyeth live peaceably with all men Rom. 12.18 so Hebr. 12.14 and such like places not admitting restraint 3. Sometime All is found so used in Scripture so as it cannot be meant of Gods People good Men Saints hearers of the Word weake Brethren newly converted Beleevers or the Church of God at all much lesse of Gods Elect and chosen onely as All mâ—n 〈◊〉 not faith 2 Thess 3.2 Woe unto you when all men speak well of you Luke 6.26 Shee made all Nations drinke of the wine of the wrath of her fornications Revel 14.8 yet here all Unbeleevers are meant So that the Scripture speaking on divers occasions to divers purposes and concerning divers Subjects and in divers manners doth use the words All men and Every man in larger or scanter sense And yet alwayes in the largest sense the words with the scope of the place the Circumstances in it the preceeding and following words the businesse reated of the common accepted sense in view of those of and by and to whom they are spoken and between whom the opposition is will beare Whether for All upright 1 Cor. 4.5 for all that are or seem Beleevers 1 Cor. 7.7 for All spirituall men 1 Cor. 12.7 11. or for all evill and bad men 2 Thess 2.3 or for All both Elect or Reprobate Joh. 5.28 And All that come
such respects as the first Adam was a figure and Type of CHRIST Yet this is also so to bee understood even in those things whereof hee was a Figure and Type according to other Figures and Types mentioned in the Law having a shadow of good things to come and not the very image of the things themselves Hebr. 10.1 So that there is an abundance in Christ beyond that which appeares in the Type Shaddow or Figure so that therein Christ commeth not short but goeth beyond the figure in that wherein it figured him So that the Redemption and restauration wrought in and by himself in his owne body for men is not onely as full and large as the fall by Adam in and of himself but much more full and large For though by one offence in him sinne entred yet the Pardon procured by Christ and in his hands to bestow is of many offences to justification of life Rom. 5.16 Besides the Power of his grace in such as through the receit of it come into Christ is much more abundant and prevailing and leades to a better life then the Power of the corruption in that one offence in those that naturally come of Adam or the life that by the power of death it overthrowes Rom. 5.17.19 21. Yea not onely doth this restauration by Christ extend it self to the resurrection and alive making of Adam and all that fell and became dead through the First Adam 1. Cor. 15.21 22. And to the aeternall life of all that in the day of grace beleeve on him Rom. 3.26 and 5.21 and to a restauration of the whole creation or Creatures that were blemished and weakned through the fall Rom. 8.20 21. Col 1.20 1 Tim. 4.4 5. But the benefit extendeth to such as neither hurt Adam nor were hurt with any overthrow by or with him 1 Pet. 1.12 Ephes 2.9 10. 1 Tim. 3.16 Hebr. 12.22 yea unexpressibly doth Christ exceed his Figure And these Premises considered let the comparison it self wherein Christ is set forth a Publike Person be viewed And that First in the state and condition of the place hee stood in The first Adam stood in a publike place not singly for himself alone but hee was in the roome and place of all Mankind not of some as onely for those elected to Sonneship nor of some others as for those appointed to be servants but for all Mankind not onely as and because they were in his loines for so they were also after his fall and losse therein of the honour and vertue of that publike place But by vertue of the account and worke of God and agreement and Covenant between God and Adam so at what God did to and for him he did it to and for all mankind So as in him God made all righteous when he made him so and blest all when hee blessed him so as all were there in him once righteous and blessed Eccles 7.39 Gen. 1.27 28. And he was then to look to his abiding with God and keeping the charge given him for and in the behalfe of all mankind who indeed were by Propagatioo to come of him and so hee is called The man as hee that alone by and in himself represented all men and stood or fell for all men He The first Adam The first man The Man and so the publike one in the roome of all 1 Cor. 15.45.47 Genes 2.15.16 and 3.22 Rom. 5.12 18 19. a Figure of him that was to come even CHRIST The Second Adam also stood in a publike place not for mimself but for all mankind not onely for some Elect and Chosen but for all mankind for recovery not of Election or appointment to service for they were never in Adams keeping nor lost by him but of the priviledges of sonnes and servants and bringing out of that death into which all were fallen Hee stood in the room of all else in that respect he had been short of his figure whereas God did more honour to Christ then to Adam for though he made Adam a publike Person to stand in the room of all mankind to keep them in that righteousnesse God had made them and so farre honoured Adam yet he glorified his Sonne in making him a publike Person by death to restore all men lost by the first Adam Hebr. 2.9 And so Christ tooke flesh subjected to mortallity became under Law and bare the sinne of mankind and underwent the curse undertaking by Sacrifice of himself to sarisfy Gods Justice and make such peace with him as to overthrow death and Devill and present himself 〈◊〉 live and just before his Father and this for and in the room of all mankind who indeed are given him and shall be brought to him Rom. 14.9 Phil. 2.8 11. and so he is also called the last Adam The Second man The man as he that alone in and by himself came and undertooke and suffered and rose and wrought this Redemption and Righteousnesse with God for and in the behalfe of all men being indeed the publike Person 1 Cor. 15.45.47 1 Tim 2.5 Rom. 5. and in this his publik place not betrusted with fewer then the first Adam Secondly in the motion acting and performance of the business put on them and accepted by them to perform and so the businesse undermaken by the first Adam in that publike place was a publike businesse The businesse of all mankind and concerning them all and so though without their personall knowledge will motion or Act. Yet by vertue of the place Adam stood in and by vertue of the account of God it was the disobedience and sinne of all when hee disobeyed and sinned and deserved death being in the room of all Rom. 5.12 18 and so the businesse undertaken by the second Adam here on earth in his publike place was a publike businesse the busiof all mankind and concern'd them all and though without their personall knowledge will motion or act yet by vertue of the place hee stood in and by vertue of the account of God it was in Christ and for Christ with God the Death and Resurrection the Sacrifice and Satisfaction and so the Redemption of all when he finished his obedience in dying and Rising and offering himself a Sacrifice and making Satisfaction being in the room of all nor is hee inferiour but superiour to his Figure ◠Cor. 5.14 Rom. 3.24 and 5.18 The businesse thus farre in either being yet but between God and themselves for mankind in the first or Second Man Thirdly the effect and fruit of this publike businesse in this publike place was also publike and concern'd all mankind The effect and fruit of the disobedience of the first Adam overthrew all mankind so as in and by him they were all deprived of that life and righteousnesse they had in him and all fallen under sinne and death and that though secretly and invisibly and in some sort inexpressibly yet so virtually verily and indeed that all might be truly said to have sinned
and death to be passed on them and through that one offence judgement to have come on all to condemnation Rom. 3.23 and 5.12.18 though this did not yet make them to partake of and feele this misery which comes by comming to partake of the humane namre though having a beeing from the first Adam by propagation yet this so opened the sluce or door of this misery that it laid such a necessity and unavoidable force on the Nature of mankind that no one can shift it but as soon as they doe through propagation come to have any being life from the first Adam they doe partake of this misery Jâ—h 14.4 and 15.14 Psal 51.5 Ephes 2.1 2 3. Rom. 5.19 Even so the effect and fruit of the Obedience of the Second Adam hath recovered and restored all mankind in him so as in him and by him in that done and wrought in his own body they are all again Redeemed and restored and made Righteous yea so as all that was contrary to them is taken out of the way wrath appeased Justice satisfyed Death abolished and Life obtained And that though secretly and invisibly and in some sort inexpressibly yet so vntually verily and indeed That it might be truly said as things are in Christ who was in the room of all that as in the former respect all have sinned and come short of the glory of God so in this latter respect being justifyed freely by his grace through the Redemption that is in Christ Jesus Rom. 3.24 The Righteousnesse of God which is by the Faith of Jesus Christ unto all vers 22. By the righteousnesse of one the free gift came upon all men to justification of life Rom. 5.18 Though this yet doth not make any to partake of and injoy and feel the benefit and blessednesse of the same which comes onely by comming through a spirituall application and operation to partake of the divine Nature in Christ in a new and spirituall birth that giveth a being in and maketh one in him Joh. 3.3.5 Rom. 3.22 25 26. yet hath this done in CHRIST for men and it's acceptance with the Father so opened the doore to life and put such a force in this grace discovered by the Gospel that whoever through the spirituall discovery and application thereof commeth so to beleeve as to have a being in Christ and to have him and be one in him he doth therein and thereby undoubtedly partake of the benefit and blessing of that done in and by Christ and so of eternall life Joh. 3.36 1 Joh. 5.10 11 12. so that in this respect also Christ is no whit inferiour to his Figure Fourthly in respect of the vertue power and operation of this publike businesse where it takes hold in all or any that come to the participation of the same no one excepted When any come by propagation to have a being from Adam they doe necessarily and naturally in that very participation of his nature and by vertue of his being in the room of all when he sinned and fell and by vertue of Gods account of his sinne as the sinne of all partake at once in themselves and all their powers of the guiltinesse of that first and great offence and of the corrupt sinfull poysonous and perverse disposition and inclination prone to all evill and averse to God and all goodnesse which entred the nature of man upon the fall and of that Subjection to weaknesse and mortallity then imposed on Adam And this evill whereof they partake from the first Adam doth pollute all their Powers and worke in their members to bring forth fruit unto death and so subjects them to misery and death more more Rom. 5.14 15 19.21 and 7.5 So when any come by a spiritvall birth to have a being in Christ and so receive this grace of the Attonement made in him then and in that very participation of that grace and the divine nature of him by vertue of that he hath done in the room of all and by vertue of Gods account thereof hee now freely imputing it to them the vertue and power of the Spirit of life that is in Christ doth so enter into their hearts and apply his blood therein that at once they partake of his Justification and righteousnesse and of his spirituall minde and disposition and of that aeternall and divine life that is in him in their spirits and this rich grace whereof they partake in and from Christ doth worke so mightily in them that it quickens them sweetning them with peace and joy and hope and purifieth and reneweth them to his likenesse and worketh forth in fruits of righteousnesse unto life Rom. 3.23 25 26. and 4.25 26. and 5.1 2 5 11 17 19 21. and 8.1 2. 2 Cor. 3.3.17 18. and this superabounding and being of greater power and efficacy then the former And yet still doth CHRIST exceed and goe beyond his Figure much 1. In that all be undertook was freely undertaken and all his obedience in dying for the sinnes of men and rising justifyed for them was altogether for them hee neither having sinne to suffer for or be justifyed from nor being ingaged to us by any naturall and necessary bond as the First Adam was who had our righteousness and lives in keeping and us in his loines and his business was for himself as well as us so that here appears glorious abounding grace to sinners 1 Cor. 15.3 4. 1 Pet. 2.24 and 3.18 Rom. 5.20 2. In that whereas the first Adam by fall brings none to partake of death in themselves but those that come to have being from him and so partake of his sinne Such is the power of the recovery wrought by Christ for all and the overthrow he hath given death that all shall be made alive thereby and brought before him to acknowledge him Lord even those that refuse to be brought to it in the day of grace that so they might be made in him and partake of the blessing shall one day be made alive and brought before him and rightly judged by him for that refusall 1 Cor. 15.21 22. Joh. 12.32 Rom. 14.9 12. 3. In that whereas the first Adam in his publike place stood and fell for all alike and threw thereby all alike into sinne and death such is the abounding grace of CHRIST that by vertne of that done in his publike place hee hath not onely wrought a generall recovery for all and made them saveable so as he will make them alive to acknowledge him LORD But for all his Called and Chosen that in the day of grace are prevailed with to acknowledge him Lord and come into him through his Spirit hee by vertue of the same blood of his that was shed for all is for them a High-Priest Prophet and King at his Fathers right hand in a more speciall manner and for more speciall favours then for the residue of the sonnes of men as hath been shewne before and here appeares the glory of his
of many Jewish and Levitticall Rights and Observations they did not beleeve Likewise the free participation of the Priviledges of the Gospel by beleeving Gentiles and fellowship with them without being regulated to them in such Jewish Observances they neither yet fully beleeved nor could endure to see or well abide the hearing of it whence what hard conceptions they had of Paul is evident Acts 21.20.21 And to what a strait Peter was driven to please them and how reproved for it appeares Gallathians 2.11 14. Whence also this Epistle is without the Authours Name prefixed to it Nor is it so generall as the Epistles of Peter and John Nor is the stile like the stile in Pauls other Epistles nor could hee speak in such fulnesse of the height and extent of these priviledges to them as to the Beleeving Gentiles Hebr. 5.11 12 13. Yea he useth many phrases more common with and suitable to the Iewes then in his other Epistles his principall businesse in this Epistle being not so much the opening of the foundation as the leading them to perfection in the knowledge injoyment and usefulnesse of the New Testament of Precious Promises with the fruits thereof as is evident through the whole Epistle Besides in Hebr. 2. cap. the verses both before and following the 9. verse treat of farther things then the Ransome and Propitiation only or that also which is procured onely thereby and so belonging to All men even of the fruits of that and the pouring out of his Spirit also by vertue of his High-Priesthood at his Fathers right hand and so of higher Priviledges then can be affirmed for All men or to any but the called and chosen of CHRIST Hebr. 3.1 and 9.15 whence also the Phrase is changed in verses following which is not so in 1 Tim. 2.1 8. though yet some Phrase he such at if the Gentiles had been writ to and the Ransome and Propitiation only spoken of even some other Phrases also would have agreed in the same truth for whereas God made all Nations of â—ne blood Acts 17.26 Did not Christ partake of the same flesh and blood Joh. 1.14 Gal. 4.4 And did not be partake of the nature of Adam and not of Angels Luke 3.38 but here the Apostle writ to the Jewes and of farther things then the Ransome and Propitiation onely All which considered if at all in any place of Scripture the death of Christ as the Ransome and Propitiation speak of in the Third Person as a Propitiation for Faith could be sound spoken of as for Gods Elect and chosen onely or for any lesse then All men it would surely have been so found in this place there being so much cause for it if any such saying could have been in truth But behold 1. Here it is affirmed for All men not onely in a generall lumpe but for Every man as intimating all the particulars in the generall every singular man such the force of the word here Heb. 2.9 2. Here also the opposition is between God and men even men Created by him to whom it is appointed once to die and after that the Judgement Heb. 9.27 and the death of Christ for men be-between And is not that expresly said to be for Every man like thâ—â— to the Gentiles affirmed 2 Corinthians 3.10 14 15. 3. Did not God also for a little time make his Sonne inferiour to the Angels in giving him a body that might suffer death Hebr. 10.5 and is it not here expresly said to be for Every man as well as that in 2 Cor. 5.10.14 4. Did not God glorify Christ in setting him forth as a publike Person in the room of All men as the first Adam was who was a figure of him to come though he lost his honour and himself and us quickly Psal 49.7 8 20. that he might Ransome all the first Adam had lost and be their Lord is not that expresly said here to be every man as it is Rom. 14.9.11 12. and 2 Cor. 5.10.14 15. 5. Hath not God also glorified him at his owne right hand to be the Lord of the dead and the Living and that all shall come before him and how to him and be Iudged by him even because by the grace of GOD he tasted death for every man as is here expresse Phil. 2.7.11 Rom. 14.9 6. Is not this his death for every man affirmed to be in love and good-will by the grace of God and so for a gracious end and doth he not on this ground call all the ends of the earth to look to him and be saved Is 45.22 and is not that the ends of the earth that is of Gods creation Is 40.28 and is not that meant here of men in all the ends of the Eâ—â—th Prov. 8.4.31 32. and is it not here expresly said every man And so the force of the word with all the Circumstances and the drift of the Epistle and bufinesse treated of that would have required limiting if it might have been doe fully shew That if the question be asked For how many did JESUS CHRIST by the grace of GOD taste death Then without any equivocation limitation or Gloss to answer with Hebr. 2.9 For Every Man CHAP. XIII Of the Consideration of like places in Scripture speaking in like manner NOw other places of Scripture that speake of the same businesse namely of the death of Christ as the Ransome and Propitiation only and that which is the fruit of that only And this propounded in the third Person generally and as the ground of Faith and of Preaching the Gospel to all men and praying for all men and inviting them to Beleeve and waiting for the same c. must be viewed 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them Two things are here evident First that there is a Reconciliation and Pardon for the World which God hath already wrought in Christ while the world lies still in enmity and under sinne for not receiving the same so as it might reconcile them to Christ and so to God in and through Christ that they might receive that Not-imputation mentioned Psal 32.1 2. Rom. 4.5 6. which yet they have not for he saith not God is or God will be Reconciling the world to himself as speaking of the worke of his Spirit in the word of his grace with and in men nor doth he say God was in the World reconciling them as speaking of the spirituall application of the Blood of Christ in the hearts of men reconciling them to God but God was in Christ reconciling c. as speaking of the worke of God in Christ the Reconciliation hee hath already wrought in Christ for men as that Col. 1.20 and true though they beleeve it not And this expresly distinct from that Reconciliation effected in Men by his Spirit in beliefe of the former reconciling them in their hearts and Powers to GOD of which before Verse 18. Col. 10.21
Number as in Dan. 12.2 Many of them that sleep in the dust of the earth shall awake Rom. 15.19 Through the offence of one many be dead by one mans disibedience many were made sinners and in other places where many cannot nor is by any Christian understood for lesse then All men 2. This Reason is equivocall subtill and fraudulent seeing where All men and Every man is affirmed of The Death of Christ as the Ransome and Propitiation and the fruits thereof onely is affirmed for them But where the word many is in any place used in this businesse there are more ends of the Death of Christ then this one affirmed of as before is shewne at large in Chap. 2. and 3. 3. This Reason is false and ungodly for it is no where in Scripture said That Christ dyed or gave himself a Ransome but for many or onely for many or onely for his Sheep and it is ungodlinesse to adde to or diminish from the Words of GOD in SCRIPTVRE 4. This Reason is deceitfull and erroneous for the Scripture doth no where say Those many he dyed for are his Sheep much lesse his Elect as the Reason intends it As for the place Joh. 10.15 usually instanced to this end it 's therein much abused for our Saviour Joh. 10. Did not set forth the difference between such as he dyed for and such as he dyed not for or such as he dyed for so and so and not so and so but the difference between those that beleeve on him and those that beleeve not on him vers 4 5 14 26 27. one heare his voice and follow him the other not Nor did our Saviour here set forth the priviledges of All he dyed for or for whom he dyed for so and so but of those that beleeve on him through the Ministration of the Gospel and so to know him and approach to God and enter the Kingdome by him vers 3 4 9.27 Nor was our Saviour here setting forth the excellency of those for whom hee dyed or dyed for so and so onely wherein they are preferred before others but the excellency of his owne love with the fruits thereof to those not onely that he dyed for but also that are brought in by his Ministration to beleeve on him vers 11.27 Nor was our Saviour here treating so much of his Ransome giving and Propitiation making as of his Ministration of the Gospel and so of his love and faithfulnesse therein wherein hee laid downe his life for those ministred too and therein gave us example not to make Propitiation for sinne but to testify Love in suffering Besides the opposition appeares here to be not so much between Elect and Not-Elect as between Jewes called and Gentiles uncalled Besides there is in Scripture great difference between sheep and sheep of his flock and pasture of which he here speaketh vers 4 5 11 15 16. Besides sheep vers 4.5 11 15. are not mentioned as all those for whom he dyed but as those that by his ministration are brought in to beleeve and enjoy the benefit of his death and to whom hee ministreth and communicateth spirit vers 3 4 27. like that John 17.6 7 8. Besides here is more ends of his death mentioned then Ransom or Propitiation onely and yet it is not said onely for his sheep and when the Ransome or Propitiation is onely mentioned It is said for all men so that this reason appeares weak fraudulent ungodly and erroneous 4. For the Affirmation that there was great reason that such generall words as All men Every man and the World should be used in those times when Christ and his Apostles were upon the earth when they meant but some even Gods Elect and chosen among All Nations This is as evill as all the Reasons before and as grosse as the Objection it self for though there be a holy and spirituall wisedome and Prudence to be observed in speeches and carriages in respect of the evilnesse of some times Amos 5.13 Mic. 7.5 7. Matt. 3.13.16 Yet the holy Scripture doth furnish us hereto for all times and is able through Faith to make the Beleever wise unto Salvation and the man of God perfect to every good worke 2 Tim. 3.15 17. But that any other doctrine or contrary Words should be necessary to deliver the Gospel within these times Is monstrous to affirme and expresly contradictory to the Scripture Commands Besides according as it is written Those whose faith wee are to follow are such whose word and Conversation hath this end To hold forth in the Gospel JESUS CHRIST the same yesterday to day and for ever Heb. 13.7 8. And as Jesus Christ is that Essentiall Word of God which endureth for ever for is the Word of the Gospel which came forth of the mouth of God and declareth Christ That created and instrumentall Word of God which in the truth plainnesse certainty and goodnesse of it endureth for ever 1 Pet. 1.23 25. And though this Gospel came forth lesse largely and cleerly at the first Genes 3.15 1 Joh. 1.1 2. yet after more fully and clearly to Abraham Genes 12. and 15. and 17. Gal. 3.8 And then more cleerly still to Mases Deutr. 18.18 19. and 30.11 15. Acts 3.22 26. Rom. 10.6 10. and so more cleerly still to Isaiah and the residue of the Prophets Isai 53. and 55. Acts 2.16 36. Rom. 10.13 c. and yet still more cleerly by John Baptist Luk. 1.76 79. Matth. 11.9 10 11. But still more and most fully and cleerly by JESUS CHRIST and his Apostles Ioh. 1.16 17. and 3.15.17 Ephes 3.5 which Apostles of Jesus Christ in respect of Christ being come and having dyed and being risen and ascended and filled with spirit and for whom and to what end and what he is become for all men and what to and for those that beleeve on him They have laid the foundation and other foundation can no man lay then that which is by them laid 1 Cor. 3.11 Ephes 2.20 And this is done by them also in words of Wisedome 1 Cor. 2.4.7 And he that addeth to the words Christ hath already revealed by them God will adde to him all the Plagues recorded in that Book and he that taketh away from those words God will take away his part out of the Book of life Revel 22.18 19. And if any man or Apostle or Angel from heaven shall preach any other Gospel then that they have preached wee are to hold him accursed Gal. 1.8 9. And what shall we then account of this Reason Doth not the words of Christ and his Apostles express their meaning Or did their words serve but for those times Are they not necessary now have any of us found out fitter words to expresse the Gospel in these times now Christ and his Apostles are not upon the Earth shall mortall man be more just then God Shall a man be more pure then his Maker Job 4.17 shall any direct the spirit of the Lord and be his
Scripture and if the words doe not beare the sense they import who shall tell us what the sense is and what a gap is here to all wickednesse Yet those generall words All men Every Man and the World are not so often found in Scripture in affirmation of any of the forementiontioned particulars As in affirming the death of Christ as the Ransome And surely hee that will not beleeve the same for the testimony the Scripture giveth of it doth not beleeve any of the former for the testimony of Scripture but for some other cause that is moveable If any say what need of Interpreters if the Scriptures have the sense the words thereof import I Answer they are very needfull not to Straighten or take away the sense the words import or to devise another But to open and explaine That sense the words beares and to cleerand evidence out of the words themselves and confirm it by other-like places and so to presse it on us and apply it to us for admonition Instruction Dehortation Exhortation Consolation and so to root out this evill estimate of the Scriptures and evill dealing with it from the hearts and mouthes of all Christians that the Scripture may be esteemed meet to answer words of truth with as is said Prov. 22.21 CHAP. XV. Of Answering a second OBJECTION Objection II. SAint JOHN makes it an infallible marke of the love of CHRIST to them for whom he laid down his life 1 Joh. 3.16 But God hath not loved every man in the World For he hated Esau Rom. 9.13 but his Church and his owne whom he loves to the end Ephes 5.25 Joh. 13.1 Therefore Christ dyed not for Every man ANSWER 1 Joh. 3.1 Being spoken in the first Person and applicatively of perception of love in the Death of Christ propounded for example and motive It is much abused in being cited to this end as may be seen Chap. 3. and 4. and 5. and so the Proposition is of no force for it is a proof of the Love of God to the World That hee sent his Sonne to be the Saviour of the World Joh. 3.16 and 1 Joh. 4.14 and so of the Love of Christ to mankind To give himself a Ransome for all men 1 Tim. 2.6 and yet a proof of more especiall Love To choose and bring any in the perception of this Love to Union and Fellowship with himself Joh. 15.15 16. and Tit. 3.4 7. as in our Types the bringing out of Egypt was a proof of his Love to all so brought out but yet more especiall love to those that hearkened to his Judgements and did them Deut. 7.8 12 13 14. Besides the Apostles doe not there propound the Death of Christ to shew how many he dyed for or as the foundation to bring in unbelievers to beleeve or to shew how many God loves but onely speaking of the perception of Love by Beleevers He sheweth wherein they perceived it and that was in that he laid down his life for us and this was sure when wee were his enemies and so found when he called us also Rom. 5.8 10. Ephes 1.2 4. And that to this end to move us even so to love our Brother who without question is beloved whereas this Objection shuts the door of loving any till or farther then we know his Election Though the Gospel this Objection opposeth giveth a certaine ground for loving all men with Love of Compassion 2 Cor. 5.14 15. Tit. 3.2 3 4. and for Loving Beleevers with Love of delight Psalm 16.2 Coloss 1.4 5. Phil. 1.3 4 5 8 9. This Assumption is full of infidelity and Blasphemy If it had been that God doth not love every man in the World It might have been granted and proved But to say God hath not loved any but his Church and chosen whom he loves to the end is a blasphemy so great that the same may be said of it which is spoken of that Apostacy Jere. 2.10 11 12. For this with one breath both blasphemeth and contradicteth our Saviours affirmation of Gods love of the World some part whereof will notwithstanding perish Joh. 3.16 17 18 19. The Prophets affirmation That the Lord is good to All and his tender mercies are over all his Workes Psalm 145.8 9. and 136.25 Yea the truth and force of all Gods earnest Expostulation Intimation of Love Exhortations and Call to such as refused Deutr. 5.29 Hosea 5. and 7.1 Isa 5.4 Prov. 1.23 24. Luke 19.42 Matth. 23.37 Hos 13.19 Yea the truth and force of our Saviours Exhortation to his Disciples for being like their heavenly Father in Love and mercy to enemies Matth. 5.44.48 The Testimony of Gods goodnesse in all his Works Act. 14.17 Rom. 2.4 Yea this Assumption goeth yet further in that it doth not onely say God doth not now love them while they walk in sin But God hath not loved every man in the World no not any time since Adams fall So as to give any Ransome for them and so denyeth Heb. 2.9 Nay it stops not here except his Elect whom he loves for ever It saith Hee hath not loved any other of mankind no not when he made and beheld them all righteous in Adam as the Publick Person and blessed them and avouched all his workes good Eccl. 7.29 Gen. 1.27 31. It saith God hath not loved but hated them oh fearfull To say that God hateth the Righteous Psal 45.7 and so they could not fall from the love of God in the fall of Adam since his Love was never towards them nor could they fall under the hatred of God by sinne either Originall or Actuall since they were under it before if this Assumption were true for it saith hee hath not loved them and if any should tell them Their sinnes are very great for offending so loving a God for despising so rich a Ransome and refusing the grace offered them in the meanes and giving way to serve sinne that cost Christ Jesus his blood to satisfie for them And that they forsake their owne mercies by following lying vanities And so warne them of the great condemnation that will befall them for the same if they perish in their evills and entreat them by all the Mercies of God and sufferings of Christ for them To hearken to the Gospel Repent and beleeve and turne unto Christ This assumption holds them back and saith It is all Lyes for God hath not loved them Oh whether will this blasphemy reach But to give some satisfying Answer to this Objection Let the Scripture be viewed what it saith of Love or Hatred which there appeares two-fold First the Scripture mentions a divers kind or degree of Love in God towards men shewne in the fruits thereof as to say 1. A Love of Compassion Pitty and Mercy Psal 136.25 and 145.8 9. Such a Love as extendeth it self so farre for the good of man loved in good things afforded That a man is made saveable and so much is done for him and to him That in
Joh. 3.19 Phil. 2.8.10 11. when all this Prayer will be fully answered So that all the way in Ioh. 17. The Death and Ransome of CHRIST for the World and his good will for them is Held forth for which cause Power is given him over all flesâ— vers 2. Rom. 14.9 And he leaves these in his Place in the World vers 15. And sends them into the World vers 18. and prayes for blessing their Ministration in and to the World vers 19.23 and intentionally for the World that they might be convinced and brought to know and beleeve the Truth vers 21.25 which all those that doe experiment in the day of grace Doe therein experiment the Benefits of all this mercies of Christ and so of his intentionall praying for their faith and so have the doore opened for all the rest which doore this Argument was framed to shut but cannot CHAP. XVIII Of Answering a Fift OBJECTION Objection V. JESUS CHRIST dyed and gave himself a Ransome for no more then the Father Elected to Sonship and Eternall Inheritance And this appeares by the conexion or contentation of Election Calling Justifi-fication and Glorification Rom. 8.28 29. of Election Adoption Redemption and eternall Inheritance Ephes 1.3.11 besides the often mentioning of Election of some to Salvation and rejection of others in the Scripture But all are not Elected some are Rejected else there were no Election and to say CHRIST dyed for All men overthrowes Election Therefore Christ did not die and give himself a Ransome for All Men. ANSWER The first Proposition is directly contrary to the Scripture Hebr. 2.9 1 Tim. 2.6 If to possesse men of the Inheritance had been the first and onely end of Christ his Death and Ransome there might have been some colour to have paused on this bould and false assertion But that is already proved false in Chap. 2. and in Answer to the third Objection and else-where 2. There belongs more then the Death and Ransome of Christ to bring men to the Inheritance as is shewne Chapter 1. and elsewhere 3. The Scripture expresly affirms him to have Dyed and rose and revived to be Lord of all and to have bought such as denie him as is oft and at large shewne before So as this Proposition is so groosly false as it deserves abhorring rather then Answering but the Reasons seems to have some weight for something and therefore requires Answer and so I returne Answer to it as the first Proposition in this Argument is an Interrence Drawne from it ANSWER I. This is a farre-fetched and mistaken Inferrence evading the Businesse in hand for that opposed in the Inferrence is the Redemption Purchase and Atonement made by Christ in one body for all men And those places alledged mention onely the benefits thereof and of somewhat before and somewhat following communicated to some and in some measure enjoyed by them yea with such an enjoyment as was yet wanting to many Beleevers To whom the Apostle writt as appeares by the distinction and change of Person in his writing Rom. 8.13.15 16. Ephes 1.12 13 14. Neither is it said doth and will Justifie and Glorifie But did or hath Predestinated Called Justified Glorified Rom. 8.30 hath Chosen having Predestinated Hath made us accepted wee have Redemption even forgivenesse Ephes 1.4 5.6.7 which I hope none will affirme of all the Elect much lesse of All Christ hath dyed and given himself a Ransome for So that this is an evasion and mistake ANSWER II. This Reason given to fortify the Proposition or Inferrence hath mistaken the end and scope of the Apostles conexion of Priviledges and of his words in both places which is not to set forth how many Christ hath Dyed and given himself a Ransom for nor yet how many either have or shall receive some fruits of his Death and Ransome But only to set forth the Priviledges of those that have begun to receive the Choise fruits of both his Propitiation and Advocation And that to these Ends to shew 1. The ground of hopefulnesse to all that by the heavenly Call are brought to beleeve in Christ 2. The way how to be sure of the enjoyment of this hope 3. And who have the full assurance of the same and when they come to it That so he might encourage comfort and lead on the Beleevers as appears through R. 8. Ep. 1. 1. The ground of hopefulnesse to them that by the heavenly Call are brought in to beleeve in Christ Is this That Jesus Christ is the first Elect and Chosen One and so the rate in which all that are Elected and Chosen were Elected and Chosen Eph. 1.4 And that in him is the Image or Patterne and lively being and appearing of all that to which all that are Chosen in him are Chosen and Predestinated Rom. 8.16 17 23 29 30. So that as Christ is the first Elect so was hee Predestinate yea and Called to worke Redemption for the Sonnes of men to take away sinne and abolish Death to offer the acceptable Sacrifice and by vertue of his blood to enter the Holy of Holies there to send forth Spirit to Call the Sonnes of men and to be the Head and High-Priest over all his House that are partakers of the Heavenly Call c. Isai 42.6 Heb. 5.4 10. Joh. 6.37 And him hath God glorified at his Right hand Heb. 2.9 and 7.25 and 8.1 So that all that are by the Spirit In the Gospel Called and enabled to beleeve in Jesus Christ are called to him that is the first and Prime Elect Chosen Called Justified and Glorified That they might be conformed to him in the Participation of the benefit of his Election and of the mediation hee was Predestinate and Called to make and of his Justification as hee was in their steads And of his Glorification as hee is Glorifyed and filled with Spirit for them In which Participation abiding hee will enable them to suffer for his sake And to follow his Spirit and to drink in the benefit of his Justification in this knowledge of their own Justification in and through him and so in due season stablish them in his Everlasting Covenant and knowledge of their Election in Him And this is conforme both to the Apostles Writing and scope as appeares in the view of Rom. 3.23 25. and so an end through the 4. and 5. and 6. and 7. and this 8. Chapter and so to such as have acquaintance with spirituall Enlightning Psal 39.15.29 and Ephe. 1.1 23. 2. The way to be sure of the enjoyment of this Hope is by abâ—ding in Jesus Christ to whom they are called who is both the Prime Elect and also the second Adam Predestinate Called Justified Glorified as the Publick Person by abiding in his Doctrine Teaching and Spirituall leading to confidence in an Conformity to him Ioh. 15.1 10. Heb. 3.6.14 1 Ioh. 2.24 25 28. 2 Ioh. 9. and this may be seen by the Apostles Admonition and caution given to these Rom.
things be If by Jesus Christ no life had been obtained no atonement made No restauration of their Soules nor meanes procured and used that they might be saved God is no hard master to gather where he hath not strowne PROOF XV. God his earnest Expostulations Contendings Charges and Protestations even to such as whereof many Perished Rom. 11.27 Isai 10.22 As to instance Oh that there were such an heart in them That they would feare mee c. That it might be well with them c. Deut. 5.29 What could have been done more for my Vineyard that I have not done in it c. Isai 5.4 5. What iniquity have your Fathers found in me that they are gone farre from me Jere. 2.5 Have I been a wildernesse to Israel a land of Darknesse wherefore say my People we are Lords wee will come no more unto thee ver 31. Oh my People what have I done unto thee wherein have I we aryed thee Thestifie against me Mich. 6.3 How often would I have gathered c. and yee would not Matth. 23.37 Oh that my People had harkned unto mee c. I should soon have subdued their enemies c. Psal 81.12 13 14. Because I have called and ye refused and no man regarded c. Prov. 1.24 25 32. because when they knew God they glorified him not as God and Rom. â— 21.28 Therefore thou art inexcusable oh man c. Thou after thy â—â—ardnesse and impenitent heart treasurest up unto thy self wrath c. Rom. 2.1.5 No Christian I hope will reply against God and say Thou never meantest us good there was no Ransome given for us No Atonement made for us No good done us no mercy shewne us nothing in truth whereby we might have been saved nothing but an empty shew and a bare Pretence But if any should reason so evilly yet shall not such answeres stand Jere. 2.25 PROOF XVI The Scriptures manner of setting forth the sinne of such as despise and refuse this grace and their Estate and the Persons perishing as to say They turne the grace of God into wantonnesse Jude 4. Tread under foot the Sonne of God Profane the blood of the Govenant with which they were sanctified offer despite to the Spirit of grace Heb. 10.29 Denie the Lord that bought them 2 Pet. 2.1 They perish for whom Christ died 1 Cor. 8.11 Trees twice dead plueked up by the roots Jude 12.13 and bring upon themselves swift destruction 2 Pet 2.1 And how could all this bee if GOD had given his Sonne in no sort for them if Christ had shed no blood for to procure Remission for them if hee had not bought them nor had any grace or life by his Spirit to bestow on them PROOF XVII JESUS CHRIST by vertue of his Death shall be their Judge and by the Gospel in which they might have been saved will he Judge them to a second Death and how can that be if he never died the first Death for them and if there were not Truth in his Gospel Preached to them Rom. 14.9 10 11 12. Phil. 2.7.11 Rom. 2.16 Joh. 12.47 48 50. PROOF XVIII Beleevers are exhorted to contend for the Faith of this Common Salvation which was once delivered to the Saints which some having heard oppose and others turne the offers of it into wantonnesse and through not heeding and not walking in the faith of this Salvation already wrought by Christ for men They deprive themselves of and winde out themselves from that Salvation which CHRIST by his Spirit in Application of the former would have wrought in them and so deprive themselves of the Salvation to come Jude 3.4 5. And every of these PROOF'S be plaine and according to Scripture and each of force how much more altogether still justifying the sense That 1 Tim. 2.6 and Hebr. 2.9 importeth and the truth of the Proposition in the beginning CHAP. XXI Of an Addition of some more Peculiarly proving the effectualnesse of the Ransome of CHRIST with GOD for All Men. SOme there have been that have granted the Death of Christ as the Ransome to be for All men but beleeve it not to be effectuall for All men which effectualnesse is already proved in this whole Discourse and in all the Arguments and Proofs yet to remove that Doubt I doe adde a few more Proofs more peculiarly to confirme the effectualnesse of the Ransome of Christ with God for all men and that there be no mistake in this point let this be minded That there is great difference between the giving of a Ransome and the application of a Ransome given between the effectualnesse of a Ransome with him to whom it is given and the effectualnesse in them to whom it is applyed between effectualnesse with God for men and effectualnesse in men to God the former of these may be though the latter be wanting But the latter cannot be where the former is wanting Now of the latter of these The effectualnesse of the Application of the Ransome of Christ in men to God is not here meant That being another and after businesse of Christ by his Spirit in discovery of and helping men to beleeve the former which is that here spoken too Namely the effectualnesse of the giving of the Ransom by Christ to God for all men and that it is with God effectuall for All men is proved by the Word of God and the Workes of God and reason and Arguments according to the Scripture First the Word of God avoucheth the same in four things cleerly 1. In that it affirmeth the enmity brought in by Adams Apostacy only and farther Testifyed against the Gentiles by the Partition Wall to be on Gods part slaine and Christ to become the Peace and the Propitiation of the sinnes of the whole World Rom. 3.22 24. 5.12 18. with Ephes 2.14 15 16. Col. 2.14 15. 2 Cor. 5.19 1 Joh. 2.2 So farre that in and by Christ the Law is answered and Justice satisfyed and Mercy and Truth met together in him Psal 85.10 11. his Death being as acceptable with the Father as if All had died 2 Cor. 5.14 15. And the Father Professing himself to be with him well-pleased Matt. 3.17 and 17.5 having accepted his Sacrifice and set him at his Right hand Hebr. 10.12 Joh. 16.10 willing All men to heare his Sonne CHRIST Matth. 17.5 Acts 3.22 2. In that That as Jesus Christ Dyed and rose and revived That he might be the Lord of the Dead and of the Living So the Father hath given over all judgement to him and given all Power and Authority into his hands and made him Lord and Judge of All. Rom. 14.9.12 Joh. 5.22.27 Matth. 28.18 Acts 10.36 So as hee hath Power to forgive sinnes on earth Matth. 9.6 and Power to judge Rom. 2.16 Power to save all that come to God by him Hebr. 7.25 and power to destroy all those that obey not his Gospel 2 Thess 1.8 2.8 and save whom he will hee may And to save and
not destroy mens lives was the Prime end of his first comming Luk. 9.56 and unlesse hee that came to save them doe for their Rebellion against him condemn them the Father will not condemne them having given all to the dispose and judgement of Christ 2 Cor. 5.10 3. That it affirmeth Jesus Christ to be exalted at Gods right hand and filled above measure with the Spirit to send forth to men to manifest himself in due season 1 Tim. 2.6 To send forth to the Rebellious that the Lord might dwell among them Psal 68.18 Joh. 16.8 10. and to such as are subdued and brought in to beleeve to lead them into all truth and make them usefull Joh. 16.13 14 15. Act. 2.32 33. Ephes 4.7 12. So as there is power in him to Call all and to bring all that heare his Word and submit themselves thereto to beleeve on him and so to Life in and by him Isal 45.22 24. 50.4 5. Prov. 8.32 35. 2 Cor. 5.14 21. 4. In that it affirmeth that all men not onely those that submit to his government in the day of grace but also all others shall one day appeare before the judgement-Seat of Christ and shall acknowledge him to be LORD to the glory of GOD and then receive the Sentence from him Isaiah 45.23 Philip. 2.10 11. 2 Cor. 5.10 This Answer or one of these dâ—e prove his Ransome effectuall with GOD for All Men How much more all of them together Secondly The Workes of God mentioned in Scripture proveth the same also 1. The Mercies of God who according to his holy Truth and Justice and his Word gone out of his month should be constantly testifying wrath and heaping Plague upon Plague destroying with Curse all that are found sinners against him and his holy Law Gen. 2.17 Deutr. 27. and 28. Gal. 3.10 If there were not some Ransome between him and Mankind But through JESUS CHRIST and his Ransome given and Propitiation made and accepted His Mercy is over all his Workes Psalm 145.8 9. And hence comes by CHRIST the Preservation of the Earth And Inhabitants thereof for men Gods Patience Long-suffering Bounty Meanes to lead to Repentance motion of Spirit in those meanes as is already shewed in Chap. 1. The Common Salvation 2. The wrath of God revealed from heaven against all unrighteousnesse and ungodlinesse of men who hold the truth in unrighteousnesse who will not yeeld to the Light and motion of the Spirit comming from Christ in the meanes but smother it and turne from it Rom. 1.16 17 18 21 24. and 2 4 5. Prov. 1.24 32. 8.36 and this wrath breaketh out most abundantly where this grace Procured by CARIST is with most light and meanes made knowne to leade men to Repentance and they refuse and turne from the same 2. Kings 17.7.23 2 Chron. 36.15 16.17 Amos 3.2 Isai 5.5 6. Mat. 23.37 38. Luke 12.47 48. The Lord with indignation revenging the wilfull sinning after knowledge of the truth vouchsafed against the grace offered in Christ by unkind requitalls and contempt thereof disobedience thereto and departure therefrom both in this World and in the world to come Nah. 1.2 9. Jo. 3.19 Mat. 12.32 Hebr. 10.26 29. 1 Pet. 3.19.20 2 Pet. 2.1 5 10 20 23. 2 Thess 1.8 Jude 15. The LORD the Judge of all the Earth being righteous and holy in all his Wayes Psalm 145.17 will nor thus deale with any for refusing an empty shew and bare Pretence of Good And both these his Workes of Mercy and wrath doe fully Prove The effectualnesse of the Ransome of CHRIST with GOD for men Thirdly Reasons from Scripture doe also confirme the same 〈◊〉 as to say REASON I. That as Jesus CHRIST hath abolished Death by his Comming Sufferings and Resurrection So hee hath brought Life and Immortallity to Light by the Gospel 2 Tim. 1.10 REASON II. That the Grace of GOD appearing through this Gospel bringeth Salvation to all men and so appeareth to All Men to whom it so comes though teaching Beleevers Titus 2.11 REASON III. That the time of Gods Patience and shewing mercy bountifulnesse and sending his Servants with motions of his Grace in them and moving to the hearts of men to invite them to Repentance and turning to God is a Day of grace and Salvation in which God is neer and to be found and ready to receive and accept to Mercy any that obey his Call and turne to him 2 Cor. 5.14 â—1 and 6.1 2. Revel 3.20 Hebr. 3.13 15. And on this ground in these three Reasons are all men invited by Gods Servants and by CHRIST in them To look to CHRIST and be saved To seek him while hee may be sound yea even the Wicked and Vnrighteous To forsake their owne Way and turne to him and Hee will have mercy oâ— them and aboundantly Pardon them Isai 45.21 22. 42.1.8 and 55.1 2 3 6 7 8. And that also with this warning That if they now refuse and passe over the day of Grace The Axe is at the root of the trees and they will soon be out off and greater judgement befall them Prov. 1.25.29 Matth. 3.10 Acts 13.40.41 all which doe evidence the Ransome given by Christ to God for them To have been effectuall with God As for that great â—â—umble which many make to themselves to keep themselves out from Beleeving this Truth as that many perish and misse of Eternall Life and if CHRIST had so died and given himself a Ransome as were effectuall with his Father for them then JESUS CHRIST should loose the travell of â—is Soule in his Death and Ransome given This is Answered before in Chap. 1. The speciall Salvation and distinction between the Common and the Speciall Salvation and in Chapter 16. in Answer of the Third Objection The Spirit in the Scripture saith not that any perish or misse of Eternall Life because CHRIST did not die for them or because his Ransome given and Propitiation made was not sufficient or not effectuall with GOD for them No such matter but because when Light comes They will not Repent submit to him come to him receive him and beleeve on him Ioh. 1.11 and 3.19 and 5.40 2 Pet. 2.1 Besides Scriptures shewes something more required of men to be done in and upon them by CHRIST Then his Ransome and Propitiation by Death and Resurrection made with GOD for them That they be Justifyed and Eternally saved by him Even a Spirituall Application of and making them obedient to the Death and Blood-shedd of CHRIST That so they may be brought to beleeve on him and be sprinckled and washed from their sinnes with his Precious Blood 1 Pet. 1.2 as afore-shewne in Chapters aforesaid Whence so great wrath comes on them that despise and resist this Grace Yet there is no lesse on the part of CHRIST in respect of his Death and Ransome given for them For hee doth and shall see the Travell of his Soule Isaiah 53.11 and that so fully As That hee is the
it 3. The Word or Doctrine that these did heare and in hearing were glad of and did glorify and praise it in their hearts for the truth and goodnesse of it and for the love of God and the Salvation in Christ manifested therein It was not that part of the Gospel which sets forth Gods Election of some to Life and his peculiar Love to them as this doubt pretends But even that part of the Gospel whereof the doubt is made it being the same Prophecyed in Isai 49.6 I will also give thee for a light to the Gentiles That thou mayst be my Salvation to the ends of the Earth Where all the ends of the Earth called to look to him and be saved Isa 45.22 which is evident to be all men Prov. 8.45 In all the ends of the Earth Isai 4.28 Joh. 1.3 4 5 9. and so as large as 1 Tim. 2.6 Hebr. 2.9 So that this place well considered would have prevented or removed the doubt CHAP. XXIII Of some mention of the Benefit of this Doctrine held forth SOme not being able to gainsay the truth so plainly affirmed in Scripture but that it is plainly recorded That Jesus Christ did by the grace of God taste death for Every Man and gave himself a Ransome for All Men came into the World to be the Saviour of the World and is the Propitiation for the sinnes of the whole World yet are pleased to demand What profit is there in maintaining this so Plainly and in such a generall and large Sense as the Scripture expresseth it in To which this Answer might be given that as man beleeveth with the heart unto Righteousness So with the mouth confession is made unto Salvation and so I might say it is one part of the service of our Lord Jesus To hold forth the Word of life and to confesse him and not to be ashamed of his Words before men Rom. 10.9 10. Phil. 2.16 Matt. 10.27 Mar. 8.38 But farre be it that any of us should say What is the Almmighty that wee should serve him and what profit shall wee have Job 21.15 But hoping that this Question is moved with a more Christian mind I Answer to it ANSWER I. This is that Doctrine which our Saviour Jesus Christ in such generall words did himself Preach unto men to bring them to Repentance and faith Ioh. 3.16 17. 6.51 12.46 47 48. And which his Forerunner had also to that end declared Joh. 1.3 4 7 9 29. 2. The same doctrine in the same largenesse did hee put in the hearts of the Apostles and committed the ministration thereof to them to declare 2 Cor. 3.16.12 Acts. 13.47 48. Tit. 3.4 5. 3. The Confession of this Gospel in such generall words hath been an approved Confession of Beleevers Joh. 4.42 It is therefore unquestionable very profitable and if we should reject this Word of the Lord as unprofitable what wisedome would be in us Jere. 8.8 9. yea would not that heavie sentence be verified in us Isai 29.10 11. 28.12 13. 4. This Doctrine so held forth is very profitable for all men And that both first to convince them of the vilenesse of their sinne in which they have been the Crucifiers of Christ the emptinesse of their Righteousnesse the greatnesse of Gods love to them the horriblenesse of their Rebellion against so loving a God as is shewne in nine Particulars Chap. 17. in Answer of Objection 4. Secondly to allure and move them to Repentance of their sinnes and from dead Workes to belief of the Gospel and Faith in Jesus Christ our Lord and so to attend his Sayings and receive his reproofs and Councell as that which indeed appertaines to them So as his Death applyed to these ends may be said to be for All for us for you for me for thee and so left to every mans Conscience without peradventure Act. 2.3 Heb. 6.1 2. 2 Cor. 3. and 4.1.6 5.10 14 15 19. And one doubt put in about the truth of Christ's death and Ransome for all men layes a barre to keep them from being convinced indeed of the vilenesse of their sinnes and shuts the doore against them for comming in to Repentance and faith leaving them in the darke to muse upon Election or driving them with the Pharisee to seek some fleshly righteousnesse in which they may be better then others to claime Christ by 5. This Doctrine so beleeved is Profitable for Beleevers to keep them humble and Patient Rom. 3.9 Tit. 3.3 4. to move them with Love and Pitty towards others 2 Cor. 5.14 15. To preserve their Confidence in God for speciall favours Rom. 5.1 5 6 11. yea it teacheth to denie all ungodlinesse and worldly lusts and to live Soberly Righteously and Godly in this present Life Titus 2.11 12. 6. It is Profitable to the servants of Christ in respect of themselves and others in preserving a good estimate of Scripture and freeing from those fleshly reasonings and those false affirmations That all Christ dyed for shall be eternally saved and that hee shall justify by his knowledge as many as he dyed for And those rash Furies of confounding what the Scripture makes distinct yea it is profitable for Doctrine reproof correction instruction in righteousnesse 2 Tim. 3.16 But desiring it rather may be found Profitable then said so to be I intreat all that will vouchsafe the reading hereof to minde the Application in a few Uses in which especially in the Last this Question will be further answered And so give me leave to speake to thee Reader whosoever thou maist be as to one who I am sure Christ did indeed die and give himself a Ransome to God for CHAP. XXIV Of Vses of the Affirmation in 1 Tim. 2.6 Heb. 2.9 As the Proposition at first affirmed USE I. IF thou be one that as thou hast heard of the Death of JESUS CHRIST for All men so thou hast neither opposed the Doctrine nor yet set thy heart seriously to attend what grace is offered thee therein and what is required of thee but still livest in and allowest thy self to goe on in and serve divers lusts and Pleasures in Profanation of Gods holy Word Worship Name Sabbath or in abuse of thy members to cruelty uncleannesse fraud or of the Creatures of God to gluttony drunkennes wantonnes pride or any such like known sinnes surely in these days and this Nation thou canst not but know that these such like evills are the breaches of the holy and righteous law of God which even from thy Creation thou art bound to keep and so great is every sinne in the breach of that Law That all the Creatures in the World are insufficient to satisfy for So that if Jesus Christ had not in thy Nature and Place become under the Law and so borne thy sinnes and suffered the Curse for them Thou must have perished for ever but this hath Jesus Christ done to Redeem and Ransome thee Now I pray thee consider Was sinne so
not require of thee and offer to worke conformity to him in death in being as dead to sinne and to all the life and glory in humane and worldly parts righteousnesse fame riches pleasures friendship and life and submission to be deprived of any of them as Hee and the Gospel shall require That thou mightest finde and receive all thy wisedome righteousnesse and life in and from him Matth. 16.24 25. Phil. 3.3.7 8 9. and doth it not likewise promise in this submission to him and dependance on him Romission of sinnes Peace Righteousnesse and life Acts 10.43 and 13.36 38. and doth not the great love of God testified in his blood-shed sometime move at thy heart to yeeld to all this and let all â—oe to come to him who in this thy obedience to the blood of Christ will by his Spirit sprinckle the same blood in thy heart and thereby speake Peace to thee and purify thee and consolate thy heart and shed abroad his love in thee by his Spirit and so acquint thee with heavenly hope and riches Heb. 12.14 1 Pet. 1.2 Tit. 3.4.7 Rom. 5.15 and till this be Though Christ dyed for thee and life be in him for thee yet thou hast not Life Therefore I pray thee be not deceived say not Thou art rich when thou art yet poor Revel 3.17 but rather seek that which is true riches indeed and seek it of Christ in whom it is and rest not till thou be submitted to him and that he by his Spirit take knowledge of thee enable thee to beleeve and justifie thee Joh. 10.27 1 Pet. 1.21 22. Rom. 3.26 So as thou in some measure experiment that in Rom. 5.1 2. It will bee to thee-ward but a heavy knowledge to stand before him one Day and know that be shed his blood for thee and Redeemed thee that hee might be thy Lord and that true Gospel was Preached to thee when all that blood shed for thee and all the Gospel with all the entreaties of his Servants and motions of his Spirit and all his Patience and Bounty shall be laid to thy charge and come in as witnesse against thee because thou hast not come in to his Regiment and submitted to his Death set forth in his Gospel Rom. 14.9 12. Matth. 11.20.24 Now is the time in which hee is to be found and submitted too and Spirit received from him Hee now offers thee grace 2 Cor. 5.19 20. 6.2 Matth. 25 1 13. Doe not fore-slow till it be too late till the door be shutt for then it will not availe thee to say LORD open unto us wee have eate and drurke in thy Presence and thou hast taught in our streets Remember the Five foolish Virgins Luke 13.2 5 26. Matth. 25.1.13 And deferre not till it be too late which GOD in Mercy prevent but seek in this time of finding which God in mercy grant thee USE III. If thou be one that holdest That Christ dyed and wrought Redemption for All Men and dost desire to Partake of the benifit of his Death and to have Eternall Life with him and for that end makest Images to thy self to put thee in mind of him and makest interceeding Mediatours of Angels and Saints departed to entreat his love for thee and devisest Penitentiall abasements and mortifications as wareing haire garments lying on bare boards or chopt straw going barefoot on Pilgrimage willfull Poverty and usest dilligence in use of humane devises and mens Precepts to Worship God withall and are at labour and cost and usest and dost many Workes of Devotion and of Mercy and Equity to make thy self worthy of Christ and life by him and through all these to make up a Confidence of life to thy selfe I pray thee what wrong should be done thee if one shall charge thee with the sinne of the Heathen in a higher degree then those Rom. 1.18 22. for dost not thou herein hold the Truth in unrighteousnesse and professing to know GOD thou dost not glorifie him as GOD but becommest vaine in thy immaginations and professing thy self to be wise thou becomest most foolish for even in this way wherein thou thinkest to serve and honour him and to have life by him thou dost directly disobey and dishonour him and provokest him to curse thee I pray thee consider and let thy heart answer without stop is this obedience or disobedience to the death and bloodshed of Jesus Christ To be so alive to thy owne wisedome thoughts wayes and workes to choose thy own wayes and put confidence therein See and consider what is said before to such as are not gone a whoring in thy way and what is written Jer. 9.23 24. 1 Cor. 1.29 30 31. 2 Cor. 10.17 18. 1 Joh. 5.20 21. Isai 66.1 2 3. and thou shalt see thy way sinfull is this to honour him or to dishonour him To advance thy self in a Will-worship and in Observation of things that Perish in thousing Coll. 3.18.23 Doth not his blood spiritually applyed to the heart humble and melt mortifie sinne appease the Conscience and purify the heart Zach. 12.10 1 Pet. 1 2. Hebr. 9.14 Why seekest thou this in other things devised by thy self or other men Is not hee full of Spirit to imprint his Word in thy heart and is not his Spirit of devine force and doe not his Words doe good to them that walke uprightly Isai 68.18 Acts 2.32 Heb. 8.1 2 6 10. Jam. 4.5 Mal. 2.7 Joh. 1.14 16 17. Why seekest thou to be minded of him and to serve him by humane devises Is not hee the brightnesse of his Fathers glory and the expresse Image of his Fathers Person Even the Hee that upholds all things by the Word of his Power who when he had by himself purged our sinnes sate downe on the right band of the Majesty on high Hebr. 1.3 Who beareth and seeth all things Hebr. 4.12 13. Whose lippes are full of grace being also the most Excellent in Beauty Psalm 45.2 Cant. 5.10 and who breatheth forth Spirit to reprove to comfort to teach and help to Pray and returne answeres of Prayers Joh. 14.26 and 15.26 and 16.13 15. Romanes 8.26 Psalm 85.8 Why dotest thou then on dead things Images of mens making that can neither heare nor see nor taste nor smell nor speake nor goe nor doe good nor evill but must be borne and so makest thy self in respect of spirituall life like them Psal 115.4 8. If thou say no thou wilt have no Image of God the Father whose Image Christ is but of Christ himselfe as he was Man to mind thee of him sure Thou knowest thou hast no Word of his so to doe and what dishonour doest thou to him who hath promised by his Word and Spirit to be with his to the Worlds end and to manifest himself to such as in beleeving dâ—e honour and love him and walke in that love Matth. 28.20 Joh. 14.21 22 23. and if thou wilt have Images of him hee hath pointed such as can live and breathe
salvation communicated unto them and they brought in and eternally saved The first of every of these is true in Christ for all Men Though the latter be yet wanting to most men and this is also evident by the Change of Persons and expressions and Tence the Scriptures useth 1. In a distinct mentioning the first It saith Hee hath given himself a Ransome 1 Tim. 2.6 hath made peace by his blood Col. 1.20 Slaine enmity â— Pet. â— 6 abolished death 2 Tim. 1.10 obtained eternall redemption Heb. 9.12 and God was in Christ reconciling the world to himself not imputing their Trespasses to them 1 Cor. 5.19 Hee is the Propitiation for our sinnes and not for our sinnes onely but also for the sinnes of the whole world 1 Joh. 2.2 and in him is Life and the life is the Light of men Joh. 1.4 In mentioning the Second of every of the fore-mentioned It saith That the World through him might be saved Joh. 3.17 That through him him in the meanes used all men might beleeve Joh. 1.7 That All Men through him should be raised and made alive 1 Cor. 15.21 22. That whosoever beleeves in Christ should not perish nor abide in darknesse but have everlasting life Joh. 3.16 12.46 That we being dead to sinne should live unto righteousnesse 1 Pet. 2.24 That they which live should not live unto themselves but unto him 2 Cor. 5.15 That hee might bring us to God 1 Pet. 3.18 That we might bee made the righteousnesse of God in him 2 Cor. 5.21 which change of Speech shewes a difference between the former and latter of these things formentioned That the former truely is for those To whom the latter is yet justly wanting 2 It is Gods order and unchangeable Statute That all men shall first and for a time beare the Image of the first naturall and earthy Adam and once die 1 Cor. 15.46.49 Hebr. 9.27 And Christ did not die to give himself a Ransom to free men presently from sense of Weaknesse Sufferings Mortallity and death that they might not passe through it and so to break the order made and cancell the Statute appointed by God If any so conceive they are deceived Mat. 5.17 18. but to doe the will of God that sent him Joh. 6.38 So much whereof as belongs to the next and immediate end of his death and ransome given is comprehended in the seven Particulars before set down in all which appeareth that the abiding of Mortallity Paines in this life to be passed through is no blemish to the Justice of God nor argument of the failing of Christ Payment of the whole debt for these Ends. 3. The Scriptures sheweth That for removing from off men the curse forementioned and making knowne and tendring the Life unto men There is something else beside the death and Ransome of Christ and all those fore-mentioned Particulars obtained by him for Christ still and further to doe for which He is gone up to heaven and hath received Spirit That he might doe in which he neither is nor will be wanting in that which if not willingly resisted might be sufficient For hee there in some sort Interceeds for Transgressours Isai 5.3.12 So as by vertue of his ransom he doth procure the preservation of the Greatures for them Ps 75.3 Col. 1.18 and Patience and bounty by such goodnesse to give some Testimony of himself and to lead them to Repenâ—mee Act. 14.17 Rom. 2.4 and further interceeds by vertue of his Ransome for a blessing on his Servants and the Ministration of the Gospel by them That the World might be so brought through him to beleeve Joh. 1.7 17.21.23 and yet further sends forth Spirit at one time or other in the means to enlighten them That they might indeed beleeve Joh. 1.7 and so fulfills that part of his Fathers will 1 Tim. 2.4 That would have all men come to the knowledge of the Truth whence he is also said to be a Testimony in due time 1 Tim. 2.6 But now for mens participating of eternall life there is somewhat also both by the will of the Father and the Son required on their part to be done in them yeelded to by them Namely that they hearken to Christ in what he saith in the meanes Mat. 17.5 and turn at his reproof Pro. 1.23 and to suffer his Spirit to prevail in with them to repentance faith Mar. 1.15 in which he will not be wanting on his part that they might But if when light comes they love darknesse râ—ther and will none of him Joh. 3.19 And he besides the forementioned remaining mortallity doe for this heape greater Judgments This is just Ro. 1.17 and if when hee hath brought them out of the first death to acknowledge him Lord He send them to a second Death it is still justâ— and a Testimony of his before having sufficiently Ransomed them 4. The Scripture shewes That the speciall Salvation to Eternall Life was to bee and is by him here in a first fruits given to them that are Prevailed with to beleeve in him and so he is the Sauiour of All men but especially of them that beleeve in him 1 Tim. 4.10 But now if these Beleevers doe sinne against and walke contrary to the grace received and hee besides the mortallity remaining on them impose stripes This is also just and according to the will of God and argues no imperfection in Christs Payment Psal 89.30 34. So that in all this here is but one Payment for Propitiation Satisfaction and Ransome and that done at ones Perfectly by Christ Heb. 10 1 2 14. and no part thereof for that end left for any to pay nor paid againe for any Now if among them beleeving the record the Scripture beareth of Christ his death and Propitiation made and Satisfaction and Ransome given for all men and looking on the afflictions and death that men even Beleevers suffer Some say that Jesus Christ did bears the greatâ—st part of the Punishment wholly in regard of the Eternall and left some part of Temporary Punishments for his owne to beare in this life And others say That in regard of Propitiation Satisfaction and Ransome Jesus Christ did beare all and Paid the whole debt That he might have Power to free in his Season and according to his and his Fathers will And that his Season is not in this life to take all weaknesse and Mortallity no not from his owne and that besides He will and doth inflict punishments even on them for their out-goings from his grace I see no difference here in the intention or Substance of the Doctrine or issue of the businesse in both these sayings but they may well stand without contention Nor can the first of these sayings be paralleld with that I called the sayings of Papists for 1. Here is mentioned some part of punishment to be suffered in this life with an affirmation onely to be suffered Here which sufferings are also granted in the others sayings whereas the